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
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
senseless security they are apt to aggravate other mens faults and extenuate their own some men do flatter themselves and to silence their own guilty and clamorous consciences do judge otheâ—s guilty of those faults themselves commit 5. Passion is another cause of rash judging and so many times the innocent are condemned there are some angry and sharp spirits who as the Prophet saith turn judgement into Gall and Wormwood Now as a man in a mist seemeth bigger to us then he doth in a fair day by reason of the ill-disposedness of the Air or Medium so do the faults of those with whom we are angry by reason of the distemperature of our imaginations and their indirect passage to the estimative faculty Now as by this and the other foregoing causes we think other mens faults like men in a mist bigger then they be so we esteem our own like men upon the tops of Mountains or high Steeples lesse then they are SECT 4. Of the aggravations of this sin shewed in four things NOw let us see the aggravations of this sin of censuring 1. It is cross to our Saviours command who forbids men to censure others Math. 7.1 Judge not that ye be not judged and that of the Apostle Judge not before the time 1 Cor. 4.5 and that of St. James who saith My Brethren be not many Masters the Italian translatour renders it Non sâ—ate molti censo i. Ital. My Brethren be not many Judges or Censurers Jam. 3.1 Gods children must not ambitiously challenge a Mastership and Authority to judge their Brethren 2. It is a sin directly cross to that common rule of equity given by our Saviour Whatsoever ye would that men should do unto you that do ye unto them that is the common rule of equity that God will have us to walk by and ye that are so apt to censure others consider whether you would take it weâ— that others should do so by you yoâ— may meet with those that will do thâ— same by you they incurr judgemenâ— the more worthily and shall assuredly find the greater condemnation whaâ— do themselves offend in judging anâ— condemning their brethren 3. Herein men take upon them thâ—â— which belongeth to God to do who art thou that judgest another mans servant why dost thou judge thy brother we shall all stand before the judgement seat of Christ Rom. 14.10 They which stand before Gods judgement themselves Qui judicat fratrem tantum crimen elationis iucurrit ut Christi tribunal sibi videatur assumere ejus judicium praevenire Anselm in Rom. 14. ought not to judge others but we must all both strong and weak stand before the judgement seat of Christ Ergò Judge not thou thy brother for thou thy self shalt be judged Shall the prisoner that standeth at the Bark leap up into the seat of the Judge the judgements of men be not right but rash because they be not right Judges one of another but in judgâ—ng usurp the office of the Lord and they be rash because the chief malice of any sin resideth in the intention of the heart which is unsearchable seeing every one hath enough to do in judging himself So Judge as if thou wouldest have God see thee or judge thee Jove Aequo judica and not his neighbour 4. Because by rash judging of others we set our selves to controul the Law of God he that speaks evil of his brother or he that condemneth his brother speaketh evil of the Law and condemneth the Law he judgeth the Law as if the Law were not just and equall because it crosseth his corruption in censuring his brother Jam. 4.11 Now the Law saith Thou shalt not judge the person of thy brother He that speaketh evil of his brother and judgeth his brother speaketh evil of the Law and judgeth the Law but if thou judge the Law thou art not a doer of the Law but a Judge There is one Lawgiver that is able to save and to destroy who art thou that judgest another ver 12. when we violate the Law we condemn the Law that it is not good enough to be the rule and bridle of our lives and in effect do speak evil of the Law-maker When positive and civil Laws and Statutes are made by Princes and their Common-wealths for the governing and ordering the manners of men and men infringe and violate them and will not reform their manners according to the prescript thereof do they not thereby shew that they like not such Laws and so in effect speak evil of them and condemn them SECT 5. An objection touching judicial proceedings answered How a man may suspect or judge evil of another shewed two wayes amplyfied by divers instances An objection answered all rash judgement condemned BUt here some may object Object Doth our Saviour Christ say judge not lest ye be judged Mat. 7.1 and are we in divers other places of Scripture commanded not to judge others this seemeth to oveâ—throw the course of justice judgement seats and all judicial proceeding◠〈◊〉 We must not imagine that our Saviour Christ the Apostles do go about to overthrow the course of justice or to condemn judgment-seats judicial proceedings for so should they overthrow in one place what is established in others Exod. 18.21 Deut. 25.1 2 Chron. 19.6 Rom. 13.1 Thus Moses Joshua David Solomon and the rest executed judgement upon the Lords people Noâ— as the Prince and civil Magistrate may judge so may the Pastor and Ministeâ— upon just cause and good ground by our Saviour Christs own Canon Matâ— 18.17 and Pauls practice toward the incestuous Corinthian 1 Cor. 5.4 5. and Hymeneus and Alexander 1 Tim. 1.20 nay every Minister judgeth his people when in the publique dispensation and preaching of the Word he reproveth the sins whereof they be guilty 1 Cor. 14.24 the unbeleever and unlearned is convinced and judged by him that prophecieth and private persons in some cases are not debarred from judging for the Apostle tells us that some mens sins go before unto judgement and some follow after 1 Tim. 5.24 Mature patefiunt prodeunt in notitiam conspectum hominum saith Calvin upon that place Calvin in 1 Tim. 5. A man may suspect or judge evil of another two wayes 1. Upon evidence of the fact as to judge him a murtherer whom he â—eeth killing a man or to judge him to â—e a thief whom he seeth breaking up â—nother mans house or carrying away â—is Goods or him to be an Adulterâ—r or her an Adultresse that like that â—oman mentioned Joh. 8.4 are taâ—en in Adultery in the very Act this â—s called by Civilians faâ—â—i flagrantia â—he manner or to be taken with the â—anner thus to judge a man is no sin â—t all 2. Upon some cleer and evident sign as 1. If I see one that delighteth â—o be in ill company he is never well â—s he would be bvt when he is among drunkards swearers gamesters I may
Membrum Ecclesiae then Caput Imperii a Member of the Church of Christ then Lord of the World and that you may be like unto Moses who as he pleaded the cause of God to the people with the sword of Justice so he pleaded the cause of the people to God with the tears of Mercy for good Governours should have manus ad clavum oculos ad astra their hands at the Stern and their eyes to Heaven The Lord continue your Lordship long to execute judgement and justice among us which even the Heathens acknowledge to be mentem Dei Harmoniam Caeli concordiam mundi and enrich you Both with all Heavenly blessings So prayeth my Lord and Madam Your Honours in all Gospel-Services to be commanded W. GEARING From my Study at Mayfield in Sussex August 24. 1663. Index Rerum CHAP. I. Text. James 1.26 opened CHAP. II. A Point of Instruction raised CHAP. III. The Point confirmed by five Reasons CHHP. IV. Sheweth in divers particulars how much men fail in the government of their Tongues CHAP. V. Of the cursing tongue Sect. 1. Cursing defined Sect. 2. The greatness of this sin shewed in eight particulars Sect. 3. How severely God punisheth cursers shewed in five things Sect. 4. An objection about Noah's Job's David's Elijah's cursing answered in five things A question about Ministers denouncing curses against the wicked resolved CHAP. VI. Of the swearing Tongue Sect. 1. Of common swearing men are guilty of it two wayes Two objections of common swearers answered Sect. 2. Of the aggravations of this sin of common swearing shewed in four things Sect. 3. Of idolatrous swearing shewed in two things The greatness of this sin shewed four wayes Two objections answered Sect. 4. Of perjury and false swearing the greatness of the sin and of its punishment Sect. 5. Of the great judgements threatned against swearers 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 Sect. 7. Magistrates stirred up to suppress rash and common swearers CHAP. VII Of the slandering Tongue Sect. 1. Slandering defined six waies men may be guilty of this sin Sect. 2. The greatness of this sin shewed in four things Sect. 3. How men do speak evil of God himself shewed in four things Sect. 4. Of speaking evil of Rulers and Dignities Sect. 5. Of slandering Gods Ministers and defaming Gods people The greatness of this sin shewed five ways An objection answered in four things Sect. 6. Of the causes of slandering others in General and of the people of God in special Sect. 7. Of the means to prevent this sin of slandering Sect. 8. An exhortation to the patient bearing of the reproaches of the wicked CHAP. 8. Of the scoffing Tongue Sect. 1. Sheweth that men may be guilty of scoffing seven wayes Sect. 2. Of the greatness of this sin shewed in four things Sect. 3. Of the severity of Gods threatnings against scorners shewed in divers particulars Sect. 4. The Remedyes against this sin of scorning CHAP. 9. Of the filthy Tongue Sect. 1. The greatness of this sin of filthy speaking shewed in eight particulars Sect. 2. Of the cure of this sin four remedyes against it CHAP. X. Of the flattering Tongue Sect. 1. Flattering defined Sect. 2. Sheweth that men may be guilty of this sin five wayes Two questions about the performance of promises answered Sect. 3. Of the greatness of this sin of flattering shewed in seven things Of the mischief it doth to those that are deceived by it shewed in divers parculars Sect. 4. Of the cure of this sin of flattering CHAP. XI Of the censuring Tongue Sect. 1. Censuring defined Men may be guilty of censuring others seven wayes Sect. 2. Sheweth that men may be censurers of the word of God three wayes Sect. 3. Setteth down five causes of this sin of censuring Sect. 4. Of the aggravation of this sin shewed in four things Sect. 5. An objection touching judicial proceedings answered How a man may suspect or judge evil of another in two things amplified by divers instances an objection answered all rash judgement condemned Sect. 6. Of the cure of this sin of the great difference between censuring mens persons and their actions what things are subject to man's judgement and what are not CHAP. XII Of the murmuring Tongue Sect. 1. Murmuring defined Four waies men may be guilty of this sin Sect. 2. Of the greatness of this sin shewed in six things Sect. 3. Five aggravations of this sin Sect. 4. The remedyes againg this sin of murmuring CHAP. XIII Of the Lying Tongue Sect. 1. Lying defined and distinguished 1. From an untruth 2. From Hyperbolies Parables and Ironies 3. From feigning and simulation 4. From the concealment of the truth Sect. 2. Of the sporting lye Sect. 3. Of the officious lye many objections answered Sect. 4. Of the pernicious Lye eight aggravations thereof Sect. 5. Of the many sins that meet together in this sin and of the causes of lying Sect. 6. Of the hainousness of this sin shewed in eight particulars Sect. 7. Equivocation and Popish mentall reservation condemned Sect. 8. Nine Remedyes against this sin of Lying CHAP. XIV Of the boasting Tongue Sect. 1. Boasting defined Six things men are apt to boast of Sect. 2. Of the greatness of this sin and how many sins meet together in the sin of boasting Sect. 3. Of the cure of boasting four Remedyes against it CHAP. XV. Divers considerations to stir us up to the brideling and moderating of our Tongues CHAP. XVI Sheweth wherein the right ordering of the Tongue consisteth CHAP XVII Divers Rules laid down for the better governing of the Tongue CHAP. XVIII Setteth down ten Helps aad means for the government of the Tongue Some Objections answered by the way A BRIDLE FOR THE TONGUE CHAP. I. Jam. 1.26 If any man among you seem to be Religious and bridleth not his tongue but deceiveth his own heart this mans Religion is vain THe Apostle having shewed that every good and perfect gift cometh down from God ver 17. and that these spiritual gifts are conveyed by the preaching of the Word He cometh in the next place to press it as a duty incumbent upon all to wait upon the preaching of the Gofpel as the means that God hath appointed for the obtaining of Grace ver 19. he saith let every one be swift to hear that is to hear what God saith unto him in his word and slow to speak that is against that word that meeteth with the most secret corruptions of his heart in ver 21. he sheweth the manner how we should come to the Word pressing all to come with due preparation thereunto shewing also how we should carry our selves in hearing and after hearing not satisfying our selves with bare hearing but to mind an after duty to receive with meeknesse the engraffed word or so to receive it that it may become an engraffed word and be able to save our souls for it is
all your reproaches shall be wiped off from them St. Paul 1 Cor. 6.2 would have all men consider what an honor God reserveth for his people at that day know ye not that the Saints shall judge the world Christ is the great Judge himself to him the Father hath given the power of judging and He will first absolve the people of God and then they shall sit upon his Throne with him and shall approve the sentence against all wicked men and shall glorify the Lord for it as the whole Bench at the Assizes approve the Sentence that the Judge gives upon the Malefactors Consider then it is a sin of a very high nature for you to take liberty thus to slander the people of God see the great honour that is reserved for the Saints Psal 149.5 ad finem Let the Saints be joyful in glory c. Let the high prayses of God be in their mouths and a two-edged sword in their hands to bind their Kings with chains and their Nobles with fetters of iron to execute upon them the judgement written This honour have all his Saints at the last day there shall be as much difference between a child of God and a great worldly Tyrant as there is between a poor prisoner at the Bar now and his Judge upon the Bench. 4. As in speaking against them you speak againg God so herein you are found to be blasphemers of the spirit of God in them 1 Pet. 4.14 it is He that is evil spoken of on your part when ye reproach the people of God for the name of Christ the Apostle sets it down as an encouragement to the people of God not to fear any reproach that is cast upon them by the wicked for saith he while ye are thus reproached if you walk answerable to your Profession you glorify the spirit but those that speak evil of you do blaspheme the spirit and can you speak evil of the spirit of God and yet have the spirit and having not the spirit of Christ ye are none of his 5. Consider the punishment of Dives or the rich glutton in Hell not a drop of water allowed him to cool the tip of his tongue Luk. 16. and as some Divines observe it was because he had let his tongue loose so unto this sin of evil-speaking against Gods people he fared deliciously every day and cared not for a poor child of God and most commonly prophane feasts are made up with mad mirth taunts and reproaches against the people of God But sometimes it so comes to pass that they that reproach Christ his wayes and people do themselves become an object of reproach and contempt to others even in this world as one writeth of the Emperour Charles the fifth Convitiis Christum oppugnans fraudibus ingens Regum ille terror Carolus Ipsis ridiculus pueris furiosus excors Totus repente corruit While Charles that terror of Kings subtilly and reproachfully fighteth against Christ and his Members being driven out of Germany by Maurice Duke of Saxony he lies distracted in a Monastery and becomes ridiculous to children crying out often of Metz and Maurice of Maurice which had beaten him and Metz which he had lost 6. Reproachers and slanderers of Gods people shall be shut out of Heaven at the last day God will then say to such as unto Miriam How were you not afraid to speak against my servant Numb 12.8 If David would not admit a slanderer into his house Psal 101.5 much less will God admit any such to come into his glorious Kingdom But some are ready to say Object we do not speak against such and such men because they be Saints or righteous or the people of God but formalists and hypocrites Resp But to such I answer How dare you to judge them and pass sentence against them as hypocrites and such like oh know it is against Religion you speak else why make you more adoe about the miscarriages of such then of your own companions you conceal the same and worse actions in your selves and in your own companions and agree well enough and take no notice at all of them but if one that looketh after the wayes of God fail never so little he is the object of your reproach 2. As for the Vertues and Graces which are eminent in them and worthy of commendation and imitation from you you conceal them and leave them unspoken of but if you espy the least vice or imperfection in them you presently reproach them for it as notorious hypocrites and in this respect a Slanderer may be compared to a Swine that coming into a Garden where he seeth sweet Flowers and stinking ordure neglecteth the Flowers and runs presently to the Dung or to him that snuffeth a candle with his bare fingers for although his fingers be defiled thereby yet the candle gives the clearer light even so he that traduceth the vertuous defileth his own conscience but maketh him a great deal the more glorious 3. How comes it to pass that your hearts rise against those that profess Religion and own the ways of God meerly because they do so and because they go not on with you in sinful wayes and open prophanesse for if they did so you would hide their sins as your own this cleerly sheweth the ground of your hatred and malice is because of Religion 4. When you speak evil of Gods wayes and of all the people of God because of the miscarriages of some that make profession of Religion this plainly sheweth that it is from an enmity against the wayes of God and Godliness far be it from me to plead for or to uphold any men in any miscarriages that own the profession of Religion but I desire men would in the fear of God take heed of this sin lest they be found speakes against God himself there is more danger in this sin then men imagine for it is so cross to true Grace that the guilt of this sin may justly question whether a man hath any true grace or not See the title that the Lord giveth to such men Isai 57.3 Draw neer hither ye sons of the sorceresse the seed of the Adulterer and the Whore they were of those spurious Israelites that seemed to be Religious but were not so in truth now see their sin ver 4. Against whom do ye sport your selves against whom make ye a wide mouth and draw out the tongue Consider how unbeseeming to Religion this is it being the very same sin that we are speaking of SECT 6 Of the causes of slandering others in general and of the people of God in special NOw the general and ordinary causes for which men slander and speak evil one of another are these 1. Out of a desire to avenge themselves of such as have done them wrong or whom they suppose to have done them wrong and when they cannot avenge themselves otherwise they will smite their Neighbour with a slanderous tongue 2.
sin of the tongue that is too common in these dayes is Scoffing and Jeering this was the sin of the the Rulers of Gods people at Jerusalem Isai 28.14 that Holy City which should have given the people better examples and if the Governours were so bad you may easily think what the body of the people were Definit of scoffing Scoffing is a sin when one flouteth or derideth at any person or thing because of the goodness that is in them or when a man mocketh at the sins infirmities and miseries of others Men may be guilty of this sin divers wayes 1. When men make a mock at Gods faithful Messengers and Ministers and entertain the reproofs of the Word with scoffs and jeers the Pharsees were very demure men and very exact in observing their traditions yet they deride our Saviour and his Doctrine Luk. 16.14 they did not simply deride Christ but gave external signs of scorn in their countenances and gestures and according to the meaning of the Greek word they blew their Noses at him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies to blow the Nose â—t one Leighs Annot. contemning his Doctrine as a thing of nought Scorners of the Word make lyes their refuge and under falshood they hide themselves Isai 28.14.15 It was the great sin of the Jews and that which hastned their destruction 2 Chron. 36.16 they mocked the messengers of God despised his words and misused his Prophets c. When Lot willed his Sons in Law to depart quickly out of Sodom because of that fiery shower that was ready to fall from Heaven upon that wicked City they made a mock thereat and received his fatherly admonition no otherwise then as if he had jested to them Gen. 16.14 When Hezekiah sent his Posts through the Land to call his people to the offering of a solemn passeover they of Ephraim and Mansseh laughed them to scorn 2 Chron. 30.10 and mocked them When Paul discoursed of grave matters before Festus he mocked Paul and said Paul too much learning hath made thee mad Act. 26.24 and Augustine himself before his conversion came to hear Ambrose to laugh at him 2. When men jest with the Scriptures in prophane mirth and merriment which is done three wayes Men make jests of Scripture-phrases as he did of Mat. 17.27 Go to the Sea and cast in an Angle and the first fish that cometh take when thou hast opened his mouth thou shalt find a piece of twenty-pence for Angle reading Angel and thereupon making a jest What got Peter by that to cast in an Angel and get a fish with twenty-pence or as he that said there were more lyes in the story of the Passeover then truths because Christ spake but seldom and the Jews often and they nothing but lyes 2. When Scripture phrases are used in way of jesting or scoffing to make laughter as such a one hath no good Talent in railing and when a man hath many Bastards to say he hath employed his Talent well he hath not the spirit of pitching and ditching c. 3. When prophane fellowes make a mock at the doctrine or sayings of the Scripture as those prophane persons did of old Isai 22.13 who when the Prophet told them of Gods judgements of death and destruction they make a mock at it Come say they these Prophets tell us we must all die if we must die let us be merry while we may let us take time while time serveth for they tell us we must away So our Alehouse-Knights and Pot-companions at this day are wont to say Come let us ply the Pot for these Preachers tell us that Dives when he was dead could not get one drop of drink it s better that we drink out our eyes then that the worms eat them out St. Peter prophesied that such mockers and scoffers at Scripture shall come in the latter dayes which should make a mock at the coming of Christ to Judgement and say Where is the promise of his coming for since the Fathers dyed all things continued alike from the beginning of the world 2 Pet. 3.3 4. We hear much of the great day of Judgement wherein all must be called to account for their works and words but where is it when cometh it we would fain see it once Thus Julian the Apostate that scoffing Emperour when the Châ—istians being much wronged and abused by the Heathen complained to him for some redresse he sent them away wâ—th this scoffe It is your duties to put up wrongs patiently for Christ yâ—ur Master bids you Tripart Histor lib. 36. cap. 6. not to resist evil and to him that smiteth you on the one cheek to turn the other also and him that would take your cloak not to forbid to take your coat also Mat. 5.38.39 There is a wicked generation that call themselves the damned crue in mocking of death and damnation if you reprove them for it by Scripture they will presently answer How know you this or that to be scripture or the word of God All is not Gospel how know you that the story written by Matthew and John is Gospel 3. When men do as it were scorn at God himself by deriding his workmanship or the manner of his working as he did who said if he had had a hand in making the world Derisio est cum aâ—i uâ—â— malum alicujus personae vel defectum in â—â—â—um vel râ—sum ponit Angel de Claâ—isio he would have made it better So when men deride and mock at the bodily blemishes that are in others as their crookedness deformity weakness deafness blindness c. when men keep fools in their houses onely to make sport in laughing at their folly whereas they should be humbled and sorrowful to see the judgements of God and his heavy hand upon them in this kind foolishness being either a sin or the pun shment of sin it 's a sin Mar. 7.22 it is the punishment of sin Deu. 28.28 When scorns are cast out against thâ—se that are poor or below others in estate or parts or employments c. men do as it were cast contempt upon God himself not considering who it is that hath made the difference bâ—tween thee and them contemptuous words spoken of our brethren argue a vile esteem of them such as fool witless shallow brain a poor beggarly fellow c. likewise all ireful upbraidings whether of kindnesse received or of sin committed He that despiseth his Neighbour sinneth Prov. 14.21 this sin is of so high a nature that it strikes at God himself whoso mocketh the poor reproacheth his Maker Prov. 17.5 whatsoever difference there is between thy self and him thou mockest it is the Lord that made the difference it came not by chance but according to the good pleasure of God and therefore he that mocketh at such a one reproacheth his Maker that if it had pleased him could have made thee like him If there were any true Grace in such mens hearts
for their own so did Lot when he was in Sodom he was vexed with their sins and Rivers of tears ran down Davids eyes because men kept not Gods Law so Jeremiah Ezra c. mourned in secret for the sins of others Consider ye scorners and ye that laugh at sin how cross ye walk to Gods word and to the examples of Gods people in all ages of the world 5. As for those that scorn at Gods people in afflâ—ctions they Act more like those that persecuted Christ and put him to death then like to the people of God So Herod and his men of warre set him at nought and mocked him and arrayed him in a gorgeous Robe and sent him to Pilate Luk 23.11 Pilate also with the Souldiers mocked him calling him the King of the Jews the chief Priests and Elders mocked him also Mat. 27.41 42. Again 2. This is crosse even to natuâ—e that one member should rejoyce in the afflictions of another and scorn it in the body of man Nature teacheth that if one member suffer the rest take part with it and if one member of Christ suffer the rest suffer also and are grieved and if it be otherwise with you there is no truth of Religion in you 3. Herein men Act cross to Gods command Rem 12.15 who requireth us to rejoyce with them that rejoyce and weeep with them that weep and Heb. 13.3 to remember them that are in bonds as if we were bouâ—d with them and them which suffer adversity not to scorn them but to pity them knowing that our selves are in the body SECT 3. Of the severity of Gods threatning against scorners shewed in divers particulars MOreover that we may take notice of the misery of such as go on in this sin let us consider what the Lord in Scripture threatens against scorners and how he esteemeth of them 1. God scorneth the scorners Prov. 3.34 Take notice of this ye scorners you mock and scorn at others and God scorneth you Prov. 14.6 you think to shew your wit when your tongues walk against others and when God and his people are your sport but therein you shew your folly A scorner seeketh wisedom and finds it not saith Solomon 2. Set the condition of Michal Sauls daughter before you you see how God dealt with her for scorning at David her Husband when in his zeal he danced before the Ark of God 2 Sam. 6.23 she meets with a sharp reproof and a great judgement sc to be childless to the day of her death and to be childless was lookt upon as a great and sore affliction in those dayes and this was for scorning a child of God and as God shut her up under bodily barrenness so such persons may justly fear lest God shut them up under barrenness of soul and barrenness in Grace that scorn others for their Piety and Holiness and it is a great mercy if God remove this curse from their souls 3. Thou scornest at the people of God and his Ministers consider what shall be thy reward read and tremble Prov. 1.23 26 27. How long will the scorners delight in scâ—rning Ye have set at nought all my counsels c. I also will laugh at your calamity I will mock when your fear cometh Gods scoffing at men doubleth their misery it is one of the torments of Hell to have God deride us Many do flear when they should fear oh that mockers would consider this that in their misery they must be derided God shall then loath them and laugh them to scorn when their fear cometh you laugh at Gods people in their calamity and God wil laugh at your calamity you make a mock at the committing of sin and God will mock at you when you fear and tremble at the approaching of Gods wrath unto you scorning doth in a special manner strike at God and his Honour and he will avenge it 4. God sheweth what low thoughts he hath of scorners Job was had in derision by those that were younger then he and persons so base as whose Fathers he would have disdained to have set with the dogs of his Flock Job 30.1 and the Holy-Ghost calls them children of fools children of base men men of no name as in the Hebrew ver 7. Such as were viler then the dust of the earth ver 8. and Psal 59.6 he compares them not to rational men but to dogs those that open their mouths against the people of God and the wayes of Holiness they Act like dogs that make a noise and go round about the City and are belching out with their mouths if a man gallop through the streets and ride beyond the ordinary pace then the dogs run after him and bark at him So those that run the way of Gods commandements making more haste in the way of Religion and Holiness then others they shall meet with these scorners and suffer the lash of their tongues and like they are to dogs who sometimes bark at the shadow of the Moon so these will bark at the veâ—y shadow of Relgion 5. God hath sore and sharp punishments in store for scorners Judgements are prepared for scorners Prov. 19 29. the scorner shall be consumed and all that watch for iniquity shall be cut off Isai 29.20 the children at Bethel tear the Prophets name and God sent two she-Bears that teared two and forty children in pieces they that go on in this sin shall howl for sorrow they shall run howling about like dogs and be cast out of the Heavenly Jerusalem Rev. 22.15 foris Canes without are dogs Now therefore be not mockers lest your bands be made strong Isai 28.22 Know this ye scorners if the bands of Religion will not hold you in and keep you within compass God will make bands strong enough to hold you under his wrath to all eternity A great scoffer was Libanius the prophane sophist who scorned at the Religion of Christians calling them Galileans Tripatrit histor lib. 6. cap 1. lib. 7. cap. 12. and their Christ a Carpenter and asking what then the Carpenters son was doing jesting at Christ a godly Schoolmaster answered him that he was making a Coffin for Julian the Apostate a great scoffer of Christ and Christians who dyed immediately after Mocking is called in Scripture persecution and no persecution is like it Sarah saw Ishmael the son of Hagar mocking at Isaac Gen 21.9 Now the Apostle â—iting this Text saith He that was â—orn after the flesh persecuted him that â—ar born after the spirit Gal 4.29 and â—or this he and his Mother are cast out of Abrahams house Gen. 21.10 Now the Apostle citing this Text saith He that was born after the flesh persecuted him that was born after the spirit Gal. 4.29 and these words spoken by Sarah to Abraham Cast out the bond woman and her son are called the voice of scripture ver 30. The reason is because they were afterward approved by God Gen. 21.12 If any shall
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
who he was whether Elias or not answered I am not Joh. 1.21 yet might have truly answered that he was Elias as Christ saith Math. 11.14 if ye will receive it This is Elias that was to come prophecyed of by Malachy chap. 4.5 Behold I will send uâ—â—o you Elijah before the coming of the great and terible day And Mat. 17.10 Christs disciples asked him saying Why then say the Scribes that Elias must first come and Jesus answered them Elias verily shall first come and restore all things But I say unto you that Elias is come already and they knew him not c. ver 11.12 and ver 13. the Disciples understood that he spake unto them of John Baptist Malachy calls him Elijah and Christ likewise yet because he was not Elijah in proper person but in office only to be Christs fore-runner to go before him in the spirit and power of Elias and because he asked him of the person of Elias he answereth I am not 2. Nature abhorreth this guileful deceitful answer Tully condemned him who having made truce for 20 dayes wasted and depopulated the Countrey in the night answering that he took truce for dayes but not for nights Its collusion and deceit lying and dissimulation between God and Men As when there is no conformity between a mans mind and the thing he thinketh he thinketh an untruh or falshood and when there is no conformity between a mans word and the thing he speaks a Logical untruth so when there is no conformity between a mans tongue and his heart he speaks a Moral untruth that is a lye the world is full of such lyers so that we may justly cry out with David Help Lord for the godly man ceaseth for the faithful fail from among the children of men They speak vanity every one with his neighbour with flattering lips and with a double heart do they speak with a heart and a heart according to the Hebrew Psal 12.1 2. SECT 8. Nine remedyes against this sin of Lying LEt us therefore be exhorted to beware of Lying and to speak truth from our hearts God commandeth us that we shall not deal falsely nor lye one to another Lev. 19.11 These are the things that ye shall do speak ye every man the truth to his neighbour execute the judgement of truth and peace in your gates Zech. 8.16 and ver 19. love the truth and peace Therefore that ye may be kept from this sin let me perswade you 1. To hide Gods word in your hearts it cometh to pass that men fall so easily into this sin because they consider not Gods commands and prohibitions as they ought and hide not the Word in their hearts 2. Be much in prayer to God to keep you from this sin pray with Agur Remove far from me vanity and lies Prov. 30.8 Be earnest with God for new hearts that ye may put off the old man and put on the new man which after God is created in righteousness and true holiness or holiness of truth and let not any man pretend to put off the old man and be cloathed with the new man that doth not shew it by putting away lying and speaking truth with his neighbour 3. Labour for Godly sincerity and integrity of heart the more truth we have in the inner parts the more we shall put away lying and be able to speak truth one to another He that hath no guile in his spirit will lay aside guile in his tongue 4. Accustom your selves to speak the truth and to walk in the truth and labour to be filled with the spirit of truth and that will lead you into all truth 5. Labour to be convinced of the horrible nature of the sin of lying then you will soon avoid it and put on the Lord Jesus Christ it is his work to heal our corrupt nature and to purify the heart to put forth the power of his Grace and Spirit into the heart to enable the soul to cast off this sin Struth Cent 2. Obser 81. 6. Inform your selves of the nature of things and then report of them as you know them to be and be sure that your speech and thoughts agree togeâ—her and both of them be warranted of the matters themselves 7. Think much of Gods omnisciency therefore men run so fast into this sin because they forget Gods all-seeing eye Gehezi thought his Master could not find him out and so he thought God would not therefore when his Master askt whether he went he is ready with a lye saying Thy servant went nowhither Now if God hath given wisdom to men to find out this sin in others then much more is he able to find out this sin where ever it is 8. Study to act faith in Gods promises the more faith we act on them 2 Reg. 5. the better we shall be kept from lying 1. His promises of provision Godliness hath the promises of this life did men believe this and act faith upon it that God would bless their honest endeavours to this end that they should not want what is necessary for them then they would not dare to take any inordinate courses to help themselves 2. Confider God promises of protection when men are in danger and are afraid how they shall get out then at a pinch they are ready to make use of a lye to help themselves out and this is out of distrust of Gods providence This was Abrahams weakness at Gerar though the Father of the faithful he doubted hereof Gen. 20.11 Though God gave him a special promise in the beginning of that Chapter yet he distrusteth Gods promise ver 7. 9. Take heed that you step not at any time out of Gods way nor make use of any indirect means for the getting of that you hope God will bring to pass He that doth so may bring himself into such a danger that he may see no other way to get out but by adding lying to lying and so sin unto sin Thus Jacob to get the blessing after he had once stept out of Gods way he had no other way to help himself but by adding lye to lye Now â—et us see what condition Jacob â—rought himself into hereby he got â—he blessing by a lye but then Esau voweth to kill him that he was fain to be sent away from his Fathers house and as he had deceived his Faâ—her to get the blessing â—o his Uncle Laban dealeth deceitfully with him and changeth his wages ten times and giveth him Leah for Rachel and he endureth much hardness there for 20 years and Rebekah that put him upon that course of beguiling his Father never saw her beloved Jacob more she dying a little before he returned So those that inordinately seek any thing out of Gods way may through the just judgement of God either lose the thing it self or else if they have it they may have it with a great deal of smart and sorrow to imbitter it to them Set the fear of
but lo O Lord thou knowest it altogether Quisquis cupit fraenare linguam assidue Dei praesentiam coguet Tanto quis cautius loquetur quanto sibi altius impresserit hoc unum Audiris Angeli audiunt Deus audit tuorum dictorum rationem poscet suo tempore Drexel de viâ—ling medicam When men forget this that God knoweth all they speak whether truth or falshood then no wonder their tongues are unbrideled Whence cometh it to pass that men whet their tongues like a sword and bend their bowes to shoot their Arrowes even bitter words that they may shoot in secret at the perfect and shoot at him privily and fear not and encourage themselves in an evil matter and commune of laying of snares privily Psal 64.3 4. there is the ground of it ver 5. they say Who shall see them they speak it among their close companions and in a sly way that none may charge them with it but though they think that none heareth or taketh notice of it yet God will make them know that he heareth it and will make them to answer for it ver 7. But God shall shoot at them with an Arrow suddenly shall they be wounded they smite his people suddenly with their tongues and God wil smite them suddenly with an Arrow that shall wound them to the heart God layes this to their charge Psal 50.19 20. and though he doth not by and by make them smart for it yet sooner or later he will set their sins in order before their faces ver 21. and Mal. 3.13 we read of some whose words had been stout against God that had said it was vain to serve God and unprofitable to have kept his Ordinances and to have walkt mournfully before the Lord of hosts calling the â—roud happy c. ver 14 15. but God took notice of their words and â—s a Book of remembrance is written of all the gracious words of all his own people so there is a book of remembrance kept of all the evil words that wicked men speak against God and his people There is no swearing cursing lying scorning jeering word but it is set down before the Lord Mat. 12.35 Yea every idle word that men shall speak they shall give account thereof in the day of juâ—gement yea God will reason the case with such men as he did with Aaron and Miriam about their speaking against Moses Wherefore then were ye not afraid how durst you go on in so many evil and idle words Numb 12.8 as you have done Another help will be to consider Help 4 the example of our Lord Jesus Christ every one would be accounted a Christian and to be in Christ Now hâ— that saith He abideth in him ought so tâ— walk even as he walked 1 Joh. 2.6 and St. Peter tells us how he carryeâ— himself 1 Pet. 2.22 23. He did no sin neither was guile found in his mouth and when he was reviled he reviled noâ— again when he suffered he threatned not but committed himself to him that judgeth righteously In this example oâ— Christ these four things will be useful to us 1. There was no guile found in his mouth then what an unseemly thing is it there should so much guile be found in those that would be accounted his members 2. When he was reviled he reviled not again he returned not bitter words to them that gave such to him but either is silent or if he doth reason the case with them it is with meekness as Joh 18.21 23. when the High Priest asked him of his Doctrine he bid him aske them which heard him what he had said unto them and when one of the Officers that stood by struck him for answering the High-Priest so Jesus answered him If I have spoken evil bear witness of the evil but if well why smitest thou me he reasons the case with them without bitter words or the least appearance of evil 3. When he suffered by them he was so far from threatning that he prayed for his persecutors and by vertue of this his prayer those that did belong to the election of grace were afterward converted and some even of the Priests themselves became obedient to the faith 4. He committed his cause to him that judgeth righteously Did we more study his example we should not fall into sin as we do what was it that we meet withal that he suffered not it may be we suffer sometime from those that are beneath us in the world did not the Lord Christ suffer from those that were infinitely below him yet he submitted himself unto them though when they came to take him his breath cast them down to the ground Obj. 1 But some may say We suffer without cause from those we have shewed much love unto and from whose hands we have deserved better Sol. Now in answer to this consider 1. That you a have great cause to bless God that it is so viz. that no just cause is given by thee for others to speak evil of thee 2. Consider Was it not so Rule 1 with our Lord Jesus Christ They hated him without cause yea they hated him for the good he did yet he paid them not in their own coyn again Another is apt to say I see such Obj. 2 foul miscarriages by such and such and hear of such ill words they have spoken against me that it makes my flesh and blood to stirre within me Sol. Oh take heed it do not make your corruption stirre within you could there be a more odious thing then for Jesus Christ to be stript naked and whipt and called Beelzehub a wine-bibber c. Now the servant is not above his Master Though he was pleased to come for the good of sinners and with more meekness then John Baptist yet they reproach him and John also Thus it was with Jesus Christ himself and if we did more frequently consider his example it would prove effectual to preserve us from these sins of the tongue and from many other sins then should we learn to pray for our implacable enemies and to leave them to the judgement of the great day and it would be a means to keep us from sinning with our words so that our words should be alwayes very good for so it was with him Now how much difference is there betwixt his example and our carriage though he gave us this example for our pattern Take heed theâ—e be no unruly or Help 5 sinful lust harbouring in thy heart for where any such is it will cause an unruly and unbrideled tongue Covetousness being lodg'd in the hearts of the Pharises and they hearing Christ speak against the unrighteous Mammon therefore they deride him Luk. 16.14 they laugh to hear such a poor man as he to speak how hard a matter it is for a rich man to enter into the Kingdom of God Where the heart is full of enmity against God and Godliness there will be nothing but
all the congregation murmured against the Princes but all the Princes said unto them We have sworn unto them by the Lord God of Israel now therefore we may not touch them Josh 9.18 19. Tully saith an oath must be sacredly kept toward our enemies as David made conscience of keeping his oath to Shimei that before had cursed him 2 Sam. 19.23 and therefore the Latin word juramentum a jure manente plainly sheweth unto us Quae enim juramus firma immota debent esse Valla. lib. 6 Eleg. cap. 37. that our oaths must be stedfast and constant and so much the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to us whether we understand it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a bound or limit because the swearer hath hedged himself about with Gods truth and is so bounded and limited that he must of necessity perform what he hath sworn Abraham when he sent his servant which had the rule over all that he had to his kindred to take a wife to his son Isaac he made him put his hand under his thigh and swear by the Lord God of the Heaven and of the Earth that he should not take a wife unto his son of the daughteâ—s of the Canaanites Gen. 24. 3 9. It was a custom then to swear â—utting their hands under their own â—highs or the thighs of him to whom â—y oath they bound themselves their â—word hanging upon the thigh it was â—s much as to say Let this sword enâ—er into my heart if I be not true to â—he matter which I have sworn Anoâ—her rite there was also of old in taking of an oath it was by shedding â—he blood of some creature which was to be offer'd up in sacrifice and the man was to swear thus So let my blood be shed if I do not perform what I have sworn many Heathens were very tender of breaking an oath they had taken when the Carthaginians had taken Regulus a worthy Roman prisoner they sent him to Rome on a message upon his oath which when he had performed he returned back again a prisoner to Carthage according to the faith he plighted and Pharaoh an Heathen bids Joseph go up and bury his father as he had made him swear Gen. 50.6 Perjury therefore is a great sin anâ— that which casteth more contempt upon God then any other sin in thâ— world for thereby a man offereth disdain to the holy name of God tâ— which men flye as to a strong Tower in this regard saith one an oath is a divine thing for it is an anchor hold to which we flye Divina res est jus jurandum secra enim anchora est ad quam confugitur quum humana sapientia ingredi non potest Zuingl Elench in Catabap wheâ— mans wisdom can go no further now when a man takes an oath as he doth appeal to the God oâ— truth for confirmation as truthâ— witness and maintainer so likewise he appealeth to the God of Justice for vindication as the avenger of falshood So also to the God of power speedily to take vengeance upon him if he break his oath now he that having sworn by the name of God yet dares wickedly to break his oath the matter of his oath being just and good he doth as it were dare God and say I will do what I have a mind to do I fear not what God can do unto me This sin highly provokes the wrath of God aâ—â—â—nst a man Ezek. 17.18 19. Beâ—â—â—se Zedekiah broke his Covenant â—â—de with the King of Babylon which 〈◊〉 confirmed by oath therefore the â—â—rd threatens him thus for he hath â—â—spised the oath and broken the â—â—venant yet loe he had given his â—â—nd Because he hath done all these â—â—ings he shall not escape therefore â—â—us saith the Lord God As I live will surely bring mine oath that he hath â—â—spised and my covenant that he hath â—â—oken upon his own head and I will â—â—read my net upon him and he shall be â—â—ken in my net c. where you may â—ote 1. That oaths are sacred things â—hat which God owneth as his in a â—pecial manner my oath hath he despiâ—ed and my covenant hath he broken â— It is a great contempt to God to break his covenant and to despise the oath of God to despise an oath is to despise God himself the God before whom we swear as if we should say we neither fear nor regard his power or severity we do say so mucâ— in effect when we break the oath wâ—â— swear 3. When God speaks of pâ—nishing for this sin he speaks after â—nother manner then when he is about to punish for any other sins hâ— doth it with more solemnity 1. Yoâ— may note here the certainty and surâ—ness of the punishment He that haâ— done all these things he shall not escape God confirmeth it with an oath As I live I will surely bring mine oaâ—â— that he hath despised upon his head Aâ— I live saith the Lord he shall die in thâ— midst of Babel in the place of thâ— King that had made him King whosâ— oath he despised and whose covenanâ— made with him he brake ver 16. Thuâ— you see what an horrid thing it was for Zedekiah to break his oath with the King of Babylon 2. It is the sorest kind of punishment Gods curse shall enter into the house of him that sweareth falsly by the name of the Lord and it shall remain in the midst of his house and shall consume it with the timber and stones thereof â—â—ech 5.4 Perjury brings a flying â—â—rse that entreth into the house of â—â—e false swearer and abides there â—â—d there it will remain not only upâ—n their persons but their houses and â—ot on the out-side but the in-side â—hereof that shall consume the very â—â—mber and stones thereof it shall â—ring his estate and family to noâ—hing There is yet another kind of oath â—nd that is when men bind themselves â—y vow or oath to do that which is in it self unlawful and forbidden by the word of God as those 40 men Act. 23. that made a vow they would not eat nor drink till they had killed Paul the like oath was that of Herod to the daughter of Herodias who sware unto her whatsoever she should aske of him he would give it her even unto the halfe of his Kingdom and when she asked the Head of John Baptist in a charger Mar. 6.25 albeit Herod seemed to be sorry yet for the oath he commanded it to be giveâ— her ver 26. when he had sinfullâ— and rashly made this oath then hâ— runs into another sin pretending conscience to keep it But though it be a very wicked thing to make sucâ— oaths yet being made they are beâ—ter broken then kept for the sinnâ— that was committed in the making them is continued and increased iâ— keeping them SECT 5. Of the great judgements threatned against swearers LEt us therefore be