the tongue is set down as a rule for his practice that would enjoy God hereafter and the Psalmist saith Psal 39.1 he would keep his tongue as with a bridle or put a muzzle upon his mouth Chasam obturare claudere obstruere diciturque de oâ—e ac naribus instrumentum quod in ore jumenti ponituâ— ne comedat vel mordeat Lorine in Psal 39.1 Si inter arbores vitesque aretur fiscelis bestias capistrari ne germinum tenera praecipant Plin. nat Hist lib. 18. Ambros Serm. 2. in Psal 108. that he might not offend with his tongue nor do any thing that might unbeseem Religion this course he took and because he found it an hard matter for himself to accomplish he goes to God beseeching him to do it for him Set a watch O Lord before my mouth keep the door of my lips Psal 141.3 This he did saith Ambrose Quia fortasse aliquando aliquid locutus erat incautius because perhaps he had spoken something somewhat unwarily and this is the whole series of his resolution Psal 101. that as he will not allow this sin in himself so he will not suffer it in any about him ver 5 7. This David resolveth to do as a Magistrate and in his own house God under the Law took order that if a false witness did rise up against any man to testifie against him that which is wrong then both the men between whom the controversie was should stand before the Lord before the Priests and the Iudges which should be in those daies and the Judges should make diligent enquiry and if the witness hath testified falsly against his brother then should they do unto him as he had thought to have done unto his brother that the evil might be put away from among them Deut. 19.17 18 19 20. Consider likewise what Solomon gives in charge Prov. 4.23 24. First he begins with the heart the root of all keep thy heart above all keeping then he cometh to the Tongue put away from thee a froward mouth and perverse lips put farre from thee and God himselfe by his spirit gives singular testimony of Job both in the first and second chapters of Job Job 1.22 Job 2.10 that he did not yet sin with his lips it is an hard matter to keep the tongue in order in great calamities yet Job in all that misery did not sin with his tongue he charged not God foolishly CHAP. 3. The point confirmed by 5 Reasons NOw come we to the reasons of the point why he which brideleth not his tongue though he seem Religious yet his Religion is vain Because Gods word which is the Reas 1 true ground of Religion sets rules to order and govern the tongue by and the Lord gives it in charge that those that have Grace in their hearts should have their tongues seasoned with Grace Colos 4.6 seasoned with salt there is the Salt of Holy doctrine Sal doctrinae Sal mortificationis Sal boni sermonis Mat. 5.13 the Salt of Mortification Mar. 9. ult and the Salt of savory speech Prov. 10.20 Prov. 16.23 let no corrupt communication proceed out of your mouth but that which is good to the use of edifying that it may minister Grace to the hearers Eph. 4.29 It is said of Christ that Grace was poured into his lips Psal 45.2 and the people wondred at the gracious words that proceeded out of his mouth Luk. 4.22 Our Saviour tells us that for every idle word that men shall speak they shall give an account at the last day and if so then much more for every sinful and wicked word Reas 2 Because God forbids the exorbitances of the Tongue as discovering much corruption if so be you have been taught by Christ as the truth is in Jesus then put off concerning the former conversation the old man which is corrupt c. putting away lying speak every man truth to his neighbour let all bitterness wrath and anger and clamor and evil speaking be put away from you with all malice Eph. 4.22 25 31. and this is commanded to be put off upon this ground because ye have put off the old and put on the new man and the Apostle Peter having spoken of their Regeneration chap. 1. he grounds his exhortation to this duty upon it 1 Pet. 2.1 Wherefore lay aside all malice and envy and all evil speaking Because according to what is most Reas 3 powerful in the heart of man such are the expressions of the tongue what the heart most abounds with that will the tongue most utter if a Treasure of sin be in the heart the tongue will be full of evil and for men to make shew of Religion and yet leave their tongues unbridled this plainly sheweth the vanity of such mens Religion Prov. 10. The wise man sets the tongue of the Righteous against the Heart of the wicked and as one is compared to choicâ— Silver so the other is little worthâ— worth noâ—hing and such a perversâ— tongue shall be cut off Out of the â—bundance of the heart the mouth speaketh Ma. 12.34 The strokes iâ— Musick answer to the Notes thaâ— are pricked in the Rules The Anatomists teach that the heart and tongue hang upon one string and hence it is as in a Clock or Watch when the wheele is moved the hammer striketh so the words of the mouth answer to the motions of the heart Dr. Featly and when the heart is moved with any passion or perturbation the hammer beats upon the Bell and the mouth soundeth Psal 45.1 Reas 4 Rom. 10.10 as one well noteth Though the tongue now and then may prove a false glass yet it is then when it maketh shew not of the worse but of the better as false glasses do commonly make men seem fairer than they are not fouler Stock Exposit in Malac. 1. Because when there is much sinne manifested in the tongue it clearly sheweth that there is little grace in the soul The Apostle James 3. from ver 6. ad 12. sheweth that though the tongue be a small member yet 1. There is a world of iniquity in it and for the variety of sin in it he might well say so it is parvum but pravum a member little in quantity but great in iniquity some indeed number 24 others 29 sins of the tongue 2. The Apostle saith that the sins of the Tongue defile the whole body 1 Cor. 15.30 Evil words corrupt good manners when the earth is broken up and a filthy stench cometh out it argueth there was some dead corps there so when men send out railings cursings blasphemies c. that one is not able to endure these spring from a dead and rotten soul these sins are great spots to Religion the Pharisees found fault with Christs Disciples for not washing their hands before meat Christ tells them that the meat they eat with unwasht hands defiled them not but the things which come out of their mouths as evil
to the poor man is done to the Lord his Maker as the abusing of the Kings image is the abusing of the King declaring a want of love and reverence toward him in like manner by cursing to abuse men God 's images is to abuse God Mayer Exposit in Jam. 3. and to do against that love and reverence that we owe unto him 7. Herein men intrench upon that which is Gods sole prerogative for of right it belongs only to God to curse How foolish is this hereby they make as though God knew not when nor whom nor how to strike how saucily do such deal with the God of vengeance God tells Abraham I will curse them that curse thee Gen. 12.3 Abraham must not curse his enemies Thou in thy passion wishest evil upon another that it may be hurts thee Thou setst thy self by this deed in the Lords throne to whom vengeance belongeth and who hath commanded us not to avenge ous selves but to recompence good for evil Ro. 12.18 19 20. and he that doth not so sets up himself in the stead of God whose right it is to avenge wrongs and injuries 8. Those that live in this sin do presumptuously set up themselves above God for such a one makes himself his own Judge and God must be the executioner of his passion By these particulars you may see the greatness of the sin of cursing SECT 3. How severely God punisheth cursers shewed in five things LEt me therefore beseech you to take heed of this sin of cursing and to this purpose observe and consider the dreadfulness of the punishment that will light on those that take liberty to go on in this sin except it please God to grant them repentance that they may be saved and to this end consider seriously that most dreadful place of scripture Psal 109.17 18. where are five dreadful evils that the Holy man by the spirit of God denounceth against those that are guilty of this sin 1. As he that is given to cursing cared not for blessing so he shall have nothing to do with it he delighted not in blessing and it shall be far from him 2. He loved cursing and a most direful curse shall be his portion such is the condition of all cursers whose tongues run with great speed on the Devils errand whose maledictions are shot out of their mouths just like fools bolts not caring where they light that like ill-made Pieces with which while men discharge at others they recoil in splinters upon their own faces 3. Mark in what manner it shall come upon him it shall come into his Bowels like Water and like Oile into his Bones water and oile are soaking things and a drop of oile upon a piece of cloth spreads it self abroad and soaks so into it that it can hardly be gotten out So cursing shall come within the man that loveth cursing soaking into his very bones and bowels it shall fall upon his inner-man Now what this is the Prophet tells us Lament 3.65 namely sorrow of heart The Prophet imprecating evil upon the enemies of the Church prayes thus to God give them sorrow of heart thy curse upon them and this of all other is the most dreadful evil a wounded spirit who can bear a sore judgement it is for a man to be like the troubled sea that cannot rest whose waters cast up mire and dirt Isai 57.20 It is a disease that changeth the countenance and terrifieth both soul and body the Jews said of Christ his blood be upon us and upon our children Mat 27.25 a sore imprecation Aretius in Mat. 27 and it pursues them to this day tanquam attonitos terrefactos they look as men affrighted and astonished and some say they may be distinguished from all other men in the world 4. It shall stick so close unto him as he cannot escape it it shall be as a Garment about him let it be unto him as the garment which covereth him ver â—9 it shall not be easily thrown off as his garment that is fitted and sits close to his body and if every curse should stick a visible blister upon the tongue as it doth insensible ones on the soul oh how many mens tongues would be too big for their mouths and their mouth as an open sepulchre full of rottenness and putrefaction 5. It shall lie upon him to all eternity they that have frequently poured out cursings upon others shall lye under the curse of God for ever Goe ye cursed into everlasting fire cursing saith the Psalmist shall be to him for a girdle Maledictio est peccatum gravius 1. Si Imprecatio mali fiat ex animo 2. Si fiat ex plena deliberatione animi 3. Si malum quod imprecamur alteri sit gravius extra hos casus est peccatum leviâ—s Alsted Theol. Cas Cap. 21. Of the judgements of God upon cursers see Mr. Perkins of the government of the Tongue and Mr. Ball upon the same subject Beards Theatre of Gods Judgements Chap. 31. Woodw Childs patrim Fox Act. Monum Mayer Exposit Jam 3. wherewith he shall be girded continually this girdle he shall alwaies wear and never put off it shall be continually about his loins now you have seen the sin the greatness oâ— it and the misery that attends it sit down consider it and repent lest it come upon you SECT 4 An Objection about Noah's Job's David's Elijah's cursing answered in in five things A question about Ministers denouncing curses against the wicked resolved Object BUt some will be ready to say Is it so great a sin to curse others have not many of Gods own people broken out into it as Noah Job David Elijah c. Resp That you may see that this makes nothing at all for such 1. Consider first that our rule to walk by is Gods precept not mans precedent and God commandeth we should render blessing and not cursing 2. If we look upon examples let us look on such as do not erre and â—hen we can follow none but our Lord and Saviours who prayed for his enemies follow no man further then he doth follow the example of Christ and if we would be accounted Christians let us walk as Christ walked not as this or that man walketh 1 Joh. 2.6 as he was so must we be in this world 3. If we will imitate the Saints in any thing let it then be in that wherein they followed the rule of Gods word and not make use of their failings to nourish sin in us Imitate not Job in his infirmity when he cursed the day of his birth Job 3.1 But you may imitate him in what God commends him for when stript naked of all he curseth not his enemies but blesseth the Lord that might do with him what he pleased without whose providence nothing comes to pass Job 1. ult and this is added to his commendation Job 31.29 30 31. That he rejoyced not at the destruction of him that
were the words of those that feared the Lord when others take all occasions to speak against him these men take all opportunities to speak for God and his wayes while others desire to have others as bad as themselves these speak often one to another labouring to bring souls home to God and these shall be mine saith the Lord in the day when I make up my Jewels ver 17. Rule 3 We must be ready to declare to our friends and neighbours our experiences of the sweetness comfort and benefit we have had in the wayes of God Thus do Gods people Philip when he had found Christ he findeth Nathaniel and tells him of the Messiah and the woman of Samaria when she had some small hints of Christ she runs into the City and calleth for the men of the City Job 4. So Peter being converted from his sin of denying his Master he must strengthen his brethren that is he must shew how willing the Lord Christ is to receive those repenting sinners that do return unto him and St. Paul had comforts for this very end that he might comfort others that were in trouble wherewith he himself was comforted of God 2 Cor. 1.4 So David Psal 66.16 Come and hear all ye that fear God and I will declare what he hath done for my soul Let your words be weighty and Rule 4 serious not vain frothy and empty words Paul spake wisdom among such as were perfect The Apostles were enriched with the gift of Tongues in the day of Pentecost not only for variety of languages but for elegancy of speech by which they were enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Apothegms Act. 2.4 which comprehend much in a little they spake as the spirit gave them utterance yet not the wisdom of this world it was the words of wisdom not the wisdom of words 1 Cor. 2.7 The mouth of the wise bringeth forth wisdom the heart of the wise teacheth his mouth and addeth learning io his lips Prov. 16.23 As he seeth what meat goeth into his mouth before he eateth it so he pondereth the matter of his words before he speaketh Now let us see how short the most of those that would be accounted Christians do come of this duty the abundance of idle discourse that cometh from them and nothing that is good to the doing good either to their own souls or to the souls of others plainly sheweth Let them consider what God requireth from Parents and Masters of Families Deut. 6.6 7. And these words which I command thee this day shall be in thine heart and thou shalt teach them diligently to thy children and shalt talk of them when thou sittest in thy house and when thou walkest by the way when thou lyest down and when thou risest up If the words of God were more in mens hearts then would they shâ—w themselves more in mens tongues their words would be more gracious and tend more to do good then they do therefore God commandeth that his words be laid up in our hearts that which we have learnt out of Gods word we should often speak of that so it may do good to our selves and others and if you talk more of God and his word and labour not after the advancement of Religion more in your familyes and take no more care of your children and servants to instruct them for the good of their souls your case will be so much the more sâ—d after all these warnings Alas many men take no more care of their children and servants then of their beasts putting no difference between them and brute creatures Oh let us not live as beasts only minding our bodies we take care that our beasts have Meat and Water Straw and Provender and if we have no care of the son 's of our children we take no more care of them then we do of our beasts God requireth this duty should always be done by us not one day should pass without some savory discourse of Heaven among those with whom you have most to do Men of the same Countrey meeting in a strange Land are glad to sit and talk of their Countrey and shall Christians be ashamed or loth to talk of their Countrey if Heaven be our Countrey let us shew it by our discoursing of it Our Saviour when he was upon earth took all occasions to do good to the souls of men and women before his death when the woman of Samaria cometh to Jacob's Well for water he teacheth her that living water was to be had in Himself and when others come to him for bread he sheweth them that He is the bread of Life and after his passion he spake unto those to whom he shewed himself alive of the things appertaining to the Kingdom of God Act. 1.3 CHAP. XVIII Setteth down Means and Helps for the government of the Tongue I Now come in the last place to the Means and Helps by which we may through the blessing of God be enabled to order our tongues so as that we may evidence both to our selves and others that our Religion is not vain but in reality and truth Let us in the first place labour to Help 1 have our hearts possessed with the fear of God so that it may be very active in our souls this will be an excellent means to keep the tongue within its compass the more of the fear of God is in the heart the better will the tongue be kept in order He that hath a a disorderly and unbrideled tongue sheweth his heart is void of the fear of God We see the fear of mens Laws doth curb mens tongues many times but did men labour more after the fear of God it would be a special means to help them against this sin it is the want of this that makes men make no bones of swearing cursing lying and slandering and speaking all manner of evil Let us hide the word of God in our Help 2 hearts this will be an excellent means to keep our thoughts in compass David purposed with himself that his mouth should not transgress Psal 17.3 and by what means he hopeth to bring this to good effect he sheweth ver 4. Concerning the works of men by the word of thy lips I have kept me from the paths of the destroyer If men take Gods Covenant in their mouths and declare his Statutes and hide not the word in their hearts they will give their mouth to evil and their tongues will frame deceit Psal 50.16 18.19 What have men to do to take Gods Covenant in their mouths and declare his Statutes when they hate instruction and cast his words behind them and give their mouth to evil were this Text seriously considered there would not be so much sin in the tongues of many that would be accounted professors of Religion Let us seriously and often consider Help 3 that God takes special notice of every word in our tongues Psal 139.4 There is not a word in my Tongue
hated him nor lift up himself when evil found his enemy nor did he suffer his mouth to sin by wishing a curse to his soul and albeit he had strong incitements to revenge by them that were about him that would have eaten the flesh of them that did wrong their Master yet he kept himself from it ver 31. So David though his enemies rewarded him evil for good yet saith he When they were sick my clothing was sackcloth I humbled my soul with fasting they rejoyce at his evil he mourneth for theirs and prayes for them in affliction Psal 35.13 14. He behaved himself as though his enemy had been his friend or brother bowing down heavily as one that mourneth for his Mother and 2 Sam. 16.9 when Shimei curseth him his servants desire his leave to take off Shimeis head for cursing the King he harkens not unto them but looketh to the Lord in it and commits his cause to God Let him alone and let him curse for the Lord hath bidden him it may be that the Lord will look on mine affliction and requite good for his cursing this day ver 11.12 he will not therefore take vengeance himself nor suffer others to do it in this imitate David So we read of Jeremy that he stood before the Lord to pray and entreat for those that had abused him Take heed of the Saints sins but imitate their Graces 4. Consider what our Saviour saith to his Disciples concerning Elijah Luk 9.54 55. they would have imitated him in calling for fire to come down from Heaven upon the Samaritans as he did upon the two Captains and their troops but Christ rebuketh them for it saying Ye know not what manner of spirit ye are of as if Christ had said you do this upon the account of private passion and revenge he did it by another spirit even the spirit of God you understand not your Commission for you that be my Disciples must be of meek and humble spirits like me your Master There be in mans soul saith Anselm 3 several faculties sc Ratio qua assimulatur Angelis Appetitus qua assimulatur brutis voluntas which enclineth sometime to the one sometime to the other Et hic sapiens sentiens in pesorem partem ferebatur Anselm in Luc. 9. and not of such furious and fiery mettatl I suspect you more desire revenge then the glorifying of my name This was like the Zeal St. Paul speakes of which was not according to knowledge Rom. 10.2 5. When the people of God in Scripture have cursed their enemies they have therein been acted by the spirit of God in an extraordinary manner it was not by humane passion that is sinful that Noah cursed Cham but it was a Prophetical prediction of what should come upon him afterwards and Austin saith that Davids imprecations against his enemies or rather Gods enemies are prophesies shewing what should come unto them rather then curses of his own as desiring that such things should come to pass St. Amb. observeth that when God gave the Devil leave to afflict Jobs body he spared his tongue that feeling his pain he might easily raile and curse so pleasing a thing is cursed speaking to the Devil Rich. Rogers on Judg. 5. but it is in no sort lawful for us to curse any man to satisfie our own revenging minds for when we deal in our own matters we must love our enemies and bless them that curse us 2. Reg. 1. and for Elijah what he did he did by the spirit of God for as soon as God bids him go he goes down to the King and boldly speaks unto him what the Lord would have him therefore let all those that know by their own consciences that this is or hath been their sin lay it to heart and be humbled for it before the Lord considering how cross they have walked according to the rule of Gods word lest the very Heathen rise up in judgement against them for I have read of a certain woman Priest of Athens being proffered money to curse Alcibiades refused it saying It was her office and duty to pray for others not to curse them Object Here a question may be propounded Wheher it be lawful for Ministers to denounce curses against wicked men Resp Yes but they do it only declarativè declaring what shall come upon them if they repent not Ministers must not look upon such as their enemies St. Austin speaking of his denouncing Gods judgements against the wicked saith Non hoc ago ut sim homine con vitiando supeoior sed errorem convincendo salubrior I strive not in reproving my adversary to out-goe him in railing words but to make him better convincing him of his fault Christianus non est qui facile maledicit Qui pacem cordis oris operis non habet Christianus dici nod potest Aug. Serm. 2. ad fratres in Eremo but as Gods enemies Paul in general denounceth a curse against all wicked men If any man love not the Lord Jesus let him be Anathema Maranatha 1 Cor. 16.22 Ministers denounce curses but Ministerially when they in the name of God denouce the judgements of God against impenitent sinners CHAP. VI. Of the swearing Tongue SECT 1. Of common swearing men are guilty of it two wayes Two objections of common swearers answered I Come in the second place to treat of that abominable and reigning sin of the Tongue the sin of swearing many that seem Religious sometimes are guilty of it and so thereby shew their Religion to be but vain And here in the first place I shall discourse of common vain and rash swearing a sin too rife in these dayes men may be guilty hereof 1. When upon slight occasions or ordinary speech men break out into oaths or words of admiration taking Gods name in vain and abusing his Titles as Lord God Jesus Christ Father Son and Holy-Ghost when these Titles or any of them are used jdly irreverently prophanely commonly or customarily upon an ill use or an old custom they are abused and Gods name is prophaned this is done 1. In way of admiration when we hear or see any strange thing to say Good Lord O God O Christ O Jesus Jesu-God O Lord Lord have mercy upon us what a strange thing is this what a thing is it or 2. In way of pitty or commiseration as such a man is a poor man God knoweth it 's in a very poor case or its a hard time the Lord knoweth naming God or the titles of God very jdly and prophanely with an evil mind or very unconscionably without reverence due to the heavenly Majesty though this may seem a very small matter because of the commonness of it yet it is a very wicked practice and a manifest breach of the third Commandement and a sin directly against God who is of infinite majesty therefore the offence against him deserveth infinite punishment for the greater the person is against whom
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
So it fell out with the Jews that were left in Jerusalem they slighted those that were in captivity as if they that were behind were more Holy then those that were carryed away into captivity Ezek. 11.15 While a man is able to do well to himself every one will praise and applaud him Psal 49.18 but when God layes his hand upon him and doth as it were single out and expose him to contempt every one is ready to trample upon him to persecute him whom God hath smitten and to talk to the grief of those whom God hath wounded Psal 69.26 2. When men look onely upon an action done In this critical age every mans actions and labours are arraigned at the tribunal seat of every pedantical censorious Aristarchus understanding and it may be such an action as is not in it self simply unlawful and yet upon that action they are apt to pass a severe sentence So they censure Christ for going to the house of Zacheus when they saw it they all murmured saying That he was gone to be guest with a man that was a sinner Luk. 19.7 with one that was a Publican hereupon they pass an heavy sentence upon him that he was a Wine-bibber a friend of Publicans and sinners the thing was not unlawful for Christ to dine with Zacheus though a Publicane a sinner but the sin was theirs in censuring him So when he had made a man whole on the Sabbath day divers censures were past upon him Some said he is a good man others said nay but he deceiveth the people Joh. 7.12 Now this was done for the advancement of Gods Glory yet they think there is some appearance of sin in it that he should take up and carry away his bed on the sabbath day therefore they censure the man for it and Christ that made him whole but he did it to manifest the Glory of his Father and himself to be the son of God and Lord of the Sabbath but they lookt not at this Qui succuâ—rere potest perituro non â—â—ccurrit occâ—dit Seneca but past a sentence according to the outward appearance which caused Christ to give them that caution ver 24. Judge not according to the appearance but judge righteous judgement Christ taxeth their hypocrisie for preferring the Shell before the Kernell Ceremonies and Shadows before the Truth and Substance telling them that to avoid a seeming evil they would have him do an evil indeed lest he might seem to be guilty of breach of the sabbath they would have him guilty of manifest murder which may be committed as well by withdrawing such things from a man whereby he should live as by direct killing him Syracides saith the bread of the needful is the life of the poor and he that defraudeth them of it is a murtherer or man of blood Now that is not only the bread of the needful which he hath of his own but that which thou canst spare and he needeth and thou art bound to bestow upon him Ecclus. 34.22 3. When men judge of others only because of some difference that is between them in some small matters and circumstantial things Hence came that caution of the Apostle Let not him that eateth despise him that eateth not and let not him which eateth not judge him that eateth for God hath received him Rom. 14.3 Those that were weak in faith were apt to pass sentence upon their Christian brethren that knew their Christian liberty better then they did and they that were strong in faith were apt to despise those that were weak This hath been a sin too common in our dayes because men do not jump with us in every punctillio therefore the work of Grace in their hearts is lookt upon as nothing They are not rashly to be censured whom God hath received to Grace this is to reproach Gods favourites and to condemn them whom God approveth 4. When men censure another for something they hear of him but seek not out the truth of it neither are they able to prove the truth thereof against him this is that the Apostle calleth a judging before the time 1 Cor. 4 5. he judgeth without judgement that thus preposterously censureth his brother 5. When men take upon them to judge the hearts of others and those things which are secret which they cannot see into such men are partial in themselves and judges of evil thoughts as the Apostle speaketh Jam. 2.4 not calling evil thoughts to judgement but judging the hearts and thoughts of others according to the evil thoughts within themselves Corrupt hearts love to be judging where they ought not and where they cannot judge aright 6. When those things that are good and lawful in themselves are nick-named and have foul names put upon them Men that walk exactly are looked upon as mad men as men out of their wits and besides themselves more nice and precise then wise Thus the young Prophet sent by Elisha to anoint Jehu King of Israel was accounted a mad fellow by the rest of the Captains of the hoast 2 King 9.11 Thus the kindred of our Saviour thought him besides himself because he is more Holy and zealous in the wayes of God then they are they think him mad thus the devil puts bad names upâ—n good actions and good names upon bad actions and hereby men fall under that heavy curse Isai 5.20 Wo to them that call evil good and good evil darkness light and light darkness that put bitter for sweet and sweet for bitter God complaineth Isai 59.15 that judgement was turned backward that truth faileth and he that refraineth from evil maketh himself a prey the times were so bad among them that he that followed truth made himself to seem a mad man and he that departed from sin made himself a prey 7. Curiosâ— ad cognoscendum vitam alienam desidiosi ad corrigendum suam Aug. confess lib. 10. cap. 3. When men judge that as evil in others which they allow in themselves they are very busie to inform themselves of other mens faults but careless of their own therefore they are forward enough to censure others careless enough to pass judgement upon themselves Judah no sooner heareth of Tamars pollution but he passeth sentence Bring her forth and let her be burnt Gen 38.24 whereas he was not so hasty to judge himself who had made her a harlot Now he that judgeth another condemneth himself while he doth the same things Rom. 2.1 and he which is guilty of that which he condemneth in another is inexcusable and doing the same things deserveth the same censure Tully affirmed that an intollerable â—â—ing for men not onely severelâ— to judge but sharply to reprove others when themselves are faulty SECT 2. Sheweth thaâ—â—en may be guilty of censuring the word of God three wayes FUrthermore men may be guilty of this sin in reference to the Word it self unto the hearing whereof they come and therin they may be guilty of this
justly say withouâ— sin he is a bad fellow such as his mates are such is â—he man Bâ—rds of a feather will fly â—ogether 2. If I hear one vomit out filthy unchaste speeches a Tongue fuâ—l of uncleanness a mouth running over with lewd and lustful words in this respect I may pass a censure up in him as a filthy person for out of the abundance of the heart the mouth speaketâ— 3. If I see a man receive the Sacramenâ— profess that he will amend all that iâ— amiss and lead a new life and seem tâ— rake up coals of malice under ashes that no spark appears to be left to kindle contention again but I shall seâ— him within a while after as full of malice cozenage and deceit as ever â— may well judge that he came to thâ— Sacrament without faith or repentance that he polluted the Lords Table eat and drank his own damnation being guilty of the Body and Blood of Christ 4. If I see any man to be a stickler in suits of Law that sets men together by the ears that might live quietly with his neighbours yet will not I may say that that man is a common Barratour and a pernicious person in the place and parish where he dwelleth where envy and strife is there is sedition and every evil work Jam. 3.16 Finally a man may judge the tree by the fruit and say that He that doth wickedness is wicked and he that liveth and dieth an Atheist Drunkard or Idolater c. shall be damned So in cleer cases we must not speak good of evil nor evil of good Jerem. 15.19 albeit we may not â—udge of the tree by the sap that is hid yet by his fruit which is manifest for a good tree cannot bring forth evil fruit nor an evil tree bring forth good fruit by their fruits ye shall know them Mat. 7.16 But we may not judge all Object Love is not suspicious saith the Apostle it thinketh no evil 1 Cor. 13.5 As Charity is not suspicious Sol. so neither is it sottish as it doth not allow suspition so neither thrust out discretion as not so sharp sighted to see a mote where none is so neither is it purblind but it can discern a beam where it is Christ seeing the lives of the Pharisees that they did all to be seen of men prayed and fasted and gave almes to draw mens eyes upon them judgeth them and calls them Hypocrits When Elymas the sorcerer soughe to turn the Deputy from the faith Paul being full of the Holy-Ghost set his eyes upon him and said O full of all subtilty and all mischief thou child of the Devil thou enemy of all righteousness wilt thou not cease to pervert the right wayes of the Lord Act. 13.10 and St. Paul bids Timothy beware of Alexander the Copper-smith 2 Tim. 4.14 15. by warrant whereof a man may admonish his son servant or friend to beware of such and such persons whom he knoweth to be lewdly disposed and in so judging them he doth not wrong them as therefore we must not rashly condemn because we know not mens estates before God so we must not commend without good testimony to the world All judgement then whether publique or private is not forbidden but only rash unadvised and uncharitable judgement this was the fault of Eli the Priest toward Hannah the Mother of Samuel thinking and saying she was drunk when in pensiveness of spirit and heaviness of heart she poured out the sorrow of her soul before the Lord 1 Sam. 1.13 14 15. it was likewise the fault of Eliab the eldest brother of David telling him that the pride of his heart brought him from his business to the battle 1 Sam. 17.28 whereas in the verses foregoing we read his father sent him to visit him and the rest of his brethren and help victual the camp yea David himself was not free from this fault and it was some blemish in his government that he was over-hasty to hear a false information of that whibling Ziba against his own innocent and better deserving Master Mephibosheth 2 Sam. 16. Thus the Jews hearing the Apostles speak divers languages affirm them to be full of new wine Act. 2.13 Thus we see what kind of judgement is forbidden sc rash and uncharitable judgement SECT 6. Of the cure of the sin of censuring of the great difference of censuring mens persons and their actions what things are subject to mans judgement and what are not Judge nothing before the time either collatae pâ—testatis or cognitae veritatis Pet. Barker Exposit in praecept 9. I Shall in the last place prescribe those means by which we may through Gods blessing be preserved from this sin of censuring 1. See that you censure no man before you are fully convinced of the matter judge nothing before the time 1 Cor. 4.5 He that answereth a matter before he heareth it it is a shame and folly to him Prov. 18.13 The Poets feign of Jupiter that he would not destroy the old world till he had assumed a bodily shape and came down to Lycaons Couâ—t and found the wickedness thereof to be greater then was reported but not to give credit to Fables we should do herein as the great God of heaven and earth before he passeth sentence upon mankind he first seeth that the wickedness of man upon earth was great Gen. 6.5 So Gen. 11. about the Builders of Babel he will go down and confound their language and he would not utterly destroy those sinfull Cities of Sodom and Gomorrah till he had taken a full and thorow view of their villanies Gen. 18.20 God dealeth thus in these matters that so he may give an example to others how they may walk toward their brethren that they should not be too rash in passing judgement consider well whether that you hear be truth before you pass sentence upon a bare report We read Levit. 13. that the Priests in the Law were not presently to judge of the pâ—ague of Leprosie but the party suspected must be shut up seven dayes for the better triall to teach us not to be too hasty and over-rash in censuring and giving sentence of mens persons and sins that are secret and hope the best in charity till we know the certainty 2. Let us look into our own hearts when we observe the temper of others and when we judge them whether we do it out of good will or out of ill will Sometime men have no good will to such a person and that makes them speak ill of them upon every slight occasion for malice never speaks nor thinks the best of those that they hate in their heart Now God forbids the hating of our brother in our heart and yet are we not to see sin to lye upon him but to rebuke him but this rebuke must be in love not in hatred nor must we avenge nor bear any grudge against the children of our people but love our neighbour as
the bridle minding him of it again recovereth him So the bridle of Gods law and his Grace recovereth a child of God out of frowardness though it be natural to him Now the evil of this sin of frowardness in words appeareth 1. In that men hereby shew their passion their choler and boiling anger by froward words they shew the frowardness that is in their heart Prov. 6.18 2. It doth provoke others the more to anger it may do them much hurt as well as our selves an angry man stirreth up strife and a furious man aboundeth with transgression Prov. 19.22 It doth but stir up strife and cause their sins with ours the more to abound as the coal maketh burning coals and wood a fire so the contentious man is apt to kindle strife anger are as fire and words are as fuel to the fire Prov. 26.21 3. Froward words are not the way to calm and quiet mens spirits but calm words serve for that end A soft answer turneth away wrath but grievous words stir up anger Prov. 15.1 A soft tongue breaketh the bone Prov. 25.15 4. A froward man is not to be dealt with nor spoken to to instruct the froward Perversum corrippere est stimulare insanum oleum camino adhibere Petr. Raven is to set goads to one that is mad already or to pour oyle into a Chimney froward men are like a piece of rotten wood scarce touched but they fall in pieces Many Salamandry spirits there are whom nothing will content but meer frowardness and discontent 5. The froward are an abomination to the Lord. Prov. 11.20 and God will cut off all froward tongues the perverseness of transgressors shall destroy them Prov. 11.3 Therefore let every one repent of his wrathful ire and espy every wrinkle in his brow labour to bridle this sin for it is stronger then a horse for an horse may more easily be ruled then this humour 6. The right ordering of the tongue consisteth in this sc that we give not our tongues liberty to speak evil of what we know not nor understand not nor of those men we are not well acquainted with Consider what St. Peter and Jude speak of this 2 Pet. 2.12 Jude ver 10. These as natural brute beasts made to be taken and destroyed speak evil of the things that they understand not and here let us consider 1. In speaking evil of what we understand not we shew our folly and it is to our shame He that answereth a matter before he heareth it it is folly and shame to him Prov. 18.13 Many men will be ready to answer a matter that is before them before they understand it or it be half spoken to them that they maybe counted men of great wit and parts but this sheweth their folly 2. In speaking evil of what we know not we may be guilty of as great a sin as those that put the Lord Jesus to death who preferred a murderer before him condemning the holy and spotless Lamb of God and justifying and acquitting one that was notoriously wicked we may call evil good and good evil and so come under the woe denouned against such persons Isai 5. Consider 3. What the Apostle Peter compareth such men to he saith they are more like to brute beasts then reasonable men 2 Pet. 2.12 God gives us reason that hereby we should govern our selves and this we must shew in the well-governing of our tongues 4. These men shall perish in their own sin and corruption such men are in the high way to destruction 7. It consisteth in speaking to others as we ought when others shew their passion or malice against you in giving you provoking language then it becomes you to shew the truth of your Religion by your not retorting again if one cast dirt in thy face do not thou cast dirt in his face Some will say this is hard to fl sh and blood but though flesh and blood cannot bear it yet grace can When Shimei raileth at David though the Commanders with the King give him the same language again yet David doth not so 2 Sam. 16.10 his heart was not in the same temper with theirs he had another manner of spirit then they had Now that we may take heed of this sin whensoever we are tempted to it or have any occasion thereunto let us consider these motives to perswade us to the contrary duty 1. This sin God hath plainly forbidden in his word Render not railing for railing nor evil for evil 1. Pet. 3.9 Therefore those that speak so slightingly of us do break the command of God 2. If we do so we shall hereby shew we are overcome with evil whereas we must overcome evil with good Nothing more pleaseth now adayes then that which the French men call l'escriture picquante Satyrical Invectives both in Pulpits and Pamphlets 3. In so doing we shall shew our selves but like unto them that revile us they shew themselves unlike to Christians and if we do so we shall shew our selves as bad as they are Prov. 26.4 the wisemans counsel is Answer not a fool according to his folly lest thou also be like him in the next verse he seemeth to cross this command but if it be well considered it is meant only that so he may see his folly in that same thing wherein he spake foolishly 4. By doing as they do we may lose the fruit that God would have us get by the reproaches that are cast upon us by our enemies In these respects consider 1. Where truth of grace is in the heart it will make a man reflect upon himself to see whether he deserveth that charge that such men charge him withal or not that if it be so he may be humbled for it before the Lord and beg pardon and if it be not so then he may sit down and bless God that it is not so that he is not so bad as such a one would make him As Augustine is liberal in discovering his own defects so he toucheth upon his Mothers * Itaque ad illud modicum quotidiana modica addendo quoniam qui modica spernit pauâ—atim decidit in eam consuetudinem lapsa erat ut propè jam plenos mero caliculos hauriret Aug. lib. 9 confess 8. he saith Surrepserat ei vinolentia a too much love of wine did steal upon her This came to pass saith he by sipping a little wine now and then when being a young Girle and waiting at the Table she used to fill wine to her Father and Mother she did it not saith he out of any drunken humour but meer youthful wantonness but yet she did it and by frequent doing it she had gotten such a love it that she could afterward with greediness drink up and draw dry whole cups of wine and this ill custom would have brought her to greater indecencyes that way had not God by stirring up a servant of her Fathers to reproach her and call her Meribibulam
a wine-bibber cured her in time of that infirmity which Austin therefore calleth Medicinale ferrum a curing weapon this reproaching of her by the Maid-servant was the means through Gods blessing to cure her of this Malady 2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him as that his graces may be tryed thereby that our faith patience meekness humility may be the more apparent Thus David in patience and meekness considereth Gods end in Shimeis railing upon him and lets him alone 3. Consider the example of our Saviour Christ himself his practice was not to render evil for evil but when he was unjustly accused he did as was prophecyed of him not open his mouth again Isai 53.7 It is twice repeated of him and this the Apostle sets down also Who when he was reviled reviled not again and when he suffered he threatned not but committed himself to him that judgeth righteously 1 Pet. 2.23 Christ reviled not again partly because reviling is a sin and partly because he suffered as our surety though he had deserved no such shame as we had therefore he holds his peace not only from reviling but many times from just apology confessing our guiltiness by his silence as One well noteth if we would be accounted members of Christ let us walk as Christ walked 4. Consider the example of Michael the Arch-Angel when he dispued with the Devil about the body of Moses Jude ver 9. he contended with him yet durst not bring any railing accusation against him but said only The Lord rebuke thee Michael had to do with the worst of creatures and in the best cause by the appointment of God yet he raileth not at him but commits his cause to God If he in the cause of God durst not do it shall any Christian dare to do it in his own cause no the Scripture teacheth us 1. Silently to bear what reproaches are cast upon us So doth Moses when Aaron and Miriam chide with him Numb 12.3 he held his peace he saw their passion and knew if he should break out into passion also he should sin against God as they did against him So David I was dumb with silence saith he I held my peace Psal 39.2 when it may be he was reproached by them for so doing 5. Grace will teach a man in such a case instead of answering them in the like language to go to God and spread our case before him this doth Job chap. 16.20 My friends scorn me but mine eyes pour out tears to God So Nehemiah while the enemyes scoff he prayeth Hear O our God for we are despised Nehem. 4.4 therefore spread thy case before the Lord and intreat him to plead for thee and to cleer thine innocency and make them to see their sin and humble them for it and sit them receiving pardon at his hands hereby we shall shew our selves to be true Christians and such whose Religion is not vain CHAP. XVII Rules laid down for the better ordering the Tongue LEt us now look to it that Rule 1 our speech be not only not sinful but that it be good he that forbids lying requireth truth to be spoken The mouth of the righteous speaketh wisdom and his tongue talketh of judgement the law of Goâ— is in his heart none of his steps shall slide Psal 37.30 31. Where the law God is in the heart and the love of it in the soul it will be known by Gracious speeches The wise man gives this as a mark of one truly good The lips of the wise disperse knowledge but the heart of the foolish doth not so Prov. 15.7 The Metaphor is taken from seeds men that scatter and disperse their seed that so it may come up and bring forth fruit So a wiseman soweth instruction that it may do good the heart of the foolish is opposite to it to shew that it is the Forge of all evil whatsoever therefore there is no good in the mouth of such a man When St. Paul forbids corrupt communication to proceed out of our mouths he enjoyneth that what we speak be good to the use of edifying that it may Minister grace unto the hearers Eph. 4.29 that thereby we may do good not only to our selves but also to others and Colos 4.5 6. he requireth us to walk in wisdom to them that are without and to let out speech be alwayes with grace seasoned or poudered with salt so to carry our selves in our speeches to others that we may win them to Holiness this is to walk wisely to them that are without for if the tongues of those that profess Religion are as loose and bad as others this will make them take offence at our profession let us then shew our selves to be of another spirit and if we would rule our tongues aright according to Gods word let our speeches be such as are for the matter good and suitable to the will and mind of God revealed in his word this is the ground why the mouth of the righteous speaketh wisdom because the law of God is in his heart and he brideleth himself in whatsoever is forbidden in the word of God Rule 2 The matter that we speak must be to the edifying of our selves and others there is an edifying in sin and so men make on another more like the devil but it is not this that is meant but an edifying one another in grace in our most holy faith and in the wayes of God We must please our neighbour for his good to edification Rom. 15.2 as in direction counsel exhortation to that which is good Let us consider one another to provoke to love and to good works Heb. 10.24 not forsaking the assembling of our selves together c. but exhorting one another Consider what was spoken of the dayes of the Gospel Zech. 8.21 The Inhabitants of one City shall go to another saying Let us go speedily to pray before the Lord to seek the Lord of hosts I will go also Here is not one inviting another to a Stage-play to a Stewes to the Ale-bench but to the congregation of the Lords people to the house of God and this doth every man by his own example for saith he I will go also Now if we live in such times where Religion is spoken against men think it vain to serve the Lord yet then should we be careful of giving men counsel and exhorting men to these dutyes Malach. 3.13 We may observe that those that are apt to let loose their tongues to speak against God yet are loth to be known to be such or to be accounted so when God laies it to their charge your words have been stout against me yet they say what have we spoken so much against thee they are no such men not so ill-bred as to speak against God but in such a time as this you may see what
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