in them 'T is true likewise that there may be much danger in seeking to please men but yet this is an end which we may and should propose to our selves even in our religious conversation Rom. 15.2 Let every one please his neighbour 't is the Apostles advice there and he owns it for his practice 2 Cor. 10.33 Even as I please all men in all things not seeking mine own profit but the profit of many that they may be saved There must and will always be an enmity betwixt the seed of the Woman and the seed of the Serpent but yet this doth not hinder but that we may labour for so much favour in their eyes as may give us advantage of doing good upon them 'T is said of the Apostles that they had favour with all the people Act. 2.47 And upon that account were they so powerful amongst them Some of these things would not perhaps be so proper to be insisted on did not the condition of the times make them seasonable when so many men under the profession of Religion which is now in fashion and therefore easy do indulge themselves in the neglect of moral duties As if the pretences to holiness which do really so much the more ingage to these things might yet serve as a dispensation from them than which nothing can be more uncomely 2. But I hasten to a second Use for Reproof of such persons who are so far from being Ornaments that they are rather spots and blemishes to the Doctrine of the Gospel Such are of two kinds Careless and Scandalous Professors I. For those that are Careless and Barren who are wholly immersed in themselves and the observance of their own humours without any regard to the profiting or pleasing of others There is something in mens religious conversation answerable to the slovenliness of their outward carriage whereby others are made averse and as it were nauseated from conversing with them Such are all selfish morose churlish contentious men who instead of inviting others do rather discourage them from the ways of Religion II. For such as are scandalous who whilst they profess religion do allow themselves in some notorious sins And sometimes commit them under the very pretence of Religion as the Pharisees are accused to devour widows houses that is to do acts of injustice and cruelty under the pretence of devotion and zeal Both these are an abomination but especially the latter which doth involve in it the highest affront and indignity against religion that can be It is really to scoff and despise that to which in appearance we pretend the highest reverence It is to carry Christ about in scorn to be derided by others crying hail King of the Iews and yet spitting upon him and buffeting him Such persons are so far from adorning their profession that they do their utmost to disparage it and make it appear odious What serious man would be invited to own that for a Religion which is professed by men of such false and hateful conversations There are two things I would briefly suggest by way of motive to dissuade men from offending in either of these kinds viz. the Unworthiness and the Danger of such carriage 1. 'T is Unworthy and odious to cast a blemish and reproach upon that to which we owe our own honour to destroy those whom we are bound to love and help The Scripture puts it as a brand upon the loose Sons of Eli Hophni and Phinehas 1 Sam. 2.17 That they caused men to abhor the offerings of the Lord. And nothing can be more hateful than to bring sacred things into contempt It was Iacob's complaint against his Sons Simeon and Levi Gen. 34.30 That they had made him to stink amongst the inhabitants of the Lord. So doth the unworthy carriage of Professors cause the hearts of others to rise up against them with much scorn and detestation 2. And as it is unworthy so likewise is it dangerous you know the several Woes in Scripture denounced and executed against those that give offence Temporal judgements upon their names Malach. 2.9 The Priests that caused others to stumble at the Law are threatdned to be made contemptible and base before all the people And there is nothing more equal than that those who expose religion to contempt should suffer under it themselves Judgments in respect of life Balaam was for this reason slain with the sword because he taught Balak to lay a stumbling block before the children of Israel Numb 31.8 The Sons of Eli were upon the like account slain by the Philistines 1 Sam. 4.11 But that 's not all For besides this temporal death it doth expose a man likewise to Eternal death And 't is but reason that it should be so because the sins of such offenders do extend to the ruine of the souls of others they doing what in them lies to destroy those for whom Christ dyed 1 Cor. 8.11 'T is spoken concerning the abuse of our liberty in things indifferent 't is much more concerning actions in themselves sinful That 's a known Text Matth. 18.6 It were better for a man to have a milstone hung about his neck and to be cast into the Sea than to offend one of these little ones Now if to offend but one and that a little one that is one that is weak in knowledge and faith will expose a man to a certain and dreadful vengeance what then may they expect who in regard of the eminency of their place reputation profession do occasion a more general and spreading scandal both in respect of the number and quality of the persons offended and cause the ways of God to be commonly evil spoken of As if the profession of religion were but a design to bring about some politick ends and as if all men who did pretend to holiness were to be suspected as deceivers if those that brought up an evil report upon the Land of promise were so severely punished being destroyed by a plague from heaven Certainly then the offence and the punishment ought to be estimated to be as much greater here as this heavenly Canaan is better than that earthly 3. I have but one Use more and that shall be for Exhortation to persuade us unto the study of this duty in the Text. That we would every one in our several places endeavour to bring honour to our profession and to vindicate it from those reproaches to which the unworthy conversation of some professors hath exposed it I know not any duty more seasonable to be pressed than this because of those so great and common scandals that have been given in our Times Wherein too many have justifyed all those old Calumnies and reproaches which the malice of the ancient Heathen was wont to charge upon the primitive Christians For our better direction in the performance of this duty you may please to remember what was suggested before That the nature of adorning doth consist in these two things The
likewise most express Apostolical authority for the stating the question that the legal institutions about meats and drinks were abolished And yet out of tender respect to those who had contrary prejudices they were not to trouble them with unnecessary disputes but to bear their infirmities and every one to study how to please his neighbour for his good to edification Chap. 15. ver 1. If it be objected that St. Paul elsewhere shews much zeal and vehemence about these very points of Mosaical observances as where he calls the great sticklers for them Dogs Concision wishes them cut off c. To this it may be answered 1. This vehemence of his is directed against false brethren such contentious persons as were not sincere Philip. 1.16 And Pareus thinks this was after that solemn determination of this case in an Apostolical Council Act. 15. 2. It was for want of this candor and moderation which here he advises unto Because they laid so great weight upon their Opinions as to make them necessary to salvation and would not indulge or shew forbearance towards one another for these kind of differences 3. For the scandal hereby accasioned which is a moral evil and upon this account he is sometimes pretty quick and warm even against such as were sincere and good men This was the ground of that contest betwixt him and Peter Gal. 2.11 The case was this St. Peter was the Apostle of the Circumcision having a more peculiar relation to the Iewish Converts yet when he resided at Antioch where there lived multitudes of converted Gentiles it was his usual practice most freely to converse and eat with them as owning them for brethren But afterwards when some Iews were sent thither from Ierusalem out of fear to offend them he wholly withdrew and separated himself from all conversation with the Gentiles and by his example the other believing Iews were likewise carried a way to the same practice as if they had so great a zeal for Mosaical observances that they could not own such as did not observe them Now this the Apostle Paul styles dissembling v. 13. Not walking uprightly according to the truth of the Gospel v. 14. In which respect there was a moral evil in it towards which we are not bound to shew the same tenderness And it was a thing of so dangerous consequence in respect of discouragement and scandal to all the Gentiles that upon this occasion St. Paul withstood him to the face Which carriage of his was not opposite but most suitable unto that advice of tenderness and forbearance which is here prescribed To shut up all in a word it would exceedingly conduce to our common peace and settlement in times of differences and controversy if those Rules of Christianity so often inculcated in Scripture were more regarded and observed amongst the Professors of it That men would be wise unto sobriety and not above what is written Not thinking more highly of themselves and their abilities than they ought Rom. 12.3 But be ready to condescend to men of lower parts v. 16. And to demean our selves towards every one according to the different measure of gifts which God hath been pleased to dispense to them speaking the truth in love Ephes. 4.15 Endeavouring to heal differences in the most placid gentle manner without envyings strifes backbitings whisperings 2 Cor. 12.20 Doing nothing through strife or vainglory but in lowliness of mind every one esteeming others better than himself Phil. 2.3 They that exceed others in knowledge should exceed them likewise in the study of peace The best of us do now know but in part darkly that time is to come when all these differences shall be cleared up and we shall have a full vision of the true state of things In the mean space it concerns us to forbear one another in those lesser things about which we differ And to be very zealous about those great matters in which we agree namely Righteousness and peace and joy in the holy Ghost II. There are some things in Religion wherein if a man faithfully serve Christ he shall be accepted by him tho he should mistake and fall short of his duty in other things That is if a man be truly consciencious and sincere in those more substantial duties of righteousness and peace and joy in the holy Ghost it is not his mistakes or failings in other lesser things that shall make him incapable of the Kingdom of God There are several expressions in Scripture whereby these more essential and necessary parts of Religion are distinguished from those of lesser consequence Heb. 13.9 They are comprehended under that general name of Grace in opposition to meats 'T is good that the heart be established with grace not with meats Matth. 23.23 They are styled the weighty matters of the law judgment mercy faith love in opposition to the tithing of mint and cummin Very frequently Obedience in opposition to Sacrifice To be washed and cleansed putting away the evil of our doings learning to do well seeking to do judgment in opposition to incense oblations and new moons c. Isa. 1.1 Circumcision of the flesh outward and according to the letter and circumcision of the heart inward and according to the Spirit I shall mention only one Scripture for proof of the Point 1 Cor. 3.11 12. If a man hold to the foundation which is Iesus Christ though he build upon this foundation Gold and Silver pretious Stones or wood hay stubble the fire shall try it if it be burnt he shall suffer loss but he himself shall be saved By Gold Silver and pretious stones is meant pure and solid Doctrine by the other wood hay and stubble is signified such vain erroneous Doctrine as cannot endure the test of fire the fire of Affliction and Temptation the fire of the Spirit which searcheth and proveth hidden things or the fire of the last day but will be discovered and consumed by them to the loss of all that pains and cost which men have laid out in such superstructions But not to the ruine of the builder for he himself shall be saved If I were to give Instances and Examples for the confirmation of this truth there is no holy man mere man that ever was in the world but may serve as a witness to it Not to mention the antient Patriarchs Prophets the Apostles themselves who were none of them without their mistakes and failings at some time or other it were not difficult to produce a very large Catalogue of errors out of the Writings of the ancient Fathers Who tho they were the great Master-builders of their times and by their holiness zeal learning sufferings did in their generations exceedingly promote the work of the Gospel yet they were not without their hay and stubble every one of them being obnoxious to errors and some of them to none of the least Both Irenaeus and Iustin Martyr Clemens Alexandrinus Tertullian Cyprian Origen Hierom and Augustin more than
Iudgment Now this laying out our selves upon the more substantial matters of Religion will free a man from contention in both these respects 1. As 't is a Sin By freeing us from and strengthening us against many of those temptations to this sin that others are exposed unto He that makes it his principal care to deal righteously in his conversation with others will be sure thereby to minister less occasion of raising strife and hath the advantage of avoiding and composing those heats that others would raise against him If a man design this as his great business to follow the things that make for peace he will not be apt to be immersed in Parties or transported with particular interests or misled by the affectation of singularity but he will be always ready to put the best construction upon things to pity the infirmities and forgive the injuries of others He that is able to rejoyce in an afflicted condition is thereby in a good measure freed from those temptations of hopes and fears whereby others are engaged And consequently will be less concerned in the designes of men or the issue of things Such an one knows how to be content with his present state and to be patient under sufferings and if he should not prevail for those things which others will needs contend with him about yet he can be happy without them In brief Religion doth mortify those inward lusts which are the first principles of contentions and divisions without us It makes a man meek and lowly blameless and harmless teaches him not to revenge himself but to overcome evil with good to speak evil of no man to be no brawler not to strive but to be gentle and humble shewing all meekness to all men 2. Sometimes contentions and divisions are inflicted as a judgment when the Lord is pleased to mix a perverse spirit amongst men filling them with confusion and disorder making them dash one against another till they are broken to pieces Now this minding the main things of Religion doth likewise conduce to the freeing of us from this The Text tells us these things make us acceptable to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 16.7 When a mans ways please the Lord he will make his enemies to be at peace with him As God doth sometimes punish disobedience by making a mans friends to become his enemies so is he pleased to reward obedience by making a mans enemies to become his friends He hath the hearts of all men in his hands and can bend them as he pleaseth and he hath by promise engaged himself either so to change their affections that they shall be friends to us or at least so to restrain their hostility that they shall not hurt us 1 Pet. 3.13 Who is he that will harm you if you be followers of that which is good If a man be truly religious and holy and give himself up to such courses as are even to the light of nature unquestionably good it cannot be but that he must hereby acquire a reverence and esteem even in the hearts of wicked men I know there is an Objection against this which is obvious to every one to which something must be said by way of answer Did not our Saviour tell his disciples that they should be hated of all men for his sake Matth. 10.22 And doth not David complain of some that were enemies to him for this very reason because he was a follower of that which was good Psal. 38.20 All that will live godly in Christ Iesus must suffer persecution 2 Tim. 3.12 Because ye are not of the world therefore doth the world hate you Joh. 15.19 with several other scriptures besides the constant experience of all Ages to the same purpose To this it may be answered that 't is true there is in Nature a necessary unavoidable enmity betwixt light and darkness good and evil the seed of the woman and the seed of the serpent And 't is not the meaning of these promises to abolish or reconcile that enmity or opposition which is founded in the nature of things but only to suspend the Acts of it The more righteous any man is by so much the greater opposition must there be betwixt him and sinners But yet he is hereby after a more especial manner intitled to Gods protection to preserve him from any real hurt or damage by them And they are for the most part the imperfections and failings of good men that do expose them to sufferings of this nature And then besides tho some men have such a superfluity of malitiousness as the phrase is Iam. 1.21 being hardened against the common principles of morality as to express a hatred and enmity against others for their goodness yet it is not so with all nor perhaps with any at all times But the worst of men must in their secret judgments and most retired thoughts bear an inward reverence towards those that are good As there is in vice a natural deformity whereby it doth appear odious even to the consciences of those who are guilty of it so is there a beauty in holiness and virtue whereby it appears lovely even to those mens hearts whose mouths are apt to reproach it It cannot be but that some men will be apt to speak against us for well-doing And yet well-doing is the best way to put to silence the ignorance of foolish men 1 Pet. 2.15 Or if it do not wholly silence them but that they will be speaking against us as evil doers yet 't is not without some secret shame and guilt of being false accusers 1 Pet. 3.16 And so much may serve for the proof of the Point I come now to the Application of it Wherein it may serve for these two Uses Instruction and Exhortation I. Information If it be so that the minding of the main things of Religion more than lesser differences be that which must render us acceptable to God and approved of men then these things will follow 1. We have reason to suspect that our ways upon this account may not be acceptable unto God when we find that we do not stand approved to men especially to good men 2. 'T is a preposterous course to seek the approbation of men by any such way as will render us unacceptable to God these two being linked together both in their own natures and by particular promises 'T is true a man may get into the favour of a Party by appearing vehement and zealous in some particular contest but this will render him less approved to other good men less useful in his generation and consequently less acceptable to God 3. 'T is a vain thing to expect any peace and settlement amongst men till they come to be more concerned for those great things of Religion than for others of lesser moment There may be a change of Forms and Parties and the external state of things but their minds will still abide at the same distance till they come
if men will despise us though we do not deserve it from them In order thereunto I shall suggest two things I. By way of rebuke to such despisers who if they would but consult the Scriptures should find this unworthy disposition set off with such great aggravations both as to the nature of the sin and the punishments that shall be inflicted upon it as were enough to fright men from offending in this kind 1. For the Nature of the sin The Wiseman tells us He that despiseth his neighbour is void of wisdom Prov. 11.12 and sinneth chap. 14.21 'T is made the character of a proud Pharisee to despise others Luke 18.9 That which renders men like to dogs and swine trampling pretious things under their feet Esau was therefore branded with the note of prophaness because he despised holy things Heb. 12.16 17. All which tho it be bad enough yet that is much worse which our Saviour affirms concerning it Luke 10.16 He that despiseth you despiseth me and he that despiseth me despiseth him that sent me And what a horrid thing that must be for a poor mortal man to contemn the omnipotent God I need not I cannot say He himself hath said that as he will honour those that honour him so those that despise him shall be lightly esteemed 1 Sam. 2.30 And he who is the King of Kings must needs be the fountain of honour to dispose of it as he pleaseth Those men shall be sure to be put to shame whom God doth despise Psal 53.5 2. As for those judgments of all kinds which this sin will expose unto I shall only refer you to some few Scriptures 1. For Temporal judgments See that place 2 Chron. 36.16 17. They mocked the messengers of God and despised their words and misused the Prophets till the wrath of the Lord arose against his people that there was no remedy therefore he brought upon them the King of the Chaldees who slew their young men with the Sword and had no compassion upon young men and maidens old men or him that stooped for age he gave them all into his hand Where the ruine of the Iewish Nation wherein they were deprived of all kind of priviledges both civil and ecclesiastical is ascribed to this sin That 's a dreadful imprecation in Nehemiah 4.4 5. Hear O our God for we are despised and turn their reproach upon their own heads and give them for a prey in the land of Captivity and cover not their iniquity let not their sin be blotted out from before thee 2. And as for punishments in the other world St. Peter tells us that those who despise dominions and speak evil of dignities shall perish in their own corruption 2 Pet. 2.10 And shall receive the reward of unrighteousness v. 12. To which St. Iude adds that there is reserved for them the blackness of darkness for ever v. 8. and 13. II. By way of Direction to those who are thus unworthily despised not to be discouraged at it remembring what St. Paul saith that with us it is but a small thing to be judged of man's judgment but to approve our selves unto God in honour and dishonour Considering what he hath promised that when men speak evil against us falsely great shall our reward be in heaven And we shall have praise of God 'T is said of our Saviour that he despised the shame And so should we too contemn the contempt of injurious scornful men This perhaps was the meaning of that precept to the disciples of shaking the dust off their feet against those that despised them True honour is Consentiens laus bonorum Such only can give true praise who are themselves praise-worthy For a man deeply to resent his being despised by ignorant or unworthy men is over much to honour them as if their esteem could add any thing to our reputation To shut up all in a word you have heard of what great consequence it is that we should preserve our selves from being despised and by what means this is to be done Let me beseech you to consider and apply these things We all pretend to be zealous for the well-fare of the Church and very good reason we should be so But now if in good earnest we are desireous to promote the honour and interest of it these are the ways whereby it must be done and whatsoever any may think nothing else without these can be effectual to this purpose My brethren 't is not so long ago but that we may and ought still to remember it what flouds of contempt have been poured upon our sacred Profession how it hath been exposed to indignities of all kinds For which though there be abundant reason to shame and condemn those unworthy men who were the instruments of it yet there is cause enough to believe that the holy providence of God who thought fit thus to permit and dispose of it had just occasion for it and wise ends in it Will it not then concern us to examine what those former provocations might be whether any of those particulars I have mentioned that we may endeavour to prevent the like judgement for the future least if it should again befall us it should make an utter end and not admit of a second remedy Wherefore I beseech you as you have any tenderness for your own reputation for the dignity of your callings for the peace of the nation for the honour of Religion that you would be very jealous of all such things as may reflect disparagement on your holy calling 'T is not the opposition of enemies on all hands that can do us so much hurt as the scandal and folly of pretending friends If our enemies be more prudent and holy more humble and useful in their conversations than we are it cannot be but that they shall be reverenced when we shall be despised What remains then but that we make our addresses to the Father of lights that he would continually supply his Church with faithful Pastors who may make it their business to honour God and serve their generations and adorn their profession That he would sanctify us with his spirit and fill all our hearts with his fear that walking worthy of our Calling we may be honoured while we live and happy when we dye Now the God of peace who brought again from the dead our Lord Iesus Christ that great shepherd of the sheep through the blood of the everlasting covenant make us perfect in every good work to do his will working in us that which is well-pleasing in his sight through Iesus Christ to whom be glory for ever and ever Amen The End of the fifth Sermon The Sixth Sermon ECCLES I. 18 For in much wisdom there is much grief and he that encreaseth knowledge encreaseth sorrow THere are two kind of things which every serious considering man is naturally very thoughtful about and inquisitive after the ways of Providence and the ways of
is derived from a Root which signifies the Head 'T is frequently used to express the summity or top of any thing the chief or most excellent part of it the original or first It may import a priority of time or order or cause or dignity The Word translated Geâ— signifies properly the acquiring such an interest and propriety as men have in their possessions which they account their own and which they enjoy for themselves The Proposition I would treat of from these words is this The attainment of true wisdom is that which doth most of all deserve our care and study In the prosecution of this I shall endeavour 1. To shew the Nature of Wisdom what it is and wherein it consists 2. The Necessity of it or the grounds of our obligation to it from Scripture and Reason 3. To apply this by some useful inferences I. To shew what Wisdom is and wherein it consists Which I would enlarge under these four heads 1. The description of its Nature and causes 2. The several kinds and distinctions of it 3. The properties or effects that flow from it 4. The opposites to it 1. For the description of the Nature of Wisdom this is by Aristotle said to be that intellectual Virtue whereby we are directed in our manners and carriage to make choice of the right Means in the prosecution of our true End Tully describes it to be ars vivendi And to the same purpose Aquinas Recta ratio agibilium the skill of demeaning a mans self aright in practical affairs And Solomon to the same purpose The wisdom of the prudent is to understand his way Prov. 14.8 It is the end of science or knowledge to furnish our minds with due conceptions concerning the nature of things in general their differences relations dependencies whether in themselves they are either true or false good or evil but to be able to give a true judgment of particulars concerning what may be most fit and convenient in that great variety of Cases which we shall meet with in the practical affairs of life this is properly the work of Wisdom and Prudence The Philosophers in their distribution of virtues have generally agreed upon four which they call cardinal because all the rest do turn upon them as upon their hinges These are Prudence and universal Iustice and Fortitude and Temperance Prudence is that virtue whereby a man is inabled to judge of what is right and fitting to be done according to variety of cases and circumstances Iustice is that inclination of mind whereby a man is disposed and fixed to do in every business according to the Rules of right and just as he ought Fortitude is that virtue whereby he is inabled to resist and subdue all such difficulties as he may meet with in the performance of his duty on the one hand upon the account of danger or fear And Temperance is that virtue whereby he is inabled to overcome the temptations on the other hand of pleasure and allurement So that each of these virtues are of universal extent in all the affairs and conditions of life and there are many particular Cases all such as are of any importance wherein every one of them is to be exercised When a man shall stand in need of Prudence to direct him in what is fitting and of Iustice to incline him to do accordingly and of Fortitude to resist those fears and discouragements which be put in his way and of Temperance to overcome the temptations of allurement and pleasure whereby he may be drawn aside and inticed The first of these which I am now treating of is Wisdom or Prudence and it consists of these three parts I. A Sagacity of judgment to make a true estimate of 1. Things 2. Persons 3. Times and 4. Events 1. Of Things and actions according to the nature of them whether they are good or evil and according to their degrees whether Gnatts or Camels Moats or Beams Mint and Cummin or the weighty matters of the Law 2. Of Persons according to their various tempers interests and inclinations The Philosopher hath observed that every man hath some handle in his disposition which he that can take hold of may thereby lead him about and persuade him to any thing Nor can there be a more palpable folly than to use such courses in order to the persuading of men as in their own natures are like to alienate and exasperate them rather than to convince them 3. Of Times and seasons as to the fitness of them a wise mans heart discerneth both of time and judgment Eccles. 8.5 That which at one time may be very useful and proper may not prove so at another season 4. Of Events as to the probability of them A wise man foresees the evil and hides himself Again he knows that things and persons are not to be judged of by their present state but by their final issues which he is able oftimes to foresee in their causes II. A Presence of mind to obviate suddain accidents that a man may not be daunted with a surprize or unexpected emergency but may have his wits about him to make the best diversion and provision that such a case will admit of III. Experience and observation of the most usual and probable consequences of things which being for the most part acquired upon many trials and in long time therefore is this Virtue of Wisdom commonly appropriated to old age according to that in Iob With the antients is wisdom and in length of days understaning 12.12 But because a diligent observation of History is somewhat equivalent to this the world being but a great Theatre wherein the same parts are repeated and acted over again in several Ages therefore this may be some help and supply where the other is wanting II. The second particular to be discussed is concerning the several kinds and distinctions of it The Scripture takes notice of two general kinds of it One that is a Grace or Virtue the other that is not so 1. The first of these is sometimes styled The wisdom that is from above James 3.17 to shew its original and descent The wisdom of God 1 Cor. 2.7 as the Author of it Wise unto Salvation as the end of it 2 Tim. 3.15 Wise to that which is good as the proper object of it Rom. 16.29 2. The Opposite to this is sometimes called the wisdom from beneath or which descendeth not from above James 3.15 but is earthly sensual devilish The wisdom of the flesh Rom. 8.6 7. which is enmity against God The wisdom of the world 1 Cor. 2.6 We speak not the wisdom of this world nor of the princes of this world that is 't is not our business to instruct men in those subtilties of Philosophy or arts of Policy which pertain to these worldly affairs for which other men are celebrated as princes and famous in their generations But we speak the wisdom of God in a mystery as it follows
noble to yield to our adversary in this kind than to subdue him whereas if you do not give place to him you must give place to anger and that is to give place to the Devil That whereby men use to cover and excuse their infirmities in this kind is the pretence that it is the sins of others by which they are provoked to use so much sharpness to them and against sin men ought to be zealously angry There are two Considerations I would suggest to such 1. Have you any zeal against your own sins do they fasten upon your thoughts with any displeasure and trouble proportionably to the injuries you suffer from men To pretend that your zeal is against the sins of others when you have little sense of your own must needs be hypocrisie 2. If it be a sense of the sin and fault of others that you are so affected with then you will be willing to use the most effectual way for the redressing of it which is by such kind of reproofs as proceed from love not anger or revenge such as may convince not exasperate Let it be supposed that the thing you contend for is truth yet you must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow the truth in love If one man may be fierce and severe because he is in the right why then another man that doth but think himself so will be so too and at this rate what would become of peace and society amongst men 4. I proceed to a word of Exhortation to perswade us unto that kind of softness and lenity in our speeches which is here commended 1. From the sinfulness danger mischief of the contrary disposition in a threefold regard 1. As to the effect of it 'T is quite opposite to the other As a soft tongue breaks the bone so an hard tongue will be so far from breaking that which is hard nay or so much as that which is soft that it will rather render it more obdurate Grievous words will stir up anger even amongst men of gentle and peaceable dispositions David was a man of a meek and humble spirit and yet what transport of fury was he under upon the churlish answer of Nabal And though at another time when his spirit was low and he was under great affliction he did with another kind of temper endure the revilings of Shimei yet that made an impression upon him afterwards and his followers were under no little indignation upon it as may appear by that speech of Abisha Why should this dead dog curse my Lord the King let me go over I pray thee and take off his head ver 9. When the people were assembled at the Coronation of Rehoboam professing their readiness to serve him and beseeching him to make their yoke lighter upon his answering of them roughly you know what a mischievous consequence happened 2. The Punishment belonging to it There are many severe threats and judgments denounced in Scripture against hard speeches Psal. 12.3 The Lord will cut off the tongue that speaketh proud things Pride is the principle of this hardness as humility is of softness Mat. 5.22 Whosoever shall say to his brother Racha i. e. whosoever shall out of anger call him vain empty fellow shall be in danger of the Council or the punishment of stoning whosoever shall use any more virulent opprobrious expressions and call him fool shall be in danger of the Vivicomburium to be burnt alive i.e. there shall hereafter at the last judgment be such a kind of gradation in the punishment of these sins as there are for the most Capital offences among men One of the principal things that men shall hereafter be condemned for when the Lord cometh with ten thousand of his Saints to execute judgment is their hard speeches Iude 15. 3. 'T is an indication of a rough and unhewen spirit not reduced from its natural ferity and savageness not polished by education not tamed and made gentle for civil converse A Fool will upbraid churlishly Ecclus. 18.18 'T is for a Nabal to use hard words All kind of cruelty is commonly an argument of cowardice There is not usually a surer sign of an inveterate ill nature than the habit of sharp provoking speeches Witness the Son of Sirach Ecclus. 23.15 The man that is accustomed to opprobrious words will never be reformed all the days of his life 'T is the work of a Shimei and a Rabshekah to revile who upon that account are infamous to a Proverb 'T is observable that in the distribution of the Tribes betwixt mount Gerizim and mount Ebal for the work of blessing and cursing those Tribes for the most part were appointed to stand upon mount Ebal who were the children of the bondwomen less noble and generous than the rest and so the fitter for this harsh and servile work 2. There are other motives to this purpose to be derived from the benefit and advantage of soft words besides the efficacy and power of them 1. They are of great Ornament which should be a prevailing motive Men usually put an high value upon and take great pains for those abilities which will render their speech graceful and acceptable to which nothing will contribute more than this Upon which account the Scripture styles it by this name that very Word which in one place is called kindness of the tongue in another place is rendered goodliness Isa. 40.6 All flesh is grass and the goodliness c. implying that nothing is more comely and graceful than this 2. It s suitableness to our profession from the pattern set us by our Lord and Master Meekness was the grace of his lips when he was reviled he reviled not again when he suffered he threatned not 1 Pet. 2.23 He was mild and gentle towards his betrayers accusers condemners crucifiers As a sheep before his shearer And he hath prescribed our imitation of him in this as the surest way to find rest for our souls Mat. 11.29 'T is for dogs and swine to bark and tear and bite one another Christians are or should be sheep and lambs In brief 't is a qualification this that is usually an indication of wisdom and greatness of mind 't is profitable to humane society acceptable to God pleasing to men advantageous to our quiet honour safety and therefore upon all these accounts may justly challenge our care and study I have been forced to run over some of these things but slightly for fear of being tedious And Oh that what I have said might effectually prevail with men to lay aside all that bitterness and wrath and evil speaking which persons of different perswasions have in all times been prone to that we might in this kind unanimously join our hearts and tongues and pens to promote the publick peace and prosperity both of Church and State What kind of importunities and obsecrations should we not use towards one another for this end But men can but speak to the ear 't is