exhorted to harken to that dehortation of the Apostle Before all things my brethren swear not neither by Heaven nor by Earth nor by any other oath Jam. 5.12 Let us therefore consider the great miseries and judgements that are threatned against vain and prophane swearers in the word of God Swearing is a sin that brings upon men all miseries in this world and in â—â—e world to come 1. The Lord will not hold such men guiltlesse though thou hast not â—worn by any false God nor sworn to 〈◊〉 lye yet by ordinary oaths thou hast â—aken his name in vain and that guilt â—hall stand upon Record against thee until thou hast been seriously humbled for it and truly repented of it and art acquitted from it and if this be not in this life Hell fire will shew the greatness of this sin Great reason there is God should take the avenging this sin into his own hand because most men are eager in avenging every taunting and reproachful term against themselves and will not digest the Lye but give the Stab yet can be contented to hear Gods name blasphemed and reproached and never shew any discontent at it 2. God will come as a swift witness against such Malac. 3.5 it may be thou wilt deny it and thy Companions will deny it and not witnesse against thee but God will be a swift witness against thee The Trope is a Metaphor and the affection of the Metaphor seems to be a Catachresis witness being put for Judge that is in effect thus much I will soon upon the evidence of the Fact give judgement against you Bodin de Republ. lib. 6. Gratiam Caus 2. qu. 1. 7. Bocerus de jurisdict Cap. 6. Sect. 34. Weemes Exercit. Vol. 2. Lib. 2. Cap. 17. that of Bodinus is generally received If a Fact be onely known to the Judge he may be a witness of it but a Judge he cannot be and the Canons speak positively that a Judge is to give sentence secundum allegata probata Great reason it should be so among men but God being omnipresent an eye-witness of evey fact infinitely wise and not subject to the least errour and infinitely Holy out of all danger to be corrupted may be and is both Witness and Judge and often cometh as a swift witnesse against prophane swearers I have read of a Mariner that was greatly given to swearing and cursing and upon a day the Sea being very calm he leapt into the water to swim and although he was very skilful in swimming yet by Gods permission he sunk and was drowned Serafino Razzi but being afterward found by his friends a due search being made about his body there was nothing found wanting but his wicked tongue onely In Mantua divers gamesters playing at Tables and abusing the name of Christ their eies presently fell out of their heads upon the Tables as they played 3. Everlasting woe hangs over the heads of prophane swearers St. James tells us they shall fall into condemnation Jam. 5.12 and that for eternity though such men may escape the wrath and punishment of men yet shall they not escape the wrath of God therefore let as many as have any fear of God before their eyes any care of their own Salvation any desire to escape endless condemnation beware of it and take the Apostles counsell swear not at all lest ye fall into condemnation SECT 6 The objection of those that deny the use of all kinds of oaths answered how oaths must be qualified shewed in three things Object BUt from that Text Jam. 5.12 before mentioned and from Mat. 5.34 the Manichees of old the Anabaptists long since and the Quakers of late do deny all kind of oaths and affirm swearing in any case to be utterly unlawful because it is said swear not at all For the Manichees Chemnitius out of Austin Chemnit ex August Hieron Theophilact and other approved Authors saith that they disproved of the old Testament because it approved of oaths Yea Jerom and Theophilact as he saith thought oaths unlawful in the new Testament Resp But if they make their full point at Ne juretis omninò Swear not at all they alledge the Text in both places as honestly as the Devil did Psal 91. to perswade Christ to throw himself down headlong from the top of the Temple Mat. 4. But let both places be well weighed and you will see the scope both of Christ and his Apostle was either to forbid common and causeless oaths or else swearing by the creatures So saith St. Augustine In novo Testamento dicttum est Ne juretis omninò non quia jurare est peccatum sed quia perjurare est immane peccatum in the New Testament it is said swear not at all not because all swearing is sinfull but because it is a grievous sin for a man to forswear himself and again Admonitio non jurandi est conservatio à peccato perjurij Christs admonition not to swear at all is a preservation from the sin of perjury and Calvin saith Christi Scopus Calvin Instit lid 2. cap. 8. nòn fuit legem laxare aut restringere sed ad veram genuinam intelligentiam sensum reducere quia Scribarum Pharisaeorum Commentis valde erat depravata Christs scope was not to slacken or restrain the Law but to reduce it to its true and genuine sense and understanding because it was much depraved by the false Glosses and Comments of the Scribes and Pharisees Now that there were lawful oaths appeareth Exod. 22.11 where it is said that if a man deliver any thing to his neighbour to be kept and it perish or be lost no man knowing how the party to whom it was committed must cleer himself by an oath and that shall put an end to the controvesie Praecipuum vinculum ordinis Politici Melanct. Bonavent Centiloq part 1. cap. 12. There is a great use of oaths to be taken now as was heretofore the end theref being the manifestation of truth and the stinting of strife Heb. 6.16 it being as Melancton calleth it the chief Bond of civil order hereby right and justice is maintained truth and verity is preserved peace and concord is established discord and dissention ended saith Bonaventure To this end in the first place Reasons must be used when these fail then by witnesses must the matter be established when witnesses fail then oath must be used and this is the end of strife and therefore it must be done but sparingly and in weighty matters when necessity requireth and the truth not otherwise to be cleered and that before a Magistrate c. You may read Exod. 18.22 that great matters of weight and moment were onely to be brought before Moses and for the deciding of smaller matters inferiour officers were appointed and shall God be troubled and called to witness for every trifling cause Calvin saith well to this purpose Laeditur Dei Majestas omnibus
Epaminondas an Heathen Plutarch in Epaminond was so chary of his credit that he was wont to say He cared not to be killed so it might be recorded that he died without just cause Christians therefore have just warrtnt to answer in their own defence when they be falsely accused especially in the case of Religion when the imputation doth not so much touch their Persons as their Profession in this case not to be resolute is to be plainly dissolute In Athens every Citizen took a corporal oath to maintain their professed and established Religion Melanct praefat ad comment in Roman in this sort Pugnabo pro sacris solus cum aliis It is also necessary in some cases to make confession of our faith sc where the Glory of God may by that means be procured our brethren edified and scandal avoided So doth Paul Act. 22. St. Peter enjoyneth us alway to be ready to give an answer to every one that asketh us Note that the Articles of faith are subject to reason but that every one may see we have reason to beleeve as we do Junilius de partib 9. divinae legis lib. 2. cap. ult and a reason of the hope that is in us 1 Pet. 3.15 Yea Paul tells us that every one that will be saved with the mouth must make confession to salvation Rom. 10.10 and Bullinger tells us that faith in the heart breaking forth into confession with the mouth is a note whereby the friends of Christ are distinguished from the followers of Antichrist Yea Christ hath told us plainly that whosoever will not confess him on earth before men he will not acknowledge them before his Father in Heaven This confuteth all Peter-like Professors who â—re silent in time of persecution and â—hink that then it s enough for them to think well and mean well and keep their faith to themselves no they must confess it to others and if they do not or dare not it 's an argument for the time their tongues are not loosed by God but tyed up by the Devil 3. The right ordering of the tongue consisteth The leaves of loquacity spring from the root of small capacity when a man is careful that there is not too much loquacity in himself that he doth not vainly bable upon all occasions Prov. 10.19 the wise man sheweth the folly of a man given to talk much A wise man refraineth his lips but where much talk is there is much sin unless there be much grace to govern the heart He that hath knowledge spareth his words Prov. 17.27 The Preacher is cleer in this point God is in Heaven thou upon earth therefore let thy words be few Eccl. 5.3 Men must take heed of impertinent words words of wind that are empty and fruitless The Hebrews call a vain word a word of lips Prov. 14.23 Surely the Serpent wilâ— bite without enchantment and a babler is no better Eccles 10.11 A babler hurteth his friend aideth his enemy and undoeth himself as members that are continually diseased continually draw humours to them so the tongue of a babler being never without an inflammation draweth poison to it self by continual babling as One well noteth Crook Hypocr chap. 3. August de Conven 10 Praecept 10 Plagar Absit in oratione multa locutio sed non desit multa precatio Hieron Non magna vocis extensio sed magna cordis intentio deo grata Chemnit Harmon Evangel What One saith of Heretical teachers I may say of all vain bablers they are like Frogs that in muddy Marshes and Fens are alwayes croaking that bring irksomness to the ears but yield no food to the minds of men Our Saviour condemneth vain repetitions in prayer for some think they shall be heard for their much speaking Mat. 6.7 Christ correcteth them not for the matter they prayed but for the manner of their praying that in their prayers they used vain repetitions superfluous and superstitious multiplying of words like the Heathen for repetitions of the same petitions are not unlawful 4. It consisteth in this that we be careful not to be often found talking of the things that concern us not to talk of This is set down to be the fault of women that go from house to house that are tatlers and busy-bodyes speaking things which they ought not 1 Tim. 5.13 and these are such saith the Apostle that learn to be idle that wander from house to house and talk of things that concern them not but this is not the fault of women only but the fault also of too many men among us and such were among the Thessalonians he bids them study to be quiet that is shew not your selves to be men and women of the tongue 1 Tim. 4.11 Let no man affect the honour to be a great talker but love the honour to be at rest as the Greek words import which is greater honour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sometime the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the Rest of the body as the women rested on the Sabbath day before they went to the Sepulcher of Christ to annoint the dead body of our Saviour with the spices and ointments they had prepared there is the same word in the Original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luk 23. ult but here the Apostle meaneth the rest of the Tongue to rest from medling with things that belong not to them If men will be discoursing let it be of what may do themselves and others good 5. It consisteth in this that our speech be not cross nor froward nor thwarting language Many men have froward hearts and they shew it by their froward words speak to such men and you shall have nothing but some froward answer again Put away from thee a froward mouth and perverse lips put far from thee Prov. 4.24 One observeth upon that place how ill God looketh upon such a tongue comparing it to a lip drawn awry as that seemeth ill in the eyes of men so a froward tongue is much more unseemly in the eyes of God therefore put this away from thee This is one character of a naughty person A wicked man walks with a froward mouth Prov. 6.12 The phrase is very emphatical where ever he goes he carries it with him God made not the tongue of man of bone or of any other hard substance but of tender flesh because thy words should be tender and sweet not rough and sharp Stella Here is the difference between a good man and a wicked man though there be by nature such frowardness in the heart of a Holy man yet Grace makes him strive against it and he hath no Rest in himself till he hath gotten the Mastery over it In this case it is with a child of God as with an horse that trots hard yet by Art he is brought to pace easily but because his trot is natural he is apt to fall into it very often but the rider with
we offend the greater is the offence as to speak evil of any man is a fault though an inferior but to speak evil of a Noble-man or of a King is a greater offence and deserves a far greater punishment None of us all but would take it for a great abuse and disgrace to our persons if our names should be in every mans mouth taken up and used as by-words in way of admiration or commiseration upon every light occasion and shall we think that God doth not hold himself abused disgraced dishonoured when his Name and Titles are taken up upon evey toy and trifle that is in our way 2. When men make a common practice of swearing when men wil lay their faith and troth and souls to pawn upon every word almost that they speak and when they buy and sell to confirm every word with an oath many men are so accustomed to this sin that when they swear tell them of it they will not believe it they forget it again and are apt to swear they did not swear the Pharisees gave liberty upon all occasions to swear in common talk rather out of custom then conscience Object 1. But some when they are reproved for their frequent swearing are apt thus to excuse themselves my tongue hath been accustomed to it and I cannot leave it Resp It is so much the more inexcusable it is an old custom for men to cozen in their Shops to forswear themselves before a Judge to commit sacriledge are these things therefore the more tolerable if a servant like the unjust Steward hath accustomed himselfe to steal and to imbezzle his Masters Goods is this sufficient to excuse him no it is rather an aggravation of his offence doth this reason aggravate other sins and shall we think it will make this the lighter art thou accustomed to this sin thou hast the more reason to confess this sin to repent of it and forsake it lest the judgement of God overtake thee in it 2. Vain men are ready to object Object 2 further We are in trading and have dealings with such people that will not believe us upon our bare word and if we confirm not our words sometimes with an oath we shall not be credited our Trade will be lost and we and our Familyes shall be brough to poverty and penury Do you think to get any more credit to your selves by swearing Resp thou wilt lose thy credit the more with all good men and with all ingenuous persons for he that will swear will lie too and the more a man accustometh himself to rash swearing the less credit will other men give to his oaths what credit or authority shall any mans words or oaths have with others that undervalueth and contemneth the authority of God himself if then thou meetest with men hard of belief thou shouldst not presently fall a swearing but say it is so Yea or Nay and if then they will not believe thee let them go SECT 2. Of the aggravations of this sin of common swearing shewed in four things IN the next place I shall lay down the greatness and aggravations of this sin of ordinary swearing 1. It is a great dishonour to God when he is called to witness in every poor trifle which is not worth an oath it were a great dishonour to the Kings Majesty to be troubled and disturbed with every slight cause which the lowest and meanest Officer might determine and it is a greater dishonour to the King of Kings and the Lord of all to be called out of his Heavenly Throne to decide every trivial matter on earth this is to make less account of God then the Turks of their Mahomet by whom they will not swear lightly and vainly but upon some important necessity an oath is an high part of Religious worship it is spoken of as the summe of Christs worship and of the service we must perform to him in the dayes of the Gospel The worship of the converted Egyptians is thus expressed Isai 19.18 Five Cities in the Land of Egypt shall in that day speak the language of Canaan and swear to the Lord of Hosts This is commanded Deut. 6.13 Thou shalt fear the Lord thy God and serve him and swear by his Name and therein we acknowledge him to be our Lord and to have power over us as his creatures and servants it is therefore a sin of a very high nature for men to swear by the name of God in ordinary and common discourse when they scarce think of God or what they do Some break out into hideous oaths not fit to be named as Wounds Blood c. Art thou a Christian and makest no more account of the Wounds and Blood of thy Saviour herein thou art worse then the Jews that put the Lord Jesus to death they made light of his blood upon earth but Thou now he is ascended into Heaven they shed his blood and wounded him but once but thou dost repeat it as oft as thou dost repeat that oath they wounded him but did not own him for their Lord but thou acknowledgest him for thy Lord and Saviour and yet sparest not to wound him and to prophane his name now he is in Glory 2. It is the note of a graceless person for the mark by which the Holy-Ghost sets forth a man truly Religious is that he feareth an oath Eccles 9.2 he feareth to take it in vain therefore he that feareth not an oath feareth not God Christ saith Mat. â— 35 Let your communication be yea â—ea nay nay for whatsoever is more â—hen these cometh of evil ver 37. that â—s from the devil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in omni genere exercitatus Beza who is called the evil one Mat. 6.13 And indeed swearing is a language the Prince of darkness delighteth in it is an argument of a dislolute heart to use common swearing about common business and trivial matters such a man is little other then an Atheist when God speaks of himself he saith thou shalt fear the great and glorious name of the Lord thy God we must fear it and not take it so often in our mouths Deut. 28.58 But you will say Is the Lord God so fearful a name one would think it to be the most comfortable name in the world I answer so it is indeed if it be used in that reverential manner and with those signs and tokens of reverence that Gods people ought to use towards their God but the using the name of God so often in ordinary and vain discourse sheweth men to be more like Atheists then Christians and that they are altogether ignorant of God and know not what God is for if they did they would not thus abuse his Name 3. The common swearer is a man of a frothy and vain spirit one that hath neither the gravity of a man nor the seriousness of a Christian in him a common swearer hath so accustomed his tongue to this sin
the devil in his ear See the remedy of this laid down by Solomon As the North-wind drives away rain so doth an angry countenance a backbiting tongue Prov. 25.23 a cheerful countenance will encourage him but if you hear him with shew of mislike he will learn not willingly to speak that which is not willingly heard As where no wood is there the fire goes out so where there is no tale-bearer the strife ceaseth Prov. 26.20 Tale-bearers were so odious to the very Heathens that they would have a tale-bearer hanged by the tongue 2. Take St. Bernards advice Apelles drew the counterfeit of Antigonus who had but one eye in such artificial manner as that part of deformity could not be seen and being ask'd the reason he replyed thus Let it suffice that I have drawn him with his natural lineaments and made no appearance of deformity in the eye defective Let another paint his Picture as himself pleaseth The slanderer is not of his mind who seeketh not to cover mens blemishes but rather addeth more enforcements of blame when thou hearest an ill report against another be so far from spreading and divulging it as at first seem not to beleeve it 2. but if the matter be so evident that it cannot be denyed excuse his intent and purpose it may be he had a good end in doing what he did 3. If thou canst not excuse his intent think he did it ignorantly not maliciously and wittingly 4. If not that then think that perhaps he was overcome with some grievous temptation which if it had befallen us it would have shaken the foundation of our faith and loosed the anchor-hold of our hope SECT 8. An exhortation to the patient bearing the reproaches of the wicked NOw if any of us are slandered and evil spoken of undeservedly by wicked men let us be willing to bear reproaches and slanders quietly and cheerfully especially when it is for Christs sake and for the Gospel sake to this purpose consider 1. That no man in the world can totally escape the lash of evil tongues The son of Syrach saith that the lashes of the tongue do reach all men Ecclus. 25.9 the Prophet Jeremy complaineth that he was exposed to the revilings and maledictions of all men Jerem. 15.10 and it was the lot of Job not only to be cruelly struck and afflicted by Satan but also most grievously to be scourged by the tongue of his wife and of his friends that came to visit him proving but miserable comforters to him 2. It is of great advantage to a Christian to bear the unjust slanders of evil men with patience therefore St. Bernard was alwayes ready to suffer them saying Bernar. Epist I do not know any fitter medicine for the wounds of my conscience then the opprobrious contumelies and slanders of other men or saith he Homuncio sum omni opprobrio despectione dignus I am a poor wretch that am worthy of all disgrace and disrespect Among Christians he is not to be reputed miserable who suffereth contumelies and slanders but he who broacheth them Blessed are ye when men revile you and hate you and speak all manner of evil against you falsly for my name sake rejoyce and be glad for great is your reward in Heaven Math. 5.11.12 and St. Peter speaks to the same purpose If ye be reproached for the name of Christ blessed are ye 1 Pet. 4.14 Therefore concerning those that praise or reproach us let us always have recourse to our consciences and in case we find not the good there for which we are so extolled let us grieve and lament and again if we find not the evil in it for which men speak so evil of us let us heartily rejoyce for what are we the better for the commendations of men if our consciences condemn us or what are we the worse if all men speak evil of us if our consciences acquit us many people think to go to Heaven by the voice of the Countrey if no man blame them or speak evil of them but this will not do it we must distinguish between a good name and a good conscience saith Augustinâ— August A good name will carry it among men a good conscience only can acquit us before God saith Lactantius Lactant. it is not enough that our neighbours absolve us if God and our own consciences do condemn us 3. Consider what manner of persons they are that do thus falsly reproach us they are such as are rather to be pittyed then maligned Who would be angry with a dog for his barking what Seneca said to the Romans Senec. de beaâ— vit cap. 19. the same may every innocent Christian say to his slanderers Fret and grieve exercise your unhappy tongues to the reproach of good men be instant bite hard you may sooner break your teeth then make impression thou hast no cause to grieve at the things that are spoken against thee since they are false and thy conscience upbraideth thee not and since thy conscience safeguardeth thee and affirmeth those things to be the slanders and backbitings of wicked men which are said of thee thou needst not greatly be troubled at their speeches why should any man shrink for headless arrows or grieve for that which hurteth not and if these Darts do any way hurt thee God will recompence the harm an hundred fold The wisest course then is to lend a deaf ear to all the slanderous clamours moved against us as David did who when he was basely reproached of his enemies he saith But I as a deaf man heard not I was as one in whose mouth is no reproofs Psal 38.14 now when any whisperer steps in and saith Such a one reporteth this thing of you abroad to your disgrace be you as deaf men that hear not To strive to quench such malicious fire-brands is the only way to kindle them more such Thunder-claps do usually break out most violently where they meet with most opposition not to take notice of them is the way to silence them like Meteors they will go out of themselves saith Drexelius Drexel Gymn Patient Epictetus gives sage counsell If any one shall tell you saith he that such a one spoke ill of you refuse not his sayings but answer certainly he knew not my other faults for if he had he would have told them likewise To conclude be not troubled at a few slanderous words of evil men thy Judge is in the Heavens why then shouldst thou so regard the world how canst thou be ready to lay down thy life for Jesus Christ when as for his sake thou canst not as yet quietly digest a few slanderous words be still and quiet patience will overcome all this and much more thou shalt enjoy thy reward in Heaven and they their punishment in Hell for ever except they repent CHAP. VIII Of the scoffing Tongue SECT 1. Sheweth what scoffing is and how many ways men may be guilty of this sin ANother
saciunt dum infirmitatem nostram exemplo maledicti Ham aperiunt traducunt vere enim esuriunt sâ—â—â—unt scandala nostra Luther in Gen. 9. they â—unger and thirst after the â—â—lls of the Godly and if at aâ—y time through humane frailâ—y they fall into an evil like â—ungry Hogs they nuzzle in â—heir excrements and Auguâ—tin compareth them to Dogs â—o the rich Gluttons dogs that lay licking and sucking Lazarus soars Some think that when Noah was overcome with Wine that Canaan Chams son Hebraeus etiam id tradebat ratine confirmabat proprimum Chanaan verenda avi sui vidisse suoque solum patri narrâsse tanquam de sene riâ—entem Theodoret in Gen. Quest 57. first saw his Grandfather in that case and he being one without all Religion and perhaps having been often reproved by Noah therefore Canaan seeing him in his shame tells it to his wicked Father Cham and he afterward with mocking and derision to Shem and Japhet else why should Noah curse Cham in his son Canaan rather then in any other of his sons for he had divers other sons Gen. 10.6 SECT 2. Of the greatness of the sin of scorning and scoffing laid down in four things NOw let us consider how inconsistent this is with the power of Religion whatsoever seeming shewes any one maketh and also how great a sin it is consider therefore 1. It is a note of hypocrysie wheresoever it is found in any man that seemeth to be Religious David sets out the hypocrites of his time by the name of mockers at Feasts he calleth them hypocritical mockers at Feasts Psal 35.16 and he was cut to the heart with hypocrites that were factious and sanniones mockers that in their Feasts made him their sport St. Jude speaketh of such mockers that should separate themselves being sensual not having the spirit Jude ver 18 19. 2. The Scripture sets forth the scorner as a graceless person Psal 1.1 It is the character of the blessed man that he sitteth not in the seat of the scornful he that is truly Religious will not come into the company of any such nor have to do with any of them By the scornful there are meant proud Rhetorical artificial mockers and prophane jesters such as make a mock of sin and scoff at Religion and the Professors thereof and such as are any way watchful over their wayes and such as contemn God and all Goodness and do as it were set up Shop and make open profession of all impiety Some translations read the words In Cathedra pestilentium Hieron Lyra Theodoret in the Chair of the pestilent calling scorners pestilent people and most fitly for as the Plague or Pestilence secretly infecteth and suddenly devoureth whole Parishes and great Congregations so this kind of people by their bitter words and ill examples do infect and poison many souls 3. When men entertain the reproofs of Gods word with scorn this sheweth such men to be Atheists in heart and that while they in words seem to own his word yet in heart they shew they do not believe it to be the word of God for did they beleeve it to be so they would not scorn it but rather tremble at it Such shew themselves like those proud men mentioned Jerem. 42.2 3. that when God met with them by his sword they said Baruch the son of Neriah hath set thee on against us so say these men some body hath told the Minister some such thing of us and so they storme at the word and mock it Reproofs do no good upon scorners Prov. 9.7 8. Reprove not a scorner lest he hate thee He that reproveth a scorner getteth to himself shame But God saith Levit Object 19.17 Thou shalt not hate thy Brother but shalt rebuke him and not suffer sin upon him We must either construe Solomon of such as are desperately evil and incorrigible Resp concerning whom our Saviour forbids his Disciples to give holy things to dogs or cast pearls before Swine Mat. 7.6 And if we could distinguish such as like enough many of the Prophets could in Solomons time then surely we might leave them but sith we cannot therefore we must plant by doctrine water by exhortation and labour to cut off and pull up what might hinder the growth of what we have planted and watered by reproof and reprehension leaving the success to God or it may be that speech of Solomon was not spoken of matter of so high a nature but only a Moral precept whereof that book of the Proverbs is full being called his Ethicks and so it may contain a direction for a mans carriage in his ordinary conversation and so as the proverb saith it 's good sleeping in a whole skin and no wisdom for us to meddle with them on whom we can do no good but they may do us much hurt Now when men entertain the reproofs of the word with scorn and mock at Gods Messengers they scorn and deride at the Loâ—d Jesus Christ himselâ— He that despiseth you despiseth me saith our Saviour and he that despiseth me despiseth him that sent me Luk 10.16 The like speaks the Apostle of all Gods people in general 1 Thes 4.8 He therefore that despiseth despiseth not man but God who hath given to us his holy Spirit he saith ver 7. that the Holy God inviteth and calleth all men to holiness it may be thou art one that when thou seest another that laboureth to walk more accordingly to the rule of Gods word then thy self thou deridest him and saist There goes such a Saint a holy Brother a Precisian and the like thus by thy vilifying him thou despisest God himself 4. When men mâ—ke a sport at sin in themselves or others see how contrary this is to God to Christ to his holy Spirit it is a sin very displeasing to God Men are very forward to laugh at other mens sins at their running to Hell they laugh to see a man drunk and to make a fool of himself but if he begin to be godly they persecute and abuse him The very Heathen made Lawes that vice should not be laught at yet even Christians sport to see God dishonoured Christ crucified and the spirit grieved men carried away in Satans jaws See Tacitus description of Germany the Lord Jesus Christ wept over Jerusalem for their sins and wept over others because of the hardness of their hearts he also shed his precious blood to wash away sin and canst thou sport at that which cost the Lord Jesus so deere the spirit of God likewise is grieved by our sins Eph. 4.30 Now to sport at sin you shew your selves like unto the Devil the repentance of sinners on earth is the joy of the Angells in Heaven and if devils have any joy it is when men make a sport of sin such persons also walk quite cross to Gods peoples mark and practice for the people of God have alway mourned for the sins of others as
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