not the bare knowing and receiving the Word into the ear that will make men happy but he that is a doer of the work as well as a hearer of the word that man shall be blessed in his deed ver 22 26. Here the Apostle speaks against some that did seeme to be Religious and yet did not take any care to keep their tongues in order whence we may take notice that here is 1. A supposition that some may seem to be Religious and yet want the truth of Religion in heart life and conversation This seeming to be Religious you may know what he meaneth by it by the verses foregoing they seemed to desire to hear the mind and to know the will of God Sometime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh or he seemeth is a meer expletive particle without any signification Mar. 10.42 Mat. 20.25 Hoord in Eph. 4.30 as if they would serve him when their hearts were not brought over to him the Apostle compareth them to those that having beheld their faces in a Glass going away do straight way forget what manner of men they were shewing the danger of being such formal hearers and no more by a similitude comparing them to men that come into a Barbers shop or some other place where there hangs up some pure Chrystal-Glass wherein they look and view themselves but never mark what is amiss in them much less take any care to amend it such be they that come to hear Sermons where the clear and pure Glass of Gods word laies before them the ugliness of their sins and the deformity of their lives but they have no care to reform and redress any thing and so going away as bad as they came are never the better for coming Crook's Hypocr Part. 1. Chap. 15. one calls them Religious because they make a shew of Religion yet Hypocrites because this is but a shew without the life of Godliness 2. Here is a sin that many are guilty of that yet seem to be Religious and that is the not bridling of the tongue it is a Metaphor taken from unruly Beasts because by putting Bits and Bridles upon them and into their mouths we turn them about as we please hereby he gives us a hint how disorderly a creature an unbridled tongue is when it is not kept in the bounds that God hath set for it The tongue is an unruly evil that no man can throughly tame Jam. 3.8 the tongue is the helm or rudder of the whole man at this Helm ought every Christian carefully to sit that he may bridle the whole body The Holy Professors of the Word must endeavor thereby not only to reform their actions but also to reform their speeches and moderate their tongues Turhull in hunc locum that they fall not into those vices whereunto the Godless tongue is given 3. You may take notice that those who have a seeming shew of Religion who yet take no care of their tongues their Religion is but seeming there is no truth nor reality of Religion in them so that he that cometh to the Word and taketh no care to bridle his tongue he deceiveth his own heart that is saith Aquinas by thinking this shall not be counted any great fault Aquinas ad loc and this is the greatest deceit of all other when men deceive themselves or their own hearts deceive them this is the greatest danger because the heart is the greatest Impostor therefore saith Moses Deut. 11.16 Take heed lest your own hearts deceive you 4. This sheweth the vanity and emptiness of such mens Religion there is no power at all in it such Religion is vain the word here translated Religion is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Worship comprehending both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Pareus Pareus hath noted the Latin word is Religio and the word is usually rendred in English Religion and whosoever cleave unto God with a sincere faith and worship call upon and serve one God lawfully they are rightly termed Religious saith Bullinger Bullinger decad 4. Serm. 5. Now Religion where it is in power it will bind the tongue to the good behaviour and the whole man so that nothing be spoken or done to the dishonour of or as may be unbeseeming the profession of Religion One saith Torshels Hypocr that many men have a form they receive a Mark but refuse a deep stamp and impression the Mark is a seeming to be Religious the deep stamp is the bridling of the tongue c. And he that bridleth not his tongue that man's Religion is vain Se alcuno fra voi si pensa essèx Religioso e non râ—ffrena la ua lingua ma dif â—iail fuo cuore i. e. in ganna la Religion di Costui e vana Ital. Some will have Religio to be derived a Relinquendo because we leave false Gods all errors and earthly desires and seek after the true God and Heavenly things But M. Cicero supposeth that Religio is so called a Relegendo of Selecting or putting apart because they that be Religious do carefully chuse all things which seem to belong to the service of God but he is confuted by Lactantius Jnstit lib. 4. cap. 28. Jerom and Austin following him derive Religion a Religando of tying or binding Jerome hath this expression This bundle tyed up with the Religion of the Lord which is one Hieron Comment in Amos. 9. whatsoever shews of Religion he maketh That is vain 1. That is to no end that is to no end that bringeth no profit with it Psal 127. 1. Rom. 6.21 2. That which deceiveth a mans hope and expectation that bringeth forth a Lye 1 Cor. 3.20 Psal 62.10 such is the Religion of such a man it is both unprofitable and that which doth deceive his expectation CHAP. II. A point of instruction raised FRom the words thus opened we may gather this point of doctrine Doct. THat when men make a seeming shew of Religion in the outward performance of the duties of Gods Worship and Service and in the mean time take no care to keep their tongues within the bounds that God in his word hath set down those seeming shews of Religion are vain that mans Religion is vain there is nothing of Religion in such a man God sets this down as one note how a person truly gracious may be known viz. that he labours to keep his tongue in due order the question is put Psal 15. Who is the Citizen of Heaven or who is he that is truly Gracious and he answereth ver 2 3. He that speaketh the truth from his heart he that backbiteth not with his tongue nor is apt to believe such reports as are raised against his neighbour and Psal 34.12 13. he giveth the command keep thy Tongue from evil and thy lips from speaking guile and backs it with a promise of life that is eternal life the regulating
is very hateful to God it is an abomination to him The wise man reckons up six things that are an abominatioo to the Lord Lease false leasung aâ— a leasing a lie lease gâ—witnes verstegan restitut of decayed intelligence and this is one of them sc a Lying tongue God doth so abhorr Lyers that he will destroy all them that speak leasing Psal 5.6 a word that cometh from an old word now out of use signifying Lying Lying lips are an abomination to the Lord. Prov. 12.22 but they that deal truly are his delight So good David loatheth this sin Solomon hath pictured a lye with this Motto upon the face The sin which God abhorreth setting out his detestation of it by two words I hate and abhor lying Psal 119.163 and for those men that have but common honesty they hate lying and cannot endure to be charged with it though it may be they do lye sometimes yet would they not that men should know it 2. Lying makes men wholy unlike to God it is contrary to the nature of God who is styled a God of truth Deu. 32.4 And David prayes to God under that notion O thou God of truth Psal 31.5 He who blesseth himself in the earth shall bless himself in the God of truth and he that sweareth in the earth shall swear by the God of truth Balls power of godliness Isai 65.16 Truth as One observeth is one special branch of that Image of God according to which man was made the greater measure of truth in our inward parts the more are we changed into that image A lye is so offensive to God as Anselm Anselm saith that God as pattern of the universal world may in some sort be said to dispense with many faults but he never yet dispensed with lying it being a meer denying of himself who is the only Truth So the Lord Jesus Christ is the Amen Truth it self John 14.6 The faithful and true witness Rev. 3.14 and that both as God and man in one Person in him all the promises are yea and Amen most sure and certain who also came into the world to bear witness of the Truth the Spirit of God likewise is the Spirit of Truth Joh. 14.17 16.13 The spirit is Truth beareth witness of the Truth and leadeth into all Truth All the three Persons are one God of Truth as that he cannot lye Magna Dei potentia mentiri non potest August it is impossible â—or him to lye Heb. 6.18 He is not a man that he should lye Numb 23.19 God is so much the stronger that he cannot lye saith Augustin Consider what the Lord Jesus the wisdom of the Father saith Prov. 8.7 Tho opening of my lips shall be right things my mouth shall speak truth and wickedness is an abomination to my lips Again consider that Gods word is a word of Truth Paul calls the Word sincere Milk 1 Pet. 2.2 that is without any deceit and falshood in it It hath the God of Truth for its Author Christ Jesus the Truth for the witness the Spirit of Truth for the composer of it Thus prayes our Saviour for his Disciples Sanctify them with thy Truth thy Word is Truth Joh. 17.17 Now for men to say they own this God and this word of Truth and yet go on in this sin of lying how cross is this to Religion our relation to God should teach us to speak truth our relation to him as our Creatour hereby we shew forth the image of our Creatour our relation to Christ as members of Christ and our relation to the spirit of Christ should also teach us to speak truth What are we the members of Christ and doth the spirit of Christ dwel in us act in us and shall we lye 3. It is a sin that makes a man most like the devil who is call'd a lying spirit there is no truth at all in the devil and the less truth is in men the more they are like the devil it makes a man a child of the devil Christ saith to the Pharisees that bent their tongues like bowes to tell lies Ye are of your father the Devil Joh. 8. â—4 Here it is worth observation that Christ never call'd any sinner the son of the devil but only the lying man can there be found a greater infamy in the world then this to be the son of the devil the subject of the devil governed by the devil possessed with the devil and directed by the devil how then can a man stand but like one confounded when he thinketh of uttering a lye Lying is a yielding a mans self to Satan whereby he lets Satan rule and reigne over him all sin â—s of the devil but this is fathered upon him in a particular manner he was â— lyer from the beginning it was the second sin that ever he committed he â—bode not in the truth because there â—s no truth in him when he speaketh a lye he speaketh of his own for he â—s a lyer and the father of lyes 4. A lyer hath no credit with any man he that hath this brand upon him shall not be believed when he speaketh truth Lying is a great reproach to any person or people The Cretiâ—ans were called by the Apostles Lyers Arist apud Diog. Lacit lib. 5. Tit. 1.12 13. Paul out of Epimenides taxeth the Cretians for lying and idleness Demetrius Phalerius being asked what was the fruit and reward of lying answered that after a man is known to be a lyer every thing that he speaketh is questioned 5. It is a sin against the light of nature Heathens could say it did very much unbeseem a man The Egyptians made such strict account of truth as for maintenance thereof they have lost their lives Whereupon Herodotus Herodot making report of the Egyptians saith that in making a bargain a confederacy or a conjunction of new amity one joyneth his fingers to the other partyes and each letteth them blood after with their tongues they lick off the blood wherewith each signed the others hand inferring by the ceremony that first they will make expense of the utmost drop of their blood and willingly dye rather then speak false or lye one to another How much more abominable ought it to be to every one that professeth himself a Christian 6. It is a great abuse of the tongue which God hath given to man for his honour and glory and whereby to glorify him using it to another end then God hath appointed him In this little members use God hath differenced Men from Beasts that we may declare our minds one to another in truth Lying is a corrupting of that member which is to be an Instrument of truth a great debasing of a mans self and of the image of God in man Lying is a very spreading sin men are much given to it and it s become general God complaineth of his own people by profession that there was no Truth in
God himself CHAP. 7. Of the slandering tongue SECT 1. Sheweth what slandering is and that men may be guilty of this sin six wayes IN the next place I shall speak of that sin of the Tongue Definit of slandering Detractio est Locutio ex invid a procedens bona aliorum denigrans Hugo which is called slandering First I shall shew what it is then how many wayes men may be guilty of this sin Slandering is the blemishing of anothers good name or the speaking against another out of envy and malice Now men may be guilty of this sin divers ways when men report that which is false of their Neighbours to their disgrace and dammage no man but will grant this to be a slander some there are when they have no just matter of accusing others they will devise matter wherewith to slander them thus the Jews conspire against Jeremiah Come said they let us imagine some device against Jeremiah come and let us smite him with the tongue and let us not give heed to any of his words Jerem. 18.18 David by the spirit of God speaking of Doeg that slandered him to Saul sets down his sin thus Thy tongue imagineth mischief and is like a sharp razor that cutteth deceitfully Thou dost love evil more then good and lyes more then to speak the truth Psal 52.2 3. and he complaineth of his slanderous enemies to God praying God to help him Hold not thy peace O God of my praise for the mouth of the wicked and the mouth rf the deceitful are opened against me they have spoken against me with a lying tongue they compassed me about also with words of hatred and fought against me without a cause Psal 109.1 2 3. 2. Men may be guilty of this sin when they speak for the matter that which is truth yet they wrest it to another end then it was intended Words reported again have as another sound so another sense spoken or acted Doeg reported concerning David and Ahimelech that which was for the matter true but reporting it to another end then it was done the scripture calls him a false tongue Thus it is with them that were false witnesses against our Lord and Saviour Christ they said he said he would destroy the Temple and raise it again in three dayes Now he said destroy ye this Temple speaking of the Temple of his body and I will raise it againe in three dayes Joh. 2.19 21. Of this the Prophet David complaineth Psal 56.5 every day they wrest my words thetr thoughts are against me for evil and of this number were those that watcht for the prophet Jeremiah's halting to make him an offendor in a word that time shall come that such tongues as these shall be cut out 3. Men may be guilty hereof when unto something that is true they add something that is false and of their own surmising and charge their neighbours with it Thus it was with Pauls accusers Act. 21.28 29. they supposed that he had brought Greeks into the Temple because they had seen Trophimus an Ephesian before with him in the City the Apostle did not any such thing but because they do surmise such a thing therefore they lay it to his charge and stirr up the people againg him thus men become guilty of this sin pretending some ground why they think so and so charge their neighbours with what is false and the product of their surmises 4. Men are slanderers when they speak that which is for the matter true and yet they speak it not upon right grounds that they ought to speak it as 1. When they speak truth for matter yet it is to vent their own passion as many times in mens reviling one another and throwing filth in one anothers faces they speak truth but do not care to do their Neighbour good by it but speak it in passion not with a spirit of love but on purpose to disgrace and vilify them as when evil Neighbours fall out they rip up one anothers faults and infirmities and miscarriages and call one another by disgraceful and opprobrious Terms 2. When men speak what is to the discredit of their Neighbour meerly to hold on a tale in discouse Now consider that Slanderers and Tale-bearers are called in the Original by the same word it being a hard matter for those that are given to tale-bearing not to be guilty of slander The Lord absolutely requireth that men should not be given to the sin of tale-bearing to take away their neighbours good name Thou shalt not go up and down as a Tale-bearer among thy people Lev. 19.16 where we may take notice that the Hebrew word Rakel properly signifies a Pedlar or petty-Merchant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that goes up and down the Countrey offering his wares at every mans door taking up his Wares at one place and carrying them to another to sell them So the tale-bearer catcheth up an evil report of his Neighbour at one place and is not at rest till he is at another place to tell it again offering to vend it at a very low rate to any man that will take it off his hands and as it is with the Pedlar so long as his Pack is fast his Ware is not seen but he opens his Pack and then it is for every ones eye so it is with a tale-bearer he readily opens his Pack and the more secret the thing is the more he desireth to publish it that it may go for the greater news The Lord tells the Mountains of Israel Ye are taken up in the lips of talkers and are an infamy of the people Ezek. 36.3 when people have nothing else to discourse of then the Church and people of God shall find discourse for bablers and saith the Holy Ghost ye are become the reproach of the people Tatlers and busie-bodies are joyned together by the Apostle 1 Tim. 5.13 and when such people meet together other mens matters are the matter of their common talk Gerson Gerson writing to his brother tells him of many sins he might run into before he was aware of it and this is the first that he mentioneth sc Nubes verborum intimating that in mens ordinary discourses there be as it were many Clouds of evil speaking and slandering one of the Antients tells us of one that carryed a stone three years in his mouth ut vitaret multiloquium that he might avoid babling and well were it if the mouths of tatlers and tale-bearers were shut continually unless they could open them to better purpose then they do Obloquium est absen i detrahere dolose mordere August 3. When men speak that behind anothers back as evil which they will not speak to their faces speaking to the defaming or discredit of them that are absent these are whisperers such as go about from one to another privately and closely venting their slanders This is against the Rule of our Saviour who saith If thy Brother hath
every man that asketh you a reason of the hope that is in you with meekness and fear 1 Pet. 3.15 With the heart man beleeveth unto righteousness and with the tongue confession is made unto salvation Rom. 10.10 He that confesseth me before men him will I confess c. and he that denyeth me before men him will I deny before my Father which is in Heaven In matters civil when we are called as a witness before a Magistrate we must testify the truth the whole truth as the woman of Tekoah did to David 2 Sam. 14.19 2. Sometime it is unseasonable to declare the whole truth when as there being no necessity to utter it in respect of Gods Glory our Neighbours Good or our own Duty it 's joyned with our own or our Neighbocrs danger or hurt 3. It is arbitrary or at our own liberty when it is neither necessary nor unseasonable Thus Christ sometimes answereth to questions askt him sometime he is silent Mat. 27.12 14. That truth may be concealed is proved by Abraham who spake truth in part calling Sarah his Sister and concealed it in part not confessing her to be his wife Gen. 12.10 The which thing also his son Isaac did afterward Gen. 29. this is no lie to hide the truth but to affirm that which is false God appointed Samuel to go to Bethlehem to annoint David King he desiring to be informed how he might go thither and do it with safety for said he if Saul hear of it he will kill me the Lord teacheth him this Godly policy Take an heifer with thee and say I am come to sacrifice to the Lord and call Jesse to the Sacrifice he was sent for two causes but to conceal the more principal 1 Sam. 16.2 3. So King Zedekiah willeth Jeremiah having advised him to yield to the Caldeans if the Princes should be earnest to know what talk they had had together that then he should say unto them I humbly besought the King that he would not cause me to return to Jonathans house to dye there Jerem. 38.26 SECT 2. Of the sporting Lye LYes may be divided into three kinds there is Mendacium Jocosum Officiosum Pernitiosum 1. The sporting lie which is without cause merum mendacium Hutchinson de imagine Dei. neither with desire to hurt no◠pu pose to help any one Nascica when he came to Ennius the Poets house having earnest business commanded his Maid to meet him at the door and to say that he was not within who knowing that her Master had bidden her to say so because of his business departed Soon after it came to pass that Enni◠came to his house and knocking at the door enquired for him Nascica hearing one knock and perceiving out of a window that it was Ennius answered with a loud voice that he was not at home but Ennius knew his voice and came in then Nascica came to him and said You are impudent for I beleeved your Maid that you were not at home and will you not beleeve me my self In this example be two lyes One of Ennius his Maid at her Masters commandement the other of Nascica in the way of jest and mirth Thus vanity sheweth it self in great boasters and travellers that love to tell strange things when men do not only sport at it themselves but think thereby to make sport for others also So it was with those of Ephraim and Samaria who made the King glad with their wickedness and the Princes with their lies Hos 7.3 To what an height of impiety were they grown this was a cleer note of a corrupt state among them That all sorts lies be sins vid. Euseb lib. 8. de praepar Evangel cap 4. Damascen paral 3. Chytr tract de Jacobi mendacio Gerson Protest Bernard de modo benè vivendi August Epist 8 9. the reason hereof is expressed ver 2. They considered not in their hearts that God remembred all their wickedness They were become very Atheistical All condemn the idle lying lie and the pernicious lie but some excuse the sporting or jesting lie and commend the officious lie but all naught 1. For the merry lie we must distinguish that is improperly called a lie when in shew of words some false thing is uttered but by the gesture or pronunciation of the speaker it may appear that some truth is uttered This is not unlawful under shew of untruth to hide a truth as Elijah said to the worshippers of Baal Cry aloud for he is a God either he is talking or he is pursuing or he is in a journey or peradventure he sleepeth and must be awaked 1 Reg. 18.27 But the Text saith that he mocked them So Micaiah said to Ahab as the rest of his Prophets had done before him Go up to Ramoth-Gilead and prosper but he delivered it so that Ahab perceived he mocked him 1 Reg. 22.15.2 Properly that which in the meaning of the speaker is a lie is in no sort to be used but is simply unlawful 1. Because it is not only false but vain and idle Now if but for idle words men shall give account at the last day Mat. 12.36 much more for idle lies 2. The Prophet Hosea in the place before-mentioned inveigheth against those that make Princes merry with their lies Now if Princes may not be made merry with lies to whom oppressed with great cares mirth is needful none may 3. A lie may not be delivered to help a man or free him from danger much less to delight and make him merry 4. Epaminondas with other Heathens will rise up in judgement against those that make no conscience to tell merry lies so strict observers and lovers of truth were they that they could not abide a lie spoken no not in jest it is not good jesting and sporting with sin He that makes it his common course to lie in jest will also lie in earnest and he that lies in jest unless he repent of it shall be sure to be damned in earnest SECT 3. Of the Officious Lye THe next Lye we are to treat of Corrupt was the opinion of Plato that allowed a lie lawful either to save a Citizen or deceive an Enemy is the Officious lie which is covered over with love to our neighbour when a man seeth his neighbour in danger he thinks it either no sin or a very small sin to help him out This is the practice of too many among us and the devil beguileth many souls thereby Now that we may take heed of this consider 1. That Gods word is to be lookt on as the only rule and square to guide our actions by but the word requireth that we must not do the least evil for the gaining or any good whatsoever the rule of our actions is Gods command not our love to our neighbou◠God saith ye shall not lie one to another Colos 3.9 and he will destroy all lyers which comprehendeth those that lye perniciously to do hurt
the Land Hos 4.1 and the Prophet Jeremy saith They bend their tongues like their bowes for lyes but they are not valiant for the truth upon earth They will deceive every one his neighbour and will not speak the truth they have taught their tongues to speak lyes Jerem. 9.3 4 5. It is very spreading when the Prophets prophecy lyes and the Rulers love lyes and the People speak falshood as it was in those dayes But Solomon saith that a poor man is better then a lyer Prov. 19.22 We see it in unregenerate men how few of them make conscience of a lye but are full of lying excuses Yea there is in Gods own people a proneness to this sin David lyeth to Ahimelech the Priest 1 Sam. 21.2 and being sensible hereof he prayes to God Remove from me the way of lying Psal 119.19 It is a sin usually charged upon professors of Religion but this is done out of hatred because they will not run with them to the same excess of ryot therefore they are charged for a Generation of Hypocrits and Lyers 8. Lying brings the greatest miseryes upon a Land and People God had a controversy with the Jewes because there was no truth in the Land By swearing and lying c. Therefore shall the Land mourn and every one that dwelleth therin shall be cut off Hos 4.1 2 4. a fore punishment was this which God denounced against lyers in regard that al the dwellers upon earth should be taken away and very woâ—thily saith Austin is such a punishment inflicted upon them because by lying they divide themselvns from what is and adhere to that which is not if men mourn not for this sin God will make the Land to mourn for it with his judgements Moreover those that persist in this sin shall be shut out of Heaven Without are dogs and whosoever loveth and maketh a lye Rev. 22.15 yea such shall be cast into Hell Austin saith that Christ chased the buyers and sellers forth of the Temple in Jerusalom in token that by their lyes they shall be driven forth of the Heavenly Temple David would not suffer a lyer to abide in his house Psal 101. neither will God suffer any to be in his Kingdom There shall in no wise enter into the new Jerusalem any thing that defileth neither whatsoever worketh abomination or maketh a lye Rev. 21.27 but all lyers shall have their part in the lake which burneth with fire and brimstone which is the second death ver 8. SECT 7. Equivocation and Popish mental reservation condemned HEre may be taxed and condemned the Popish Doctrine of equivocation and mental reservation holding it lawful for a Popish Priest before an heretical Magistrate as they term him or an incompetent Judge to say one thing when he meaneth and knoweth the contrary and so delude him by equivocation mental evasion and secret reservation As for instance being asked Art thou a Priest by this Doctrine he may answer no meaning he is none of Baals Priests or Priests of Jupiter or Apollo and being askt didst thou do such a thing or knowst thou such a thing he may answer no though he knew it or did it with reservation to tell Them And another being askt whether such a one lyeth in his house he may answer no not meaning that he lodgeth not in his house but he doth not tell lyes This mystery of iniquity this sophistry of Satan this Art of hypocrisy this Quintessence of impudence is maintained at this day both in Press and Pulpit by the Popish Doctors but it is far frow Christian simplicity and the Doctrine of God which requireth that men speak the truth from the heart Psal 15. It is a Doctrine of Devils that teacheth men to speak lyes in hypocrsy 1 Tim. 4.2 This was the practice of that fantastical Saint Francis who being met with a hue and cry and demanded by the persuers of the man-slayer or malefactor whether he saw such a one pass that way to the end that he might save his life putting his hand in his sleeve or finger in his ear answered he saw none such pass that way meaning through his sleeve or his ear This practice was used by that old Arch heretick Arrius that denyed Christ to be God who being urged by the Emperour Constantine to subscribe to the Canons of the Council of Nice and to the Nicene Creed subscibed that he thought them all to be true consonant to the Holy Scripture Soceat Eccles histor lib 1. cap 25. yet with this secret reservation in the sense and construction that he would make of them of which imposture the Emperour being informed sent for him the second time commanded him to swear that his subscription was true He having written his own opinion in a paper which he had in his sleeve or under his arme took God to witness that he was verily perswaded of the truth that he had written meaning what was written in the paper in his sleeve This point of Popery is practised among our common people Come and aske to borrow money of such a man his answer is I have it not or not so much when conscience tells him he hath it and may well spare it meaning he hath it not for them he hath not so much to lend them Because he thinks that against good manners he had rather tell a fine and mannerly lye and so sin against God then offend his neighbour Aske to borrow money of another he answereth he hath not so much in all the world but he meaneth in his Chest which he calleth All the world though it may be he hath more then so much again in his house But say the Papists our Saviour speaking of the day of Judgement Object saith Of that day and hour knoweth no man no not the Angels in Heaven nor the son himself c. Mar. 13.32 Note say they Christ who knoweth all things saith of himself that he knoweth not therefore the meaning must be that he knoweth not to tell us therefore they say further that when we know a thing we may say we know it not to tell others 1. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is but once set down Resp and is in the same sense applyed to Men Angels and Christ But it were ridiculous to say that Men and Angels know it but not to tell us 2. The Father by this interpretation should not know it because he knows it not to tell us The meaning then is that though Christ knoweth it for all treasures of wisdom are hid in him yet in some sort Christ as man knoweth it not but as God or Mediatour for something a man may be ignorant of without sin as Eve was whether the Serpent could speak and as Christ was of the time of ripe Figs c. There is no shelter or succour from this example for equivocation The Scripture condemns it Nature abhorreth it 1. The Scripture condemneth it John Baptist being demanded
sometime useful and excellent such speeches as are according to the rules of Art which are laid down in Rhetorique which delivereth rules of elegant speech and what is according to Art must needs be lawful useful and commendable 1. Because the Arts are gathered out of the creatures by the wisdom of God which is in the creatures or from the divers actions and affections of the creatures working according to the severa ends they are directed unto which ends are good as may appear by the examination of particular Arts as Logick natural Philosophy Astronomy c. This elegant kind of speaking God hath given to some men more then others according to the wisdom and passionateness of affection bestowed on them indeed this kind of speech is the most excellent of all other and we shall observe that the most lofty writings of the Scriptures are written in this stile as the book of the Canticles is a continual Allegory and why was David called the swee-singer of Israel was it not for that the Psalms of all other Scriptures are most full of Metaphors Allegories Hyperbolies c. So the Songs that are in Scripture and the Books of the Prophets do abound with these figurative sentences 2 Because the Arts do not contradict each other for what is true in one Art is not falsifyed by another Art and what is true in Logick Grammar c. is not false in Rhetorick or Theology 3. All Arts are subservient to Divinty She is the Mistriss the rest are the handmaids therefore this is to be noted that we are not alwayes bound to strict propriety of speech but have liberty allowed us out of the word of God to adorn our speeches with figurative sentences He is rightly eloquent saith Cicero who observing a decorum and tempering his stile according to his person can speak fitly fully and fluently of all things temperately of mean things and weightily of matters of importance As for prolixity and shortness of speech either may be used commendably in their time as Mariners sometime sail with large spread and sometime with narrower gathered sails we should affect rather to be great doers then great speakers It is said of our Saviour he began first to do and after to teach Act. 1.1 Didac Stell de contemp mundi It is a monstrous thing for a man to have his tongue larger then his hand God hath made the tongue of man less then his hand and closed it up in his mouth teaching him thereby to use but few words and many deeds speak little and do much and Solomon tells us that in the multitude of words there wanteth not sin Prov. 10.19 Emyssen saith there is as much difference between saying and doing as between leaves and fruit He that sayes onely is like the Figtree in the Gospel which brought forth leaves only He that doth also is like Aarons rod which brought forth blossoms and Almonds Blossoms as leaves and Almonds as fruits that man only knoweth to speak well that hath learnt to do well The Scripture mentioneth three Tongues which are in every well disposed man 1. The tongue of the heart loqui veritatem in corde suo for a man to speak the truth in his heart Psal 15.2 2. The tongue of the mouth non agere dolum in lingua sua ver 3. 3. The tongue of our works the works which I do saith Christ they bear witness of me Joh. 10.25 God little regardeth words without works for he is not as Mercury to whom Tongues only are offer'd in Sacrifice Better it is with the Lacedemonians to do well then with the Athenians to speak well Yet the speaking little so much commended in Scripture is not to be understood of few words only but that we should not speak many unprofitable words for in matters of speech the quality not the quantity is to be regarded but the two extreams are to be shunned for too much to play the sullen refusing to contribute to familiar discourse in good company seemeth to have a distast or a disdain so to talk alwaies not affording any opportunity to others to speak savoureth of vain glory and vanity Multa non multum Multa dicendo nihil dicunt August so that Balaams Ass spake more to the purpose then such men do Speech is often like unto coyn which passeth for currant not in regard of the mettall only but of the stamp that is set upon it Now the designe of this Treatise which I humbly dedicate to your honours is to set forth the evils of the Tongue and more particularly of ten sins of the Tongue to shew the nature of those sins the several branches the mischiefs and aggravations of them with remedyes against them whereunto I have added divers considerations rules and helps for the government of the tongue shewing also wherein the right ordering of the Tongue consisteth all which is fitted to the times as the ingenuous Reader will well discern Right Honourable I Have made bold to send this slender Treatise into the world under your honours name and patronage which I have presumed to do understanding the goodness of your dispositions to be such that I cannot in the least doubt but that you will pardon my boldness and cherish this small spark and evidence of my unfeigned affection to your Honours My Lord Judges and Magistrates are fingers of that great hand that governeth the world the Gods of the earth to be dispensers of Gods mercy to good men and executioners of his judgements upon evil-doers Compassion is the handle Justice the edge and Mercy the point of the Magistrates sword the Magistrate is a common servant for the common good and wealth of all and he is a happy man indeed that liveth least for his own and most for the good of others it is the right use of authority when Governours respect not their own ends in publique actions nor wear the sword of Justice in their own sheath as I hear your Lordship doth not Whereas many in high places make Tacitus their Gospel studying Lucian more than the old Testament and Macchiavel then the New your Lordship knows that there is no Nobility like to the New-birth in Christ no Beauty like to the beauty of the Daughter of Sion who is all glorious within no Honour to the Service of God no Glory to the Cross of Christ no Gain like Godliness no Treasure to that which is laid up in Heaven no cloathing to the righteousness of Christ no Ornament to the ornament of Humility and Meekness no Crown to that of Immortality no kingdom to the Conquest of our Selves no Learning to the knowledge of Christ no Wisdom to that of the Spirit no Joy to that of a good conscience no Life to a Heavenly conversation The Lord grant that you may alwayes account it to be more honour to you to be a servant of God then a Judge over men as Theodosius the Emperour esteemed it more honour to be
thou wilt praise thy self he will help thee or if thou lovest to hear thy self praised of others he will carry thee as it were upon the wings of praises and commendations up into the clouds and lofty sky Through his subtil slights he bendeth himself every way he handleth old men gravely Gawdr Simil. and young-men courteously the flatterer hath alway the gestures voices inclinations and dispositions of all persons high and low at his fingers ends he leaves out none that he may deceive all the flatterer is double-tongued Now he extolleth thee and setteth thee aloft with great praises by and by will cast thee down with wrongs and injuryes as one hath well observed He that is fiâ—st a flatterer Servo d'altrui Si fà Chi dice il suo secreto a chi no'l sar He makes himself a servile wretch to others evermore That tells his secrets unto such that knew them not before will afterward be a tale bearer and a revealer of secrets Prov. 17.9 He that flattereth thee to thy face will slander thee behind thy back He that will hide a man from himself will dispay him to others A flatterer if he doth not tempt a man to sin yet he flattereth him in it or at least concealeth his knowledge of it keeping his friend hood-winkt from a true sight of his own faults whereby he might mend them but will not long keep them from others who will despise his friend for them as a judicious Divine hath noted Adulatio blanda omnibus applaudit omnibus Salve dicit prodigos vocat liberales avaros parcos sapientes lascivos curiales garrulos affaliles obstinatos constantes pigrâ—s maturos graves haec sagitta levitèr volat citò infigitur Cassiodor in quad Epist 2. Flattering is a sin much displeasing to God He that justifieth the wicked and he that condemneth the just are both an abomination to the Lord. Prov. 17.15 A wo is denounced against them that call evil good Isai 5. and he saith Wo to them that sow pillowes to all arm holes will ye hunt the souls of my people and will ye save the souls alive that come unto you and will ye pollute me among my people for handfuls of barley and for pieces of bread to slay the souls alive that should not die and to save the souls that should not live by your lying to my people Ezek. 13.15 16 17 18 19. The false flattering Prophets prophecied against the Godly that they should dye and so depâ—ived them of their peace and comfort and the apprehensions they had of Gods favour and filled them with fears Greenhill's Exposit in Ezek. 13. Juste viventibus adulatores prophetant moâ—tem infortunium injustis qui per peccatum mortui sunt prophetant vitam prosperitatem propter dona temporalia sibi ab illis data Lyra in Locum grief and sad thoughts if they harkned to Jeremiah and submitted to Nebuchadnezzar or thus as one noteth they stirred up the people against them that were Godly and would not believe their prophecies provoking the Magistrates to slay them before their time who by the course of nature should have lived longer and they promised life and peace to those to whom they should have threatned warre and misery God therefore threatens a severe judgement against them ver 22 23. 3. Flatterers have ever been odious to wise men this made Diogenes call Aristippus flatterer to Dionysius a dog another time a well coucht snare Constantine called the flatterer a Moth Horace the Lyrick Poet gives him the name of a Fox Aeneas Sylvius reporteth that Sigismund the Emperour soothing a flatterer up in his folly and using familiar gestures with him at last lifted up his hand and gave him a good box on the ear and the other finding fault with this injury done him said Alas my Lord why do you smite me the Emperour replyed why dost thou bite me a blow is the best reward for a bite 4. Flattering is a sin very pleasingâ— to the Devil it is as one saith the Devil 's invisible net Rotâ— Diaboli invisibile Perald de vâ—â—â—s Amici vulnera quam inimicorum oscula sunt utiliora Ambros. Timeo Danaos dona ferentes When flattery is resident in the tongue as Porter Satan keeps Court and fits president in the heart as King and chief Ruler Impia sub dulci melle venena latent Ovid. which by the flatterer he spreadeth to intangle us A man that flattereth his neighbour spreadeth a net for his feet Prov. 26.6 by flattering the Devil himself deceived our first Parents and when he cannot at any time overcome us by force he laboureth to overcome us by fraud when temptations and tribulations cannot bear us down he laboureth to charm us with his flatteries Satan ever makes shew of most love when he intendeth the greatest mischief he covereth his hatred with a cloak of love and so do all flatterers when they make most shew there is least love He that hateth dissembleth with his lips and layeth up deceit within him Prov. 26.24 flatterers do spread the Devils Net befor those that are flattered by them the flatterer by his moutâ— one way or other destroyeth his neighbour Adulatores homiciâ—ae sunt proditâ— es quoniam sub specie a micitiae hominâ—m intâ—â— ficiunt ut sub specie osculi ut Judas hominem tradant Diabolo Alex. Fabrit part 4. cap. 15. Prov. 11.9 faithful are the wounds of a friend but the kisses of an enemy are deceitful Prov. 2â— 6 Flatterers are man-slayers and such as do betray us killing a man under the shew of friendship and with a seeming kiss like Judas they be ray a man into the hanâ—s of the Devil 5. It is a shame to be commended by such vile tongue as the tongue of a flatterer the praise of wâ—cked men saith Seneca is a manifest instant that the praised is like unto the praiser Therefore Antisthenes the great Philosopher was very much offended when he heard that certain lewd fellows had highly commended him as Diogenes Laertius tells us O me miserum metuo ne in crimen aliquod inciderem Diog. Laert. which made him say wretched man that I am I fear no greater mishap could have befallen me another Philosopher also being told that some of evil conversation had liberally praised him answered Alas what evil have I done 6. It is a very foolish thing to flatter any man whatsoever Titles without Truth are like Lanthorns without light buds without blossoms flowers without fruit it is great folly to praise a man to his face it is as if one would sell a man to himself whence it was that one said to a man flattering him why dâ—st thou praise me to my self wilt thou sell me to my self The folly of a flatterer may farther be demonstrated in that he flattereth another to find favour with him which he should the betâ—er obtain if he
spake the truth unto him Hence it is that Solomon saith He that rebuketh a man afterwards shall find more favour then he that flattereth with the tongue Prov. 28.23 and elsewhere he saith He that saith to the wicked thou art righteous him shall the people curse Nations shall abhorr him but to them that rebuke him shall be delight and a good blessing shall come upon them every man shall kiss his lips that giveth a right answer Prov. 24.24 25 26. 7. A flatterer is worse then a slanderer because detraction and slandering are means to humble him Ipsi sunt Sacerdoâ—es Deâ—holi hominis vivoâ— se pelientes Perald Tim 2 de peccato linguae but flattering extolls a man and by means thereof a man is apt to be puft up Thus Herod was puft up with pride at the vain flattery of the people When men are highly extolled and commended they are apt to have high thoughts of themselves One calleth flatteres the devils Priests burying men alive and under the pretence of adorning others they sully them and strangle them 8. Let us therefore consider what mischief it doth to those that are deceived by it 1. It is an occasion of drawing men to sin thus the Harlot deceiveth the young man she inviteth him to come to her saying let us take our fill of love c. for the good man is not at home he is gone a long journey he hath taken a bagg of money with him and will come at the day appointed so with much fair speeches she â—auseth him to yield with the flattering â—f her lips she forceth him Prov. 7. â—8 19 20 21. The lips of a strange â—oman drop as a honey-comb and her mouth is smoother thin oile Prov. 5.8 The Princes of Judah after the death of Jehojada did obeisance to Joash to flatter him into idolatry 2 Chron. 24.17 Sicut finis oratoris est dictione persuasisse medici medicinâ curâ—sse sic adulatoris est finis â—â—â—vi loquio decepasse Chrysost Flattering is an infectious plague a damnable disease a sweet poison a deadly hony-bait that deceiveth by enticing and poisoneth by sweet perswading it is the Siren that draws many to destruction 2. To flatter men in any evil course is a means to harden them in sin Adulantium linguae ligant homines in peccatis deleâ—â—at enim ea facere in quibus non solum non metuitur repraehensor sed etiam laudatur operator August sâ—p Psal 9. when men meet with such that will sooth them up in sin they are hardened in sin a man is kept in his wickedness and hardned in it when he thinketh he doth that which is good and right the tongues of flatterers do bind men in sinful courses for it delighteth them to do those things in which not only they fear no reprover but also the doer of them is praised A mind that knoweth it self guilty is in a manner dejected to a servile flattery 3. It makes men neglect to seek after the vertues or excellencies for which the flatterer commendeth them this makes many unuseful that otherwise by diligence might have deserved true praise as Carneades observed in the sons of Princes who could indeed learn nothing deserving honour but horsemanship for in all other things their teachers would flatter them by commending them without cause and so keep them from labouring after the truth of those excellencies for which they falsely praised them Therefore Antisthenes judged it less harm to light into the power of Ravens then into the hands of flatterers and another Philosopher quarrelling with one about words Sicut corvi cadaverum oculos â—ffâ—diâ—uâ— sic aâ—ulatores suis laudibus hom num animas corrunâ—â—unt Anton. Moner in Melissâ parte 1. many unseemly speeches passed between them quoth one of them peradventure I may live to see thee hanged and then the Ravens to come and pick out thy eyes whereunto the other answered Perhâ—ps I may live to see thee fall among flatterers for Ravens pick out the eyes but of the dead whereas flatterers dig them forth while they are living A faithful friend is as a wise Physitian that considereth the condition of his Patient not giving him that which may please but that which may do him most good a true Lover woundeth his friend as well as embraceth him but those wounds are the wounds of a Chirurgion not of an Enemy The Holy smitings of a righteous man he takes for a kindness and feareth not that such as excellent oyle will break his head Psal 141.5 4. It makes men fearless of judgement and danger untill they fall into that misery they were not aware of Thus the young man befooled by the wanton Harlots flatteries goes after her straight way as an Oxe goeth to the slaughter or as a fool to the correction of the stocks till a dart strike thorow his liver he hasteneth to his ruine as a bird hasteneth to the snare and knoweth not that it is for his life Prov. 7.22 23. By flattering words men are put into fools Paradise and peswaded all is well when it is quite contrary and when men are soothed up and flattered in sin hence it cometh to pass that they drop into the bottomless pit before they are aware of it not fearing the torments of Hell till they feel them 5. This carriage is cross to the carriage of God to his people whom he loveth the more near and dear any people are to God the more he will make them to know their sins by warnings and by punishments if they take not warning Thus he speaks to the children of Israel You onely have I known above all the families in the earth therefore I will punish you for your iniquityes Amos 3.2 If David sin who was a man after Gods own heart God will not let him alone in his sin but Nathan the Prophet and Gad his Seer shall be sent unto him that he may come to a fight of his sin and be brought out of it therefore they that flatter others in sin they shew not Gods but the devils kindness to those they pretend to love 6. Consider how God will deal with those that are flatterers Labiis Linguae excisionem imprecatur cum tamen malum hoc reverà non sit labiorum nec linguae quae sunt instrumenta sed cordis tanquam ipsius sontis cui labia lingua ministrant Sic igitur detestabile est hoc malum ut non solùm cor undè fluit sed labia lingua quibus vâ—lut instrumentis dispensatur rectè detestationi excisioni subijciantur Muscul ad Ps 12. God will cut off such flattering tongues sooner or latter Psal 12.3 Whither they flatter others in sin or too much extoll what is good in them All such flattering lips shall be cut off Some read the words of the Psalmist as an imprecation let God cut off all flattering lips the Prophet being moved with zeal for the Glory
or officiously to do good to their neighbours In this thou dost thy self more hurt then thou canst do thy neighbour good nisi fiat jusâ—â—â— rectis mediis saith Pet. Mart. loc com de mendac 2. Consider how the Apostle rejecteth this practice of doing evil that good may come thereby Rom. 3.8 He abhorreth that any such principle as this should be in the heart of any Christian whatsoever and saith of such that affirm that men may do evil that good may come thereby that their damnation is just a man must not lye to save Gods honour Job 13.7 much less for the good of his neighbour 3. He that th nks he may thus give way to this sin that good may come by it will think so of any other sin whatsoever as if a man should steal from the rich to relieve the poor this is odious to God the Lord saith he hateth robbery for a burnt offering there were some that thought they might rob that they might have the more to offer to the Lord and though they brought a fat oblation yet God loathed them and their offerings Austin observeth of the Priscillianists that they would make use of a lie to shew themselves Orthodox and that they might the better vent their opinions with the more credit to themselves And others there were that would fain themselves to be of their company and society that so they might find them out and bring them before the Magistrate to be punished But some will say Object It 's not against Christian charity to help a brother with a lye It is against charity Resp for charity rejoyceth not in iniquity not in falshood but in the truth A Christian that hath a good conscience can do nothing and say nothing against the truth but for the truth 2 Cor. 13.8 2. Charity requires a man not only to do good but to do well to do it in a good and godly manner not to do the least evil not tell the least lie to procure a great outward good to another 3. Charity requires not that for another mans good and commodity thou shouldst cast away thy self but God will destroy them that speak lies Psal 5.6 The lying mouth slayeth the soul Sap. 1.11 4. Charity doth not allow that any man in danger should tell a lye to do himself good much less doth he allow that we should lie to do another man good a good man chooseth affliction or to run upon any rock rather then to sin against God according to that speech of Elihu to Job chap 36.21 But here it may be objected that Jacob lyed to his Father Isaac saying I am Esau thy first born that he might procure the blessing of his Father before his brother came Gen. 27.19 and ver 24. when he asked him Art thou that my son Esau he answered Yea he saith further that he had hunted for Venison as his Father bade him ver 19. when he hunted for none nor was bidden to hunt for any Thirdly being askt how he found it so quickly he answered the Lord thy God brought it to my hand ver 20. when himself had taken a Kid cut of the flock by no miracle but by ordinary means Some say that is to be understood mystically Quod minor populus hoc est Gentâ—um substituendus esset in locum primogeniti hoc est Judaeorum However the Jews were Gods first born yet they should be cast off and to the Gentils the younger brethren the blessing and the inheritance did belong Aquin. 2dae qâ—â—st 110. Art 3. by way of prophecy I am Esau thy first born not in person but in right of the first born I come unto thee as Paul speaks in another case Act. 23.5 by which is meant nothing else then that which Christ saith Behold there be last which shall be first and there are first which shall be last Luk. 13.28.30 this shall be when men shall see Abraham Isaac and Jacob in the Kingdom of God and themselves thrust out of doors this is now come to pass for we Gentiles that were last are now first we that were not a people are a people and beloved which were not beloved and St. Paul nameth this a mystery Rom. 11. I would not this mystery should be hidden from you brethren lest you should be wise in your own conceit c. It appeareth then Jacobs saying to Isaac I am Esau thy first born is as much as to say The last shall be first and the first last by Esau he meant the Jews by himself the Gentiles and this is no lie because a mystery This is the opinion of divers of the Antients 2. But I cannot excuse Jacob in this but do beleeve he sinned their examples are no rules for us to walk by we must walk by the rule of the Word the errours and slips in their Lives are as blemishes in fair faces eâ—idences of humane frailty 5. There 's a difference between â—peaking a lie and concealing the â—ruth as I toucht before in the first â—ection of this chapter the one in â—ome cases may be lawful Aliud est mentiri aliud est verum occultare ut siquis nòn velit ad mortem hominem prodere paratus esse debet verum occultare non falsum dicere ut neque proat neque mentiatur August in Psal 5. when the other in no case is â—awful Negative precepts bind at all times and upon â—ll occasions and such is this Thou shalt not lie but the truth may be concealed at some times and upon some occasions except when a Magistrate calls us to declare the whole truth so truth is to be spoken though it expose our selves or others to danger So when Christ is adjured by the high-Priest by the living God to tell whether he be the Christ the son of God though it be to the exasperating him against him and to the exposing himself to the malice of his enemies yet he confesseth the truth Mat. 26.63 64. St. John gives in this for his further answer to Pilate To this end was I borâ— and for this cause came I into the worlâ— that I should bear witness to the truth Joh. 18.37 St Augustine commendeth a Christian Bishop of Tagesta foâ— hiding a poor Christian and when thâ— Emperour sent his officers to search after him whom he had hidden beinâ— askt where he was he said he would not deny but he had hidden him yeâ— would he never betray his brother for which cause he was grievously tortured but he stood firm still as his name imported which was Firmus that he would not disclose his brother nor tell an untruth the Emperour marvelling at his stedfastness released him Some do object Object that Abraham to escape danger said his wife was his Sister Sol. Gen. 12.10 Non petit Abraham ut Sarah mentiâ—tur Juniuâ— Veritatâ—m voluit celari non mâ—nâ—acium dâ—ci August Abraham answereth himself Gen. 20.12 In very truth she is my
who he was whether Elias or not answered I am not Joh. 1.21 yet might have truly answered that he was Elias as Christ saith Math. 11.14 if ye will receive it This is Elias that was to come prophecyed of by Malachy chap. 4.5 Behold I will send uâ—â—o you Elijah before the coming of the great and terible day And Mat. 17.10 Christs disciples asked him saying Why then say the Scribes that Elias must first come and Jesus answered them Elias verily shall first come and restore all things But I say unto you that Elias is come already and they knew him not c. ver 11.12 and ver 13. the Disciples understood that he spake unto them of John Baptist Malachy calls him Elijah and Christ likewise yet because he was not Elijah in proper person but in office only to be Christs fore-runner to go before him in the spirit and power of Elias and because he asked him of the person of Elias he answereth I am not 2. Nature abhorreth this guileful deceitful answer Tully condemned him who having made truce for 20 dayes wasted and depopulated the Countrey in the night answering that he took truce for dayes but not for nights Its collusion and deceit lying and dissimulation between God and Men As when there is no conformity between a mans mind and the thing he thinketh he thinketh an untruh or falshood and when there is no conformity between a mans word and the thing he speaks a Logical untruth so when there is no conformity between a mans tongue and his heart he speaks a Moral untruth that is a lye the world is full of such lyers so that we may justly cry out with David Help Lord for the godly man ceaseth for the faithful fail from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak with a heart and a heart according to the Hebrew Psal 12.1 2. SECT 8. Nine remedyes against this sin of Lying LEt us therefore be exhorted to beware of Lying and to speak truth from our hearts God commandeth us that we shall not deal falsely nor lye one to another Lev. 19.11 These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates Zech. 8.16 and ver 19. love the truth and peace Therefore that ye may be kept from this sin let me perswade you 1. To hide Gods word in your hearts it cometh to pass that men fall so easily into this sin because they consider not Gods commands and prohibitions as they ought and hide not the Word in their hearts 2. Be much in prayer to God to keep you from this sin pray with Agur Remove far from me vanity and lies Prov. 30.8 Be earnest with God for new hearts that ye may put off the old man and put on the new man which after God is created in righteousness and true holiness or holiness of truth and let not any man pretend to put off the old man and be cloathed with the new man that doth not shew it by putting away lying and speaking truth with his neighbour 3. Labour for Godly sincerity and integrity of heart the more truth we have in the inner parts the more we shall put away lying and be able to speak truth one to another He that hath no guile in his spirit will lay aside guile in his tongue 4. Accustom your selves to speak the truth and to walk in the truth and labour to be filled with the spirit of truth and that will lead you into all truth 5. Labour to be convinced of the horrible nature of the sin of lying then you will soon avoid it and put on the Lord Jesus Christ it is his work to heal our corrupt nature and to purify the heart to put forth the power of his Grace and Spirit into the heart to enable the soul to cast off this sin Struth Cent 2. Obser 81. 6. Inform your selves of the nature of things and then report of them as you know them to be and be sure that your speech and thoughts agree togeâ—her and both of them be warranted of the matters themselves 7. Think much of Gods omnisciency therefore men run so fast into this sin because they forget Gods all-seeing eye Gehezi thought his Master could not find him out and so he thought God would not therefore when his Master askt whether he went he is ready with a lye saying Thy servant went nowhither Now if God hath given wisdom to men to find out this sin in others then much more is he able to find out this sin where ever it is 8. Study to act faith in Gods promises the more faith we act on them 2 Reg. 5. the better we shall be kept from lying 1. His promises of provision Godliness hath the promises of this life did men believe this and act faith upon it that God would bless their honest endeavours to this end that they should not want what is necessary for them then they would not dare to take any inordinate courses to help themselves 2. Confider God promises of protection when men are in danger and are afraid how they shall get out then at a pinch they are ready to make use of a lye to help themselves out and this is out of distrust of Gods providence This was Abrahams weakness at Gerar though the Father of the faithful he doubted hereof Gen. 20.11 Though God gave him a special promise in the beginning of that Chapter yet he distrusteth Gods promise ver 7. 9. Take heed that you step not at any time out of Gods way nor make use of any indirect means for the getting of that you hope God will bring to pass He that doth so may bring himself into such a danger that he may see no other way to get out but by adding lying to lying and so sin unto sin Thus Jacob to get the blessing after he had once stept out of Gods way he had no other way to help himself but by adding lye to lye Now â—et us see what condition Jacob â—rought himself into hereby he got â—he blessing by a lye but then Esau voweth to kill him that he was fain to be sent away from his Fathers house and as he had deceived his Faâ—her to get the blessing â—o his Uncle Laban dealeth deceitfully with him and changeth his wages ten times and giveth him Leah for Rachel and he endureth much hardness there for 20 years and Rebekah that put him upon that course of beguiling his Father never saw her beloved Jacob more she dying a little before he returned So those that inordinately seek any thing out of Gods way may through the just judgement of God either lose the thing it self or else if they have it they may have it with a great deal of smart and sorrow to imbitter it to them Set the fear of
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