we offend the greater is the offence as to speak evil of any man is a fault though an inferior but to speak evil of a Noble-man or of a King is a greater offence and deserves a far greater punishment None of us all but would take it for a great abuse and disgrace to our persons if our names should be in every mans mouth taken up and used as by-words in way of admiration or commiseration upon every light occasion and shall we think that God doth not hold himself abused disgraced dishonoured when his Name and Titles are taken up upon evey toy and trifle that is in our way 2. When men make a common practice of swearing when men wil lay their faith and troth and souls to pawn upon every word almost that they speak and when they buy and sell to confirm every word with an oath many men are so accustomed to this sin that when they swear tell them of it they will not believe it they forget it again and are apt to swear they did not swear the Pharisees gave liberty upon all occasions to swear in common talk rather out of custom then conscience Object 1. But some when they are reproved for their frequent swearing are apt thus to excuse themselves my tongue hath been accustomed to it and I cannot leave it Resp It is so much the more inexcusable it is an old custom for men to cozen in their Shops to forswear themselves before a Judge to commit sacriledge are these things therefore the more tolerable if a servant like the unjust Steward hath accustomed himselfe to steal and to imbezzle his Masters Goods is this sufficient to excuse him no it is rather an aggravation of his offence doth this reason aggravate other sins and shall we think it will make this the lighter art thou accustomed to this sin thou hast the more reason to confess this sin to repent of it and forsake it lest the judgement of God overtake thee in it 2. Vain men are ready to object Object 2 further We are in trading and have dealings with such people that will not believe us upon our bare word and if we confirm not our words sometimes with an oath we shall not be credited our Trade will be lost and we and our Familyes shall be brough to poverty and penury Do you think to get any more credit to your selves by swearing Resp thou wilt lose thy credit the more with all good men and with all ingenuous persons for he that will swear will lie too and the more a man accustometh himself to rash swearing the less credit will other men give to his oaths what credit or authority shall any mans words or oaths have with others that undervalueth and contemneth the authority of God himself if then thou meetest with men hard of belief thou shouldst not presently fall a swearing but say it is so Yea or Nay and if then they will not believe thee let them go SECT 2. Of the aggravations of this sin of common swearing shewed in four things IN the next place I shall lay down the greatness and aggravations of this sin of ordinary swearing 1. It is a great dishonour to God when he is called to witness in every poor trifle which is not worth an oath it were a great dishonour to the Kings Majesty to be troubled and disturbed with every slight cause which the lowest and meanest Officer might determine and it is a greater dishonour to the King of Kings and the Lord of all to be called out of his Heavenly Throne to decide every trivial matter on earth this is to make less account of God then the Turks of their Mahomet by whom they will not swear lightly and vainly but upon some important necessity an oath is an high part of Religious worship it is spoken of as the summe of Christs worship and of the service we must perform to him in the dayes of the Gospel The worship of the converted Egyptians is thus expressed Isai 19.18 Five Cities in the Land of Egypt shall in that day speak the language of Canaan and swear to the Lord of Hosts This is commanded Deut. 6.13 Thou shalt fear the Lord thy God and serve him and swear by his Name and therein we acknowledge him to be our Lord and to have power over us as his creatures and servants it is therefore a sin of a very high nature for men to swear by the name of God in ordinary and common discourse when they scarce think of God or what they do Some break out into hideous oaths not fit to be named as Wounds Blood c. Art thou a Christian and makest no more account of the Wounds and Blood of thy Saviour herein thou art worse then the Jews that put the Lord Jesus to death they made light of his blood upon earth but Thou now he is ascended into Heaven they shed his blood and wounded him but once but thou dost repeat it as oft as thou dost repeat that oath they wounded him but did not own him for their Lord but thou acknowledgest him for thy Lord and Saviour and yet sparest not to wound him and to prophane his name now he is in Glory 2. It is the note of a graceless person for the mark by which the Holy-Ghost sets forth a man truly Religious is that he feareth an oath Eccles 9.2 he feareth to take it in vain therefore he that feareth not an oath feareth not God Christ saith Mat. â— 35 Let your communication be yea â—ea nay nay for whatsoever is more â—hen these cometh of evil ver 37. that â—s from the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in omni genere exercitatus Beza who is called the evil one Mat. 6.13 And indeed swearing is a language the Prince of darkness delighteth in it is an argument of a dislolute heart to use common swearing about common business and trivial matters such a man is little other then an Atheist when God speaks of himself he saith thou shalt fear the great and glorious name of the Lord thy God we must fear it and not take it so often in our mouths Deut. 28.58 But you will say Is the Lord God so fearful a name one would think it to be the most comfortable name in the world I answer so it is indeed if it be used in that reverential manner and with those signs and tokens of reverence that Gods people ought to use towards their God but the using the name of God so often in ordinary and vain discourse sheweth men to be more like Atheists then Christians and that they are altogether ignorant of God and know not what God is for if they did they would not thus abuse his Name 3. The common swearer is a man of a frothy and vain spirit one that hath neither the gravity of a man nor the seriousness of a Christian in him a common swearer hath so accustomed his tongue to this sin
speaking c. these defile the man Mat. 15.8 It is not crediblâ— saith St. Ambrose he should live welâ— that speaketh wickedly in manâ— words there wanteth not sin Prov. 10 29 He that can sport at sin with hiâ— tongue will not stick to commit it iâ— time and place give leave being tempted thereunto 3. The unbridleâ— 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 oâ— as the coals of Juniper Psal 120.4 Juniper burns soonest and keeps fire longest of any wood such is the force of an evil tongue it sets on fire the course of nature and is it self set on fire with Hell the Devil is in that tongue he kindleth a fire in it and bloweth it with the bellows of all mischief now then consider what that mans Religion is that hath such a tongue what shew soever he maketh 4. He sheweth how crosse this is to Religion by natural demonstrations one and the same tree cannot bring forth good and bad fruit it is contrary to nature and he illustrateth it that Man with one tongue should bless God and curse man made after the image of God were a great vanity to think to bless and to curse are things contrary one to another and be not in the same tongue as a Fountain cannot send forth sweet and bitter water which being considered sheweth such a mans Religion is vain Because what pretences soever Reas 5 such men make this sheweth them to be Lawlesse and Lordlesse men Psal 12.3 4. though they may say God is their Lord in their words yet this sheweth they are without ackâ—â—â—ledging any to Lord it over them they say their tongues are their own and who shall Lord it over them if God were their Lord then they would keep his Commandements and to such will Jesus Christ say at the last day why call ye me Lord and do not the things that I command you and the Law of Christ is Let no corrupt communication proceed out of your mouths and let him that nameth the name of Christ depart from iniquity CHAP. IV. Sheweth in divers particulars how much men fail in this point THis then may inform us how great a number of men there are whose seeming shews of Religion will be found to be but vain because of their unbridled tongues consider how common this sin is and how many that profess themselves Christians are guilty of these sinnes in an high degree and let us hence see what great cause we have to lament the great decay of Religion with the Prophet Psal 12.1 2. Help Lord for the Godly man ceaseth for the faithful fail from among the children of men and he proveth it is by this They speak vanity every one with his Neighbour with flattering lips and with a double heart do they speak and mark how general it is every one speaks vanity to his Neighbour and if this be so had joyned with a seeming shew of Religion what is open prophaness The Prophet Jeremiah complaineth also wishing his eyes were a fountain of tears that he might weep day and night for his people and bewaile the misery that is coming upon them and all because of this sin they bend their tongues like their bowe for lyes Jer. 9.3 they will not speak truth they have taught their tongues to speak lyes ver 5. their tongue is as an arrow shot out it speaketh deceit one speaketh peaceably to his neighbour but in his heart he lieth in wait ver 8. shall I not visit for these things saith the Lord So St. Paul Rom. 3. when he insisteth upon the general corruption of nature he quickly passeth it over but he spends two verses viz. the 13 and 14. upon the sins of the tongue speaking of wicked men he saith their throat is an open Sepulcher with their tongues ther have used decit the poison of Asps is under their lips whose mouth is full of cursing and bitterness The Asp doth morsu inficere saith Grynaeus the poyson of Asps is under the tongues of such persons Aspidum ictui vel rarum vel nullum remedium invenitur Aelian nat hist Compertum est ictu laesos hujusmodi vix horis quatuor superfu isse Pierii Hierogl lib. 14. Puncto acus simile Plin. Actuari de medic composit Gloss Interlinear in Rom 3. now Naturalists observe of the Asp that it poisoneth a man secretly with a kind of delight and it is such a poison as is incurable killing a man in four hours very fitly representing the poison of the tongue for such a one woundeth his brother in secret and he knoweth not who hurteth him and he hardly admits of cure again We have great cause to bewail the commonnesse of this sin in these Gospel-times a sin so rife even among those that seem to be Religious that we may lay it to heart and beware thereof and so much the rather because the sins of the tongue are a special cause of procuring misery upon a Land and People Consider therefore 1. That when men come to the publike worship of God to hear the word of God c. and yet take no care of their tongues God esteems them more like unto poisonous creatures then to men that have his Image upon them more like to Asps or venemous serpents then men of such the Prophet speaketh saying They have sharpned their tongues like a serpent Psal 140.3 and his case when he was among them was as bad as Daniels in the Lions Den My soul saith he is among Lions and I lie even among them that are set on fire even the sons of men whose teeth are spears and arrows and their tongue a sharp sword Psal 57.4 and the Lord tells the Prophet Ezekiel that briars and thorns were with him such as scratch and tear all that come near them ond that he dwelt among Scorpions the most poisonful of all other creatures Ezek. 2.6 2. The Lord compareth men of evil tongues to all kind of deadly instruments to a maul to a sword to a sharp arrow Prov. 25.18 the one is sufficient to knock a man on the head the other to run thorow his body and the other to pierce him to the heart to signisie to us that while a man may goe about to avoid one he may yet be in danger of being hurt by another before he is aware of it 3. By these sins of the tongue men break no less then three commands of God at once 1. The sixth Commandement Thou shalt do no Murder men are apt to think if they lay not violent hands upon their neighbour it is nothing but our Saviour Mat. 5.21 22. sets down three sins as breaches of this command Sunt Homicidae interfectores fratrum sunt Homicidae detractores eorum Clem. Alex. Epist 1. 1. causeless and unadvised anger though it break not out into words 2. rash and inconsiderate words
exhorted to harken to that dehortation of the Apostle Before all things my brethren swear not neither by Heaven nor by Earth nor by any other oath Jam. 5.12 Let us therefore consider the great miseries and judgements that are threatned against vain and prophane swearers in the word of God Swearing is a sin that brings upon men all miseries in this world and in â—â—e world to come 1. The Lord will not hold such men guiltlesse though thou hast not â—worn by any false God nor sworn to 〈◊〉 lye yet by ordinary oaths thou hast â—aken his name in vain and that guilt â—hall stand upon Record against thee until thou hast been seriously humbled for it and truly repented of it and art acquitted from it and if this be not in this life Hell fire will shew the greatness of this sin Great reason there is God should take the avenging this sin into his own hand because most men are eager in avenging every taunting and reproachful term against themselves and will not digest the Lye but give the Stab yet can be contented to hear Gods name blasphemed and reproached and never shew any discontent at it 2. God will come as a swift witness against such Malac. 3.5 it may be thou wilt deny it and thy Companions will deny it and not witnesse against thee but God will be a swift witness against thee The Trope is a Metaphor and the affection of the Metaphor seems to be a Catachresis witness being put for Judge that is in effect thus much I will soon upon the evidence of the Fact give judgement against you Bodin de Republ. lib. 6. Gratiam Caus 2. qu. 1. 7. Bocerus de jurisdict Cap. 6. Sect. 34. Weemes Exercit. Vol. 2. Lib. 2. Cap. 17. that of Bodinus is generally received If a Fact be onely known to the Judge he may be a witness of it but a Judge he cannot be and the Canons speak positively that a Judge is to give sentence secundum allegata probata Great reason it should be so among men but God being omnipresent an eye-witness of evey fact infinitely wise and not subject to the least errour and infinitely Holy out of all danger to be corrupted may be and is both Witness and Judge and often cometh as a swift witnesse against prophane swearers I have read of a Mariner that was greatly given to swearing and cursing and upon a day the Sea being very calm he leapt into the water to swim and although he was very skilful in swimming yet by Gods permission he sunk and was drowned Serafino Razzi but being afterward found by his friends a due search being made about his body there was nothing found wanting but his wicked tongue onely In Mantua divers gamesters playing at Tables and abusing the name of Christ their eies presently fell out of their heads upon the Tables as they played 3. Everlasting woe hangs over the heads of prophane swearers St. James tells us they shall fall into condemnation Jam. 5.12 and that for eternity though such men may escape the wrath and punishment of men yet shall they not escape the wrath of God therefore let as many as have any fear of God before their eyes any care of their own Salvation any desire to escape endless condemnation beware of it and take the Apostles counsell swear not at all lest ye fall into condemnation SECT 6 The objection of those that deny the use of all kinds of oaths answered how oaths must be qualified shewed in three things Object BUt from that Text Jam. 5.12 before mentioned and from Mat. 5.34 the Manichees of old the Anabaptists long since and the Quakers of late do deny all kind of oaths and affirm swearing in any case to be utterly unlawful because it is said swear not at all For the Manichees Chemnitius out of Austin Chemnit ex August Hieron Theophilact and other approved Authors saith that they disproved of the old Testament because it approved of oaths Yea Jerom and Theophilact as he saith thought oaths unlawful in the new Testament Resp But if they make their full point at Ne juretis omninò Swear not at all they alledge the Text in both places as honestly as the Devil did Psal 91. to perswade Christ to throw himself down headlong from the top of the Temple Mat. 4. But let both places be well weighed and you will see the scope both of Christ and his Apostle was either to forbid common and causeless oaths or else swearing by the creatures So saith St. Augustine In novo Testamento dicttum est Ne juretis omninò non quia jurare est peccatum sed quia perjurare est immane peccatum in the New Testament it is said swear not at all not because all swearing is sinfull but because it is a grievous sin for a man to forswear himself and again Admonitio non jurandi est conservatio à peccato perjurij Christs admonition not to swear at all is a preservation from the sin of perjury and Calvin saith Christi Scopus Calvin Instit lid 2. cap. 8. nòn fuit legem laxare aut restringere sed ad veram genuinam intelligentiam sensum reducere quia Scribarum Pharisaeorum Commentis valde erat depravata Christs scope was not to slacken or restrain the Law but to reduce it to its true and genuine sense and understanding because it was much depraved by the false Glosses and Comments of the Scribes and Pharisees Now that there were lawful oaths appeareth Exod. 22.11 where it is said that if a man deliver any thing to his neighbour to be kept and it perish or be lost no man knowing how the party to whom it was committed must cleer himself by an oath and that shall put an end to the controvesie Praecipuum vinculum ordinis Politici Melanct. Bonavent Centiloq part 1. cap. 12. There is a great use of oaths to be taken now as was heretofore the end theref being the manifestation of truth and the stinting of strife Heb. 6.16 it being as Melancton calleth it the chief Bond of civil order hereby right and justice is maintained truth and verity is preserved peace and concord is established discord and dissention ended saith Bonaventure To this end in the first place Reasons must be used when these fail then by witnesses must the matter be established when witnesses fail then oath must be used and this is the end of strife and therefore it must be done but sparingly and in weighty matters when necessity requireth and the truth not otherwise to be cleered and that before a Magistrate c. You may read Exod. 18.22 that great matters of weight and moment were onely to be brought before Moses and for the deciding of smaller matters inferiour officers were appointed and shall God be troubled and called to witness for every trifling cause Calvin saith well to this purpose Laeditur Dei Majestas omnibus
trespassed against thee go and tell him his fault between thee him alone Mat. 18.15 Now here is their sin speak of it they will but loth they are to have it known it came from them Pray neighbour speak not of it bring not my name in question I would not be known to be the Author of this report if this be spoken openly and before many then it is called by the name of backbiting Psal 15.3 if it be secretly spoken then it is called whispering such a one would not seem a slandrer though he well deserves the name Austin caused these verses to be written over his Table Quisquis amat dictis absentum rodere famam Hanc mensam vetitam noverit esse sibi Whoso delights the Absent to disgrace Austin Let that man know that here he hath no place Whispering and revealing of secrets is usually the cause of much strife and contention among men A whisperer separateth chief friends The whole Duty of Man part 13. Pro. 16.28 This sort of slanderer is of all other the most dangerous for he worketh in the dark ties all he speaks to not to own him as the Author so that whereas as one observeth in the publique accusations the party may have some means of clearing himself and detecting his accuser here he shall have no possibility of that Aquin. 2 da 2. de quest 74. Christop Cart Exposit Psalm 15.3 the slander like a secret poison worketh incurable effects before ever the man discern it Aquinas makes whispering another kind of sin distinct from backbiting but as one well noteth they differ onely as Genus and Species backbiting being more general then whispering for every whisperer is a backbiter but every backbiter is not a whisperer 4. When men speak against their Neighbours not unto those that may cover their infirmities with the mantle of love or do any thing toward the reclaiming them but unto those that will blaze them abroad to their infamy it is lawful to speak of mens faults behind their backs to those that have authority over those of whom we speak this is no backbiting those that were of the house of Cloe declared unto Paul the contentions and divisions that were among the Corinthians 1 Cor. 1.11 they do not tell what they hear of them abroad to hurt them but they tell it to the Apostle who watched over them for the good of their souls and he tells them of it and gives them good counsel telling them also whence he understood of this their miscarriage and this he doth for their good and they that do otherwise are guilty of these sins before the Lord Grace will teach and Religion will command a man to speak nothing to â—ay against his neighbour except unto those that may labour to promote his good did men make Gods word their rule much of this Tongue evil might through Gods grace be prevented 5. When men speak evil of others though for the matter true yet have not their hearts so affected with it as they ought as when a man pleaseth himself with it and is tickled with delight at it but hath no bowels of compassion towards the body or soul of him of whom he speaketh this is a sign of a very evil heart we ought to deal with the sins of our neighbours as with their wounds not please our selves with them but consider them with relenting hearts toward them 6. When men speak of the sins of others with all the aggravations of them and are not content once or twice to mention them but go on in a continued course of reproaching them more and more this is a sign of a bad heart Yet in some cases which being wisely considered we may speak what we know of others though it be evil that we know of them and yet not be guilty of this sin of slandering as when we are by some that have good ground to enquire after such and such of our neighbours desired to relate what we know of them in such a case we may witness the truth concerning them before a Mrgistrate or any person justly desiring it or when it is so that our silence may be an occasion to deceive others or prejudice others we may inform them lest their specious pretences of Religion may deceive them the scripture alloweth in sobriety and moderation to give an Item to undeceive those that are in danger to be deceived thereby SECT 2. The greatness of this sin shewed in four things NOw in the next place The backbiter is like a Butchers Cur whose lips are alwaies bloody with the slaughter of some Beast or other to deterr you from this sin and that you may see the danger of it consider 1. This is one of those sins that is most abominable in the sight of God Prov. 1.16 19. As a lying tongue and false witness that speaketh Lies so he that soweth discord among his brethren are things that the Lord hateth and he sheweth his hatred of it by his frequent forbidding of it in his word Thou shalt not report a false tale Exod. 23.1 Thou shalt not go up and down as a Tale bearer among thy people Lev. 19.16 and see how God esteemeth of such persons he joyneth his prohibition of it with that of murder as in the next words is evident neither shalt thou stand against the blood of thy neighbour The backbiter is a man-slayer and God esteems of him as no other then a murderer 2. God denounceth a curse and strange punishments that he will bring upon those that are slanderers of others Cursed be he that smiteth his neighbour secretly Deut. 27.24 This was one of the curses that was to be read by the Levites in the hearing of all Israel under the Law and all the people were to say Amen And albeit such men may pretend an interest in Gods Covenant yet he tells them plainly they have nothing to do with his Covenant and as they make no bones of tearing the names of others by this sin of the tongue so the Lord will tear them in pieces and none shall deliver them Psal 50. from ver 16. ad finem He speaketh to those that brought their sacrifices before him and thought highly of themselves from their interest in the Covenant but verses 19 20. you may first read their sinne Thou givest thy mouth to evil and thy tongue frameth deceit Thou sittest and speakest against 〈◊〉 brother thou slanderest thine own â—â—thers son then read their punishâ—ent ver 21 22. But I will reprove â—ee and set thy sins in order before â—ee Consider this all ye that forget â—od i. e. Ye that are apt to forget â—ods word by falling into these sins â—ast I teare you in pieces and there be â—one to rescue you In Psal 140.9 God threatens strange punishments â—hat he will bring upon them Psal â—40 9 As for the head of those that â—ompass about the Godly the mischief of â—heir own tongues shall
Men often slander others out of a desire of gain to themselves thus Ziba slandered Mephibosheth to get his Lands for himself this is very common in Princes Courts therefore Diogenes advised the Emperour to take heed of two sorts of beasts in his Court that did bite dangerously the tame beast the flatterer and the wild beast the slanderer 3. Envy is also the cause of evil speaking 1 Pet. 2.1 which the Apostle would have to be laid aside and ill Will we say never speaks good of any Men eminent in place or parts are envyed and who can stand before envy herewith the Jews being stirred up against Stephen whose wisdom and spirit they were not able to resist they slanderously accused him as one that had spoken evil of Moses and of God Act. 6.8.9 4. Pride is also the cause of evil speaking pride will scarce suffer a man to speak well of any the proud man is apt to detract and speak evil of all others that he only may be honored and applauded Furthermore the special causes why evil men slander the people of God are these 1. The enmity they bear against the Image and Graces of God in them the lustre of their Holy conversation their eminent parts and piety Euseb Eccl. hist lib. 15. cap. 17. Niceph. Eccl. hist lib. 15. cap. 9. Tripart hist lib. 2. for this cause the wicked Priests slandered Narcissus to Constantius as Eusebius tells us for the same cause the Arians slandered Athanasius as Nicephorus tells us and for this cause was Godly Anastallius slandered also 2. The wicked slander the Godly to discourage them in their profession A slanderous tongue is compared in Scripture to a Razor to a Sword to an Arrow A Razor is keen it takes off every small hair a Sword woundeth at hand and an Arrow further off so doth an evil tongue 3. Because they run not with them to the same excess of riot 1 Pet. 4.4 While Paul was a Pharisee he is chosen out by the Jews as their Champion to persecute the Saints but when he is converted and preacheth the faith which before he destroyed then they cry out against him Away with this fellow from the earth he is not woothy to live the world now is scarce wide enough to afford him a House-room The worst men speak worst in hope to lurk under the blemish of their betters 4. Evil men slander Gods people to hide their own deformities as Josephs Mistress complaineth of his unchaste behaviour when she her self was the wanton solicitress 5. They slander Gods people to stirre up others to do the like as one dog sets many a barking an ungodly man digs up evil and in his lips there is a burning fire 6. Because they know not otherwise how to hurt them Dan. 6.4 as Daniels accusers sought an occasion against Daniel concerning the Kingdom but they could find no occasion nor fault he was so faithfull there was no blame nor fault found in him and when they cannot otherwise hurt him they seek an occasion against him concerning the Law of God and then accuse him to the King telling him that Daniel regarded not the King nor the decree which he had sealed Dan. 6.13 Parisiensis saith that all the poison of the old Serpent is in this sin there is so much venom in it One compareth the slandering tongue to the Frog but that it goes beyond it in vileness of quality A slanderer is like unto a Frog in 4. things Fra. Giacomo Affinati de Acuto Romano 1. The Frog alway abideth in muddy places and troubled waters so the slandering tongue delighteth in depraving his Neighbour and never commendeth any man for the good he possesseth 2. The Frog is bred of the dirt and corruption in the Moorish ground so is the backbiting tongue derived of a putrified heart as also of an erroneous and a perverse conscience 3. The Frog with his horrid voice never ceaseth croaking day nor night and the slandering tongue never wants matter of detraction permitting others to take no rest but alway molesteth them with new devised calumnies and will not let it self sleep lest it should lose time in harming others 4. The Magicians and Inchanters of Egypt could not deliver Egypt from this great Plague of Frogs but only God himself must send them away by Moses and Aarons earnest prayers and even God himself must take away this great plague of the slandering tongue SECT 7. Means to prevent this sin of Slandering NOw in the last place if you would prevent this sin then 1. Take heed of giving ear to such as are guilty of it and that we receive not false tales slanders and ill reports at second hand concerning others this bewrayes lack of love and want of good affection to our brother and an ill disposition in a mans self Prov. 17.4 The wicked giveth heed to false lips and a lyar harkneth to the naughty tongue where the Holy-Ghost gives us two brands of a Tale-receiver a wicked one and a lyar Besides it is a note of evil-minded men not only willingly to speak evil but gladly to hear evil the froward slanderous tongue and the itching ear delight to rub one another the Godly man as he reproacheth not with his tongue so he taketh not up a reproach against his neighbour Psal 15.3 A man may have a slanderous ear as well as a slanderous tongue Thou shalt not take up a false report against thy neighbour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nec consentiendo nec loquendo Gloss Interlin in Exod. 23.1 nec falsi rumoris author nec adjutor esto Jun. 19. in annotat Exod. 23.1 neither by speaking or consenting to it neither with our heart to beleeve it or our tongue to utter it Without Jerusalem shall be dogs enchanters c. and whoso loveth and maketh lyes Some are so graceless shameless that they quoin lyes fain them others not altogether so yet if some impudent person buzze some slander into their ears they imbrace it beleeve it entertain it gladly as some pleasurable or profitable thing As a Receiver makes a Thief so the Receiver of tales makes the slanderer if there were no tale Receiver there would be no tale-bearer In theft he is accessany which willingly receiveth stoln goods So here in backbiting he that receiveth the whisperers report is more guilty of his neighbours infamy then the other of felony Detractor cubens auditor uterque diabolum portat alter in ore alter in aure Bernard Nòn minus auribus quam linguâ fugias detractionem nam detractor dum te videt non libentèr audire nòn facile potest detrahere Hieron in Epist for a thief may rob his neighbour of Goods without a receiver but a slanderer cannot rob a man of his good name unless there be one to hear and admit his slanders therefore they are both alike guilty the tale-bearer hath the devil in his tongue and the tale-hearer hath
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
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 viâ—ling medicam When men forget this that God knoweth all they speak whether truth or falshood then no wonder their tongues are unbrideled Whence cometh it to pass that men whet their tongues like a sword and bend their bowes to shoot their Arrowes even bitter words that they may shoot in secret at the perfect and shoot at him privily and fear not and encourage themselves in an evil matter and commune of laying of snares privily Psal 64.3 4. there is the ground of it ver 5. they say Who shall see them they speak it among their close companions and in a sly way that none may charge them with it but though they think that none heareth or taketh notice of it yet God will make them know that he heareth it and will make them to answer for it ver 7. But God shall shoot at them with an Arrow suddenly shall they be wounded they smite his people suddenly with their tongues and God wil smite them suddenly with an Arrow that shall wound them to the heart God layes this to their charge Psal 50.19 20. and though he doth not by and by make them smart for it yet sooner or later he will set their sins in order before their faces ver 21. and Mal. 3.13 we read of some whose words had been stout against God that had said it was vain to serve God and unprofitable to have kept his Ordinances and to have walkt mournfully before the Lord of hosts calling the â—roud happy c. ver 14 15. but God took notice of their words and â—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 juâ—gement yea God will reason the case with such men as he did with Aaron and Miriam about their speaking against Moses Wherefore then were ye not afraid how durst you go on in so many evil and idle words Numb 12.8 as you have done Another help will be to consider Help 4 the example of our Lord Jesus Christ every one would be accounted a Christian and to be in Christ Now hâ— that saith He abideth in him ought so tâ— walk even as he walked 1 Joh. 2.6 and St. Peter tells us how he carryeâ— himself 1 Pet. 2.22 23. He did no sin neither was guile found in his mouth and when he was reviled he reviled noâ— again when he suffered he threatned not but committed himself to him that judgeth righteously In this example oâ— Christ these four things will be useful to us 1. There was no guile found in his mouth then what an unseemly thing is it there should so much guile be found in those that would be accounted his members 2. When he was reviled he reviled not again he returned not bitter words to them that gave such to him but either is silent or if he doth reason the case with them it is with meekness as Joh 18.21 23. when the High Priest asked him of his Doctrine he bid him aske them which heard him what he had said unto them and when one of the Officers that stood by struck him for answering the High-Priest so Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me he reasons the case with them without bitter words or the least appearance of evil 3. When he suffered by them he was so far from threatning that he prayed for his persecutors and by vertue of this his prayer those that did belong to the election of grace were afterward converted and some even of the Priests themselves became obedient to the faith 4. He committed his cause to him that judgeth righteously Did we more study his example we should not fall into sin as we do what was it that we meet withal that he suffered not it may be we suffer sometime from those that are beneath us in the world did not the Lord Christ suffer from those that were infinitely below him yet he submitted himself unto them though when they came to take him his breath cast them down to the ground Obj. 1 But some may say We suffer without cause from those we have shewed much love unto and from whose hands we have deserved better Sol. Now in answer to this consider 1. That you a have great cause to bless God that it is so viz. that no just cause is given by thee for others to speak evil of thee 2. Consider Was it not so Rule 1 with our Lord Jesus Christ They hated him without cause yea they hated him for the good he did yet he paid them not in their own coyn again Another is apt to say I see such Obj. 2 foul miscarriages by such and such and hear of such ill words they have spoken against me that it makes my flesh and blood to stirre within me Sol. Oh take heed it do not make your corruption stirre within you could there be a more odious thing then for Jesus Christ to be stript naked and whipt and called Beelzehub a wine-bibber c. Now the servant is not above his Master Though he was pleased to come for the good of sinners and with more meekness then John Baptist yet they reproach him and John also Thus it was with Jesus Christ himself and if we did more frequently consider his example it would prove effectual to preserve us from these sins of the tongue and from many other sins then should we learn to pray for our implacable enemies and to leave them to the judgement of the great day and it would be a means to keep us from sinning with our words so that our words should be alwayes very good for so it was with him Now how much difference is there betwixt his example and our carriage though he gave us this example for our pattern Take heed theâ—e be no unruly or Help 5 sinful lust harbouring in thy heart for where any such is it will cause an unruly and unbrideled tongue Covetousness being lodg'd in the hearts of the Pharises and they hearing Christ speak against the unrighteous Mammon therefore they deride him Luk. 16.14 they laugh to hear such a poor man as he to speak how hard a matter it is for a rich man to enter into the Kingdom of God Where the heart is full of enmity against God and Godliness there will be nothing but
enmity in the tongue for how can men of evil hearts speak that which is good if corruption be harboured in the heart it will easily manifest it self in the tongue how easily is such a man drawn to speak loosely and vainly in corrupt communication therefore those that would keep their tongues in order must first look unto their hearts Solomon first exhorteth Keep thy heart with or above all keeping and then saith he put perverse lips far from thee Prov. 4.23 24. if the heart be viperous the lips will be perverse He that will keep his tongue in order Help 6 must see that he bridleth his passion the more passion boileth the more work will the tongue have The Apostle Paul adviseth the Ephesians to put away all evil-speaking from them and first saith he Let all bitterness and wrath and anger and clamour be put away Eph. 4.31 He mentioneth all the degrees of passion 1. Bitterness the rise of the rest it is it is a smothered displeasure of that which a man hides in his Breast which makes a man a burthen to himself and others till it be digested it is a fâ—et that rankleth inwardly P. Baiâ— â— exposit in Eph. 4.31 and is fuller of discontent then revenge as One well noteth Then saith the Apostle Let wrath be put away that is either fierceness or suddenness of anger then Anger that is when it resteth in the heart and cometh as it were to some head Then Clamour when others afar off are witnesses of our passion disordered words usually go with disordered passions When Lamech was angry he presently breath 's loud menaces to kill and slay Gen. 4.23 24. So Stephen's enemies being enraged cryed aloud and ran upon him Act. 7. Then lastly followeth evil-speaking or blasphemy which must be put aside All these tend to the hurt of our neighbour It is a hard matter to be angry and not to sin Now therefore 1. Watch over your passion so that it arise not on a suddain that you be not over-hasty to be angry and guilty of rash anger Suddain and violent passions make men rage and be like mad men Thus Saul in a suddain passion raged at Jonathan as though his wife had been a whore and Jonathon a Bastard to David's father Capel de Tentat part 3. 1 Sam. 20.30 Other affections carry one power of the soul out of the way but passion over-turneth all as a Learned man well noteth Our Saviour tells us that this hasty passionateness is a degree of murder and sets down three degrees of the breach of the sixth commandement which the Jews thought not of as 1. Rash or causeless anger Whosoever is angry with his brother without a cause shall be in danger of the judgement 2. He that shal proceed further and say to his Brother Racha that is Blockhead empty-pate c. in contempt of his weakness he shall be in danger of the Council But 3. whosoever shall say Thou fool sheweth his tongue to be set on fire with hell and he shall be in danger of hell fire 2. Take heed that anger lodge not in your breast see that anger rise not but if it doth arise yet let it not lodge in your heart Jacob was angry and chid with Laban but he was friends presently after Gen 31.35 Let not the Sun go down upon your wrath neither give place to the devil Eph. 4.26 27. The longer anger lodgeth in the soul the more way you give unto Satan anger lodgeth in the bosom of fools Eccl. 7.9 To lodge anger in our breast is the way to turn anger into hatred take heed when just anger cometh into thy heart unjust wrath come not into thy heart together with it 3. When passion is stirred that you speak not sudenly without deliberation a little pausing may be a means to prevent a world of mischief He that hath no mastery over his passion is like a City broken down and without walls that lieth open to all mischief Let us consider that nothing befalls Help 7 us but what cometh to pass by the providence of God or as God ordereth it This will much conduce to keep our hearts and tongues in good order David resolveth Psal 39.1 to take heed that he offend not with his tongue that he would keep his mouth as with a bridle while the wicked were before him the reason is expressed ver 9. I was dumb saith he I opened not my mouth because thou didst it Help 8 Often call your selves to account and bethink your selves what you have spoken this will be a special means to help you in the government of your tongues When a mans purse hath often paid for swearing he will be ready to think of it and then it will make him to beware of it lest it cost him dear again Now if this will do it then how much more if a mans conscience did lash him for it and most of all if we did in a holy manner call our selves to an account for it God layes down this as a great cause of the Jews rushing into sin as the horse that rusheth into the battle and why no man spake aright because they did not call themselves to account for it No man repented of his wickedness saying What have I done Jerem. 8.6 Set a watch diligently over your Help 9 hearts thoughts and words Providet tibi antequam prodas sermonem arudentique consideratione omnia praeveni Bonavent Part. 3. spâ— cap. 3. Xenophon keep an holy sentinel upon your tongues that no word may pass you but you may know what it is you not only think but also what when and how you speak The tongue is a very moveable member which is turned up and down with little labour and difficulty without much weariness and man being a sociable creature by his very nature is much given to speaking therefore he had need to be the more watchful over his tongue An Heathen could say that nature but I may say the God of nature hath given every one of us two ears and but one tongue to shâ—w us that we should be swift to hear and slow to speak to hear much more then we should speak and if we consider the double guard the tongue hath being shut up with a double hedge the lips and the teeth should put us in mind that we should not be rash in our words and expressions Help 10 Be much in prayer to God for st ength and power against an unbrideled tongue sc that he would keep it in those due bounds he hath appointed for it Thus David when he saw the work was too hard for him to do he prayeth to God Set a watch O Lord before my mouth keep the door of my lips Psal 141.3 Pray to God that he would keep the key and be as it were the Porter to let out only such words as may be good and profitable There is no one member but is unruly but none so unruly as the tongue