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
hated him nor lift up himself when evil found his enemy nor did he suffer his mouth to sin by wishing a curse to his soul and albeit he had strong incitements to revenge by them that were about him that would have eaten the flesh of them that did wrong their Master yet he kept himself from it ver 31. So David though his enemies rewarded him evil for good yet saith he When they were sick my clothing was sackcloth I humbled my soul with fasting they rejoyce at his evil he mourneth for theirs and prayes for them in affliction Psal 35.13 14. He behaved himself as though his enemy had been his friend or brother bowing down heavily as one that mourneth for his Mother and 2 Sam. 16.9 when Shimei curseth him his servants desire his leave to take off Shimeis head for cursing the King he harkens not unto them but looketh to the Lord in it and commits his cause to God Let him alone and let him curse for the Lord hath bidden him it may be that the Lord will look on mine affliction and requite good for his cursing this day ver 11.12 he will not therefore take vengeance himself nor suffer others to do it in this imitate David So we read of Jeremy that he stood before the Lord to pray and entreat for those that had abused him Take heed of the Saints sins but imitate their Graces 4. Consider what our Saviour saith to his Disciples concerning Elijah Luk 9.54 55. they would have imitated him in calling for fire to come down from Heaven upon the Samaritans as he did upon the two Captains and their troops but Christ rebuketh them for it saying Ye know not what manner of spirit ye are of as if Christ had said you do this upon the account of private passion and revenge he did it by another spirit even the spirit of God you understand not your Commission for you that be my Disciples must be of meek and humble spirits like me your Master There be in mans soul saith Anselm 3 several faculties sc Ratio qua assimulatur Angelis Appetitus qua assimulatur brutis voluntas which enclineth sometime to the one sometime to the other Et hic sapiens sentiens in pesorem partem ferebatur Anselm in Luc. 9. and not of such furious and fiery mettatl I suspect you more desire revenge then the glorifying of my name This was like the Zeal St. Paul speakes of which was not according to knowledge Rom. 10.2 5. When the people of God in Scripture have cursed their enemies they have therein been acted by the spirit of God in an extraordinary manner it was not by humane passion that is sinful that Noah cursed Cham but it was a Prophetical prediction of what should come upon him afterwards and Austin saith that Davids imprecations against his enemies or rather Gods enemies are prophesies shewing what should come unto them rather then curses of his own as desiring that such things should come to pass St. Amb. observeth that when God gave the Devil leave to afflict Jobs body he spared his tongue that feeling his pain he might easily raile and curse so pleasing a thing is cursed speaking to the Devil Rich. Rogers on Judg. 5. but it is in no sort lawful for us to curse any man to satisfie our own revenging minds for when we deal in our own matters we must love our enemies and bless them that curse us 2. Reg. 1. and for Elijah what he did he did by the spirit of God for as soon as God bids him go he goes down to the King and boldly speaks unto him what the Lord would have him therefore let all those that know by their own consciences that this is or hath been their sin lay it to heart and be humbled for it before the Lord considering how cross they have walked according to the rule of Gods word lest the very Heathen rise up in judgement against them for I have read of a certain woman Priest of Athens being proffered money to curse Alcibiades refused it saying It was her office and duty to pray for others not to curse them Object Here a question may be propounded Wheher it be lawful for Ministers to denounce curses against wicked men Resp Yes but they do it only declarativè declaring what shall come upon them if they repent not Ministers must not look upon such as their enemies St. Austin speaking of his denouncing Gods judgements against the wicked saith Non hoc ago ut sim homine con vitiando supeoior sed errorem convincendo salubrior I strive not in reproving my adversary to out-goe him in railing words but to make him better convincing him of his fault Christianus non est qui facile maledicit Qui pacem cordis oris operis non habet Christianus dici nod potest Aug. Serm. 2. ad fratres in Eremo but as Gods enemies Paul in general denounceth a curse against all wicked men If any man love not the Lord Jesus let him be Anathema Maranatha 1 Cor. 16.22 Ministers denounce curses but Ministerially when they in the name of God denouce the judgements of God against impenitent sinners CHAP. VI. Of the swearing Tongue SECT 1. Of common swearing men are guilty of it two wayes Two objections of common swearers answered I Come in the second place to treat of that abominable and reigning sin of the Tongue the sin of swearing many that seem Religious sometimes are guilty of it and so thereby shew their Religion to be but vain And here in the first place I shall discourse of common vain and rash swearing a sin too rife in these dayes men may be guilty hereof 1. When upon slight occasions or ordinary speech men break out into oaths or words of admiration taking Gods name in vain and abusing his Titles as Lord God Jesus Christ Father Son and Holy-Ghost when these Titles or any of them are used jdly irreverently prophanely commonly or customarily upon an ill use or an old custom they are abused and Gods name is prophaned this is done 1. In way of admiration when we hear or see any strange thing to say Good Lord O God O Christ O Jesus Jesu-God O Lord Lord have mercy upon us what a strange thing is this what a thing is it or 2. In way of pitty or commiseration as such a man is a poor man God knoweth it 's in a very poor case or its a hard time the Lord knoweth naming God or the titles of God very jdly and prophanely with an evil mind or very unconscionably without reverence due to the heavenly Majesty though this may seem a very small matter because of the commonness of it yet it is a very wicked practice and a manifest breach of the third Commandement and a sin directly against God who is of infinite majesty therefore the offence against him deserveth infinite punishment for the greater the person is against whom
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
our selves Levit. 19.17 18. 1. This will make us mourn for it that there is such an action in our brother that we must rebuke him for it 2. It will teach us to carry our selves toward others that we may do them good by our rebukes by taking the most convenient time when it may be most for their good and there may most love appear toward them Thus Abigail dealeth with Nabal If he find out a crime he is not so much grieved that it is committed as glad that he is able to prove it The thing saith he that I accuse him of is true I therefore do him no wrong to judge him as I do But that is a false consequence that he doth him no wrong because the thing is true for even in truth there may be wrong as in Doegs accusing and in Sauls judging in the case of Ahemelech relieving David Doegs report was true but malitious therefore he is cursed for it by the spirit of God because he loved evil more then good Doegs Hypocr part 1. Chap. 34. she lets him alone in the day of his Wine because then he was not fit for a reproof but afterward she tells him the danger he had brought himself into great care ought to be had when we set about such a duty that they may see it is not out of any desire we have to reproach them for their sin but to bring them to a true sight of sin and repentance for it that they may turn from their sin unto God an erring Brother must be restor'd with the spirit of meekness that so he may perceive no ill-will in us toward him but conscience of duty toward God and love to his soul But when it is so that men reprove others out of ill-will then that will shew it self thus 1. When a man is glad that he hath some occasion to censure and speak against his Brother and his heart is tickled at it that he hath an opportunity to censure and speak evil of him 2. When he pries into his Brothers Actions that so he may pick out something against him to speak against and censure him for thus the Scribes and Pharisees watched Christ whether he would heal on the Sabbath day that they might find an accusation against him Luk. 6.7 They watched him not out of love to him but it was a fruit of their malice that they might accuse him for St. Mark tells us the Pharisees went forth and straight-way took counsell with the Herodians against him how they might destroy him Mar. 3.9 At other times they put questions to him that so they might have occasion to entangle him in his discourse therefore we must seriously consider what our aims are in observing the actions of others whether out of love or out of malice 3. He that observeth his brothers actions out of a principle of love to him will so carry himself that thereby he may gain his brother for he aimeth at the good of his soul thereby but when men do it out of ill-will then they do it not for their brothers good but that they may thereby bring him to defamation and get him an ill name by it let such consider it when they protest they owe no ill-will to such a man yet God knoweth it is out of ill-will towards him that they so speak or act against him it behoveth us to consider what our ends and affections are for God knoweth both and also whether we carry our selves to our brethren out of love or hatred 4. When there are some hard thoughts against another in our hearts then the report that we give credit unto at first though it be false and appear to be false yet it doth not easily go out of our hearts but still riseth in us against our neighbour and this is cleer when men are thus hasty in snatching an evil report against another that is not from good will but from ill-will 3. Let us observe that there is a great deal of difference between censuring of mens persons and their actions There are three things of men that are subject to judgement The Doctrines of men The Lives of men The Persons of men 1. The Doctrines of men 1 Cor. 15.32 The spirits of the Prophets are subject to the Prophets that is are to be judged by the Prophets and 1 Cor. 10.15 I speak as to wise men judge ye what I say 2. The lives of men Judg. 19. ult Consider of the matter take advice and speak your minds that is consult and judge of it Goe Paul saith to the Corinthians Judge in your selves is it comely that a woman pray to God uncovered 1 Cor. 11.13 3. The persons of men Paul thus judged the incestuous Corinthian to â—e a wicked man 1 Cor. 5.12 13. The Grecians had their Law-keepers the Egyptians had their Presidents of the Law the Romans had their Cenâ—ors censurers of manners who examined and punished all disorders Aul. Gel. Noct. Atic. lib. 4. cap. 12. 20. The Doctrines of men and Lives of men are to be judged by the Word â—ut the Persons of men are not ordinarily to be judged for it is an old and true saying three things are not subject to mans judgement videl Gods secret counsels the holy Scriptures and mens persons It is lawful to censure mens actions when we may not censure their persons for their actions we may judge them we ought to judge them according to the word of God but our affections must not be the rule of our judgement but Gods word must be the rule and that sentence that the word passeth upon the action we may pass upon it but so that it may appear to be in love to their souls as for instance One that is a common pot-companion Gods word calls him a drunkard from his customariness in that sin and let such consider that mens hearts may be overcome with this sin when their heads are not when men love Wine and strong drink though they can draw much like Brewers horses and carry away more then others yet against them the Holy Ghost pronounceth a wo. Isai 5.22 Wo unto them that are mighty to drink wine c. The censure that Gods word passeth we may passe and set before our neighbour to this end that he may be recovered out of his sin so the Apostle saith Tit. 1.12 13 One of themselves even a Prophet of their own said The Cretians are alwayes lyars c. This witness is true Therefore rebuke them sharply that they may be sound in the faith the rebuke must be sharp yet done in the spirit of meekness in regard of the temper of our spirits 4. Let us suspect and judge our selves and so we shall have no spare time to spend in judging others They that find nothing to do at home are busiest abroad 1. Tim. 5.13 Let us take a strict view of our selves and consider whether there be not the same sin lying upon us and we indulge
it therefore Christ adviseth the censorious hypocrite First cast out the beam that is in thine own eye then shalt thou see cleerly to cast out the moat that is in thy brothers eye Mat. 7.5 where our Saviour saith in effect that men are eagle-ey'd to see small sins in others but having greater sins of their own are mole ey'd toward themselves Quae culpare soles ea tu ne seâ—eris ipse Turpe est doctori cum culpa redaâ—guit ipsum Cato this is a manifest token of hypocrisie The true Christian will more zealously beat down that in himself for which he censureth another he that will judge others must be free from faults himself and not too blame in that kind at least Si vitia oderis cur in te residere eadem imò majora permittis si charitate fraternâ duceris cur eam charitatem non tibi ipsi ea hibes nescis illud dictum Qui sibi malus cui bonus Ferus Com. in Mat. 7. Qui seipsum inspicit non tam quaerat in alio quod repraehendat quà m in seipso quod lugeat Bernard Let us therefore consider whether we are not guilty of the same or greater sins then we observe in our brethren the consideration hereof will make us not so rigid in judging the persons of others CHAP. XII Of the murmuring tongue SECT 1. Murmuring defined four wayes men may be guilty of this sin THe next sinne of the tongue that we shall speak of Definit Murmurare est quere lascum impatientiâ affundere Drexel de vit linguae is the sin of murmuring a sin very rife in these dayes To murmure is to pour out complaints with impatience as Drexelius defines it to murmure signifyeth properly to speak with a low voice and as it were to mutter to a mans self but because in such a kind of speaking we are wont to complain especially when we have no just cause or when we fear his displeasure of whom we complain it cometh to pass that murmuring is often put for complaining of one and the accusing of him as dealing unjustly with us and in this signification it is often used in the old Testament especially in the books of Exodus Leviticus Numbers and Deuteronomy Murmurare significat propriè submissa voce loqui Quia vero sic submissa voce queri solemus praesertim cum non satis justam causam habemus aut ejus offensam de quâ— querimur metuimus sit ut murmurare admonum crebrò pro queri de aliquo accusare aliquem tanquam secum injustè agentum significet Flac. Illyc Clav. scrip Murmur est oblâ—cutio indebito modâ—faâ—â—ae contra deum vel factum alicujus Perald tom 2. de pec linguae where the many unjust complaints of the Israelites against God and Moses are largely set down So likewise we read in the new Testament of the complaining of the Jewes against Christ Luk 5. and of the Labourers against the Housholder that hired them to work in his Vineyard Mat. 20.11 and of the Greeks against the Jews Act. 6. So then murmuring is a kind of muttering and complaining speech made after an undue manner against God or man Now men may be guilty of this sin of murmuring many wayes 1. When men are discontented and complain at the want of something they would enjoy Thus the people of Israel come to the waters in the wilderness of Shur but they were so bitter they could not drink thereof therefore the people murmureth against Moses saying What shall we drink Exod. 15.24 Who would have thought that so soon after such a glorious deliverance as they had that such weakness should shew it self So again Chap. 16.1 2. when they came into the wilderness of Sin the whole congregation of the children of Israel muâ—mured against Moses and Aaron they muâ—mured for want of bread saying Would to God we had dyed by the hand of the Lord in the Land of Egypt when we sate by the flesh pots and did eat bread to the full for ye have brought us forth into this wilderness to kill this whole assembly with hunger they wish themselves dead with the plagues of God with which the Egyptians dyed so far were they from blessing God for his mercies This sin is very common among us if some men are restrained of liberty if they be touched with poverty if they be pinched with penury if they be subject to affliction and adversity if they be not in highest places they fret and are discontented with the Highest as a Reverend man hath well noted Bp. Babington in Exod. 16. These are the greedy dogs spoken of by David that go round the City and wander up and down for meat and grudge if they be not satisfied Psal 59.14 15. 2. It sheweth it self when men are discontented in that station wherein God hath set them the former is a discontent for want of something they would have this is a discontent with what they have of these Jude speaks ver 16. These are murmurers complainers c. discontented that some are higher then themselves This was the sin of Korah and his accomplices Numb 16.1 2 3. they gathered themselves against Moses and Aaron and said unto them Ye take too much upon you seeing all the congregation are Holy c. wherefore then lift ye up your selves against the congregation of the Lord they grudge at Moses his authority ver 13. as if he meant to be an absolute Prince over them they thought themselves fit to bear a share with him in the Government Was ever Nation more obliged to a man then this people to Moses did ever man carry himself more meekly and more worthily then he did but no worth can exempt him from the envy of these murmurers Neither were they content to be Levites but they affect the Priesthood also ver 10. they grudge at Aarons office that he cometh neerer to God then they can and are not they as good as he but against these murmurers the Lord shews his displeasure by two severe judgements and Jude ver 11. sheweth that such shall be in the last dayes of the world that shall perish in the same sin of Core 3 This sin is manifest when men without any just ground given quarrell at some actions of others whom they love not as the Pharisees that murmured at Christ for going to the house of Matthew the Publican Luk. 5.30 they knew not Christs end in it which was for his conversion nor considered they of it but presently they murmur against him to his disciples saying why do ye eat and drink with Publicans and sinners you see what a good Master you have that will keep company with any one whatsoever he be but though Christ tell them the reason of it sc that he did it for the good of their souls yet hating his person and doctrine they are glad at an opportunity to murmure at him as Mathew hath it Why eateth
for speaking against Moses they speak against him because of the Ethiopian woman whom he had married that is the pretence Numb 12.1 but the true reason of their grudge is expressed ver 2 And they said Hath the Lord indeed spoken by Moses only hath he not spoken also by us and the Lord heard it And God doth not only take notice of it but also he reasoneth with them about it how they durst do it Wherefore were ye not afraid to speak against my servant Moses ver 7 8. and not only so but consider how God punisheth Miriam First she is smitten with leprosie then she is put out of the camp of Israel Men think it nothing to speak against their Minister but God will bring such to account for it Some do it because they will not suffer the word of reproof to come close upon their hearts but put it off with railing and others with Aaron and Miriam cry out Hath not God given us the gifts of the spirit as well as to him cannot we preach as well as he This hath been the language of many men of late years among us but God keeps an account of all the sinful words of such men God by the Prophet Jeremy 1.6 sheweth that he did harken but they did not speak that which they ought to do and that he took notice of it and Malac. 3.17 there is a book of remembrance before the Lord and as he remembreth the words of the wicked to punish them for it so he remembreth the gracious words of his People to reward them for it for they are written before him Consid 4 As God will call them to account for their words so according to their words he will judge them By thy words thou shalt be justified and by thy words thou shalt be condemned saith our Saviour Mat. 12.37 God will â—â—dge men according as their words â—â—ew either Holiness or wickedness â—o Jude sets down what God will do â—â—to men for their evil words God â—ll execute judgement upâ—â— all A man is condemned by his words as though nothing did return into the condemnation of a man but his words and indeed a mans worst sins be his words The sin against the Holy-Ghost consisteth in word the Holy-Ghost is more on the tongue then all the members else Capel de tentat part 3. cap. 5. to convince all that â—â—e ungodly among them â—f all their ungodly deeds â—hich they have ungodly â—ommitted and of all their â—ard speeches which unâ—odly sinners have spoken â—gainst him this if well conâ—â—dered would be a strong motive to perswade men to â—ake more heed of sinning â—n this manner Solomon saith A mans â—elly shall be satisfied with the fruit of his mouth and with the encrease of his â—ips shall he be filled Death and Life â—re in the power of rhe tongue and they that love it shall eat the fruit thereof Prov. 18.20 21. the scope of the wise man is to shew what influence the words of men have either to their weal or woe to eternity ver 20. the shall eat of the fruit of their tongue whether wholsom or poisonous anâ— ver 21. Life or death according tâ— their words He that suffereth hâ— tongue to run at random withouâ— bridling it shall have the fruit of iâ— even everlasting death The tonguâ— is either the best or worst member iâ— the body next the heart and saith thâ— wise man Prov. 13.3 He that openeth wide his lips shall have destruction but he that keepeth his mouth keepetâ— his life Men are careful of nothinâ— so much as of their life then woulâ— you keep your lives keep you tongues it is not without great causâ— the spirit of God hath set down theâ—â— things so plainly in Scripture Anacharsis being askt what was worst and best in a man answered the tongue if it be not ruled it is the worst if well ruled the best Thâ— tongue as one noteth is a Tree oâ— life to them that use it well a Tree oâ— death to them that abuse it It is fitlâ— compared to the Gates of a besiegeâ— City whose safety or destructioâ— standeth much in their careful or looâ—â— custody Consider how God dealeth with Consid 5 â—he dearest of his children when they â—ffend with their tongues How did God deal with Moses though an holy â—nd good man and the meekest upon â—he face of all the earth Numb 12.3 â—et when he is provoked by the peoâ—le he doth not so order his tongue as â—e ought to do Psal 106.32 33. they â—rovoke his spirit and he speaks unadvisedly with his lips so that it went ill with Moses for their sakes the story whereof you have Numb 20.3 the people want water and they chide with Moses saying Would God we had died when our brethren died before the Lord their discontent put that good man into a rash and unadvised speech when God bade him take the rod and speak to the Rock he gathereth the Congregation together and saith unto them Hear now ye Rebels must we fetch water for you out of this Rock ver 9 10. the speech is spoken against the people not against God and â—o not so great a sin as in impatience and unbelief to contest with God for instead of his speaking to thâ— Rock he falls a chiding with theâ— and smote the Rock twice with hiâ— Rod that Rod of God that had bud bed blossomed and bare Almonds One would think that Moses committed a greater sin Numb 11.21 22 distrusting God when he said Thâ— people among whom I am are six hundred thousand footmen and thou hasâ— said I will give them flesh that they maâ— eat a whole moneth shall the flocks and the herds bo slain to suffice them c. yet all that God saith to it is only this Is the Lord's hand waxed short Thou shalt see now whether my words shall come to pass to thee or not ver 23 what less could have been said Bernard but to the other sin of his at the waters of Meribah he threatens a severe punishment And the Lord spake to Moses and Aaron Because ye believe me not to sanctify me before the children of Israel therefore ye shall not bring the congregation into the Land which I have given them the reason is conceived to be this Jerem. Dyke Tract of the mischief of scandals though the former sin were in its own nature greater yet that is thought to be private between God and Moses and so no scandal in it but the latter was publique before all the people and so a scandal in it God not sanctified but his name dishonoured Now if God express so much severity against this good man for one unadvised speaking with his lips how will he deal with those that live in such sins all their dayes but though God punisheth his sin he saveth his soul when they that give way to this sin continually shall perish for ever God will not bear with sin in
any of his best servants Job had discovered some impatience in his speech Job 3. and before Job shall be restored he shall come and acknowledge and confess his sin Once have I spoken but I will not answer yea twice but I will proceed no further Job 40.5 and chap. 42.3 he confesseth he had utterered that he understood not things too wonderful for him which he knew not Wherefore saith he I abhor my self and repent in dust and ashes ver 6. Consid 6 Consider there is much sin in an unbrideled tongue Solomon saith In the multitude of words there wanteth not sin A Babler is a waster of words to no purpose as the Stoick Philosophers falsely called St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qui libens verba fundâ—â—at H. Stephen in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a one is like one that throws away good seed wastefully and glorieth in it Prov. 10.19 but he that resraineth his lips is wise In many words usually are many sins so that the more liberty a man giveth his tongue the more sin he committeth and the more he refraineth his tongue the more truth of Religion he sheweth The wise man l kewise tells us that an unbrideled tongue is a snare to a man A fools mouth is his destruction and his lips are the snare of his soul Prov. 18.7 A sinner is snared not only with the works of his hands but also with the words of his tongue and when the Devil prevails with a man to draw him into these sins he easily draweth him to the committing of other sins To take heed to our tongues is a Consid 7 note of true wisdom He that refraineth his lips is wise Prov. 10.19 A fool uttereth all his mind but a wise man keepeth it in till afterwards Prov. 29.11 A fools voice is known by multitude of words Melior est ind screta prudentia quam stulta loquacitas Aul. Gell. lib. 1. cap. 15. Eccles 5.3 The vertuous woman openeth her mouth in wisdom Prov. 31.26 Every one would be counted wise Look carefully then to the performance of this duty and this will evidence thee to be wise A man by natural wisdom may get much power over these sins but much more by the wisdom that is from above He that hath knowledge spareth his words Prov. 17.27 It is an argument of wisdom to know what when and how to speak Solomon was the wisest of men and he gives many lessons for the well-ordering of the tongue it is an argument of much wisdom to be well skilled in this duty Consider how much mischief cometh Consid 8 to pass by reason of an unbrideled tongue and that first unto others as 1. When men go about with their tales one to another speaking that which ought to be covered with the mantle of love hereby they set one house after another one fire till almost all the Town be in a flame An ungodly man diggeth up evil and in his lips there is a burning fire a froward man soweth strife and a whisperer separateth chief friends Prov. 16.27 28. such a one takes as much pains in his evil way as another doth in digging in Mines and Quarries in the bowels of the earth such a mans tongue is set on fire of hell and it setteth others on a flame even chiefest friends He that repeateth a matter separateth very friends Prov. 17.9 A fools lips enter into contention and his mouth calleth for stroaks Prov. 18.6 contrary to the practice of him that desireth to make and keep peace he will make the best of things and not repeat matters from one to another this the Lord hateth A false witness that soweth lies and him that soweth discord among his brethren they are an abomination to the Lord. Prov. 6.19 2. He doth others much mischief in wounding them in their credits and in their estates A man of an evil tongue is a Beast in the shape of a man for his tongue is the tongue of a Serpent under which lieth nothing but venom and poison nay he is worse then a Serpent for it cannot hurt unless it be present to see a man or to bite him or to strike him with his tail but he which hath not the rule of his tongue hurteth men as well absent as present neither Sea nor Land Ball de Gubern linguae nor any thing can hinder him as One well noteth 3. It hurts others when those that are naught themselves give evil counsel to others and are an occasion of making them as bad as themselves So Ahab who so bad as he notoriously wicked yet one worse then himself stirreth him up to more wickedness and that was Jezebel his wife 1 Reg. 21.25 her tongue stirreth him to do more evil then he hath in his heart Ahab having a mind to Naboths Vineyard was troubled Jezebel bids him be merry and tells him she would give him the Vineyard of Naboth so she writes Letters in Ahabs name and sendeth them to the Elders and Nobles in the City dwelling with Naboth commandeth them to proclaim a Fast and set Naboth on high among the people as if his wickedness were so great that God were highly dishonoured by it then must Naboth be falsely accused of blasphemy and stoned to death And as it bringeth much mischief to others so it bringeth greater mischief upon themselves both from God and men Sometimes mens unruly tongues call for strokes upon themselves from God For the sin of their mouth and the words of their lips let them he even taken in their pride and for cursing and lying which they speak consume them in wrath consume them that they may not be Psal 59.12 13. Thus the Prophet by thâ— spirit of God imprecateth a dreadful judgement upon them The froward tongue shall be cut out Prov. 10.31 yea God shall cause their own tongues to fall upon them that is the mischief of their own tongues Psal 64.8 A prating fool shall fall Prov. 10.8 his mouth calleth for strokes from God and man Prov. 18.6 A rod is for such a fools back sometimes mens evil tongues bring misery upon them from men Violence covereth the mouth of the wicked Prov. 10.11 David would cut off him that slandereth his neighbour and expell out of his family him that worketh deceit and telleth lies Psal 101.5 7. Moreover let us consider the excellency Consid 9 of a well-order'd tongue Prov. 10.11 it is compared to a Well of life to a Spring of living water The mouth of a righteous man is a Well of life a Spring that shall never be dryed up it is compared to refined silver The tongue of the just is as choice silver of great worth ver 20. He likewise compareth the good and wisemans tongue to a Table richly furnished that feedeth many the lips of the righteous feed many ver 21. when he that hath no wisdom to guide his tongue dies for want ver 20. He sets the righteous mans tongue against the
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