Imprimatur.  
Geo. straddling. S. T. P. Rev. in Christo. Pat. D Gilb. Episc. Lond. sac. domestic. Ex Aed. Sab. Jun. 22. 1663.   

A BRIDLE FOR THE TONGUE; OR, A Treatise of ten Sins of the Tongue. viz. 

Cursing,  
Swearing,  
Slandering,  
Scoffing,  
Filthy-speaking,  
Flattering,  
Censuring,  
Murmuring,  
Lying and  
Boasting.    
SHOWING, The nature of these sins, and how many ways men may be guilty of them; with the Causes and Aggravations of them, and remedies against them: Together with many Considerations, Rules, and Helps for the Right ordering of the Tongue: Divers common places succinctly handled, and divers Cases cleared.  
By William Gearing Minister of the Word.  Solicitam ori tuo custodiam pone, non enim est quicquam in nobis, quo faciliùs peccare possumus, quam linguâ. Hier. Epist. ad Demetriad. 
London, Printed by R. H. for Tho. Parkhurst at the Sign of the Three Crowns over against the Great Conduit at the lower end of Cheapside. 1663.   

To the Right Honourable, Sir Orlando Bridgeman, Knight and Baronet, Lord Chief Justice of his Majesty's Court of Common-Pleas, etc. and to the virtuous Lady his wife.  
Right Honourable.  
AS Man is a reasonable creature, so is speech given to him by God to express his reason, and a tongue to utter that expression: Brute creatures can make a noise, but man only can articulate his voice; his mind provideth the matter, his breath the convoy, and his tongue frameth distinct and significant words and syllables, and carrieth the sense of our minds from us by the ear to the heart of others: The Tongue is the secretary of the mind, and the Interpreter of the heart; it is the great huckster by which we negotiate and traffic one with another. 
Plin. nat. histor lib. 7 cap. 16.  The Teeth, saith Pliny, serve not only to grind our meat for our daily food and nourishment, but necessary also they be for the framing of our speech: the foreteeth stand us in good stead to rule and moderate the voice by a certain consent and tuneable accord, answering as it were to the stroke of the Tongue; and according to that row and rank of theirs wherein they are set, as they are broader or narrower, greater or smaller, they yield a distinction and variety in their words, cutting and hewing them thick and short, framing them pleasant, plain, and ready, drawing them out at length, or smothering and drowning them in the end: but when once they be fallen out of the head, man is bereft of all means of good utterance, and explanation of his words: Therefore God in Scripture threatens to strike the wicked on the cheekbone, 
Percutire maxillam, figura quasi proverhiali significat poenam cum ignominia & dedecore conjunctam. Drus. observe lib. 3 cap 5.  and to break the teeth of the ungodly. Psal. 3.7. And to smite on the cheekbone, and break out the teeth, saith Drusius, signifieth in a proverbial speech, a punishment joined with reproach and infamy. The Tongue hath no Rein by nature, but hangeth lose in the midst of the mouth, taking that hollow place as its appointed limits for the nimbleness thereof. Man hath many importers, his ears, his eyes, and all his senses in their several employments, but only one exporter, sc. the Tongue, and that finds work enough to utter all their reports.  
The Tongue in Scripture is called Man's Glory; but alas! foolish man turneth his glory unto shame; he hath no member more fit to honour God, and edify his Neighbour; and none whereby God is more dishonoured, and Mankind more injured: Most commonly when Gentlemen meet, they talk of their Hawks and Hounds, their Feasts and Banquet, their pleasures, sports, and pastimes; when Gentlewomen meet, they talk of their Attires and Habits, new fashions and new fangles: when Husbandmen meet, their discourse is how the year will fall out, what the price of Corn and Cattle is: Neighbours can meet together to confer about Town-business; but God is quite forgotten, 
Clara cum laude la●●it a. Gloss. in Rom. 16.  as a dead man out of mind: Some indeed (for fashion sake) will a little talk of God, but it is in a cold and dead manner without any life at all, not talking of him with delight: Men nowadays count it a shame to them to read the Scriptures, to pray, to entertain one another with holy discourses, for fear of being talked of by others; so carrying the light in a Thief's Lantern: Whereas wisdoms Maidens of honour will cry in the Marketplace; 
Prov. 9.3.  and whosoever hath the Law of God in his heart, cannot but speak of him and not be ashamed. But alas! if ever men's tongues were set on fire with hell, it is in this age: and if profaneness, slanders, revile, lying, blasphemies, scoffings, oaths and execrations, were taken out of men's words, how few would remain! but pertinent and profitable speech that savoureth of grace and godliness is as rare as the other aboundeth.  
Physicians take great notice of the tongue, judging thereby of the health or sickness of the body: so our words show plainly the qualily of our souls; and as a vessel is known by the sound, whether it be whole or broken; so are men proved by their speech, whether they be sound or rotten at heart: Holy tongues are always desirous to be speaking good, to speak of God's name, which to do, is truly to sanctify it, 
Polan. Syntag. cap. 10. de lege.  saith Polanus: This is the practice of the glorified Saints, and must be ours: A Father takes most delight, in his child, when it can talk of him, and with him; so God loveth to hear us praising him, and making him our song: And as the Bees mingle nothing in their little mouths but honey; so should our tongues be always honeyed with the love of God, and to feel no pleasant sweetness, but to hear the praises of God pass thorough our mouths, with so daily thankfulness for all our blessings, that some honey-dew may pass into the hearts of the hearers. 'Tis good to speak of God reverently, not to show our own eloquence; but with a spirit of humility to distil the precious balm of true devotion, sometime into the ears of one, sometime of another, which must be done sweetly by way of inspiration; for marvellous it is, how much a sweet and amiable persuasion to any good, is of force to attract the hearts of men unto it. Words are not to be affected by us for curiosity or vain glory: to what end saith St. Augustine, is a golden key, if it open not what we desire? and what hurt if the key be of wood, so it do the deed which the other cannot? seeing all that we expect from a key, is but to open what before was shut up: therefore all painted and gaudy words must be avoided, that edify not. A good man had rather his words go forth in a plain dress, then in the garb of an Harlot. But albeit our words are to be without vain affectation, yet Rhetorical and Hyperbolical expressions are sometime useful and excellent: such speeches as are according to the rules of Art, which are laid down in Rhetoric, which delivereth rules of elegant speech; and what is according to Art, must needs be lawful, useful, and commendable. 1. Because the Arts are gathered out of the creatures by the wisdom of God which is in the creatures, or from the divers actions and affections of the creatures, working according to the severa ends they are directed unto; which ends are good, as may appear by the examination of particular Arts, as Logic, natural Philosophy, Astronomy, etc. This elegant kind of speaking God hath given to some men more than others, according to the wisdom and passionateness of affection bestowed on them; indeed this kind of speech is the most excellent of all other; and we shall observe that the most lofty writings of the Scriptures are written in this stile; as the book of the Canticles is a continual Allegory; and why was David called the swee-singer of Israel? was it not for that the Psalms of all other Scriptures are most full of Metaphors, Allegories, Hyperboles, etc. So the Songs that are in Scripture, and the Books of the Prophets do abound with these figurative sentences. 2, Because the Arts do not contradict each other; for what is true in one Art is not falsifyed by another Art; and what is true in Logic, Grammar, etc. is not false in Rhetoric or Theology. 3. All Arts are subservient to Divinty; She is the Mistress, the rest are the handmaids; therefore this is to be noted, that we are not always bound to strict propriety of speech, but have liberty allowed us out of the word of God to adorn our speeches with figurative sentences: He is rightly eloquent saith Cicero, who observing a decorum, and tempering his stile according to his person, can speak fitly, fully and fluently of all things, temperately of mean things, and weightily of matters of importance.  
As for prolixity and shortness of speech, either may be used commendably in their time; as Mariners sometime sail with large spread, and sometime with narrower gathered sails: we should affect rather to be great doers then great speakers: It is said of our Saviour, he began first to do, and after to teach. Act. 1.1. 
Didac. Stell. de contempt. mundi.  It is a monstrous thing for a man to have his tongue larger than his hand. God hath made the tongue of man less than his hand: and closed it up in his mouth, teaching him thereby to use but few words, and many deeds, speak little and do much: and Solomon tells us, that in the multitude of words there wanteth not sin. Prov. 10.19. Emyssen saith: there is as much difference between saying and doing, as between leaves and fruit: He that says only, is like the Figtree in the Gospel, which brought forth leaves only: He that doth also, is like Aaron's rod which brought forth blossoms and Almonds: Blossoms as leaves, and Almonds as fruits: that man only knoweth to speak well, that hath learned to do well. The Scripture mentioneth three Tongues which are in every well disposed man. 1. The tongue of the heart; loqui veritatem in cord suo; for a man to speak the truth in his heart. Psal. 15.2, 2. The tongue of the mouth; non agere dolum in lingua sua, ver. 3. 3. The tongue of our works: the works which I do, saith Christ, they bear witness of me, Joh. 10.25. God little regardeth words without works; for he is not as Mercury, to whom Tongues only are offered in Sacrifice: Better it is with the Lacedæmonians to do well, then with the Athenians to speak well.  
Yet the speaking little, so much commended in Scripture, is not to be understood of few words only, but that we should not speak many unprofitable words; for in matters of speech, the quality, not the quantity is to be regarded; but the two extremes are to be shunned: for too much to play the sullen, refusing to contribute to familiar discourse in good company, seemeth to have a distaste or a disdain; so to talk always, not affording any opportunity to others to speak, savoureth of vain glory and vanity; 
Multa non multum. Multa dicendo nihil dicunt. August.  so that Balaams' Ass spoke more to the purpose then such men do: Speech is often like unto coin, which passeth for currant, not in regard of the mettle only, but of the stamp that is set upon it.  
Now the design of this Treatise which I humbly dedicate to your honours, is to set forth the evils of the Tongue, and more particularly of ten sins of the Tongue; to show the nature of those sins, the several branches, the mischiefs, and aggravations of them, with remedies against them, whereunto I have added divers considerations, rules, and helps for the government of the tongue, showing also wherein the right ordering of the Tongue consisteth, all which is fitted to the times, as the ingenuous Reader will well discern.  

Right Honourable,  
I Have made bold to send this slender Treatise into the world, under your honour's name and patronage, which I have presumed to do, understanding the goodness of your dispositions to be such, that I cannot in the least doubt, but that you will pardon my boldness, and cherish this small spark and evidence of my unfeigned affection to your Honours. My Lord! Judges and Magistrates are fingers of that great hand that governeth the world; the Gods of the earth to be dispensers of God's mercy to good men, and executioners of his judgements upon evil-doers: Compassion is the handle, Justice the edge, and Mercy the point of the Magistrates sword: the Magistrate is a common servant for the common good and wealth of all; and he is a happy man indeed, that liveth least for his own, and most for the good of others; it is the right use of authority, when Governors respect not their own ends in public actions, nor wear the sword of Justice in their own sheath, as I hear your Lordship doth not.  
Whereas many in high places make Tacitus their Gospel, studying Lucian more than the old Testament, and Macchiavel then the New; your Lordship knows that there is no Nobility like to the New-birth in Christ, no Beauty like to the beauty of the Daughter of Zion, who is all glorious within; no Honour to the Service of God; no Glory to the Cross of Christ, no Gain like Godliness, no Treasure to that which is laid up in Heaven; no clothing to the righteousness of Christ; no Ornament to the ornament of Humility and Meekness; no Crown to that of Immortality; no kingdom to the Conquest of ourselves; no Learning to the knowledge of Christ, no Wisdom to that of the Spirit; no Joy to that of a good conscience, no Life to a Heavenly conversation. The Lord grant that you may always account it to be more honour to you to be a servant of God, than a Judge over men; as Theodosius the Emperor esteemed it more honour to be Membrum Ecclesiae, then Caput Imperii, a Member of the Church of Christ, than Lord of the World; and that you may be like unto Moses; who as he pleaded the cause of God to the people with the sword of Justice, so he pleaded the cause of the people to God with the tears of Mercy; for good Governors should have manus ad clavum, oculos ad astra, their hands at the Stern, and their eyes to Heaven. The Lord continue your Lordship long to execute judgement and justice among us, which even the Heathens acknowledge to be mentem Dei, Harmoniam Caeli, & concordiam mundi; and every you Both with all Heavenly blessings: So prayeth (my Lord and Madam)   
Your Honours in all Gospel-Services to be commanded. W. GEARING. From my Study at Mayfield in Sussex. August 24. 1663.   

Index Rerum.  
CHAP. I. 
Text. James 1.26. opened.  CHAP. II. 
A Point of Instruction raised.  CHAP. III. 
The Point confirmed by five Reasons.  CHHP. IU. 
Sheweth in divers particulars how much men fail in the government of their Tongues.  CHAP. V. 
Of the cursing tongue. 

Sect. 1. Cursing defined.  
Sect. 2. The greatness of this sin showed in eight particulars.  
Sect. 3. How severely God punisheth cursers, showed in five things.  
Sect. 4. An objection about Noah's, Job's, David's, Elijah's cursing, answered in five things. A question about Ministers denouncing curses against the wicked, resolved.    CHAP. VI 
Of the swearing Tongue. 

Sect. 1. Of common swearing, men are guilty of it two ways: Two objections of common swearers answered.  
Sect. 2. Of the aggravations of this sin of common swearing showed in four things.  
Sect. 3. Of idolatrous swearing, shown in two things: The greatness of this sin shown four ways. Two objections answered.  
Sect. 4. Of perjury and false swearing: the greatness of the sin, and of its punishment.  
Sect. 5. Of the great judgements threatened against swearers.  
Sect. 6. The objection of those that deny the use of all kinds of oaths answered; how oaths must be qualified, showed in three things.  
Sect. 7. Magistrates stirred up to suppress rash and common swearers.    CHAP. VII. 
Of the slandering Tongue. 

Sect. 1. Slandering defined; six ways men may be guilty of this sin.  
Sect. 2. The greatness of this sin showed in four things.  
Sect. 3. How men do speak evil of God himself, showed in four things.  
Sect. 4. Of speaking evil of Rulers and Dignities.  
Sect. 5. Of slandering Gods Ministers, and defaming God's people: The greatness of this sin shown five ways. An objection answered in four things.  
Sect. 6. Of the causes of slandering others in General, and of the people of God in special.  
Sect. 7. Of the means to prevent this sin of slandering.  
Sect. 8. An exhortation to the patiented bearing of the reproaches of the wicked.    CHAP. 8. 
Of the scoffing Tongue. 

Sect. 1. Sheweth that men may be guilty of scoffing seven ways.  
Sect. 2. Of the greatness of this sin showed in four things.  
Sect. 3. Of the severity of God's threaten against scorners, showed in divers particulars.  
Sect. 4. The remedies against this sin of scorning.    CHAP. 9 
Of the filthy Tongue. 

Sect. 1. The greatness of this sin of filthy speaking, shown in eight particulars.  
Sect. 2. Of the cure of this sin; four remedies against it.    CHAP. X. 
Of the flattering Tongue. 

Sect. 1. Flattering defined.  
Sect. 2. Sheweth that men may be guilty of this sin five ways. Two questions about the performance of promises answered.  
Sect. 3. Of the greatness of this sin of flattering showed in seven things; Of the mischief it doth to those that are deceived by it, showed in divers parculars.  
Sect. 4. Of the cure of this sin of flattering.    CHAP. XI. 
Of the censuring Tongue. 

Sect. 1. Censuring defined Men may be guilty of censuring others seven ways.  
Sect. 2. Sheweth that men may be censurers of the word of God three ways.  
Sect. 3. Setteth down five causes of this sin of censuring.  
Sect. 4. Of the aggravation of this sin showed in four things.  
Sect. 5. An objection touching judicial proceed answered; How a man may suspect or judge evil of another, in two things, amplified by divers instances; an objection answered; all rash judgement condemned.  
Sect. 6. Of the cure of this sin; of the great difference between censuring men's persons and their actions; what things are subject to man's judgement, and what are not.    CHAP. XII. 
Of the murmuring Tongue. 

Sect. 1. Murmuring defined. Four ways men may be guilty of this sin.  
Sect. 2. Of the greatness of this sin showed in six things.  
Sect. 3. Five aggravations of this sin.  
Sect. 4. The remedies againg this sin of murmuring.    CHAP. XIII. 
Of the Lying Tongue. 

Sect. 1. Lying defined, and distinguished. 1. From an untruth. 2. From Hyperboles, Parables, and Ironies. 3. From feigning and simulation. 4. From the concealment of the truth.  
Sect. 2. Of the sporting lie.  
Sect. 3. Of the officious lie, many objections answered.  
Sect. 4. Of the pernicious Lie; eight aggravations thereof.  
Sect. 5. Of the many sins that meet together in this sin, and of the causes of lying.  
Sect. 6. Of the heinousness of this sin, showed in eight particulars.  
Sect. 7. Equivocation, and Popish mental reservation condemned.  
Sect. 8. Nine remedies against this sin of Lying.    CHAP. XIV. 
Of the boasting Tongue. 

Sect. 1. Boasting defined: Six things men are apt to boast of.  
Sect. 2. Of the greatness of this sin, and how many sins meet together in the sin of boasting.  
Sect. 3. Of the cure of boasting, four remedies against it.    CHAP. XV. 
Divers considerations to stir us up to the bridling and moderating of our Tongues.  CHAP. XVI. 
Sheweth wherein the right ordering of the Tongue consisteth.  CHAP XVII. 
Divers Rules laid down for the better governing of the Tongue.  CHAP. XVIII. 
Setteth down ten Helps and means for the government of the Tongue: Some Objections answered by the way.    

A BRIDLE FOR THE TONGUE.  

CHAP. I. Jam. 1.26. If any man among you seem to be Religious, and bridleth not his tongue, but deceiveth his own heart, this man's Religion is vain.  
THe Apostle having showed, that every good and perfect gift cometh down from God. ver. 17. and that these spiritual gifts are conveyed by the preaching of the Word: He cometh in the next place to press it as a duty incumbent upon all to wait upon the preaching of the Gofpel, as the means that God hath appointed for the obtaining of Grace. ver. 19 he saith, let every one be swift to hear: that is to hear what God saith unto him in his word; and slow to speak; that is, against that word that meeteth with the most secret corruptions of his heart: in ver. 21. he showeth the manner how we should come to the Word, pressing all to come with due preparation thereunto: showing also how we should carry ourselves in hearing, and after hearing, not satisfying ourselves with bare hearing; but to mind an after duty, to receive with meekness the engrafted word; or so to receive it, that it may become an engrafted word, and be able to save our souls; for it is not the bare knowing and receiving the Word into the ear, that will make men happy; but he that is a doer of the work, as well as a hearer of the word, that man shall be blessed in his deed. ver. 22 26.  
Here the Apostle speaks against some that did seem to be Religious, and yet did not take any care to keep their tongues in order, whence we may take notice, that here is,  
1. A supposition, that some may seem to be Religious, and yet want the truth of Religion in heart, life, and conversation. This seeming to be Religious, you may know what he meaneth by it, by the verses foregoing: they seemed to desire to hear the mind, and to know the will of God, 
Sometime the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he thinketh or he seemeth, is a mere expletive particle without any signification. Mar. 10.42. Mat. 20.25. Hoord. in Eph. 4.30.  as if they would serve him, when their hearts were not brought over to him: the Apostle compareth them to those that having beheld their faces in a Glass, going away, do strait way forget what manner of men they were, showing the danger of being such formal hearers, and no more: by a similitude, comparing them to men that come into a Barber's shop, or some other place, where there hangs up some pure Chrystal-Glass, wherein they look and view themselves, but never mark what is amiss in them, much less take any care to amend it; such be they that come to hear Sermons, where the clear and pure Glass of God's word lays before them the ugliness of their sins, and the deformity of their lives, but they have no care to reform and redress any thing, and so going away as bad as they came, are never the better for coming: 
Crook's Hypocr. Part. 1. Chap. 15.  one calls them Religious, because they make a show of Religion; yet Hypocrites, because this is but a show without the life of Godliness.  
2. Here is a sin that many are guilty of, that yet seem to be Religious; and that is, the not bridling of the tongue; it is a Metaphor taken from unruly Beasts, because by putting Bits and Bridles upon them, and into their mouths, we turn them about as we please: hereby he gives us a hint how disorderly a creature an unbridled tongue is, when it is not kept in the bounds that God hath set for it; The tongue is an unruly evil, that no man can throughly tame. Jam. 3.8. the tongue is the helm or rudder of the whole man; at this Helm ought every Christian carefully to sit, that he may bridle the whole body: The Holy Professors of the Word, must endeavour thereby, not only to reform their actions, but also to reform their speeches, and moderate their tongues, 
Turhull in hunc locum.  that they fall not into those vices whereunto the Godless tongue is given.  
3. You may take notice, that those who have a seeming show of Religion, who yet take no care of their tongues, their Religion is but seeming, there is no truth nor reality of Religion in them: so that he that cometh to the Word, and taketh no care to bridle his tongue, he deceiveth his own heart; that is, saith Aquinas, by thinking this shall not be counted any great fault: 
Aquinas ad loc.  and this is the greatest deceit of all other, when men deceive themselves, or their own hearts deceive them: this is the greatest danger, because the heart is the greatest Impostor; therefore saith Moses, Deut. 11.16. Take heed lest your own hearts deceive you.  
4. This showeth the vanity and emptiness of such men's Religion; there is no power at all in it, such Religion is vain: the word here translated Religion, is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying Worship, comprehending both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Pareus 
Pareus.  hath noted: the Latin word is Religio, and the word is usually rendered in English, Religion; and whosoever cleave unto God with a sincere faith and worship, call upon, and serve one God lawfully, they are rightly termed Religious, saith Bullinger: 
Bullinger decad. 4. Serm. 5.  Now Religion where it is in power, it will bind the tongue to the good behaviour, and the whole man, so that nothing be spoken or done to the dishonour of, or as may be unbeseeming the profession of Religion: One saith, 
Torshels. Hypocr.  that many men have a form, they receive a Mark, but refuse a deep stamp and impression; the Mark is a seeming to be Religious; the deep stamp is the bridling of the tongue, etc. And he that bridleth not his tongue, that man's Religion is vain, 
Se alcuno fra voi si pensa essèx Religioso, e non r●ffrena la va lingua, ma dif ●iail fuo cuore (i. e. in ganna) la Religion di Costui e vana. Ital. Some will have Religio to be derived a Relinquendo, because we leave false Gods, all errors, and earthly desires, and seek after the true God and Heavenly things: But M. Cicero supposeth that Religio is so called a Relegendo, of Selecting, or putting apart; because they that be Religious, do carefully choose all things which seem to belong to the service of God; but he is confuted by Lactantius. Jnstit. lib. 4. cap. 28. Jerom and Austin following him, derive Religion a Religando, of tying or binding: Jerome hath this expression. This bundle tied up with the Religion of the Lord which is one. Hieron. Comment. in Amos. 9  whatsoever shows of Religion he maketh: That is vain. 1. That is to no end; that is to no end that bringeth no profit with it. Psal. 127. 1. Rom. 6.21. 2. That which deceiveth a man's hope and expectation, that bringeth forth a Lie, 1 Cor. 3.20. Psal. 62.10. such is the Religion of such a man, it is both unprofitable, and that which doth deceive his expectation.   

CHAP. II. A point of instruction raised.  
FRom the words thus opened, we may gather this point of doctrine.  
Doct. THat when men make a seeming show of Religion in the outward performance of the duties of God's Worship and Service, and in the mean time take no care to keep their tongues within the bounds that God in his word hath set down: those seeming shows of Religion are vain; that man's Religion is vain, there is nothing of Religion in such a man. God sets this down as one note, how a person truly gracious may be known, viz. that he labours to keep his tongue in due order; the question is put, Psal. 15. Who is the Citizen of Heaven, or who is he that is truly Gracious? and he answereth ver. 2, 3. He that speaketh the truth from his heart, he that backbiteth not with his tongue, nor is apt to believe such reports as are raised against his neighbour: and Psal. 34.12, 13. he giveth the command, keep thy Tongue from evil, and thy lips from speaking guile: and backs it with a promise of life, that is eternal life: the regulating the tongue is set down as a rule for his practice, that would enjoy God hereafter: and the Psalmist saith, Psal 39.1. he would keep his tongue as with a bridle, or put a muzzle upon his mouth, 
Chasam, obturare, claudere, obstruere, diciturque de o●e ac naribus instrumentum quod in ore jumenti ponitu●, ne comedat vel mordeat. Lorine, in Psal. 39.1. Si inter arbores vitesque aretur, fiscelis bestias capistrari, ne germinum tenera praecipant. Plin. nat. Hist. lib. 18. Ambros. Serm. 2. in Psal. 108.  that he might not offend with his tongue, nor do any thing that might unbeseem Religion; this course he took, and because he found it an hard matter for himself to accomplish, he goes to God, beseeching him to do it for him. Set a watch O Lord, before my mouth, keep the door of my lips. Psal. 141.3. This he did, saith Ambrose, Quia fortasse aliquando aliquid locutus erat incautius: because perhaps he had spoken something somewhat unwarily; and this is the whole series of his resolution. Psal. 101. that as he will not allow this sin in himself, so he will not suffer it in any about him. ver. 5, 7. This David resolveth to do as a Magistrate, and in his own house. God under the Law took order, that if a false witness did rise up against any man to testify against him that which is wrong; then both the men, between whom the controversy was, should stand before the Lord, before the Priests and the judges which should be in those days, and the Judges should make diligent enquiry; and if the witness hath testified falsely against his brother, then should they do unto him, as he had thought to have done unto his brother, that the evil might be put away from among them. Deut. 19.17, 18, 19, 20. Consider likewise, what Solomon gives in charge, Prov. 4.23, 24. First he gins with the heart, the root of all: keep thy heart above all keeping, than he cometh to the Tongue: put away from thee a froward mouth, and perverse lips put fare from thee: and God himself by his spirit gives singular testimony of Job, both in the first and second chapters of Job, 
Job 1.22. Job. 2.10.  that he did not yet sin with his lips: it is an hard matter to keep the tongue in order in great calamities; yet Job in all that misery did not sin with his tongue, he charged not God foolishly.   

CHAP. 3. The point confirmed by 5 Reasons.  
NOw come we to the reasons of the point, why he which bridleth not his tongue, though he seem Religious, yet his Religion is vain.  
Because God's word (which is the Reas. 1 true ground of Religion) sets rules to order and govern the tongue by; and the Lord gives it in charge, that those that have Grace in their hearts, should have their tongues seasoned with Grace. Colos. 4.6. seasoned with salt: there is the Salt of Holy doctrine. 
Sal doctrinae, Sal mortificationis, Sal boni sermonis.  Mat. 5.13. the Salt of Mortification. Mar. 9 ult. and the Salt of savoury speech. Prov. 10.20. Prov. 16.23. let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister Grace to the hearers. Eph. 4.29. It is said of Christ, that Grace was poured into his lips, Psal. 45.2. and the people wondered at the gracious words that proceeded out of his mouth. Luk. 4.22. Our Saviour tells us that for every idle word that men shall speak, they shall give an account at the last day; and if so; then much more for every sinful and wicked word.  
Reas. 2 Because God forbids the exorbitances of the Tongue, as discovering much corruption; if so be you have been taught by Christ, as the truth is in Jesus, then put off concerning the former conversation, the old man which is corrupt, etc. putting away lying, speak every man truth to his neighbour; let all bitterness, wrath, and anger, and clamour, and evil speaking be put away from you with all malice. Eph. 4.22, 25, 31. and this is commanded to be put off upon this ground; because ye have put off the old, and put on the new man: and the Apostle Peter having spoken of their Regeneration. chap. 1. he grounds his exhortation to this duty upon it. 1 Pet. 2.1. Wherefore lay aside all malice, and envy, and all evil speaking.  
Because according to what is most Reas. 3 powerful in the heart of man, such are the expressions of the tongue; what the heart most abounds with, that will the tongue most utter: if a Treasure of sin be in the heart, the tongue will be full of evil; and for men to make show of Religion, and yet leave their tongues unbridled, this plainly showeth the vanity of such men's Religion. Prov. 10. The wise man sets the tongue of the Righteous against the Heart of the wicked; and as one is compared to choice Silver, so the other is little worth● worth nothing; and such a perverse tongue shall be cut off: Out of the abundance of the heart, the mouth speaketh. Ma. 12.34. The strokes i● Music answer to the Notes tha● are pricked in the Rules. The Anatomists teach, that the heart and tongue hang upon one string, and hence it is, as in a Clock or Watch, when the wheel is moved, the hammer striketh; so the words of the mouth answer to the motions of the heart; 
Dr. Featly.  and when the heart is moved with any passion or perturbation, the hammer beats upon the Bell, and the mouth soundeth. Psal. 45.1. Reas. 4 Rom. 10.10. as one well noteth.  

Though the tongue now and then may prove a false glass, yet it is then when it maketh show not of the worse, but of the better; as false glasses do commonly make men seem fairer than they are, not fouler. Stock. Exposit. in Malac. 1.  Because when there is much sin manifested in the tongue, it clearly showeth that there is little grace in the soul. The Apostle James 3. from ver. 6. ad 12. showeth that though the tongue be a small member, yet 1. There is a world of iniquity in it; and for the variety of sin in it, he might well say so: it is parvum but pravum, a member little in quantity, but great in iniquity: some indeed number 24, others 29 sins of the tongue. 2. The Apostle saith, that the sins of the Tongue defile the whole body. 1 Cor. 15.30. Evil words corrupt good manners: when the earth is broken up, and a filthy stench cometh out, it argueth there was some dead corpse there; so when men send out rail, curse, blasphemies, etc. that one is not able to endure, these spring from a dead and rotten soul, these sins are great spots to Religion: the Pharisees found fault with Christ's Disciples for not washing their hands before meat; Christ tells them that the meat they eat with unwashed hands, defiled them not, but the things which come out of their mouths, as evil speaking, etc. these defile the man. Mat. 15.8. It is not credibl● saith St. Ambrose, he should live wel● that speaketh wickedly; in man● words there wanteth not sin. Prov. 10 29 He that can sport at sin with hi● tongue, will not stick to commit it, i● time and place give leave, being tempted thereunto. 3. The unbridle● Tongue is set on fire of Hell: the Prophet speaking of the incurable mischief of the evil tongue, saith it is as the sharp arrows of a mighty man, o● as the coals of Juniper. Psal. 120.4. Juniper burns soon, and keeps fire longest of any wood: such is the force of an evil tongue; it sets on fire the course of nature, and is itself set on fire with Hell; the Devil is in that tongue, he kindleth a fire in it, and bloweth it with the bellows of all mischief: now then consider what that man's Religion is that hath such a tongue, what show soever he maketh. 4. He sheweth how cross this is to Religion by natural demonstrations: one and the same tree cannot bring forth good and bad fruit; it is contrary to nature, and he illustrateth it; that Man with one tongue should bless God, and curse man, made after the image of God, were a great vanity to think: to bless and to curse are things contrary one to another, and be not in the same tongue; as a Fountain cannot send forth sweet and bitter water, which being considered, showeth such a man's Religion is vain.  
Because what pretences soever Reas. 5 such men make, this showeth them to be Lawless and Lordlesse men. Psal. 12.3, 4. though they may say God is their Lord in their words, yet this showeth they are without acknowledging any to Lord it over them: they say their tongues are their own, and who shall Lord it over them? if God were their Lord, than they would keep his Commandments; and to such will Jesus Christ say at the last day, why call ye me Lord, and do not the things that I command you? and the Law of Christ is; Let no corrupt communication proceed out of your mouths; and let him that nameth the name of Christ, depart from iniquity.   

CHAP. IU. Sheweth in divers particulars, how much men fail in this point.  
THis than may inform us, how great a number of men there are, whose seeming shows of Religion will be found to be but vain, because of their unbridled tongues: consider how common this sin is, and how many that profess themselves Christians, are guilty of these sins in an high degree; and let us hence see what great cause we have to lament the great decay of Religion with the Prophet, Psal. 12.1, 2. Help Lord, for the Godly man ceaseth, for the faithful fail from among the children of men: and he proveth it is by this; They speak vanity every one with his Neighbour; with flattering lips, and with a double heart do they speak: and mark how general it is: every one speaks vanity to his Neighbour: and if this be so had joined with a seeming show of Religion, what is open profaneness? The Prophet Jeremiah complaineth also, wishing his eyes were a fountain of tears, that he might weep day and night for his people, and bewail the misery that is coming upon them, and all because of this sin: they bend their tongues like their bow for lies. Jer. 9.3. they will not speak truth, they have taught their tongues to speak lies ver. 5. their tongue is as an arrow shot out, it speaketh deceit; one speaketh peaceably to his neighbour, but in his heart he lieth in wait. ver. 8. shall I not visit for these things, saith the Lord? So St. Paul, Rom. 3. when he insisteth upon the general corruption of nature, he quickly passeth it over, but he spends two verses, viz. the 13 and 14. upon the sins of the tongue; speaking of wicked men, he saith, their throat is an open Sepulchre, with their tongues there have used decit, the poison of Asps is under their lips, whose mouth is full of cursing and bitterness: 
The Asp doth morsu inficere, saith Grynaeus.  the poison of Asps is under the tongues of such persons: 

Aspidum ictui vel rarum vel nullum remedium invenitur. Aelian. nat. hist.  
Compertum est ictu laesos hujusmodi vix horis quatuor superfu isse. Pierii Hierogl. lib. 14. Puncto acus simile. Plin. Actuari de medic. composit. Gloss. Interlinear. in Rom 3.   now Naturalists observe of the Asp that it poisoneth a man secretly, with a kind of delight, and it is such a poison as is incurable, killing a man in four hours; very fitly representing the poison of the tongue; for such a one woundeth his brother in secret, and he knoweth not who hurteth him; and he hardly admits of cure again: We have great cause to bewail the commonness of this sin in these Gospel-times; a sin so rife, even among those that seem to be Religious, that we may lay it to heart, and beware thereof; and so much the rather, because the sins of the tongue are a special cause of procuring misery upon a Land, and People. Consider therefore  
1. That when men come to the public worship of God, to hear the word of God, etc. and yet take no care of their tongues, God esteems them more like unto poisonous creatures, then to men that have his Image upon them; more like to Asps or venomous serpents than men: of such the Prophet speaketh, saying, They have sharpened their tongues like a serpent. Psal. 140.3. and his case when he was among them, was as bad as daniel's in the Lion's Den: My soul, saith he, is among Lions, and I lie even among them that are set on fire; even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword. Psal. 57.4. and the Lord tells the Prophet Ezekiel, that briers and thorns were with him, such as scratch and tear all that come near them; and that he dwelled among Scorpions, the most poisonful of all other creatures. Ezek. 2.6.  
2. The Lord compareth men of evil tongues to all kind of deadly instruments; to a maul, to a sword, to a sharp arrow. Prov. 25.18. the one is sufficient to knock a man on the head, the other to run thorough his body, and the other to pierce him to the heart; to signify to us, that while a man may go about to avoid one, he may yet be in danger of being hurt by another before he is ware of it.  
3. By these sins of the tongue, men break no less than three commands of God at once. 1. The sixth Commandment, Thou shalt do no Murder; men are apt to think if they lay not violent hands upon their neighbour, it is nothing: but our Saviour, Mat. 5.21, 22. sets down three sins as breaches of this command. 
Sunt Homicidae interfectores, fratrum, & sunt Homicidae detractores eorum. Clem. Alex. Epist. 1.  1. causeless and unadvised anger, though it break not out into words. 2. rash and inconsiderate words. 3. railing and reviling speeches; and these shall be in danger of Hell-fire: and how many poor souls have run this hazard, and yet never considered it! and besides this, I shall add further, there is yet a fourfold murder of the tongue.  
1. By commanding any to be unjustly slain and executed, as Saul commanded Doeg to fall upon the Priests of the Lord, who slew fourscore and five persons. 1 Sam. 22.17, 18. Thus David contrived the death of Uriah, and commanded Joab to set him in the front of the battle against the children of Ammon, where he was slain. 2 Sam. 11.15. thus Absalon gave charge to his servants to kill Amnon. 2 Sam. 13.28. and Ahab and Jezebel to the Nobles and Elders of the City to put Naboth to death. 1 Kings. 21.10.  
2. By giving counsel to any to procure the death of any one: thus Herodias taught her daughter to ask the head of John Baptist in a Charger of Herod. Mar. 6.24.  
3. By giving ill language, and reviling words, whereupon a fray is occasioned, and murder ensueth.  
4. By bearing false witness against any one, in case of life.  
2. By the sins of the tongue men break the eighth Commandment, which is, Thou shalt not steal. Though many men rob not their Neighbours of their Goods, yet of their good names; and this is a sin of an higher nature than stealing their Goods; for the loss of Goods may be valued, but the loss of a man's good name cannot: a good name is better than precious ointment, Eccles. 7.1. Cost y ointments are reckoned among the treasures and happiness of Princes; and he that robs a man of that, robs him of his choicest Jewels; the death thereof is an en evil death; the grave were better than it, saith the son of Syrach. Eccles. 28.21.  
3. There is a plain breach of the ninth Commandment, Thou shalt not bear false witness against thy neighbour. Now a false witness sins, 1. Directly against God, robbing him of his honour, by speaking an untruth, breaking his Law that forbids it. 2. He doth injury to the Judge whom he deceiveth by lying. 
Testis falsidicus tribus personis est obno●iu●, fa● Deo quem persu●ando cante 〈◊〉, Judic: quem mentiendo follit, Inno enti quem falso testimonio prodit. Isidor. de sum boni. lib. 3. cap. 59  3. To an Innocent whom he betrayeth by bearing a false Testimony.  
4. These sins of the tongue, are of such a nature, that without Grace to repen● of them, and forsake them, they will exclude a man out of Heaven; the Apostle mentioneth a Reviler to be one that shall be shut out of Heaven. 1 Cor. 6.9, 10. and chap. 5. he saith that private familiarity with such must be cast off; and that men may see the danger of it, David proposeth the quest on, What shall be given unto thee, or what shall be done unto thee thou false tongue? and himself maketh answer by the spirit of God: Sharp arrows of the mighty, with coals of Juniper. Psal. 120.3, 4. that as they shoot at God, and his people, so God shall shoot at them; he shall give them coals of Juniper, because it is observed to be the most hot and lasting fire; this shall be their punishment: expositors think this war spoken of Doeg, when David was at Nob, he was there under a pretence of worshipping the Lord, for it was the Sabbath day, and Doeg would seem Religious; but as soon as he is gone to Saul, see what becometh of his seeming show of Religion; he reporteth the matter concerning David and Ahimelech unto another end than they did intent it; wresting their words to make Saul think there was a plot against him, when they intended no such thing: And though for the matter it was the truth he did relate, as we may see in the story: yet for this it is that the spirit of God calls him a false tongue. See his sin and his doom. Psal. 52. his sin, ver. 1, 2, 3, 4. he boasted himself in mischief, his tongue devised mischief, like a sharp razor, working deceitfully, loving lying rather than to speak Righteousness: Thou lov'st all devouring words, O thou deceitful tongue: See his doom. ver. 5. God shall likewise destroy thee for ever: He shall take take thee away, and pluck thee out of thy dwelling place, and root thee out of the Land of the living: and this shall be his Epitaph. ver. 7. Lo, this is the man that made not God his strength, etc. but strengthened himself in his wickedness.  
These things being so, what reason then have we to be the more careful to avoid these sins! there being more sins in a disorderly tongue, than men are ware of; for even those that take some care of oath sins, yet fail much herein: there needs a great deal of grace to keep the tongue within compass; much power may be gotten over other sins, when yet we may not seriously think of this: but let us carefully take heed hereof; for as far as this remains in any man, and is not watched against, and prayed against, and a man brought to be humbled under the sight of it; so much vanity and emptiness is in the Religion o● that man; his Religion is but an outward appearance; there's little trut● of Religion in such a man's heart.   

CHAP. V Of some particular sins of the Tongue, and first of the cursing Tongue.  

SECT. 1. Cursing defined.  
NOw that we may take the more heed of these sins of the tongue: I shall discourse upon some of them, and show you the evils that are in them; and first I will begin with that sin of the Tongue, which is called in Scripture a cursing Tongue; and First I shall define the sin of cursing.  
To curse, 
Definitt. of cursing.  is to wish the Plagues and Judgements of God upon such things or persons, 
Maledictio proprie est imprecatio seu optatio mali alicui facta sub ratione mali Angelus de Clavis. sum. de casib consc. in Titul. maledict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 devoveo diris, impre●●●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an execration verbal or real. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbo vel re maledixit. Job 3.6. Gen. 3.17. Ruther.  with whom we are offended; There is a cursing of ourselves, or others: men curse themselves, when through wrath and anger they wish evil to themselves; as when ●he Jews cried out to Pilate concerning Christ, his blood be upon us, and upon our children, Mat. 27.25. which within a few years after came upon them according to their wish, and lies heavy upon them to this day; and it is very frequent for wicked persons to curse and ban themselves. God damn me, God judge me, God confound me, pray God I may never stir, let me sink where I stand, let me never enter into the Kingdom of Heaven, nor come where God hath to do, if it be not so: Oh how should persons take heed of such imprecations against themselves! for God heareth men's prayers two ways; either in Mercy, or in Wrath; if thou cursest thyself, except thou turn to God by speedy repentance, he may hear thy prayer in his wrath and verify thy curse upon thee to thy utter confusion.  
2. Men may curse themselves when they bear rancour and malice i● their heart against their brethren when they pray that God would forgive them their trespasses, as they forgive their brethren that trespass against them, and yet forgive them not: then do men curse themselves as often as they pray; and their own sins being great, do they not as it were pray, that they might sink under the burden of them: and seeing their sins are in multitude so innumerable, and magnitude so intolerable, do they not pray in effect, Lord, I would have thee pour out thy whole displeasure upon me forth m! for so would I do, even the worst that I can against my brother; execute the rigour of Revenge upon him. Lord so deal with me, take no pity on me; pour out the Viols of thy wrath upon me; set me up as a mark to shoot at; make thine arrows drunk in my blood; let thy sword be bathed in my Bowels; Lord, I pray thee do the worst thou canst unto me: Now because this is a fearful curse, when men are loath to forgive, and more loath to curse themselves, therefore they will either not use the Lords prayer or leave out this petition or condition in it: A notable device to deceive themselves; it is not the saying it, will keep off the curse from them; but being in such a state, let them say it or not say it, or whatsoever prayer they use, they curse themselves; there shall be judgement merciless to him that showeth no mercy, Jam. 2.13.  
2. Men curse others, when they ban or wish evil unto others, 
Maledictio est imprecatio quâ quis alteri imprecatur malum culpae, poenae, vel naturae. Alsted. Theol. Cas. Cap. 21.  when men wish the Pox, or plague of God to light upon others, a vengeance to take them, the Devil to break their necks, the Devil take them, etc. Many men when they are provoked curse their Children, their Servants, and their Cattle; a sin too rife and common among us: now if a man give way to this sin, what she● of Religion soever he maketh, his Religion is vain.   

SECT. 2. The greatness of this shown in eigh● particulars.  
NOw that we may see the greatness of this sin, consider.  
1. It is the mark of a graceless person, that his mouth is full of cursing Psal. 10.7. This is the character of● man that hath not God in all his thoughts: such a man is so full of mischief, that he venteth it upon every trifling occasion: Some indeed like saul's servants, bless with their mouths, but with their hearts they curse. Psal. 62.4. but multitudes of men now-a days curse with their mouths what ever cometh in their way: how many that would be accounted Religious, do rejoice at the hurt and sin of those whom they hate: now this sin reigning and Grace cannot stand together; for where it reigneth, it clearly showeth the heart to be full of bitterness. Rom. 3.14. therefore the Apostle saith, Their mouth is full of cursing and bitterness. As they have gall and bitterness in their heart. Act. 8 23. so they utter it with their mouth as one noteth; 
Grynaeus.  from that root of bitterness that is in their heart, there is brought forth gall and wormwood by their Tongues, Deut. 29.18. and were there not such an overflowing of bitterness and wormwood, and gall in the heart, it would not thus run out in the tongues of men: Salvian saith, 
Salvian. de gubern. lib. 3.  that cursing is made the common weapon of graceless men when they are angry, their fierce wrath wishing that evil upon another, which because of weakness it cannot work.  
2. This is directly cross to God's command: for our Saviour saith, love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you. Mat. 5.44. and the Apostle doubleth the command, Bless them which persecute you, and curse not. Rom, 12.14. this is repeated for two causes. 1. To note the weightiness of it, that we should not slightly pass it over. 2. The difficulty of it; for there is nothing more hard to corrupt nature then to wish well to them that wish us ill, and to bless them that curse us; and Peter saith. 1 Pet. 3 9 render not railing for railing but contrariwise blessing; and this lesson which Paul taught others, he practised himself. 1 Cor. 4.12. we are evil spoken of, and yet we bless.  
3. It is contrary to Christ's example: now every one would be looked upon to be a Christian, and a member of Christ's body mystical; but if it be so, let men show it by being conformed to his example, considering that the Lord Christ did not curse his enemies, but prayed for them; and we are commanded to imitate his example, if we are his people. 1 Pet. 2. 22. who when he was reviled, reviled not again: So it was with Stephen, he gave them not ill words for their cursing, but blessing; he sent up prayers to heaven for his enemies, when their stones flew about his ears: therefore for men to say they are Christians, and walk cross to Christ's example and the examples of the Saints, is to deceive their own hearts.  
4. This is quite cross to the hope of a Christian; when the Apostle bids us not render reviling for reviling, he addeth, but contrariwise blessing; for this reason; knowing that ye are thereunto called that ye might inherit a blessing. 1 Pet. 3.9. there is no curse mingled at all with the blessings God's people shall inherit; therefore he that curseth another, 
Cursing is as common as stones in the street; men in one day curse oftener, then pray in a whole year.  cannot hope to inherit a blessing.  
5. How absurd a thing is it, that men with the same mouth should bless God and curse men, the Apostle showeth, Jam. 3.9.10. showing that this is no more consistent with Grace, then that the same tree should bring forth good and bad fruit, were consistent with nature: As sweet and bitter water mingled together, the bitter easily takes away the nature of the sweet; and as honey and poison mingled together, the poison far less in quantity turneth the honey: so when cursing and blessing are in one mouth together, the bitterness of the curse turneth the sweetness of the blessing, and maketh it odious before God.  
6. He whom you curse, is made after the image of God; therefore in cursing him, you curse God's image. Gen. 9.6. therefore the cursing of man doth in some sort touch God, whom we use only to bless and to speak well of God gives a Law against the shedding of man's blood, and gives this reason; for in the image of God hath he made man: and Prov. 17.5. Whoso despiseth the poor, despiseth his Maker: the wrong that is done to the poor man, is done to the Lord, his Maker: as the abusing of the King's image, is the abusing of the King, declaring a want of love and reverence toward him; in like manner by cursing to abuse men [God's images] is to abuse God, 
Mayer Exposit. in Jam. 3.  and to do against that love and reverence that we own unto him.  
7. Herein men entrench upon that which is God's sole prerogative: for of right it belongs only to God to curse: 
How foolish is this! hereby they make as though God knew not when, nor whom, nor how to strike; how saucily do such deal with the God of vengeance?  God tells Abraham, I will curse them that curse thee. Gen. 12.3. Abraham must not curse his enemies. Thou in thy passion wishest evil upon another, that (it may be) hurts thee: Thou setst thyself by this deed in the Lord's throne, to whom vengeance belongeth, and who hath commanded us not to avenge our selves, but to recompense good for evil. Ro. 12.18, 19, 20. and he that doth not so, sets up himself in the stead of God, whose right it is to avenge wrongs and injuries.  
8. Those that live in this sin, do presumptuously set up themselves above God; for such a one makes himself his own Judge, and God must be the executioner of his passion. By these particulars, you may see the greatness of the sin of cursing.   

SECT. 3. How severely God punisheth cursers, showed in five things.  
LEt me therefore beseech you to take heed of this sin of cursing; and to this purpose observe and consider the dreadfulness of the punishment that will light on those that take liberty to go on in this sin, except it please God to grant them repentance that they may be saved; and to this end, consider seriously that most dreadful place of scripture. Psal. 109.17, 18. where are five dreadful evils that the Holy man by the spirit of God denounceth against those that are guilty of this sin.  
1. As he that is given to cursing, cared not for blessing, so he shall have nothing to do with it; he delighted not in blessing, and it shall be far from him.  
2. He loved cursing, and a most direful curse shall be his portion: such is the condition of all cursers, whose tongues run with great speed on the Devil's errand, whose maledictions are shot out of their mouths just like fools bolts, not caring where they light: that like ill-made Pieces with which while men discharge at others, they recoil in splinters upon their own faces.  
3. Mark in what manner it shall come upon him: it shall come into his Bowels like Water, and like Oil into his Bones; water and oil are soaking things; and a drop of oil upon a piece of cloth, spreads itself abroad, and soaks so into it, that it can hardly be gotten out: So cursing shall come within the man that loveth cursing, soaking into his very bones and bowels; it shall fall upon his inner-man: Now what this is, the Prophet tells us. Lament. 3.65. namely, sorrow of heart. The Prophet imprecating evil upon the enemies of the Church, prays thus to God: give them sorrow of heart, thy curse upon them, and this of all other is the most dreadful evil; a wounded spirit who can bear? a sore judgement it is for a man to be like the troubled sea that cannot rest, whose waters cast up mire and dirt; Isai. 57.20. It is a disease that changeth the countenance, and terrifieth both soul and body: the Jews said of Christ, his blood be upon us, and upon our children, Mat 27.25. a sore imprecation, 
Aretius' in Mat. 27  and it pursues them to this day tanquam attonitos & terrefactos: they look as men affrighted and astonished; and some say they may be distinguished from all other men in the world.  
4. It shall stick so close unto him, as he cannot escape it; it shall be as a Garment about him; let it be unto him as the garment which covereth him, ver. ●9. it shall not be easily thrown off; as his garment that is fitted, and sits close to his body: and if every curse should stick a visible blister upon the tongue, as it doth insensible ones on the soul, oh how many men's tongues would be too big for their mouths, and their mouth as an open sepulchre full of rottenness and putrefaction!  
5. It shall lie upon him to all eternity: they that have frequently poured out curse upon others, shall lie under the curse of God for ever; Go ye cursed into everlasting fire: cursing saith the Psalmist, shall be to him for a girdle, 
Maledictio est peccatum gravius, 1. Si Imprecatio mali fiat ex animo. 2. Si fiat ex plena deliberatione animi. 3. Si malum quod imprecamur alteri sit gravius; extra hos casus est peccatum levi●s. Alsted. Theol. Cas. Cap. 21. Of the judgements of God upon cursers, see Mr. Perkins, of the government of the Tongue, and Mr. Ball upon the same subject. Beards Theatre of God's Judgements Chap. 31. Woodw. Child's patrim. Fox Act. & Monum. Mayer. Exposit. Jam 3.  wherewith he shall be girded continually; this girdle he shall always wear, and never put off, it shall be continually about his loins: now you have seen the sin, the greatness o● it, and the misery that attends it, sit down, consider it, and repent, lest it come upon you.   

SECT. 4, An Objection about Noah's, Job's, David's, Elijah's cursing, answered in in five things. A question about Ministers denouncing curses against the wicked resolved.  
Object. BUt some will be ready to say, Is it so great a sin to curse others? have not many of Gods own people broken out into it, as Noah, Job, David Elijah, & c.?  

Resp.  That you may see that this makes nothing at all for such:  
1. Consider first, that our rule to walk by is God's precept, not man's precedent; and God commandeth we should render blessing and not cursing.  
2. If we look upon examples, let us look on such as do not err, and ●hen we can follow none but our Lord and Saviour's, who prayed for his enemies: follow no man further than he doth follow the example of Christ; and if we would be accounted Christians, let us walk as Christ walked; not as this or that man walketh, 1 Joh. 2.6. as he was, so must we be in this world.  
3. If we will imitate the Saints in any thing, let it then be in that wherein they followed the rule of God's word, and not make use of their failings to nourish sin in us: Imitate not Job in his infirmity, when he cursed the day of his birth, Job. 3.1. But you may imitate him in what God commends him for; when stripped naked of all, he curseth not his enemies, but blesseth the Lord that might do with him what he pleased, without whose providence nothing comes to pass. Job 1. ult. and this is added to his commendation, Job 31.29, 30, 31. That he rejoiced not at the destruction of him that 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 rejoice at his evil; he mourneth for theirs, and prays 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 man's soul saith Anselm. 3 several faculties. sc. Ratio, qua assimulatur Angelis; Appetitus qua assimulatur brutis; & voluntas, which inclineth 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 than the glorifying of my name: This was like the Zeal St. Paul speaks 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 David's imprecations against his enemies (or rather Gods enemies) are prophecies, showing what should come unto them, rather than 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 rail 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 satisfy 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 God's 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 declaratiuè, 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 outgo 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 God's 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 ways. 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 show 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 days: men may be guilty hereof,  
1. When upon slight occasions or ordinary speech, men break out into oaths, or words of admiration, taking God's 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, profanely, commonly, or customarily, upon an ill use or an old custom, they are abused, and God's name is profaned; 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 pity 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 profanely 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 Commandment, 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 we offend; the greater is the offence; as to speak evil of any man is a fault, though an inferior; but to speak evil of a Nobleman, or of a King, is a greater offence, and deserves a far greater punishment. None of us all but would take it for a great abuse and disgrace to our persons, if our names should be in every man's mouth taken up, and used as bywords in way of admiration or commiseration upon every light occasion; and shall we think that God doth not hold himself abused, disgraced, dishonoured, when his Name and Titles are taken up upon every toy and trifle that is in our way?  
2. When men make a common practice of swearing; when men will lay their faith and troth, and souls to pawn, upon every word almost that they speak; and when they buy and sell, to confirm every word with an oath: many men are so accustomed to this sin, that when they swear, tell them of it, they will not believe it; they forget it again, and are apt to swear they did not swear: the Pharisees gave liberty upon all occasions to swear in common talk, rather out of custom than conscience.  
Object. 1. But some when they are reproved for their frequent swearing, are apt thus to excuse themselves; my tongue hath been accustomed to it, and I cannot leave it.  

Resp.  It is so much the more inexcusable: it is an old custom for men to cousin in their Shops, to forswear themselves before a Judge, to commit sacrilege; are these things therefore the more tolerable? if a servant (like the unjust Steward) hath accustomed himself to steal, and to imbezzle his Master's Goods, is this sufficient to excuse him? no, it is rather an aggravation of his offence: doth this reason aggravate other sins, and shall we think it will make this the lighter? art thou accustomed to this sin? thou hast the more reason to confess this sin, to repent of it, and forsake it, lest the judgement of God overtake thee in it.  
2. Vain men are ready to object Object. 2 further; We are in trading, and have deal with such people that will not believe us upon our bare word; and if we confirm not our words sometimes with an oath, we shall not be credited; our Trade will be lost, and we and our Families shall be borough to poverty and penury.  
Do you think to get any more credit to yourselves by swearing? 
Resp.  thou wilt lose thy credit the more with all good men, and with all ingenuous persons; for he that will swear, will lie too; and the more a man accustometh himself to rash swearing, the less credit will other men give to his oaths: what credit or authority shall any man's words or oaths have with others, that undervalueth and contemneth the authority of God himself? if than thou meetest with men hard of belief, thou shouldst not presently fall a swearing, but say it is so, Yea or Nay; and if then they will not believe thee, let them go.   

SECT. 2. Of the aggravations of this sin of common swearing, shown in four things.  
IN the next place I shall lay down the greatness and aggravations of this sin of ordinary swearing.  
1. It is a great dishonour to God, when he is called to witness in every poor trifle, which is not worth an oath: it were a great dishonour to the King's Majesty, to be troubled and disturbed with every slight cause which the lowest and meanest Officer might determine: and it is a greater dishonour to the King of Kings and the Lord of all, to be called out of his Heavenly Throne to decide every trivial matter on earth: this is to make less account of God, than the Turks of their Mahomet, by whom they will not swear lightly and vainly, but upon some important necessity: an oath is an high part of Religious worship; it is spoken of as the sum of Christ's worship, and of the service we must perform to him in the days of the Gospel: The worship of the converted Egyptians is thus expressed, Isai. 19.18. Five Cities in the Land of Egypt shall in that day speak the language of Canaan, and swear to the Lord of Hosts. This is commanded Deut. 6.13. Thou shalt fear the Lord thy God and serve him, and swear by his Name, and therein we acknowledge him to be our Lord, and to have power over us as his creatures and servants: it is therefore a sin of a very high nature for men to swear by the name of God in ordinary and common discourse, when they scarce think of God, or what they do: Some break out into hideous oaths not fit to be named, as Wounds, Blood, etc. Art thou a Christian, and makest no more account of the Wounds and Blood of thy Saviour? herein thou art worse than the Jews that put the Lord Jesus to death: they made light of his blood upon earth, but [Thou] now he is ascended into Heaven: they shed his blood and wounded him but once, but thou dost repeat it as oft as thou dost repeat that oath: they wounded him, but did not own him for their Lord; but thou acknowledgest him for thy Lord and Saviour, and yet sparest not to wound him, and to profane his name now he is in Glory.  
2. It is the note of a graceless person: for the mark by which the Holy-Ghost sets forth a man truly Religious, is that he feareth an oath. Eccles. 9.2. he feareth to take it in vain; therefore he that feareth not an oath, feareth not God: Christ saith Mat. ●. 35. Let your communication be yea ●ea, nay nay: for whatsoever is more ●hen these, cometh of evil. ver. 37. that ●s from the devil, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. in omni genere exercitatus. Beza.  who is called the evil one. Mat. 6.13. And indeed swearing is a language the Prince of darkness delighteth in: it is an argument of a dislolute heart, to use common swearing about common business, and trivial matters; such a man is little other than an Atheist: when God speaks of himself, he saith, thou shalt fear the great and glorious name of the Lord thy God; we must fear it, and not take it so often in our mouths. Deut. 28.58. But you will say, Is the Lord God so fearful a name? one would think it to be the most comfortable name in the world: I answer, so it is indeed, if it be used in that reverential manner, and with those signs and tokens of reverence that God's people ought to use towards their God: but the using the name of God so often in ordinary and vain discourse, showeth men to be more like Atheists than Christians, and that they are altogether ignorant of God, and know not what God is; for if they did, they would not thus abuse his Name.  
3. The common swearer is a man of a frothy and vain spirit; one that hath neither the gravity of a man, nor the seriousness of a Christian in him; a common swearer hath so accustomed his tongue to this sin, that he knows not how to leave it; he gets nothing at all by his swearing; in other men's sins there is perhaps honour or gain at the end of them, they get some advantage to themselves by their sins; but a common swearer sinneth Gratis, he sinneth for a thing of nought: They are apt to plead they are tempted to it: but what if you are tempted to it? are you therefore the more to be excused? no, you are bound to resist the temptation, and to overcome it: but most profane and ordinary swearers commit this sin without any temptation at all: ●nd he that sinneth without a temptation, is the greatest sinner of all; ●nd so the whole malignity of his sin 〈◊〉 involved into the malignity of his Will: the hearts of common swear●rs are vain, and by reason of common custom, they have so habituated themselves to this sin that they cannot leave it.  
4. He that sweareth commonly, will be ready to swear falsely, if occasion offer itself, and if he may get advantage by it: evil communication corrupteth good manners, saith the Apostle; and common swearing takes away the reverence of an oath; 
Qai facit consuetudinem frequentèr manu sua percutere, necesse est ut injustè aliquando percutiat: sic qui facit consuetudinem jurare in rebus idoneis, frequenter & in rebus superfluis etiam volens consuetudine trahente perjurat. Chrysost. in Mat. 5. oper. imperf. Homil. 12. Dico vobis Non jurare omninò, ne sc. jurando ad facilitatem jurandi veniatur: de facilitate ad consuetudinem, de consuetudine in perjurium decidatur. Aug. in lib. cont. mendac.  and he that will swear for every trifle, or ●or nothing, will not account it any great matter to swear falsely.   

SECT. 3. Of idolatrous swearing, shown in tw● things. The greatness of this sin shewe● four ways. Two Objections answered  
THe second branch of this sin o● swearing, is idolatrous swearing and this is manifest.  
1. When men swear by those creatures that are worshipped as true Gods, when yet they are but false Gods, idol Gods; as Amos 8. the idolatry of the Jews is set out by their swearing: They that swear by the sin of Samaria, and say, Thy God O Dan liveth, and the manner of Beersheba liveth. ver. 14. By the sin of Samaria is meant the idol Gods that the Samaritans had set up, as the Calves at Dan and Bethel: the like we read of some that swear by the Lord and by Malcham. Zeph. 1.5. The Lord forbids all swearing by false Gods, as by Baalim, and by jdols: There are some among us that will not swear by the Lord, will ●ear by the Mass a Popish jdol, ●y our Lady, by St. Mary, by St. Peter, ●y St. Anne, by the Cross, by the ●ood, or by any Saint or Angel.  
2. When men swear by other crea●ures, as when they swear by Hea●en or by the Earth, 
What a madness is it for a man to swear by this Fire, this Light, &c as if these inanimate creaures were able to judge of Truth and Falsehood; and had a Commission from God so to do: wherefore as Lactantius sometime proved Jupiter to be no God, because he swore by Styx or Hell; so we may argue such persons to be less than men, or at least then true Christians, because they swear by things inferior to themselves, contrary the good old rule, He that sweareth, sweareth by the greater. Heb. 6.16. Stock. Exposit. Malac. 3.  or by Jerusalem, or by their head, or by this Bread, Drink, Light, Salt, Gold, etc. This practice our Saviour reproveth in the Jews Mat. 5. showing the absurdity of it, and giving a flat precept against it; saying, swear not at all, neither by Heaven, for ●is God's Throne, nor by the Earth, for it is his footstool, neither by Jerusalem, for it is the City of the great King, etc. and he denounceth a woe against those blind guides which said, Whosoever shall swear by the Temple, it is nothing; but whosoever shall swear by the Gold of the Temple he is a debtor; whence we may gather that in swearing by any thing, Go● was indirectly sworn by; therefore Christ saith; whoso sweareth by the Altar, sweareth by it, and all things thereon; and whoso shall swear by the Temple, sweareth by it, and him that dwelleth therein; and he that sweareth b● Heaven, sweareth by the Throne of God, and him that sitteth thereon. Mat. 23.16. ad 22.  
Now for men to swear by Creatures, is a very great sin, because that creature is set up in the place of God; and to swear by a creature is to communicate the worship of God to a creature, which is due to God alone, for this reason; Because he that is sworn by, is as it were looked upon to be omnipotent, to know the truth of what is spoken; and looked upon as Almighty, viz. able to take vengeance on him, if he speak not truth in it: Some will swear by the life of Cesar, a thing odious among the very Heathens; for they could say, it was worse to swear by Cesar then by Ju●iter. Men in swearing by creatures ●re jdolaters; for an oath is not only God's ordinance, but a special part of ●is worship, both because there is invocation, and because it is in the first Table commanded; and the solemn ●orm of imposing an oath was this, Give Glory to God, Josh. 7.19. and the solemn Rite of taking an oath among the Jews, was to stand before the Altar. 1 King. 8.31. and the same custom was among the Athenians and Romans; then to give God's worship to any creature, is flat idolatry: These reasons may be given of it. 1. No part of God's worship may be abused by, or to any creature. I am the Lord, that is my name, and my Glory will I not give to another. Isai. 42.8. But an oath is a part of God's worship, as hath before been noted. 2. He that sweareth, sweareth by something greater than himself. Heb. 6.16. But no earthly creature is superior to man. 3. In every oath God requireth the express mention of his own name. Deut. 10.20. but so do not they that mention other creatures. 4. Frustrà fit per plura; quod fieri potest per pauciora, but in swearing by creatures, men swear by God also, as hath been said Mat. 23.20, 21, 22.  
Object. 1. But do we not read, that Joseph sweareth by the life of Pharaoh? Gen. 42.16, 17. Therefore some may say, it is lawful to swear by the creatures.  

Resp.  Some learned men say, it was not an oath, but an asseveration, ita vivat Pharaoh: so let Pharaoh live, or as surely as Pharaoh liveth; so Junius and Tremellius: 
Junius & Tremell.  which may be paralleled with that of Elisha to Elijah, As the Lord liveth, 
1 Sam. 1.26.  and as thy soul liveth 2 King. 2.4. and that of Hannah to Eli, and that of Abner to Saul speaking of David. 1 Sam. 17.55. As thy soul liveth O King. Receptum affirmationis genus, apud omnes nationes tum pias, tum impias usitatum; a common kind of affirmation used among all Nations, both good and bad, as Junius noteth: and so it might be either a sin of ignorance in Joseph, as the Learned say of the Polygamy of the Patriarches; or it might be an oversight in him, and forgetfulness of him, and custom might carry him beyond Knowledge and Conscience; and than it teacheth us that we must live by Laws, not by examples, and imitate the best men only in the best things: 
Hieron.  Ne quos itineris duces existimemus, erroris comites reperiamus.  
It may be further objected, Object. that the Church Christ's Spouse, sweareth by ●he Hinds and Roes of the field. Cant. ●. 7. and Cant. 3.15. and Paul pro●esteth by the rejoicing of the Corinthians, which is a Gift of God. 1 Cor. ●5. 31.  
As to that of Cant. 2.7. some understand it of Christ himself; 
Resp.  so Hierom and the Genevians; 
Hieron. Genevius.  which cannot so be understood; for God sweareth not by any, but by himself: But the Hinds and the Roes of the field, 
Dove on Cant. 2.7. Some read among the Roes rather than by the Roes, because the Letter Beth is prefixed, signifying in or among. Clapham. ad loc.  or whatsoever may be understood by them are creatures; therefore it cannot stand with the Majesty of God to swear by them; and the word is of the Feminine gender; and Junius and Tremellius use arguments to prove it to be the speech sponsae, not sponsi: By these the Church chargeth her Daughters, not as the persons by whom they were to swear (for no oath is lawful by creatures) but as those for whose sake they were to take themselves bound, as by solemn oath. And for the words of St. Paul. 1 Cor. 15.31. They be not an oath, but an obtestation to show his diligence in discharging his duty, as one hath noted; 
Perkins on Mat. 5. Bishop Sanderson de Juramento.  and an asseveration only, that as he was subject to death, so he was daily prepared for death when it should please God to call him, as a Reverend Bishop of ours hath observed.   

SECT. 4. Of Perjury and false Swearing: the greatness of the sin, and of its punishment.  
IN the third place I shall proceed to show how men are guilty of this sin of swearing, when men either swear falsely, or break the oaths they have taken in the name of the Lord.  
1. When men (though they swear by the name of the Lord and him alone) yet they swear falsely, and not the truth: of such God complaineth, Jerem. 7.9, 10. They were a people that came and stood before God in his House, and thought because they came to the Temple, to the Ordinances of God, they were delivered to do all manner of abominations, and this sin of false swearing; and yet cover this wickedness with the Mantle of Religion: the Lord hateth such oaths. Zech. 8.17. let none of you imagine evil in his heart against his neighbour, and love no false oath, for all these are the things that I hate, saith the Lord: he that sweareth, must swear in Judgement and Truth, and take heed of all false and fraudulent oaths: An oath is either Assertory or Promissory: in an oath Assertory there is a double truth required; 

Logical;  
Moral;   as the Schoolmen speak; the one veritas Rei, 
Abrah. Gibson Serm. in Jerom 3.10.  the other veritas Mentis; the first when we speak as it is; the second, when we think as we speak; in a lawful oath both are requisite. 1. that we speak according to the thing, and that not upon conjectures, and probabilities, but upon a clear and undoubted truth, for which we have good ground and warrant. 2. That our mind agree with our tongue, not meaning one thing when we swear another, as Arius did, but according to the plain meaning of the oath, being persuaded of the truth thereof: otherwise we make God a liar, or think it an easy matter to deceive him, when we invoke him to bear witness to a falsehood; both which are very dishonourable to the God of truth.  
Furthermore an oath is as much security as a man can have from his neighbour; and if men will not care what or how they swear, how long would any man enjoy either life or estate? 
Ille qui scienter pejerat, in primo perjurio suo manum dat Diabolo, qua ipsè tangit Evangelium, vel qua tangit manum illius cui jurat; & donec ipse poeniteat de perjurio illo, manus illa Diaboli est. Peraldus. de peccat. linguae.  and who could call any thing that he hath his own? by a false oath many a man's Estate and life is taken from him: and for a man to hire any one to swear falsely against any one, promising him a reward, and for him to receive it upon such an account, this is abominable; and he that will take a false oath, will not stick at the committing of any sin whatsoever: such a man makes himself liable to all the curses in the book of God threatened against such sinners: The custom in our country to him that sweareth, is, to kiss the Book, intimating that all the curses that are in that book shall light upon him, if he swear not that which is true: and in Israel they were wont to lift up their hand when they swore, lifting it up toward Heaven, calling on God to testify the truth of what they swore, as God himself when he sweareth, he saith, I lift up my hand and say, I live for ever. Deut. 32.40.  
2. When men having sworn, and taken an oath in the presence of God, whereby they bind themselves to that which is good and right; yet make no account at all of keeping it, but the next time that oath crosseth their lusts, or suiteth not with present occasions, than it is laid aside; no matter is made of breaking of it. I told you before, there is an oath promissory as well as assertory: now in a promissory oath, we are required 1. to swear what we mean to perform, and afterwards to perform what we have sworn; a man that sweareth an oath to bind himself by a Bond, must not break his promise, but do according to all that proceedeth out of his mouth, performing his oath. Numb. 30.3. for this we have Gods own example, who remembered his oath to Abraham Luk. 1.37. and so must we if we will rest in his Holy-hill: this is the mark of one that shall inhabit Gods heavenly Zion, that having sworn, though he finds it to be his hurt, yet he breaketh it not. Joshua and the Princes of Israel having sworn to the Gibeonites, though they were not so well advised as they should have been in taking that oath, yet the matter of the oath being just, and having taken it, they would keep it. And the children of Israel smote them not, because the Princes of the congregation had sworn to them by the Lord God of Israel; and all the congregation murmured against the Princes, but all the Princes said unto them: We have sworn unto them by the Lord God of Israel; now therefore we may not touch them. Josh. 9.18, 19 Tully saith, an oath must be sacredly kept toward our enemies; as David made conscience of keeping his oath to Shimei that before had cursed him. 2 Sam. 19.23. and therefore the Latin word juramentum, a jure manente, plainly showeth unto us, 
Quae enim juramus, firma & immota debent esse. Valla. lib. 6 Eleg. cap. 37.  that our oaths must be steadfast and constant: and so much the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 importeth to us whether we understand it quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hedge, or quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a bound or limit, because the swearer hath hedged himself about with God's truth, and is so bounded and limited, that he must of necessity perform what he hath sworn. Abraham when he sent his servant which had the rule over all that he had, to his kindred, to take a wife to his son Isaac, he made him put his hand under his thigh and swear by the Lord God of the Heaven, and of the Earth, that he should not take a wife unto his son of the daughters of the Canaanites. Gen. 24. 3, 9 It was a custom then to swear ●utting their hands under their own thighs, or the thighs of him to whom ●y oath they bond themselves, their sword hanging upon the thigh: it was ●s much as to say, Let this sword en●er into my heart, if I be not true to ●he matter which I have sworn. Another rite there was also of old, in taking of an oath; it was by shedding ●he blood of some creature, which was to be offered up in sacrifice: and the man was to swear thus: So let my blood be shed, if I do not perform what I have sworn: many Heathens were very tender of breaking an oath they had taken: when the Carthaginians had taken Regulus a worthy Roman prisoner, they sent him to Rome on a message upon his oath, which when he had performed, he returned back again a prisoner to Carthage, according to the faith he plighted: and Pharaoh an Heathen bids Joseph go up and bury his father, as he had made him swear. Gen. 50.6.  
Perjury therefore is a great sin, an● that which casteth more contempt upon God than any other sin in th● world; for thereby a man offereth disdain to the holy name of God, t● which men fly as to a strong Tower in this regard, saith one, an oath is a divine thing; for it is an anchor hold to which we fly, 
Divina res est jus jurandum; secra enim anchora est, ad quam confugitur quum humana sapientia ingredi non potest. Zuingl. Elench. in Catabap.  whe● man's wisdom can go no further now when a man takes an oath as he doth appeal to the God o● truth for confirmation, as truth● witness and maintainer; so likewise he appealeth to the God of Justice for vindication as the avenger of falsehood; So also to the God of power, speedily to take vengeance upon him, if he break his oath now he that having sworn by the name of God, yet dares wickedly to break his oath, the matter of his oath being just and good; he doth as it were dare God, and say, I will do what I have a mind to do, I fear not what God can do unto me. This sin highly provokes the wrath of God against a man. Ezek. 17.18, 19 Be●●●se Zedekiah broke his Covenant ●●de with the King of Babylon, which 〈◊〉 confirmed by oath, therefore the ●●rd threatens him thus: for he hath ●●spised the oath, and broken the ●●venant (yet lo he had given his ●●nd) Because he hath done all these ●●ings, he shall not escape: therefore ●●us saith the Lord God; As I live, will surely bring mine oath that he hath ●●spised, and my covenant that he hath ●●oken upon his own head, and I will ●●read my net upon him, and he shall be ●●ken in my net, etc. where you may ●ote. 1. That oaths are sacred things, ●hat which God owneth as his, in a special manner: my oath hath he despi●ed, and my covenant hath he broken. ●. It is a great contempt to God to break his covenant, and to despise the oath of God; to despise an oath, is to despise God himself, the God before whom we swear: as if we should say, we neither fear, nor regard his power or severity; we do say so muc● in effect, when we break the oath w●● swear. 3. When God speaks of punishing for this sin, he speaks after ●nother manner, then when he is about to punish for any other sins; h● doth it with more solemnity. 1. Yo● may note here the certainty and sureness of the punishment. He that ha● done all these things, he shall not escape. God confirmeth it with an oath As I live, I will surely bring mine oa●● that he hath despised upon his head. A● I live, saith the Lord, he shall die in th● midst of Babel in the place of th● King, that had made him King, whos● oath he despised, and whose covenant made with him he broke. ver. 16. Thu● you see what an horrid thing it was for Zedekiah to break his oath with the King of Babylon. 2. It is the sorest kind of punishment: God's curse shall enter into the house of him that sweareth falsely by the name of the Lord, and it shall remain in the midst of his house, and shall consume it with the timber and stones thereof. ●●ech. 5.4. Perjury brings a flying ●●rse that entereth into the house of ●●e false swearer, and abides there, ●●d there it will remain, not only up●n their persons, but their houses, and ●ot on the outside but the inside ●hereof, that shall consume the very ●●mber and stones thereof; it shall ●ring his estate and family to nothing.  
There is yet another kind of oath, ●nd that is when men bind themselves ●y vow or oath to do that which is in itself unlawful, and forbidden by the word of God: as those 40 men. Act. 23. that made a vow they would not eat nor drink till they had killed Paul; the like oath was that of Herod to the daughter of Herodias, who swore unto her, whatsoever she should ask of him, he would give it her, even unto the half of his Kingdom; and when she asked the Head of John Baptist in a charger, Mar. 6.25. albeit Herod seemed to be sorry, yet for the oath he commanded it to be give● her: ver. 26. when he had sinfully and rashly made this oath, than h● runs into another sin pretending conscience to keep it. But though it be a very wicked thing to make suc● oaths, yet being made, they are be●ter broken then kept: for the sinn● that was committed in the making them, is continued and increased i● keeping them.   

SECT. 5. Of the great judgements threatened against swearers.  
LEt us therefore be exhorted to hearken 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 threatened against vain and profane swearers, in the word of God. Swearing is a sin that brings upon men all miseries in this world, and in ●●e world to come.  
1. The Lord will not hold such men guiltless: though thou hast not sworn by any false God, nor sworn to 〈◊〉 lie, yet by ordinary oaths thou hast ●aken his name in vain, and that guilt ●hall stand upon Record against thee, until thou hast been seriously humbled for it, and truly repent of it, and art acquitted from it; and if this be not in this life, Hell fire will show 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 Lie, but give the Stab; yet can be contented to hear God's name blasphemed, and reproached, and never show 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 witness 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 only 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 every fact, infinitely wise, and not subject to the least error, and infinitely Holy, out of all danger to be corrupted, may be, and is both Witness and Judge; and often cometh as a swift witness against profane 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 God's 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 only. In Mantua divers gamesters playing at Tables, and abusing the name of Christ, their eyes presently fell out of their heads upon the Tables as they played.  
3. Everlasting woe hangs over the heads of profane 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 counsel, 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, showed 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 allege the Text in both places as honestly as the Devil did. Psal. 91. to persuade 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 sinful, but because it is a grievous sin for a man to forswear himself: and again. Admonitio non jurandi, est conservatio à peccato perjurij; Christ's 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: Christ's 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 clear himself by an oath, and that shall put an end to the controversy: 
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 dissension 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, than 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 cleared, and that before a Magistrate, etc. You may read Exod. 18.22. that great matters of weight and moment were only to be brought before Moses; and for the deciding of smaller matters, inferior 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 frivolis Juramentis.  
That an oath is ordained by God to very good purpose, may be seen by the practice of the Saints of God, of the holy Angels, yea of God himself. 1. The Saints in the old Testament and in the new. Thus Abraham lifteth up his hand to the most high God, Gen. 14.22. Jacob sweareth to Laban. Gen. 31. Joseph to Jacob his Father. Gen. 47. David to Jonathan, Elijah to Obadiah: and in the new Testament Paul to the Romans, God is my witness, etc. Rom. 1.9. and to the Corinthians, 2 Cor. 1.23. 2. The holy Angels haw sworn. Dan. 12.7. by him that liveth for ever, Rev. 10.5.6. Yea. 3. God himself is recorded to have sworn, sometime by his Holiness. Psal. 89.35. Sometime by his right hand. 
Propter hominum socord●am Deus jurat Philo. Jud. in lib. & de Sacrif. Cain & Abel.  Isai. 62.8. Sometime by his great Name. Jerem. 44.26. Sometime by his Soul. Jerem. 51.14. not that he needeth to confirm his words by an oath, which of themselves are sufficient enough to be believed; but God sweareth, saith Philo, to convince the infirmity of our nature, and then to comfort it again.  
Having seen that there are lawful oaths; let us now see how our oaths must be qualified; for your direction therein, see Jerem. 4.2. Thou shalt swear the Lord liveth in Truth, in Judgement, and in Righteousness.  
1. In Truth: the matter of this oath must be true; thy oath must not be against thy conscience; the contrary is reproved Isai. 48.1. where God complaineth the people had sworn by his Name, but not in Truth.  
2. In Judgement, i. e. in Wisdom and Prudence, with discretion and consideration of the thing in question, the nature of an oath, of the mind and meaning of him that ministereth it, of the circumstances of time, place, person, etc. else we swear rashly and unadvisedly; the matter about which thou swearest must be well known to thee, and not uncertain: the Romans used that most considerate word Arbitror, I think, when the Jurors said those things which they knew most certainly: if the matter of the oath a man taketh be not just, he sinneth in swearing, and more in keeping of his oath. David did much better in breaking his rash oath, and not killing Nabal. 1 Sam. 25. then Herod did in keeping his oath and beheading John Baptist. Mar. 6. It is the precept of an Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Reverence an oath; and the child of God is said to fear an oath. Eccles. 9.2. judgement will guide us, never to take an oath but upon necessity.  
3. In Righteousness, or secundum justitiam: and here we are to look that the thing be lawful, that it will stand with Piety and Charity, and that there be a just occasion to swear; else our oath is a wicked oath, like Herod's to Herodias, and the Jews against Paul: God is hereby sanctified, when we swear in Truth, in Judgement, and in Righteousness; when he is called upon as a knower of all secrets, a searcher of all hearts, a defender and rewarder of truth, and a revenger of falsehood.   

SECT. 7. Stirring up Magistrates to suppress vain swearing.  
NOw since rash and idle swearing, and perjury are sins that abound in this Land of ours, and are like to make the whole Nation to mourn and shake; is it not high time that our Rulers and Magistrates should put bridles in the mouths of those that are given to these sin, against which strict Laws have been made by most Nations in the world?  
Among the Egyptians, 
Boaemus de moribus gentium. lib. 1. cap. 5. & lib. 2. cap. 9  whosoever was convicted for a common swearer, was to lose his head; among the Scythians, it was the loss and forfeiture of all his Goods. Among the Romans, the swearer was to be thrown with violence from the top of the Rock Tarpeius; and this was the only cause saith Plutarch, 
Plutar.  that they would not suffer their children to swear by the name of Hercules within doors, but made them to go abroad, that they might deliberate of their oaths: Among the Grecians there was a Law that every swearer was to lose his ears: and the Jews were wont to rend their  when they heard the name of God blasphemed or profaned; which if we should do in our days, as oft as we hear men belching out black and hideous oaths, we should not keep one suit long upon our backs, ere we might tear it to pieces: one of the Kings of France made a Law that every swearer should have his mouth seared with burning hot irons, 
St. Lewis.  and caused the tongue of a great swearer to be cut out of his head; 
Rhenan. annot.  and said he would endure the like punishment himself in his own person, conditionally it might so fall out, that afterward this hateful vice might never more be heard in his Kingdom: and one of the Kings of this Land, out of a pious care to suppress this sin, ordained that a forfeiture should be exacted of every one that was heard or noted to swear in his Court: Yea some report that the very Turks will stop their ears at the hearing of an oath.  
But men of all estates among us do show themselves worse than Jews, in daily crucifying the Lord of Glory, and ripping up his wounds to bleed afresh, and instead of Cross and Nails rend and grind him to pieces between their teeth. Is not this the sin of many of the Nobility and Gentry of this Land? God hath vouchsafed to honour them more than others, and they dishonour him more than others; making it the common figure in their hellik Rhetoric, not to give their best friend a word, till they have given their Saviour a stab, and the name of God a wound; making an oath the Proem of their speeches, and the Compliment of their discourse.  
Look into our Towns, Cities, and you shall see how ready Tradesmen are to sell their souls so they may sell their wares with oaths; but a sad bargain it is, when for every trifle they se● their souls, which the whole world i● not able to redeem: not only Courtiers, that are men of the best breeding, bu● even Countrey-Peasants, men that are not only void of Grace, but also of all natural endowments, are wise enough to practise this sin; the arrantest Clown, that is most rude and barbarous in speaking, is Rhetorical enough in swearing, and can equal the highest in strange and various oaths.  
For this sin God will have a controversy with this Nation, and for this I fear, our Land will mourn; it is a sin that is like to shake the very bowels of our Church and State; therefore if Magistrates tender the good and welfare of either, if they bear any love to this Nation, if they have any zeal for the Lord of hosts, then let me beseech them to gird their sword upon their thigh, and arm themselves with resolution to suppress this proud sin, that scorneth to quarrel with any under God himself.    

CHAP. 7. Of the slandering tongue.  

SECT. 1. Shows what slandering is, and that men may be guilty of this sin six ways.  
IN the next place I shall speak of that sin of the Tongue, 
definite. of slandering. Detractio est Locutio ex invid a procedens, bona aliorum denigrans. Hugo.  which is called slandering: First I shall show what it is, then how many ways men may be guilty of this sin.  
Slandering is the blemishing of another's good name, or the speaking against another out of envy and malice.  
Now men may be guilty of this sin divers ways; when men report that which is false of their Neighbours, to their disgrace and damage: no man but will grant this to be a slander: some there are, when they have no just matter of accusing others, they will devise matter wherewith to slander them: thus the Jews conspire against Jeremiah: Come, said they, let us imagine some device against Jeremiah, come and let us smite him with the tongue, and let us not give heed to any of his words. Jerem. 18.18. David by the spirit of God speaking of Doeg that slandered him to Saul, sets down his sin thus: Thy tongue imagineth mischief, and is like a sharp razor that cutteth deceitfully: Thou dost love evil more than good, and lies more than to speak the truth. Psal. 52.2, 3. and he complaineth of his slanderous enemies to God, praying God to help him. Hold not thy peace, O God of my praise: for the mouth of the wicked and the mouth rf the deceitful are opened against me; they have spoken against me with a lying tongue; they compassed me about also with words of hatred, and fought against me without a cause. Psal. 109.1, 2, 3.  
2. Men may be guilty of this sin, when they speak for the matter that which is truth; yet they wrist it to another end than it was intended, 
Words reported again, have as another sound, so another sense.  spoken or acted: Doeg reported concerning David and Ahimelech, that which was for the matter true, but reporting it to another end than it was done, the scripture calls him a false tongue: Thus it is with them that were false witnesses against our Lord and Saviour Christ, they said, he said, he would destroy the Temple, and raise it again in three days: Now he said, destroy ye this Temple, (speaking of the Temple of his body) and I will raise it again in three days. Joh. 2.19, 21. Of this the Prophet David complaineth. Psal. 56.5. every day they wrist my words, thetr thoughts are against me for evil; and of this number were those that watched for the prophet Jeremiah's halting, to make him an offendor in a word: that time shall come that such tongues as these shall be cut out.  
3. Men may be guilty hereof, when unto something that is true, they add something that is false; and of their own surmising, and charge their neighbours with it. Thus it was with Paul's accusers. Act. 21.28, 29. they supposed that he had brought Greeks into the Temple, because they had seen Trophimus an Ephesian before with him in the City: the Apostle did not any such thing, but because they do surmise such a thing, therefore they lay it to his charge, and stir up the people againg him: thus men become guilty of this sin, pretending some ground why they think so, and so charge their neighbours with what is false, and the product of their surmises.  
4. Men are slanderers when they speak that which is for the matter true, and yet they speak it not upon right grounds, that they ought to speak it; as  
1. When they speak truth for matter, yet it is to vent their own passion, as many times in men's reviling one another, and throwing filth in one another's faces, they speak truth, but do not care to do their Neighbour good by it, but speak it in passion, not with a spirit of love, but on purpose to disgrace and vilify them, as when evil Neighbours fall out, they rip up one another's faults and infirmities, and miscarriages, and call one another by disgraceful and opprobrious Terms.  
2. When men speak what is to the discredit of their Neighbour, merely to hold on a tale in discouse: Now consider that Slanderers and Tale-bearers are called in the Original by the same word, it being a hard matter for those that are given to tale-bearing, not to be guilty of slander: The Lord absolutely requireth, that men should not be given to the sin of tale-bearing, to take away their neighbours good name. Thou shalt not go up and down as a Tale-bearer among thy people. Leu. 19.16. where we may take notice that the Hebrew word [Rakel] properly signifies a Pedlar or petty-Merchant, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  that goes up and down the Country offering his wares at every man's door, taking up his Wares at one place, and carrying them to another to sell them: So the tale-bearer catcheth up an evil report of his Neighbour at one place, and is not at rest till he is at another place to tell it again, offering to vend it at a very low rate to any man that will take it off his hands: and as it is with the Pedlar, so long as his Pack is fast, his Ware is not seen, but he opens his Pack, and then it is for every ones eye; so it is with a tale-bearer; he readily opens his Pack, and the more secret the thing is, the more he desireth to publish it, that it may go for the greater news: The Lord tells the Mountains of Israel; Ye are taken up in the lips of talkers; and are an infamy of the people. Ezek. 36.3. when people have nothing else to discourse of, than the Church and people of God shall find discourse for babblers; and saith the Holy Ghost, ye are become the reproach of the people. Tatlers and busybodies are joined together by the Apostle. 1 Tim. 5.13. and when such people meet together, other men's matters are the matter of their common talk. Gerson 
Gerson.  writing to his brother, tells him of many sins he might run into, before he was ware of it, and this is the first that he mentioneth, sc. Nubes verborum, intimating that in men's ordinary discourses, there be as it were many Clouds of evil speaking and slandering: one of the Ancients tells us of one that carried a stone three years in his mouth, ut vitaret multiloquium, that he might avoid babbling; and well were it if the mouths of tatlers and tale-bearers were shut continually, unless they could open them to better purpose than they do.  

Obloquium est absen i detrahere, & dolose mordere. August.  3. When men speak that behind another's back, as evil, which they will not speak to their faces, speaking to the defaming or discredit of them that are absent; these are whisperers, such as go about from one to another, privately and closely venting their slanders: This is against the Rule of our Saviour, who saith, If thy Brother hath trespassed against thee, go and tell him his fault between thee & him alone. Mat. 18.15. Now here is their sin, speak of it they will, but loath they are to have it known it came from them: Pray neighbour speak not of it, bring not my name in question, I would not be known to be the Author of this report: if this be spoken openly, and before many, than it is called by the name of backbiting: Psal. 15.3. if it be secretly spoken, than it is called whispering: such a one would not seem a slandrer, though he well deserves the name. Austin caused these verses to be written over his Table.  
Quisquis amat dictis absentum rodere famam,  
Hanc mensam vetitam noverit esse sibi.  
Whoso delights the Absent to disgrace, 
Austin.   
Let that man know that here he hath no place.  
Whispering and revealing of secrets is usually the cause of much strife and contention among men: A whisperer separateth chief friends. 
The whole Duty of Man. part. 13.  Pro. 16.28. This sort of slanderer, is of all other the most dangerous, for he worketh in the dark, ties all he speaks to, not to own him as the Author; so that whereas (as one observeth) in the public accusations, the party may have some means of clearing himself, and detecting his accuser; here he shall have no possibility of that; 
Aquin. 2 da 2. the quest. 74. Christop. Cart- Exposit. Psalm. 15.3.  the slander like a secret poison worketh incurable effects, before ever the man discern it. Aquinas makes whispering another kind of sin distinct from backbiting: but as one well noteth, they differ only as Genus and Species, backbiting being more general than whispering; for every whisperer is a backbiter, but every backbiter is not a whisperer.  
4. When men speak against their Neighbours, not unto those that may cover their infirmities with the mantle of love, or do any thing toward the reclaiming them, but unto those that will blaze them abroad to their infamy: it is lawful to speak of men's faults behind their backs, to those that have authority over those of whom we speak; this is no backbiting: those that were of the house of Cloe declared unto Paul the contentions and divisions that were among the Corinthians, 1 Cor. 1.11. they do not tell what they hear of them abroad to hurt them, but they tell it to the Apostle who watched over them for the good of their souls, and he tells them of it, and gives them good counsel, telling them also whence he understood of this their miscarriage, and this he doth for their good: and they that do otherwise, are guilty of these sins before the Lord: Grace will teach, and Religion will command a man to speak nothing to ●ay against his neighbour, except unto those that may labour to promote his good: did men make God's word their rule, much of this Tongue evil might through God's grace be prevented.  
5. When men speak evil of others (though for the matter true) yet have not their hearts so affected with it as they ought; as when a man pleaseth himself with it, and is tickled with delight at it, but hath no bowels of compassion towards the body or soul of him of whom he speaketh: this is a sign of a very evil heart: we ought to deal with the sins of our neighbours, as with their wounds; not please ourselves with them, but consider them with relenting hearts toward them.  
6. When men speak of the sins of others with all the aggravations of them, and are not content once or twice to mention them, but go on in a continued course of reproaching them more and more: this is a sign of a bad heart:  
Yet in some (cases, which being wisely considered) we may speak what we know of others (though it be evil that we know of them) and yet not be guilty of this sin of slandering: as when we are (by some that have good ground to inquire after such and such of our neighbours) desired to relate what we know of them; in such a case we may witness the truth concerning them before a Mrgistrate, or any person justly desiring it: or when it is so, that our silence may be an occasion to deceive others, or prejudice others, we may inform them, lest their specious pretences of Religion may deceive them: the scripture alloweth in sobriety and moderation, to give an Item to undeceive those that are in danger to be deceived thereby.   

SECT. 2. The greatness of this sin showed in four things.  
NOw in the next place, 
The backbiter is like a Butcher's Cur, whose lips are always bloody with the slaughter of some Beast or other.  to deter you from this sin, and that you may see the danger of it, consider.  
1. This is one of those sins that is most abominable in the sight of God. Prov. 1.16, 19 As a lying tongue and false witness that speaketh Lies, so he that soweth discord among his brethren, are things that the Lord hateth; and he showeth his hatred of it by his frequent forbidding of it in his word. Thou shalt not report a false tale. Exod. 23.1. Thou shalt not go up and down as a Tale bearer among thy people. Leu. 19.16. and see how God esteemeth of such persons; he joineth his prohibition of it, with that of murder, as in the next words is evident; neither shalt thou stand against the blood of thy neighbour. The backbiter is a , and God esteems of him as no other than a murderer.  
2. God denounceth a curse and strange punishments that he will bring upon those that are slanderers of others Cursed be he that smiteth his neighbour secretly. Deut. 27.24. This was one of the curses that was to be read by the Levites in the hearing of all Israel under the Law, and all the people were to say Amen. And albeit such men may pretend an interest in God's Covenant; yet he tells them plainly, they have nothing to do with his Covenant; and as they make no bones of tearing the names of others by this sin of the tongue, so the Lord will tear them in pieces, and none shall deliver them. Psal. 50. from ver. 16. ad finem: He speaketh to those that brought their sacrifices before him, and thought highly of themselves from their interest in the Covenant: but verses 19, 20. you may first read their sin. Thou givest thy mouth to evil, and thy tongue frameth deceit. Thou sittest and speakest against 〈◊〉 brother; thou slanderest thine own ●●thers son: then read their punishment. ver. 21, 22. But I will reprove ●ee, and set thy sins in order before ●ee: Consider this, all ye that forget ●od, (i. e. Ye that are apt to forget ●ods word, by falling into these sins,) ●ast I tear you in pieces, and there be ●one to rescue you: In Psal. 140.9. God threatens strange punishments ●hat he will bring upon them. Psal. ●40. 9. As for the head of those that compass about the Godly, the mischief of ●heir own tongues shall cover them; and ver. 10. he compares them to one in a deep pit without water, that cannot get out, when a shower of fire is falling down upon his head. God will root out such from among the living: for the backbiter shall not be established in the earth; evil shall hunt a man of a violent tongue to overthrow him. ver. 11. God will throw them down as it were from the top of a Rocky-cliff or steep place, where, with the fall they must needs break their bones.  
3. It is a most dreadful and a damnable sin: whisperers and backbiters are mentioned by St. Paul, as such that regard not to know God, and to be delivered up to a reprobate mind, to do those things which are not convenient. Rom. 1.28, 29, 30. whispering and backbiting are there ranked among many other great sins which are the effects of a reprobate mind: this was a damnable sin, deadly in the very Heathen, of whom the Apostle there speaketh; how much more those that profess themselves to ●e Christians? and the same Apostle bids Timothy refuse the younger widows that wax wanton against Christ, that are idle, and go about from house to house, yea not only idle, but also pratlers and busy-bodies, speaking things which are not comely; and of these he saith, they have damnation, because they have broken the first faith. 1 Tim. 5.11, 12, 13.  
4. Slandering makes a man more like the Devil than any other sin doth; for the slanderer hath the Devil in his tongue; and the spirit of God gives the same name to a slanderer, that is given to the Devil; he is called Diabolus a slanderer, he is the patron of all evil speaking; he spared not God himself, but spoke evil of him to our first Parents Adam and Eve in Paradise. Gen. 3.4, 5. and slanderers are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, false accusers or devils. 2 Tim. 3.3. Tit. 3.2. So our Saviour in this respect calleth Judas a Devil, because he acted the part of the Devil, in slandering his Master in secret. Joh. 6.70. and from this sin he came to betray his Master for 30 pieces of silver; slanderers are the Devils journeymen; they are Canini dentes Diaboli. The Devil's sharpest teeth, as Parisiensis speaks: 
Parisiens. Struth. observ.  Calumniation is the Devil's mind in man's mouth, and his Arrow shot by Man's Bow, as another observeth.   

SECT. 3. Of speaking evil of God himself; showed in four things.  
THere is another branch of this sin, which is grearer than the former; as when men speak evil of God and his ways and proceed, or any that receive any power, authority, or Commission from God, as Magistrates and Ministers; and also when men speak evil of the Saints and people of God.  
1. When men slander God himself, and speak evil of his do; as, 1. when we debase or undervalue the excellency of God's works, which were all made in wisdom; or when we do obscure or extenuate the gifts of God that are in any of our Brethren; or when God hath given us variety of his good creatures for our daily refreshment, yet we slight them, and discommend such meats as God hath sent us to eat; this is to reproach God himself. 2. When we either take no notice of, or lightly pass over the judgements of God, as the wicked man in the Psalms, of whom it is said, Thy Judgements are far out of his sight; and when men so pass them over, as that they apply them to others, not to themselves, as they did. Luk. 13.1, 2, 3. 3. Men slander the justice of God, when they say that God's ways are not equal: that God dealeth partially, unequally with those that are equal; that he dealeth ill with good men, well with evil men; the wicked have the world at will, the Godly are grievously afflicted; when men count the proud happy, and in discontent say, 
Malach. 3.14, 15.  They that work wickedness are set up, and they that tempt God are delivered: 
Jerem. 12.1, 2.  Wherefore doth the way of the wicked prosper? why are all they in wealth that rebelliously transgress? Thou hast planted them, and they have taken root, they grow and bring forth fruit; 
Psal. 73.4, 5, 7.  there are no bonds in their death, but they are strong and lusty, they are not in trouble as other men, neither are they plagued with others; their eyes stand out for fatness, they have more than heart can wish.  
4. Men slander and dishonour God when his name is used in profane prayers for wicked purposes, and in praises and thanksgivings for some evil that is done; as when the Pirate and the Thief prays that he may meet with a good booty, as Camden speaks of the wild- Irish: so when Thiefs having gotten their prey, or Gamesters and Cheaters when they have gotten much money of a man (when they might as well have cut his purse) give thanks to God for their thievery. I thank God I have sped well, I have had good luck to day, I thank God: thus Saul gives thanks to God for the discovery of David, when the Ziphims brought him word where he was. 1 Sam. 23.21. Blessed be ye of the Lord: Thus Adulterers make God as it were their Bawd; common cutters make him their abettor or receiver; Dicers make him a Gamester, and all wicked men make him accessary to their sins. These things hast thou done, I held my peace, or did not rebuke thee, but gave thee success. i e. I suffered thee to prosper, and thou wickedly thoughtest that I had been altogether such a one as thyself. Psal. 50.21. Hereunto may be referred the notable abusing of God's name by evil Magistrates, in making wicked decrees, and by the Pope and his adherents, in making wicked Canons and Constitutions, countenancing and authorising them with the name and authority of God. In nomine Dei, Amen. which gave occasion to the common byword, In nomine Domini incipit omne malum: now the greater the person is that we defame or speak against, the greater is the offence, and deserveth the greater punishment; as to speak evil of any man be he never so mean, is a fault; but to speak evil of a Nobleman, is scandalum magnatum, and deserveth punishment or imprisonment; but to speak evil of the King is crimen or scandalum laesae Majestatis, Treason, and deserveth death: therefore to speak against God, deserveth both temporal and eternal death.   

SECT. 4. Of speaking evil of Rulers and Dignities.  
A Second sort of men there are, that upon every small discontent, are ready to speak evil of Rulers and Governors, and those whom God hath set over them: a sin forbidden expressly, Exod. 22.28. Thou shalt not speak evil of the Ruler of thy people: and Solomon saith, Revile or curse not the King, no not in thy heart. Eccles. 10.20. for the birds of the air shall bewray it: God hath commanded us in Scripture to be subject to the higher powers. Rom. 3.1. therefore we ought to give them Titles of Honour according to their places, and to ascribe unto Prince's Titles of Grace and Majesty, because it hath pleased the spirit of God to ascribe it to them, and by their Titles to commend their persons and places to us; yea, and to furnish them with such gifts for government, as they become not naked Titles only, 
Perkins Exposit. Epist. Judas.  but just significations of the true honour with which God hath graced them, as one well noteth.  
And as Princes are the highest powers on earth; so they have the right of life and death over men: and the use and exercise of high powers is so necessary in every Government, that without it no Government can long subsist; for it is for the defence of well doers, and without it all will soon be marred: and the Ensign, Badge, or mark of the high power whereby it discovereth itself, and maketh itself known, is the sword; and causeth it to be born before him; hence saith the Apostle, if thou dost that which is evil, be afraid; for he (i. e. the Ruler) beareth not the sword in vain, for he is the Minister of God, a revenger to execute wrath upon them that do evil; and the sword is the general and common instrument of death; whereby the Magistrate becometh a terror to evil doers, to execute death upon them, and is a Revenger of that Law upon the transgressors against it: Now these high powers are called in Scripture by the name of Gods; God standeth in the Congregation of the mighty, he judgeth among the Gods; i. e. the most high God judgeth among the Judges. Psal. 82.1. and ver. 6. he saith to the Judges, I have said ye are Gods, and all of you are children of the most high: seeing then to have a high power makes the nature of God, and God himself calleth Rulers Gods; then let men take heed of speaking evil of them, it being forbidden by God under this notion, Exod. 22.28. Thou shalt not revile the Gods, nor curse the Ruler of thy people; there the word [Judges] is put in the Margin; 
Ainswer. in Exod. 22.  & the Jewish Doctors explain it thus: Whosoever revileth a Judge among the Judges of Israel, transgresseth the Law: Thou shalt not revile the Gods; and so if he revile the Ruler, either the chief of the great Synedrion, or the King, he transgresseth this Law: Thou shalt not speak evil of the Ruler of thy people. Here then are they to be condemned that slander and speak evil of the do of Magistrates, which are become the common Table-talk and ordinary discourse of these times. St. Paul when he called Ananiah a painted wall, he knew him not to be the Lords High Priest; for if he had, he would not have reproached him; he looked upon him as an usurper, which made him use that boldness towards him; it is set down as a brand on those false teachers mentioned by Judas, they despise Dominions, & speak evil of Dignities; in the Greek it is, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they blaspheme Dignities or Glories, they speak evil of those whom God hath adorned with Majesty and Glory.   

SECT. 5. Of slandering Gods Ministers; and slandering God's people; the greatness of the sin shown five ways. An objection answered in four things.  
3. A third sort of men there are that speak evil of Church-Officers and Ministers; none are so maligned and slandered as they; the better and the more faithful they are, the more opposed; the more outcry there is against them from unreasonable men: the Ministry is apt to be evil spoken of by profane and graceless persons, because it discovereth their filthiness, and unmasks their hypocrisy: and their Doctrine comes so close to their consciences, that it is ofttimes a fretting corrosive to them, that they cannot go on so smoothly and quietly in their sins as otherwise they would: They never speak well of a faitful Minister, because he never speaketh good to them: 
1 Kings 22.8.  There is one Michaiah, saith Ahab, by whom we may ask counsel of the Lord, but I hate him, for he doth not prophesy good unto me but evil: therefore it is that evil men spurn both against the calling and the men, and watch for their halting, and take hold of their least infirmities thereby to disgrace them, judging that to slander and pour contempt on that Calling, is to remove shame from their own impudent practices. Furthermore, when a faithful Minister doth justly reprove them for their sins, they say he raileth at them: the term that these slanderers give a just reproof, is reproaching: Christ having reproved the Pharisees, one of the Lawyers said unto him; Master, thus saying, thou reproachest us also, Luk 11.45. This is the common humour of bad people, especially of the greater sort, who be like a certain Beast, of whom Pliny affirmeth that he hath his Gall in his Ear, and by much noise is made stark mad; so there be a sort of people, who if they hear their sins reproved, are much enraged, affirming their Minister raileth on them, when according to his duty he doth but reprove them.  
4. A fourth sort there are that smite the people of God with their tongues, and if they see any to walk more exactly than others, or themselves, than he is the matter of their reproach and Alebench discourse; he is termed a singular Person, one that is proud, factious, schismatical, or hypocritical.  
1. Now that you may see the greatness of this sin, consider; that in speaking against others, you speak against men; but in speaking against God's people, you speak not only against men, but against God himself: Enoch the seventh from Adam prophesied of these, 
Backbite not any man, lest thou flander'st him whom God loveth.  saying, Behold the Lord cometh with ten thousand of his Saints, to execute judgement upon all, and to convince them of their hard speeches, which ungodly sinners have spoken against him. Judas. ver. 14, 15. Christ was not then upon earth in enoch's days, yet then in speaking against his people, they spoke against himself, and he takes it so: Enoch was spoken against, because he would not go on in sin with them, but walked with God, and they smite him for it with their tongues; and thus they speak against God himself; and David saith, they set their mouth against the Heavens, and their tongue walketh thorough the earth. Psal. 73.9.  
2. God will one day call you to account for this: you please yourselves with it, and think all is well, and it is secret enough: none but your own companions know it, that are like yourselves; but God will bring it to light: you speak evil of them that run not with you to the same excess of riot, but you shall give account to him that is ready to judge the quick and the dead, 1 Pet. 4.3, 4.  
3. When that day of the Lord cometh, than those his Saints whom you have so spoken against, shall sit with Christ on Thrones to judge you; they shall receive honour from him, and be owned by him, and all your reproaches shall be wiped off from them. St. Paul. 1 Cor. 6.2. would have all men consider, what an honour God reserveth for his people at that day: know ye not that the Saints shall judge the world? Christ is the great Judge himself; to him the Father hath given the power of judging, and He will first absolve the people of God, and then they shall sit upon his Throne with him, and shall approve the sentence against all wicked men, and shall glorify the Lord for it, as the whole Bench at the Assizes approve the Sentence that the Judge gives upon the Malefactors: Consider then, it is a sin of a very high nature for you to take liberty thus to slander the people of God: see the great honour that is reserved for the Saints. Psal. 149.5. ad finem. Let the Saints be joyful in glory, etc. Let the high praises of God be in their mouths, and a two-edged sword in their hands, to bind their Kings with chains, and their Nobles with fetters of iron, to execute upon them the judgement written; This honour have all his Saints: at the last day there shall be as much difference between a child of God, and a great worldly Tyrant, as there is between a poor prisoner at the Bar now, and his Judge upon the Bench.  
4. As in speaking against them, you speak againg God: so herein you are found to be blasphemers of the spirit of God in them. 1 Pet. 4.14. it is He that is evil spoken of on your part, when ye reproach the people of God for the name of Christ; the Apostle sets it down as an encouragement to the people of God, not to fear any reproach that is cast upon them by the wicked; for saith he, while ye are thus reproached, if you walk answerable to your Profession, you glorify the spirit: but those that speak evil of you, do blaspheme the spirit; and can you speak evil of the spirit of God, and yet have the spirit? and having not the spirit of Christ, ye are none of his.  
5. Consider the punishment of Dives, or the rich glutton in Hell; not a drop of water allowed him to cool the tip of his tongue. Luk. 16. and as some Divines observe, it was because he had let his tongue lose so unto this sin of evil-speaking against God's people; he fared deliciously every day, and cared not for a poor child of God; and most commonly profane feasts are made up with mad mirth, taunts, and reproaches, against the people of God: But sometimes it so comes to pass, that they that reproach Christ, his ways, and people, do themselves become an object of reproach and contempt to others, even in this world; as one writeth of the Emperor Charles the fifth.  
Convitiis Christum oppugnans & fraudibus, ingens  
Regum ille terror Carolus,  
Ipsis ridiculus pueris, furiosus, & excors  
Totus repente corruit.  
While Charles that terror of Kings, subtly and reproachfully fighteth against Christ and his Members, being driven out of Germany by Maurice Duke of Saxony, he lies distracted in a Monastery, and becomes ridiculous to children, crying out often of Metz and Maurice; of Maurice which had beaten him, and Metz which he had lost.  
6. Reproachers and slanderers of God's people shall be shut out of Heaven at the last day; God will then say to such, as unto Miriam; How were you not afraid to speak against my servant? Numb. 12.8. If David would not admit a slanderer into his house. Psal. 101.5. much less will God admit any such to come into his glorious Kingdom.  
But some are ready to say; Object. we do not speak against such and such men because they be Saints, or righteous, or the people of God, but formalists and hypocrites.  

Resp.  But to such I answer: How dare you to judge them, and pass sentence against them as hypocrites, and such like? oh, know it is against Religion you speak; else why make you more ado about the miscarriages of such, then of your own companions! you conceal the same and worse actions in yourselves, and in your own companions, and agree well enough, and take no notice at all of them; but if one that looketh after the ways of God fail never so little, he is the object of your reproach.  
2. As for the Virtues and Graces which are eminent in them, and worthy of commendation and imitation from you, you conceal them, and leave them unspoken of; but if you espy the least vice or imperfection in them, you presently reproach them for it, as notorious hypocrites; and in this respect a Slanderer may be compared to a Swine, that coming into a Garden where he seethe sweet Flowers and stinking ordure, neglecteth the Flowers, and runs presently to the Dung; or to him that snuffeth a candle with his bare fingers; for although his fingers be defiled thereby, yet the candle gives the clearer light; even so he that traduceth the virtuous, defileth his own conscience, but maketh him a great deal the more glorious.  
3. How comes it to pass, that your hearts rise against those that profess Religion, and own the ways of God, merely because they do so, and because they go not on with you in sinful ways, and open profaneness! for if they did so, you would hid their sins as your own; this clearly showeth the ground of your hatred and malice is because of Religion.  
4. When you speak evil of God's ways, and of all the people of God, because of the miscarriages of some that make profession of Religion; this plainly showeth that it is from an enmity against the ways of God and Godliness; far be it from me to plead for, or to uphold any men in any miscarriages, that own the profession of Religion: but I desire men would in the fear of God, take heed of this sin, lest they be found speaks against God himself: there is more danger in this sin then men imagine; for it is so cross to true Grace, that the guilt of this sin may justly question, whether a man hath any true grace or not. See the title that the Lord giveth to such men. Isai. 57.3. Draw near hither, ye sons of the sorceress, the seed of the Adulterer and the Whore: they were of those spurious Israelites, that seemed to be Religious, but were not so in truth: now see their sin ver. 4. Against whom do ye sport yourselves? against whom make ye a wide mouth, and draw out the tongue; Consider how unbeseeming to Religion this is, it being the very same sin that we are speaking of.   

SECT. 6, Of the causes of slandering others in general, and of the people of God in special.  
NOw the general and ordinary causes for which men slander and speak evil one of another, are these.  
1. Out of a desire to avenge themselves of such as have done them wrong, or whom they suppose to have done them wrong: and when they cannot avenge themselves otherwise, they will smite their Neighbour with a slanderous tongue.  
2. Men often slander others, out of a desire of gain to themselves: thus Ziba slandered Mephibosheth, to get his Lands for himself: this is very common in Princes Courts; therefore Diogenes advised the Emperor to take heed of two sorts of beasts in his Court, that did by't dangerously; the tame beast, the flatterer; and the wild beast, the slanderer.  
3. Envy is also the cause of evil speaking. 1 Pet. 2.1. which the Apostle would have to be laid aside; and ill Will we say, never speaks good of any; Men eminent in place or parts, are envied; and who can stand before envy? herewith the Jews being stirred up against Stephen, whose wisdom and spirit they were not able to resist, they slanderously accused him as one that had spoken evil of Moses, and of God. Act. 6.8.9.  
4. Pride is also the cause of evil speaking: pride will scarce suffer a man to speak well of any; the proud man is apt to detract and speak evil of all others, that he only may be honoured and applauded.  
Furthermore, the special causes why evil men slander the people of God, are these.  
1. The enmity they bear against the Image and Graces of God in them, the lustre of their Holy conversation, their eminent parts and piety: 
Euseb. Eccl. hist. lib. 15. cap. 17. Niceph. Eccl. hist. lib. 15. cap. 9 Tripart. hist. lib. 2.  for this cause the wicked Priests slandered Narcissus to Constantius, as Eusebius tells us; for the same cause the Arians slandered Athanasius, as Nicephorus tells us; and for this cause was Godly Anastallius slandered also.  
2. The wicked slander the Godly, to discourage them in their profession. A slanderous tongue is compared in Scripture to a Razor, to a Sword, to an Arrow; A Razor is keen, it takes off every small hair, a Sword woundeth at hand, and an Arrow further off; so doth an evil tongue.  
3. Because they run not with them to the same excess of riot. 1 Pet. 4.4. While Paul was a Pharisee, he is chosen out by the Jews as their Champion to persecute the Saints; but when he is converted, and preacheth the faith which before he destroyed, than they cry out against him, Away with this fellow from the earth, he is not woothy to live; the world now is scarce wide enough to afford him a Houseroom.  

The worst men speak worst in hope to lurk under the blemish of their betters.  4. Evil men slander God's people to hid their own deformities, as joseph's Mistress complaineth of his unchaste behaviour, when she herself was the wanton solicitress.  
5. They slander God's people to stir up others to do the like, as one dog sets many a barking: an ungodly man digs up evil, and in his lips there is a burning fire.  
6. Because they know not otherwise how to hurt them; 
Dan. 6.4.  as daniel's accusers sought an occasion against Daniel concerning the Kingdom, but they could find no occasion nor fault, he was so faithful, there was no blame nor fault found in him; and when they cannot otherwise hurt him, they seek an occasion against him concerning the Law of God, and then accuse him to the King; telling him that Daniel regarded not the King, nor the decree which he had sealed. Dan. 6.13. Parisiensis saith, that all the poison of the old Serpent is in this sin, there is so much venom in it. One compareth the slandering tongue to the Frog, but that it goes beyond it in vileness of quality. 
A slanderer is like unto a Frog in 4. things. Fra. Giacomo. Affinati de Acuto Romano.  1. The Frog always abideth in muddy places, and troubled waters: so the slandering tongue delighteth in depraving his Neighbour, and never commendeth any man for the good he possesseth. 2. The Frog is bred of the dirt and corruption in the Moorish ground: so is the backbiting tongue derived of a putrified heart, as also of an erroneous and a perverse conscience. 3. The Frog with his horrid voice never ceaseth croaking day nor night; and the slandering tongue never wants matter of detraction, permitting others to take no rest, but always molesteth them with new devised calumnies, and will not let itself sleep, lest it should lose time in harming others. 4. The Magicians and Enchanters of Egypt, could not deliver Egypt from this great Plague of Frogs, but only God himself must send them away by Moses and Aaron's earnest prayers; and even God himself must take away this great plague of the slandering tongue.   

SECT. 7. Means to prevent this sin of Slandering.  
NOw in the last place, if you would prevent this sin, than  
1. Take heed of giving ear to such as are guilty of it, and that we receive not false tales, slanders, and ill reports at second hand concerning others: this betrays lack of love, and want of good affection to our brother, and an ill disposition in a man's self. Prov. 17.4. The wicked giveth heed to false lips, and a liar harkneth to the naughty tongue; where the Holy-Ghost gives us two brands of a Tale-receiver, a wicked one, and a liar: Besides it is a note of evil-minded men, not only willingly to speak evil, but gladly to hear evil; the froward slanderous tongue, and the itching ear delight to rub one another: the Godly man as he reproacheth not with his tongue, so he taketh not up a reproach against his neighbour. Psal. 15.3. A man may have a slanderous ear as well as a slanderous tongue: Thou shalt not take up a false report against thy neighbour. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. nec consentiendo, nec loquendo. Gloss. Interlin. in Exod. 23.1. nec falsi rumoris author, nec adjutor esto. Jun. 19 in annotat.  Exod. 23.1. neither by speaking or consenting to it; neither with our heart to believe it, or our tongue to utter it. Without Jerusalem shall be dogs, enchanters, etc. and whoso loveth and maketh lies: Some are so graceless, & shameless, that they quoin lies, fain them: others not altogether so; yet if some impudent person buzz some slander into their ears, they embrace it, believe it, entertain it gladly, as some pleasurable or profitable thing.  
As a Receiver makes a Thief; so the Receiver of tales makes the slanderer; if there were no tale Receiver, there would be no tale-bearer: In theft he is accessany which willingly receiveth stolen goods: So here in backbiting, he that receiveth the whisperers report, is more guilty of his neighbour's infamy, than the other of felony: 
Detractor & cubens auditor, uterque diabolum portat; altar in ore, altar in aure. Bernard. Nòn minus auribus, quam linguâ fugias detractionem: nam detractor dum te videt non libentèr audire, nòn facile potest detrahere. Hieron. in Epist.  for a thief may rob his neighbour of Goods without a receiver: but a slanderer cannot rob a man of his good name, unless there be one to hear and admit his slanders; therefore they are both alike guilty: the tale-bearer hath the devil in his tongue, and the tale-hearer hath the devil in his ear. See the remedy of this laid down by Solomon. As the Northwind drives away rain, so doth an angry countenance a backbiting tongue. Prov. 25.23. a cheerful countenance will encourage him; but if you hear him with show of mislike, he will learn not willingly to speak that which is not willingly heard. As where no wood is, there the fire goes out; so where there is no tale-bearer, the strife ceaseth. Prov. 26.20. Tale-bearers were so odious to the very Heathens, that they would have a tale-bearer hanged by the tongue.  
2. Take St. Bernard's advice; 
Apelles drew the counterfeit of Antigonus, who had but one eye, in such artificial manner, as that part of deformity could not be seen, and being asked the reason, he replied thus: Let it suffice that I have drawn him with his natural lineaments, and made no appearance of deformity in the eye defective. Let another paint his Picture as himself pleaseth. The slanderer is not of his mind, who seeketh not to cover men's blemishes, but rather addeth more enforcements of blame.  when thou hearest an ill report against another, be so far from spreading and divulging it, as at first seem not to believe it. 2. but if the matter be so evident that it cannot be denied, excuse his intent and purpose; it may be he had a good end in doing what he did. 3. If thou canst not excuse his intent, think he did it ignorantly, not maliciously and wittingly. 4. If not that; then think that perhaps he was overcome with some grievous temptation, which if it had befallen us, it would have shaken the foundation of our faith, and loosed the anchor-hold of our hope.   

SECT. 8. An exhortation to the patiented bearing the reproaches of the wicked.  
NOw if any of us are slandered and evil spoken of undeservedly by wicked men, let us be willing to bear reproaches, and slanders quietly and cheerfully, especially when it is for Christ's sake, and for the Gospel sake; to this purpose, consider.  
1. That no man in the world can totally escape the lash of evil tongues: The son of Syrach saith, that the lashes of the tongue do reach all men. Ecclus. 25.9, the Prophet Jeremy complaineth that he was exposed to the revile and maledictions of all men. Jerem. 15.10. and it was the lot of Job, not only to be cruelly struck and afflicted by Satan, but also most grievously to be scourged by the tongue of his wife, and of his friends that came to visit him, proving but miserable comforters to him.  
2. It is of great advantage to a Christian, to bear the unjust slanders of evil men with patience: therefore St. Bernard was always ready to suffer them; saying, 
Bernar. Epist.  I do not know any fit medicine for the wounds of my conscience, than the opprobrious contumelies and slanders of other men; or saith he, Homuncio sum omni opprobrio & despectione dignus. I am a poor wretch, that am worthy of all disgrace and disrespect. Among Christians he is not to be reputed miserable who suffereth contumelies and slanders, but he who broacheth them. Blessed are ye, when men revile you, and hate you and speak all manner of evil against you falsely for my name sake; rejoice and be glad, for great is your reward in Heaven. Math. 5.11.12. and St. Peter speaks to the same purpose, If ye be reproached for the name of Christ, blessed are ye. 1 Pet. 4.14. Therefore concerning those that praise or reproach us, let us always have recourse to our consciences; and in case we find not the good there for which we are so extolled, let us grieve and lament; and again, if we find not the evil in it for which men speak so evil of us, let us hearty rejoice: for what are we the better for the commendations of men, if our consciences condemn us? or what are we the worse, if all men speak evil of us, if our consciences acquit us? many people think to go to Heaven by the voice of the Country, if no man blame them, or speak evil of them; but this will not do it; we must distinguish between a good name and a good conscience saith Augustin●: 
August.  A good name will carry it among men, a good conscience, only can acquit us before God, saith Lactantius; 
Lactant.  it is not enough that our neighbours absolve us, if God and our own consciences do condemn us,  
3. Consider what manner of persons they are that do thus falsely reproach us: they are such as are rather to be pitied then maligned: Who would be angry with a dog for his barking? what Seneca said to the Romans, 
Senec. de bea●. vit. cap. 19  the same may every innocent Christian say to his slanderers: Fret and grieve, exercise your unhappy tongues to the reproach of good men: be instant, by't hard, you may sooner break your teeth then make impression: thou hast no cause to grieve at the things that are spoken against thee, since they are false, and thy conscience upbraideth thee not; and since thy conscience safeguardeth thee, and affirmeth those things to be the slanders and backbitings of wicked men which are said of thee, thou needst not greatly be troubled at their speeches; why should any man shrink for headless arrows? or grieve for that which hurteth not? and if these Darts do any way hurt thee, God will recompense the harm an hundred fold.  
The wisest course than is, to lend a deaf ear to all the slanderous clamours moved against us, as David did, who when he was basely reproached of his enemies, he saith, But I as a deaf man heard not, I was as one in whose mouth is no reproofs. Psal. 38.14 now when any whisperer steps in, and saith, Such a one reporteth this thing of you abroad to your disgrace, be you as deaf men that hear not: To strive to quench such malicious firebrands, is the only way to kindle them more; such Thunderclaps do usually break out most violently where they meet with most opposition; not to take notice of them, is the way to silence them; like Meteors they will go out of themselves, saith Drexelius; 
Drexel. Gymn. Patient.  Epictetus gives sage counsel; If any one shall tell you, saith he, that such a one spoke ill of you, refuse not his say, but answer; certainly he knew not my other faults; for if he had, he would have told them likewise: To conclude, be not troubled at a few slanderous words of evil men; thy Judge is in the Heavens, why then shouldst thou so regard the world? how canst thou be ready to lay down thy life for Jesus Christ, when as for his sake thou canst not as yet quietly digest a few slanderous words? be still and quiet; patience will overcome all this and much more; thou shalt enjoy thy reward in Heaven, and they their punishment in Hell for ever, except they repent.    

CHAP. VIII. Of the scoffing Tongue.  

SECT. 1. Shows what scoffing is, and how many ways men may be guilty of this sin.  
ANother sin of the tongue, that is too common in these days, is Scoffing and Jeering; this was the sin of the the Rulers of God's people at Jerusalem. Isai. 28.14. that Holy City which should have given the people better examples; and if the Governors were so bad, you may easily think what the body of the people were.  

definite. 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 ways.  
1. When men make a mock at God's 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 ●t one. Leighs Annot.  contemning his Doctrine as a thing of nought. Scorners of the Word make lies their refuge, and under falsehood they hid themselves. Isai. 28.14.15. It was the great sin of the Jews, and that which hastened their destruction. 2 Chron. 36.16. they mocked the messengers of God, despised his words, and misused his Prophets, etc. When Lot willed his Sons in Law to departed 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 , 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 profane mirth and merriment, which is done three ways. 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-pences; 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-pences? or as he that said, there were more lies in the story of the Passeover then truths; because Christ spoke but seldom, and the Jews often, and they nothing but lies.  
2. When Scripture phrases are used in way of jesting or scoffing to make laughter: as such a one hath no good Talon in railing: and when a man hath many Bastards, to say he hath employed his Talon well, he hath not the spirit of pitching and ditching, etc.  
3. When profane fellows make a mock at the doctrine or say of the Scripture, as those profane persons did of old. Isai. 22.13. who when the Prophet told them of God's 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 days, 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 died, 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 Emperor, when the Christians being much wronged and abused by the Heathen, complained to him for some redress, he sent them away w●th this scoff: It is your duties to put up wrongs patiently; for Christ your 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 crew, 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 a●i u●● malum alicujus personae vel defectum in ●●●um vel r●sum ponit.  
Angel. de Cla●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, etc. when men keep fools in their houses only 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 th●se that are poor or below others in estate or parts, or employments, etc. men do as it were cast contempt upon God himself; not considering who it is that hath made the difference between 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, etc. likewise all ireful upbraid, whether of kindness 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 thyself 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 men's hearts that are advanced above others, it would make them the more thankful to God, that did advance them above their Neighbours.  
4. So it is that very often the Saints of God are the objects of wicked men's scorns: so it was with the Prophet Jeremias. Chap. 20.7. Thus he complaineth to God, I am in derision daily, every one mocketh me; Prince and People agreed together thus to persecute him with their tongues: so David tells us of himself Psal. 69.12. They that sit in the Gate speak against me; and I was the song of the Drunkards. David suffers for well-doing: O God, for thy sake I have born reproach, etc. ver, 7. The zeal of thine house hath eaten me up, and the reproaches of them that reproached thee are fallen upon me. ver. 9 he suffereth from those that sat in the Gate (which expression denoteth Power and Authority) the Ruler's and Governors' of the people derided him; and when the Toss-pots upon the Alebench hear this, they think well may they make him the object of their scorn also. And 2 Kings 2.23. you may see that the young children of Bethel having learned this sin from their Parents, they mock God's Prophet: Go up thou bald head; when as according to the command of God, they should have honoured him being aged: 

Voces ipsac pueri a parentibus edocti erant; quare pue●o●um called parent's flagellavit. Illum ●en m Ascend calve, p●oscindendi per detractionem Eliae assumptionis g●atia proserebant. i e. abripiat te quoque Spiritas, ut i●idem a te liberem●r.  
Just Mart. Quest. 8.   doubtless they had learned that taunting language from their Parents and Elders, at least by hearing them speak so, if they were not by them taught so to speak; Go up thou bald head, etc. which scoff they cast upon Elisha in allusion to the rapture or going up of Elijah to Heaven; as if they had said; Go thou up to Heaven after him, that we may be rid of thee as we are of him: Thus old scoffers among us teach their children to deride Religion, and the professors of it: so when David in his zeal danced before the Ark of the Lord, his wife Michal despised him and jeered at him. 2 Sam. 6.20. when Nehemiah is building the Wall at Jerusalem, Sanballat mocketh the Jews, and saith, What do these feeble Jews? will they fortify themselves? will they sacrifice? will they make an end in a day? will they revive the stones out of the heaps of rubbish which are burnt? and Tobiah the Ammonite was by him, and he mocked also and said: Even that which they build, if a Fox go up, he shall even break down their stone-wall. Nehem. 4.1, 2, 3. Thus wicked men cannot endure that the work of Religion and Holiness should go up, lest they should be forced to leave those sins they so dearly love.  
5. When wicked men are at ease themselves, and seeing the people of God in distress, instead of pitying them, and mourning for them, as they should do, they sport at them. Job tells us, that in his afflictions he was as one mocked of his neighbour. Job. 12.3. the just upright man is laughed to scorn; this is set down to be the sin of the Ammonites; they said Aha, when Israel was in distress, Ezek. 25.3. and when they were desolate and went into captivity: but see what the Lord threatens against them ver. 6.7. This David met with when he was in adversity; In mine adversity they rejoiced, yea, the abjects gathered themselves together against me, etc. with hypocritical mockers in Feasts. Psal 35.15, 16. and ver. 21. Yea they opened their mouths wide against me, and said Aha Aha, our eye hath seen it: the very scum of the people gathered together against him and Psal. 69.26. They persecute him whom thou hast smitten, and they talk to the grief of those whom thou hast wounded. When God had wounded him, instead of comforting him, they persecute him and grieve him with their tongues: Yet this was the carriage of most of them that were at Jerusalem toward those of the brethren that were gone into captivity, as if they were got far from the Lord, and that themselves were the only people of God that were left in the City. Ezek. 11.15. but ver. 21. God speaketh comfortably to them that were scoffed at, and denounceth his judgements against them that scoff at them: To mock at a man in misery is a sore affliction: among the sufferings and cruel persecutions that the Saints endured, the Apostle mentioneth this, They had ●●ial of cruel mockings. Heb. 11.36. 〈◊〉 was one part of Christ's sufferings; ●e was mocked, and used like a fool 〈◊〉 a play; they put a Robe on his ●ack, a Reed in his hand, and a Crown ●n his head, and when he hung upon ●he Cross, and was perfecting the ●ork of our Redemption, they (in ●ighest scorn) bid him come down ●rom the Cross, and save himself. The Philistines thought it not enough to make Samson grind in a Mill, after they had put out his eyes, ●nd bound him with fetters of Brass; but at their great Feast they call for Samson to make them sport: but their jest ended in earnest, they pulled an old house about their ears, which was the destruction of three thousand men and women.  
6. Sometimes wicked wretches scoff at their Parents, whom they should honour; but this sin, and the danger it brings with it, is set down by the spirit of God. Prov. 30. 1● The eye that mocketh at his Father, 〈◊〉 despiseth to obey his Mother, the Rave● of the Valley shall pick it out, and 〈◊〉 young Eagles shall eat it. So that 〈◊〉 there be but a scornful cast of the ey● against our Parents, God takes notice of it, and will punish it; and he addeth▪ He that despiseth his Mother to obey he● because children are more apt to scor● their Mother, than their Father: H● that mocks at his Father. as an ol● doting fool, or that despiseth his Mother, looking upon her with disdain as an old withered creature; he tha● despiseth the wrinkles of his Mother, the judgements of God will light upon him: By the Law such a child was to be put to death,  
7. When men make a sport at their own sins, and the sins of others: instead of mourning for them as they should do, they sport at them. Prov. 10.23. it is a sport to a fool to do mischief; these are in the number of Solomon's fools: fools make a mock at sin. Prov. 14.9. they sport with their ●●n sins, and albeit they cast firebrands, they think it excuse enough 〈◊〉 say, Am I not in sport? and ●●us sinners glory in their ●●ame, as if a condemned malefactor should boast of his ●●alter: And as they sport at ●●eir own sins, so they mock 〈◊〉 the sins of others also; especially at God's children, 〈◊〉 they see any of them fall in●o sin: Luther saith, 
Tanquam famelici Porci immergunt se in stercora nostra, & ex ijs delicias saciunt, dum infirmitatem nostram exemplo maledicti Ham aperiunt, & traducunt; vere enim esuriunt & s●●●unt scandala nostra. Luther in Gen. 9  they ●unger and thirst after the ●●lls of the Godly, and if at a●y time through humane frail●y, they fall into an evil, like hungry Hogs they nuzzle in ●heir excrements: and Augu●tin compareth them to Dogs, ●o the rich Gluttons dogs, that lay licking and sucking Lazarus soars: Some think that when Noah was overcome with Wine, that Canaan Cham's son, 
Hebraeus etiam id tradebat & ratine confirmabat, proprimum Chanaan verenda avi sui vidisse, suoque solum patri narrâsse, tanquam de seen ri●entem. Theodoret. in Gen. Quest. 57  first saw his Grandfather in that case; and he being one without all Religion, and perhaps having been often reproved by Noah, therefore Canaan seeing him in his shame, tells it to his wicked Father Cham, and he afterward with mocking and derision to Shem and Japhet; else why should Noah curse Cham in his son Canaan, rather than in any other of his sons? for he had divers other sons? Gen. 10.6.   

SECT. 2. Of the greatness of the sin of scorning and scoffing, laid down in four things.  
NOw let us consider how inconsistent this is with the power of Religion, whatsoever seeming shows any one maketh; and also how great a sin it is; consider therefore,  
1. It is a note of hypocrisy wheresoever it is found in any man that seemeth to be Religious: David sets out the hypocrites of his time, by the name of mockers at Feasts; he calleth them hypocritical mockers at Feasts. Psal 35.16. and he was cut to the heart with hypocrites, that were factious, and sanniones, mockers that in their Feasts made him their sport: St. Judas speaketh of such mockers that should separate themselves, being sensual, not having the spirit. Judas ver. 18, 19  
2. The Scripture sets forth the scorner as a graceless person. Psal. 1.1. It is the character of the blessed man that he sitteth not in the seat of the scornful: he that is truly Religious, will not come into the company of any such, nor have to do with any of them: By the scornful there, are meant proud Rhetorical, artificial mockers, and profane jesters, such as make a mock of sin, and scoff at Religion and the Professors thereof, and such as are any way watchful over their ways, and such as contemn God and all Goodness, and do as it were set up Shop, and make open profession of all impiety: Some translations read the words In Cathedra pestilentium, 
Hieron. Lyra Theodoret.  in the Chair of the pestilent, calling scorners pestilent people; and most fitly; for as the Plague or Pestilence secretly infecteth and suddenly devoureth whole Parishes, and great Congregations: so this kind of people by their bitter words and ill examples, do infect and poison many souls.  
3. When men entertain the reproofs of God's word with scorn, this showeth such men to be Atheists in heart; and that while they in words seem to own his word, yet in heart they show they do not believe it to be the word of God; for did they believe it to be so, they would not scorn it, but rather tremble at it: Such show themselves like those proud men mentioned. Jerem. 42.2, 3. that when God met with them by his sword, they said, Baruch the son of Neriah hath set thee on against us: so say these men; some body hath told the Minister some such thing of us, and so they storm at the word, and mock it: Reproofs do no good upon scorners. Prov. 9.7, 8. Reprove not a scorner lest he hate thee: He that reproveth a scorner, getteth to himself shame.  
But God saith. Levit, Object. 19.17. Thou shalt not hate thy Brother, but shalt rebuke him, and not suffer sin upon him.  
We must either construe Solomon of such as are desperately evil and incorrigible, 
Resp.  concerning whom our Saviour forbids his Disciples to give holy things to dogs, or cast pearls before Swine. Mat. 7.6. And if we could distinguish such, (as like enough many of the Prophets could in Solomon's time) then surely we might leave them; but sigh we cannot, therefore we must plant by doctrine, water by exhortation, and labour to cut off and pull up what might hinder the growth of what we have planted and watered by reproof and reprehension, leaving the success to God: or it may be that speech of Solomon was not spoken of matter of so high a nature, but only a Moral precept, whereof that book of the Proverbs is full, being called his Ethics, and so it may contain a direction for a man's carriage in his ordinary conversation; and so (as the proverb saith) it's good sleeping in a whole skin, and no wisdom for us to meddle with them on whom we can do no good, but they may do us much hurt.  
Now when men entertain the reproofs of the word with scorn, and mock at God's Messengers, they scorn and deride at the Lo●d Jesus Christ himself. He that despiseth you, despiseth me, saith our Saviour; and he that despiseth me, despiseth him that sent me, Luk 10.16. The like speaks the Apostle of all God's people in general: 1 Thes. 4.8. He therefore that despiseth, despiseth not man but God, who hath given to us his holy Spirit: he saith ver. 7. that the Holy God inviteth and calleth all men to holiness: it may be thou art one that when thou seest another that laboureth to walk more accordingly to the rule of God's word than thyself, thou deridest him, and sayest, There goes such a Saint, a holy Brother, a Precisian, and the like: thus by thy vilifying him, thou despisest God himself.  
4. When men m●ke a sport at sin in themselves or others; see how contrary this is to God, to Christ, to his holy Spirit: it is a sin very displeasing to God: 
Men are very forward to laugh at other men's sins, at their running to Hell: they laugh to see a man drunk, and to make a fool of himself; but if he begin to be godly, they persecute and abuse him: The very Heathen made Laws that vice should not be laughed at; yet even Christians sport to see God dishonoured, Christ crucified, and the spirit grieved, & men carried away in Satan's jaws. See Tacitus description of Germany.  the Lord Jesus Christ wept over Jerusalem for their sins, and wept over others because of the hardness of their hearts; he also shed his precious blood to wash away sin; and canst thou sport at that which cost the Lord Jesus so dear? the spirit of God likewise is grieved by our sins. Eph. 4.30. Now to sport at sin, you show yourselves like unto the Devil: the repentance of sinners on earth, is the joy of the Angel's in Heaven; and if devils have any joy, it is when men make a sport of sin: such persons also walk quite cross to God's people's mark and practice; for the people of God have always mourned for the sins of others, as for their own: so did Lot when he was in Sodom; he was vexed with their sins; and Rivers of tears ran down David's eyes because men kept not God's Law: so Jeremiah, Ezra, etc. mourned in secret for the sins of others. Consider ye scorners, and ye that laugh at sin, how cross ye walk to God's word, and to the examples of God's people in all ages of the world.  
5. As for those that scorn at God's people in afflictions, they Act more like those that persecuted Christ and put him to death, then like to the people of God: So Herod and his men of war set him at nought and mocked him, and arrayed him in a gorgeous Robe, and sent him to Pilate. Luk 23.11. Pilate also with the Soldiers mocked him, calling him the King of the Jews; the chief Priests and Elders mocked him also. Mat. 27.41, 42. Again. 2. This is cross even to nature, that one member should rejoice in the afflictions of another, and scorn it: in the body of man, Nature teacheth, that if one member suffer, the rest take part with it: and if one member of Christ suffer, the rest suffer also, and are grieved; and if it be otherwise with you, there is no truth of Religion in you: 3. Herein men Act cross to God's command, Rem. 12.15. who requireth us to rejoice with them that rejoice, and weeep with them that weep. and Heb. 13.3. to remember them that are in bonds, as if we were bou●d with them; and them which suffer adversity, not to scorn them, but to pity them; knowing that ourselves are in the body.   

SECT. 3. Of the severity of Gods threatening against scorners, showed in divers particulars.  
MOreover, that we may take notice of the misery of such as go on in this sin, let us consider what the Lord in Scripture threatens against scorners, and how he esteemeth of them.  
1. God scorneth the scorners. Prov. 3.34. Take notice of this ye scorners; you mock and scorn at others, and God scorneth you; 
Prov. 14.6.  you think to show your wit, when your tongues walk against others, and when God and his people are your sport; but therein you show your folly: A scorner seeketh wisdom, and finds it not, saith Solomon.  
2. Set the condition of Michal saul's daughter before you; you see how God dealt with her for scorning at David her Husband, when in his zeal he danced before the Ark of God. 2 Sam. 6.23. she meets with a sharp reproof, and a great judgement: sc. to be childless to the day of her death: and to be childless was looked upon as a great and sore affliction in those days; and this was for scorning a child of God; and as God shut her up under bodily barrenness; so such persons may justly fear lest God shut them up under barrenness of soul, and barrenness in Grace, that scorn others for their Piety and Holiness; and it is a great mercy if God remove this curse from their souls.  
3. Thou scornest at the people of God and his Ministers; consider what shall be thy reward; read and tremble. Prov. 1.23, 26, 27. How long will the scorners delight in sc●rning? Ye have set at nought all my counsels, etc. I also will laugh at your calamity; I will mock when your fear cometh: Gods scoffing at men doubleth their misery: it is one of the torments of Hell to have God deride us; 
Many do flear when they should fear.  oh that mockers would consider this, that in their misery they must be derided; God shall then loathe them, and laugh them to scorn when their fear cometh: you laugh at God's people in their calamity, and God will laugh at your calamity; you make a mock at the committing of sin, and God will mock at you when you fear and tremble at the approaching of God's wrath unto you; scorning doth in a special manner strike at God and his Honour, and he will avenge it.  
4. God showeth what low thoughts he hath of scorners: Job was had in derision by those that were younger than he, and persons so base, as whose Fathers he would have disdained to have set with the dogs of his Flock. Job 30.1. and the Holy-Ghost calls them children of fools, children of base men, men of no name, as in the Hebrew. ver. 7. Such as were viler than the dust of the earth. ver. 8. and Psal. 59.6. he compares them not to rational men, but to dogs; those that open their mouths against the people of God, and the ways of Holiness, they Act like dogs that make a noise and go round about the City, and are belching out with their mouths; if a man gallop through the streets and ride beyond the ordinary pace, than the dogs run after him, and bark at him: So those that run the way of God's commandments, making more haste in the way of Religion and Holiness than others, they shall meet with these scorners, and suffer the lash of their tongues; and like they are to dogs, who sometimes bark at the shadow of the Moon; so these will bark at the ve●y shadow of Relgion.  
5. God hath sore and sharp punishments in store for scorners: Judgements are prepared for scorners. Prov. 19 29. the scorner shall be consumed, and all that watch for iniquity shall be cut off. Isai. 29.20. the children at Bethel tear the Prophet's name; and God sent two she-Bears that teared two and forty children in pieces; they that go on in this sin, shall howl for sorrow, they shall run howling about, like dogs, and be cast out of the Heavenly Jerusalem. Rev. 22.15. foris Canes, without are dogs. Now therefore be not mockers, lest your bands be made strong. Isai. 28.22. Know this ye scorners, if the bands of Religion will not hold you in, and keep you within compass, God will make bands strong enough to hold you under his wrath to all eternity: A great scoffer was Libanius the profane sophist, who scorned at the Religion of Christians, calling them Galileans, 
Tripatrit. histor. lib. 6. cap 1. & lib. 7. cap. 12.  and their Christ a Carpenter; and ask what then the Carpenter's son was doing, jesting at Christ; a godly Schoolmaster answered him that he was making a Coffin for Julian the Apostate a great scoffer of Christ and Christians, who died immediately after. Mocking is called in Scripture persecution, and no persecution is like it. Sarah saw Ishmael the son of Hagar mocking at Isaac. Gen, 21.9. Now the Apostle ●iting this Text, saith: He that was ●orn after the flesh, persecuted him that ●ar born after the spirit. Gal 4.29. and ●or this he and his Mother are cast out of Abraham's house. Gen. 21.10. Now the Apostle citing this Text, saith: He that was born after the flesh persecuted him that was born after the spirit. Gal. 4.29. and these words spoken by Sarah to Abraham, Cast out the bond woman and her son, are called the voice of scripture. ver. 30. The reason is, because they were afterward approved by God. Gen. 21.12. If any shall demand why Sarah was so severe to Hagar and her son, as to have them banished; Tremellius will answer, 

Tremell. in Gen. de vartis significat. vocis Haebr. lege Lyram in Gen. 21.9. Ille Ludus erat illusio. Gorran. in Gal. 4. Ludendo laedebat, Lyra ut anteà.  
Metsachek signifieth Ludentem vel idololatrantem, ut Exod. 32.6. Sive occidentem. 2 Sam. 2.14. So she might fear lest he might make him away, that himself might inherit.   who tells us that Ishmael being much elder and bigger than Isaac, being 13 years old (at least) before Isaac was born, might easily wrong him, which his Mother (loving him tenderly) could by no means endure: othe●s say he mocked at him for the Religion wherein he was educated, and that he made Images of Dirt or Clay, enticing Isaac to worship them; which if he did, than Sarah had cause to bestir herself to have him turned packing; this signifies to us, that all mocking, persecuting Ishmaelites shall have no portion with Isaac, with true Believers in the Heavenly inheritance.  
Consider further what the Scripture denounceth to fall upon scorners; Nehem. 4.4, 5. Hear O our God, for we are despised, and turn their reproach upon their own head, and give them for a prey in the Land of their captivity, and cover not their iniquity, and let not their sin be blotted out from before thee: 1. He tells them that God heareth all their scorns against his people. 2. God will turn their sin upon their own head, and make them to be the scorn of others. 3. He saith, this them their sin shall stand for ever against them before the Lord upon his Book, and never be blotted out: and the Holy man denounceth this, not in passion, or self-revenge; but as God's judgement upon his enemies: the people were working for the glory of God, and the good of his Church; and now by scorning of God's people they provoke God to this severity against them: Christ would not suffer that rude multitude that scorned him to behold his miracle of raising Jairus daughter; he would not let them see mysterium resurgentis, qui resuscitantem indignis deridebant contumeliis, as Hierom noteth. 
Hieron. in Luc 8.    

SBCT. 4. remedies against this sin of scorning.  
NOw in the last place, that this sin may be avoided;  
1. Take heed of familiarity with those that are scorners; for if you converse much with them, you may learn their practice; especially beware of the company of pot-companions: Wine is a mocker, strong drink is raging, saith Solomon. Prov. 20.1. it is so called because it produceth such effects in those that are overcome thereby. In the day of our King, the Princes have made him sick with bottles of wine; he stretcheth out his hand with scorners. Hos. 7.5. Plutarch tells us of a notable drunkard, 
Plutarch. in vit. Pyrrhi.  who being borough before Pyrrhus for jeering at him in his cups, said It is true that I spoke somewhat against thee; and much more should I have spoken, had not the Wine failed me. Drunkards observe no Laws, reverence no Magistrates, respect no friends, spare no cost, regard no Religion, fear no God; tell them of God's wrath, they will jeer you to your face: tell them of Solomon's induction. Prov. 29.30. like so many Edomites they will make songs of you all, 
Math. Griff. Bethel.  as one noteth.  
2. Take heed of harbouring any unruly Lust in your hearts; for when men give way to them; no wonder ●f at length they become scorners, that give way to their lusts. St. Peter saith, ●here shall come in the last day's scoffers, walking after their own lusts. 2 Pet. 8.3. let us avoid all appearances of evil; he that walketh in the counsel of the ungodly, and standeth in the way of sinners, will at last sit down in the seat of the scornful. Psal. 1.1. Take heed of covetousness, that was the sin of the Pharisees, they were inordinately set upon the love of the world, thence came their mocking of Jesus Christ: when Christ had bidden them make friends to themselves of the Mammon of unrighteousness, and told them that no man could serve two Masters, God and Mammon; then the Pharisees who were covetous, hearing these things, they derided him, Luk 16.14. Beware likewise of pride of heart; for pride is a cause of scorning and contempt; none so scornful as the proud in heart. Our soul is exceedingly filled with the scorning of those that are at ease, and with the contempt of the proud. Psal. 123.4.  
3. See that there be no inward despising of others in your hearts: for if you give way to the sin there, at length it will show itself in the tongue: it is said of Michal, first she despised David in her heart. 2 Sam. 6.16. there the sin began, and it did not end till it broke out against him in her tongue unto his face: so many servants there are that contemn their Masters in heart, either because their Masters are poor, of mean place, and parentage, and themselves well born and bred, or because their Masters are simple, ignorant in this or that, wherein they are skilful, they scorn to learn of them, to be told and directed, much more to be controlled by them▪ or else by reason of their Master's familiarity, or kind usage to them, grow contemptuous and scornful, and make no reckoning of them; familiarity aspireth to equality.  
4. Take heed of all scornful behaviour or gesture tending to vilify, mock or disgrace any one, as making of mops and mows, nodding the head, pointing with the finger, clapping of hands, putting out the tongue, 

Though pity must not, yet wickedness may be derided: as Elijah did the worshippers of Baal: but with these caveats. 1. To instruct others by it, and to hate the practice of it the more. 2. Y●u may mock them not as men, but as sinners, and such as are out of hope of returning; not because they break Gods precepts, but at their folly and madness: for we are to mourn for the breaking of God's commandments.  
Aequo animo audienda sunt imperitorum convitia, et ad honesta vadendi contemnendus est iste contemptus. Nemo plus videtur aestimare virtutem, nemo magis illi esse devotus quam qu● boni virisamam perdidiene conscientiam perderet. Seneca.   making horns, grinning, gibing, etc. this is condemned in David's enemies who made Mows at him. Psal. 22.7. and gaped at him. ver. 13. and in those that mocked Christ on the Cross: They that passed by reviled him, wagging their heads. Mat. 27.39. these scornful gestures often more disgrace the person of our neighbour, then reviling and plain railing; for though it be a dumb gesture, yet it speaks loud. Prov. 6.13. He that accustometh himself to the use of scornful gestures and behaviour, will not stick at the giving of scornful language.  
And if at any time you are derided and scorned by others for Holiness and Piety, regard it not: for if ye be reproached and scorned for the name of Christ, happy are ye; for the spirit of God and of Gl●ry resteth upon you: on their part he is evil spoken of, but on your pa●t he is glorified. Seneca tells us that among the Heathens, Virtue was derided: what though you are derided for fools and madmen, and counted the offscouring of the world! its no matter how others call you or esteem of you, but what you are indeed. Intus teipsum considera, saith Seneca, inwardly consider of thyself, and judge not what thou art by the words of others: for the most part good men are called fools and blockheads; let me be so derided, saith he: the reproaches of the ignorant or unskilful must be patiently heard, and this contempt of one that followeth virtue must be contemned: yea, as one well noteth, it is the highest honour to be accounted bad, that we may not be so; and the greatest trial whether we be indeed sincere, to be put to it, to be either accounted hypocrites, or to be such: no man saith Seneca, seems to set an higher price on virtue, no man seems more to be devoted to it, than he that hath lost the reputation of being a good man, lest he should lose his conscience: You cannot mock men out of their drunkenness, pride, and covetousness; and let none mock you out of the practice of Piety and Holiness.    

CHAP. IX. Of the filthy Tongue.  

The greatness of the sin of filthy speaking, shown in eight Particulars  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Putridus Sermo; nam & a putrida radice pullulat.  LEt us now proceed to treat of another evil tongue, and that is the filthy tongue, which we should take heed of: The Apostle warneth us to beware of this sin. Eph. 4.29. Let no corrupt communication proceed out of your mouth: multitudes of men there are who delight in obscene words, in filthy jesting, and rotten communication, that speak as if the devil had opened their mouths; the poison of Asps is under their lips. Now consider;  
1. Rotten words are a sign of a rotten heart within: the mind of man by nature is corrupt; false Teachers are called men of corrupt minds. 1 Tim. 6.5. Till a man be renewed in the spirit of his mind he is a man of a corrupt mind; 
Faecem ma●ttiae turbidam mali bibunt. Euripides. The heart being filthy, the tongue casteth out stenches, instead of ambrocial odours.  and he that hath a corrup mind, will speak corrupt words: The Astrologers are said to speak to Nabuchadnezzar lying and corrupt words. Dan. 2.9. Where the Spring is corrupt, the Stream is corrupt; A Fountain cannot send forth sweet and bitter water, neither can excellent speech and filthy speaking at once come out of the same tongue; Men do not gather grapes of Thorns, nor Figs of Thistles, saith our Saviour. Judas calleth wicked men corrupt trees; and Christ saith, a corrupt Tree doth not bring forth good fruit: but an evil man out of the evil treasure of his heart, bringeth forth that which is evil; for of the abundance of his heart his mouth speaketh, Luk 6.43, 44, 45. Filthy mouths may be compared to the dun-gate at Jerusalem, Nehem. 3.14. thorough which the filth of that City was carried forth: 
Such was the Port Esquiline at Rome, through which passed nothing but filth and uncleanness.  To hear a man vomit out filthy unchaste speeches, to hear words full of uncleanness come out of a man's mouth, and running over with lewd and lustful words, it is a note of a filthy person: The heart is the fountain of our words and actions; our words are as the Rivers flowing from it: the tongue is the Looking-glass of the soul; he that is a filthy speaker, let him make what show and profession of Religion he will, he is but a dissembler, & not yet sanctified, nor is his heart purged; for speech is the discovery of the mind; as there is no smoke without, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Clem. Alex.  except there be some fire within: so where there be foul and filthy words, there is an unclean heart: a troubled fountain yieldeth impure water, and a corrupt soul filthy words: the tongue of the Just is compared to choice Silver, because his heart is precious; but the heart of the wicked is little worth, and his tongue is dross and filth. Prov. 10.20. when men's breath stinketh, it showeth there is much corruption in the Stomach: so rotten communication in the tongue showeth that the heart of such a one is rotten, that he lieth in the grave of sin, and is rotten at core, rotting in its own filth.  
2. Filthy speakers do not only show that themselves are rotten, but they are in danger of infecting others; a corrupt tongue, like the Plague and other infectious diseases, will infect those that are in hearing of it: we often see that one Neighbour learns deceit of another, 

Lippire ad conspectum Lippientis.  
Lips. de Constant.   and one filthy companion learns rotten communication of another: Man's nature is quickly won to evil, sins baits being so many; and sin so pleasing as it is to nature, it must needs follow that one corrupt speaker will corrupt another. Corruption, as the Philosopher saith, 
Arist. Phys. 5.  is a mere changing of a thing from that it was, from the better to the worse; of this nature is a corrupt tongue, 
Bain in Eph 4.19.  it changeth that which before was Morally good to be really bad; civility teacheth us to hid a stinking breath from others, and Christianity should teach us to hid the stink of our putrified souls.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander. Turpi●oquus est tanquam porcus, qui in luto ubi ponit pedem ibi ponit os.  3. Filthy words are usually an inlet to filthy actions; he that makes no conscience of what he speaks, will make little conscience of what he doth: he that abstaineth not from filthy words, will not stick at any filthy action if opportunity serveth: it is not credible he should live well, that speaketh filthily; the filthy tongue defileth the whole man: therefore the Apostle gives this caution: Be not deceived; evil communications corrupt good manners. 1 Cor, 15.33. corrupt words fret like a Gangreen: he that can speak filthy words without blushing, will be ready to commit filthy actions without shamefacedness: A filthy speaker is like unto a Hog, who in the dirt where he puts his foot, puts his mouth; and where he puts his mouth to muzzle, there also he puts his foot, lying down and wallowing in the mire: those things which proceed out of the mouth, come fo●th from the heart, and they defile the man, saith our Saviour, Math. 15.18.  
4. Filthy speaking is a thing very unbecoming the Saints and people of God, such as by Baptism are given up to God, and have given their names to him, it is not so much as to be named among them as becometh Saints. Eph. 5.3, 4. it is a contradiction to the name of a Christian: Now when the Apostle would not have us to name filthy speaking, he meaneth not otherwise but with abhorrency, not so much as to name this sin without detesting of it: otherwise Paul should sin in naming it, while he doth forbid it: as David would not take the names of heathenish Idols into his mouth. Psal. 16.4. and the Hebrew expresseth sins by words that signify the contrary virtue, as blaspheming God by blessing, doth show that the names of filthy vices are to be declined by the people of God.  
5. Filthy speaking is a note of disordered affections; as fire here and there will fasten upon things that are next to it, if they are combustible; so this fire of Hell burning in the heart will fasten on the tongue, if it be not timely quenched: He that hath no rule over his own spirit, is like a City broken down and without walls. Prov. 25.28. as a City without fence lieth open to be spoiled and sacked by the Enemy so are they liable to the strongest temptations, and most unruly expressions, who are swayed by their lusts and passions; if men discourse lasciviously or shamelessly, doubtless what the Tongue speaketh, the heart much affecteth. It is written of Commodus a beastly Roman Emperor, that he used to have the excrements of man to his Table in some of his dishes with some of his meat, which made every one to abhor him; and it is noted by Naturalists that inquire into excrements, that Man's dung is the worst of all other; the dung of Beasts and Fowls is good for many u●es; but Man's dung is the basest of all other, and the most unsavoury, and that which is most rejected. Ezek. 4.12, 13, 14. This is much like unto this filthy and beastly kind of speaking: unclean mouths are like the raging sea which casteth up nothing but dirt and filthiness; 
Judas ver. 13.  so these men are still foaming out their own shame; as the waves of the Sea rage, swell, and beat one upon another, causing a froth, making a foam, and casting it out upon the shore and Sea-banks to be seen of men; so these miscreants full of all ungodliness, do often foam out their corruption, shame and filthiness; the poison of their unclean hearts is to be seen and openly heard by the world: such persons like that creature that is called Ibi●, are always feeding on dung and excrements, and are loathsome and abominable to all modest persons.  
6. They that give way to this sin, do show themselves to be acted by another spirit, then by the spirit o● God; for in the Scripture when the penmen of Holy Scripture come to set down such actions as are in themselves filthy, see with what modesty they set them down: that unnatural sin of the Sodomites, St. Judas only styleth their lusting after strange flesh, Judas. ver. 6. and so in divers other places of Scripture in like sort: now when men shall profess themselves to be the people of God, and yet give way to this sin, they act most like unto the Devil, who is styled in Scripture an unclean spirit: they are not guided by the spirit of God, but by the spirit of the Devil: the Devil is an unclean spirit by reason of sin, not because he doth filthy actions himself, but because he stirreth up others to the practice of them: therefore if thou delightest in this sin, thou art acted by the unclean spirit: We read of three unclean spirits like Frogs, that come out of the mouth of the Dragon, and out of the mouth of the Beast, and out of the mouth of the false Prophet, for ●hey are the spirits of Devils. Rev. ●6. 13. So when filthy and rotten communications do frequently come ●ut of the mouths of men, it showeth ●hey have much of the spirit of the devil in them.  
7. It is a sin that grieveth the spirit of God: those that make profession of Christ, 
Would any man converse with a slovenly fellow that would be gaping till such time as Flies might make nests, and Spiders wove webs in his mouth? if any such person were known, he would be abhorred: no less odious is he to God, that defileth his mouth with filthy speeches; such lips are an abomination to the Lord, and God will not Lodge there where the Devil must be his Host.  they must not think it enough to refrain gross deeds, and think that words are free, but must make conscience of sinful and rotten words, as of evil deeds. Therefore saith the Apostle, Eph. 4.29.30. Let no corrupt communication proceed out of your mouths etc. and grieve not the Holy spirit of God: This sin is a filthy thing which the pure eyes of God cannot endure to behold: For as when we burn filthy savours in a Room where we lodge a Guest, we very much offend him; so doth it grieve the Holy spirit of God which dwelleth in us; if we send out of our mouths the stench of those corruptions that are within us: God complaineth of the Jews, that he was wearied by their words. Malach. 2.  
8. Filthy speakers are very unfit for modest company: an obscean and filthy word lighting on a weak heart, spreadeth and dilateth as doth a drop of oil in a cloth, and often so seizeth on the heart, that it filleth it with an hundred imaginations and temptations: for as poison enters into the stomach by the mouth; so doth the poison of our filthy words enter by the ear into the heart of others: such therefore that take themselves for gallant men for uttering undecent words in company, do abuse the company, which ought to meet together as Bees for making honey by a sweet and loving intercourse; and not as a hive of Wasps that assemble together to feed on some putrid matter.   

SECT. 2. Remedies against the sin of filthy speaking.  
NOw if you will avoid this sin of filthy speaking, make use of these directions which may by God's blessing prove remedies against it.  
1. Take heed of frothy jesting: many people do so addict themselves to a frothy kind of speaking, that they know not how to be serious; and from foolish talking, and jesting they fall to filthy speaking, and can speak so broad, that nothing in the old Comedy is more beastly: therefore the Apostle joineth these together: let neither filthiness nor foolish talking, nor jesting, be so much as named among you. Eph. 5.4. Some men's luxuriant wits dissolve them into a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Scurrilitas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est vitium, quum quis in jucando & modum & decorum excedit, non habitâ ratione, aut honestatis, aut personarum, aut loci & temporis, aut gestuum & motus corporis, aut aliarum circumstantiarum. Polan. Syntag.  or all manner of scurrilous speech, to vex those whom they have a mind to abuse, so they can but make sport to themselves and others given to dissolute mirth: the hearts of fools are delighted in the house of laughter; it hardens a man in sin, and keeps a man from repentance, and the exercise of a contrite heart: the Devil delighteth, as one saith, in such Musicians as these are: 
Ball de Gubernat. linguae.  Pleasantness and Mirth must be used as Sleep and Rest, when more grave and serious businesses are dispatched.  
2. If you are guilty of this sin, seriously humble yourselves for it; take shame and sorrow to you for this sin, and cry out with the Prophet, Woe is me, for I am undone, because I am a man of unclean lips. Isai. 6.3. and pray with the Prophet David, Create in me a clean heart O God. Psal. 51.10. then will your words be clean: pray that God would make you new creatures; then he will give unto you new tongues; when God turneth a people to him by true repentance, he doth return unto them a pure language. Zeph. 3.9. If those that are given to this sin do not mourn for it here, a time shall come that they shall gnaw their tongues for pain, and that for ever. Rev. 16.13.  
3. See that your speeches be Gracious▪ seasoned with Salt. Colos. 4.6. That it may be good and profitable to the use of edifying, ministering Grace to the hearers. Eph. 4.29. let them be seasoned with grace in the heart, and such as may paint forth the graces that are in your minds: if there be grace in the heart, there will be grace in our wo●ds: Grace is the same to the heart of man, as Salt is to meats; it sucks out the blood fi●st, which if left in the flesh, it makes a stink and corrupts: so Grace soaks out that corruption that makes our words so unsavoury: now as Salt makes the meat savoury, so Grace makes our words savoury and gracious: Now if it be not thus with us, we had need do as the Prophet did, when the waters of Jericho were corrupt, that nothing about it came to perfection, but all was barren: he goes to the springhead and cast in salt there, and healed the waters. 2 King. 2.21. So let us go to the Fountain of Life and Grace, and beg of him to purify our hearts; and if we have the salt of Grace in ourselves, it will spread itself thorough every stream of our souls.  
4. Eat the company of those that are obscene persons, keep company in no wise with those that are immodest: for as Goats do embitter the sweet Almond-tree, when they lick it with their tongues: so these rotten hearts and corrupted souls scarce speak to any of what sex soever, but they make as it were some breach upon their modesty and chastity; for they have venom not only in their eyes, 
V●r pius lapides in se conjectos majo●● patientia tulerit, quam obscaena verba. Athanas.  but even in their tongues and breath, as have the Basilisks: a good man cannot endure the company of filthy speakers: One said that a good man could with much more patience endure stones to be thrown at him then filthy words: on the contrary, frequent the company of modest and pious persons, read ofted the Holy Scriptures; for the word of God is pure and clean, puifying and cleansing them that delight in it: Some Physicians tell us, that they that are libidinous, by sleeping upon the Herb Agnus-Castus, become chaste: so resting thy heart upon the Lord Jesus Christ, who is the immaculate Lamb of God, thou shalt find thy heart and tongue purified from all impurity and uncleanness.    

CHAP. X. Of the flattering tongue.  

SECT. 1. Flattering defined.  
WE are now to treat of another sin of the tongue, sc. the sin of Flattering, which may thus be defined.  
Flattering is a sin whereby men beguile others with deceitful praise; or as one saith, It is an overthwart praising or commending of another: Flattery is engendered by Pride, hatched up by Arrogance, and perpetually softered by fools; for they are the Anvils on which the flatterer still beateth, who by reason of their weakness take no notice of his insinuation, but are presently puffed up with those Peacock's tails he sticks in their foreheads; folly and popularity are his prime objects, and he is still present where they predominate; his tongue is in the ear of every affectatour, although at the same time at a great distance from his own heart; he cannot be truly generous, because he is a slave to other men's humours, 
Lentons' charact.  as One well observeth: Flattering is a great sin; it was become general in David's days. Psal, 12. for he complaineth, they speak vanity every one with his neighbour; with flattering lips, and with a double heart do they speak. ver. 2. and the more general it spreads among us, the more reason we have to labour against it; for the more spreading, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 labia blanditiarum, quas Chaldaeus vocat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adulationes: Sicut lingua pro sermone passim accipitur, ita labium aliquandò, ut cum dicitu●, Terra labii unius. Gen. 11.1. unum labium. ver 6. peccare labiis Job 1.21. Venenum sub labiis. Psal. 14.3. Labium Electum. Zeph. 3.9. Lorinus. in Psal. 12.  the more dangerous.   

SECT. 2. Sheweth that men may be guilty of this sin five ways. Two Questions about the performance of promises answered.  
NOw I will show how many ways men may be guilty of this sin.  
1. When men promise in fair words more than they intent to perform; thus do men flatter with God and men: we read of some that flattered with God. Psal. 78.34, 35, 36. When He slew them, than they sought him, and enquired early after God, and they remembered that God was their Rock, etc. Nevertheless they flattered him with their mouth, and lied unto him with their tongue: how usual is it for men to flatter God in afflictions! how many fair promises do they make that they will become new men! but at last they deal with God as the Israelites did, when as their hearts are as bad as before, so that they turn with the dog to his vomit, when they are well again: This sort of flatterers exceed the ordinary sort of dissemblers with men, carrying their dissembling up as high as God himself, seeking to put as great a cheat upon God as upon men, being grown s● cunning as those cutpurses that will use their Art not only in the face of the Court, or at the time and place of the execution of their fellows, but will pick the pocket even of the Judge himself, 
Crooks hypocrite. Part. 1. chap. 25.  as One well noteth: God may say to such persons as Delilah to Samson, How canst thou say I love thee, when thy heart is not with me? Judg. 16.15.  
The Flatterer likewise is large in his promises to men, like Antigonus (by a Sarcasm nick named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) always ready to give, but never giving, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verbis mult●m polli●etur, re nihil praestat. Beza.  large in promising, short in performing The Flatterer is an excellent Merchant of words, traffiqueth much in promises, but breaketh when it cometh to performance. A flatterer boasteth of a false gift, and is no better than clouds and Wind without Rain, Prov. 25.14.  
Quest. But here it may be demanded, whether a man be bound to the performance of all his promises to men?  

Resp.  1. We are bound to perform such promises as are possible. A man may promise and bind with an oath, that he will leave such a One his Heir to such an House and Land, which is then in his possession; but afterward the Land being eaten up of the Sea, or the House consumed and burnt down by fire, its impossible for him to perform that promise in so ample a manner as he made it; yet is he not perjured, if once he purposed to perform it so far as was in his power. Item, if one promise to pay such a sum of money at a certain time and place, and he be rob by the way, he breaks not his promise, because he purposed to do it, and was prevented by God's providence: but men should be sparing in making any promises absolutely, but with St. James' limitation. Jam. 4.13, 14, 15. else the rash unadvised making them is sin.  
2. In vows and promises, the thing promised must be lawful; the rule is, In malis promissis rescinae fidem, in turpi voto muta decretum.  
The like case may happen, if a child promise with an oath to take such a one for his wife; but being come to years of discretion, seethe manifest cause of refusal, as want of consent of Parents, disparity in Religion, or the like; such promises bind not. Numb. 30.  
It may further be demanded, Quest. whether an enforced promise be to be kept, and performed or not? as for instance; If a Woman being threatened or ill-entreated by her Husband, shall thereupon in hope of procuring her peace, and to live better with him, promise to pass over to him an Estate in some Land that he could not do away without her consent; Whither is this woman when it comes to the push bound to perform it, or not?  

Resp.  If herself only be like to sustain loss thereby, she is bound to perform it, because it was in her power as well to have denied it, or suspended her answer, as to have past her promise; Therefore the Casuists hold it fit enough that she pay for her folly: But if she have children, who are likely to be prejudiced in their Right, and depraved of their ancient Inheritance, she is not bound to perform her promise: a good man sweareth to his own private hurt. Psal. 15.4. but the Prophet presseth the point no further.  
Quest. What may be said of promises given to enemies?  

Resp.  If the conditious be lawful, they must be kept, as that of Joshua to the Gibeonites. Joshua 9.15, 19  
2. Men may be guilty of this sin of flattering when they do overmuch commend another beyond what is his due: As first, when men applaud others to their faces for their Parts, Virtues, good Deeds, that do little deserve it; this is flattering when men extol others, their Persons, Guts, Actions, above what they know or think, either to get favour with them, or some other way for their own advantage.  
A flatterer will report he heard such worthy things of thee, 

elton's. Exposit. in praec. 9  
Quin coram laudamur, summa gravitate, summaque modestia laudentur necesse est, ne scurrae magis & adulatores quam orato●es videamur. Brandolin.   although it were nothing so; and if he know any good done by thee, he will praise thee with a loud voice; whereas Solomon tells us, He that blesseth his friend with a loud voice, rising early in the morning, it shall be counted a curse to him.  
2. When men by flattery do applaud any in their sins; 
Both to virtue and to vice, is flattery a false glass, making the one seem greater, the other less than it is. Feltham's resolves. Cent. 2. When Aeschines commended Philip of Macedon, that he was well-spoken, fair, and able to drink well: Demosthenes answered, the first was the commendation of an Advocate, the second of a Woman, the third of a sponge. I had rather commend the virtues of an Enemy, then flatter the vices of Friend.  this showeth a high degree of corruption, and baseness in such persons: thoug they see men go on in sin, yet they bless those whom God abhorreth. Psal. 10.3. Blessing them in their wicked ways, dealing with them as the fawning Orator Tertullus doth with that unjust Governor Felix, telling him, that by him they enjoyed great quietness, and that very worthy deeds were done to the Nation by his providence, Act. 24.3. Whereas Felix was no such man as Tertullus reporteth him to be; because when Paul reasoneth of Righteousness, Temperance, and Judgement to come, Felix trembled. ver. 25. being so intemperate a man, and unjust an oppressor, as Historians relate concerning him: and we may take notice, that flatterers do love those that will soothe them up in their sins: God tells the rebellious Jews, that they would say to the Prophets, Prophecy not to us right things, speak to us smooth things, prophecy deceits. Is●i. 30.10. Flattering Ministers are here to be taxed, that seek to please, not to profit their people, and so show themselves not to be the servants of Christ. Gal. 1.10. by crying Peace, Peace, where there is no peace; One building up a wall, and others daubing it with untempered Mortar. Ezek. 13.10. refraining wholesome Doctrine to secure themselves from danger; not daring with Nathan to say to a great sinner, Thou art the man; nor with Elias to Ahab, It is Thou and thy Father's House; nor with John Baptist to Herod, It is not lawful for thee to have thy brother's wife; nor with Christ, O ye serpents, ye generation of vipers, how shall ye escape damnation? Such as these do hinder the building of the spiritual Temple, not hewing and sawing rough timber, nor planing and polishing rubbish stones, but rub with smooth slikestones, and wipe with Fox's skins: whereas they should cry aloud, and not spare, but lift up their voices like Trumpets against the sins of their people; they are to be sons of thunder. Mar. 3.17. It is the son of Thunder that speaketh, 
Filius tonitrus est qui loquitur, & tonitrum est quod loquitur.  and it ought to be Thunder that he doth speak; except ye repent ye shall all perish. There were 400 Prophets, a whole national Synod, all led by a lying spirit. They all flatter King Ahab, bidding him go up to Ramoth Gilead and prosper; the whole Council did vote it, but Michaiah was not among them; he was sent for and courted to speak as the others had done; he speaks Ironically, go up and prosper, delivering it so that Abab perceived he jeered him, as appeareth by Ahabs' answer: then he speaks more plainly to him, telling him, that he saw all Israel scattered upon the Hills as Sheep that have not a Shepherd; implying that the Sheep (the Army of Israel) should escape, and the Shepherd (the King) should be smitten; and showeth him the reason why his Prophets spoke the contrary, sc. because they were possessed with a lying spirit: yet Ahab would not hearken to him, but commandeth the Prophet to Prison, and there to be kept till he should return in peace: Thus he flattereth and promiseth himself victory, and a false return.  
3. When men fawningly give unto any more honour than is due unto them: 
None so fawning as fancy-feeding flatterers.  Herod flattered the people by killing of James, and persecuting of Peter, for which they gratify him with a flattery again, by a blasphemous acclamation which cost him his life, Act. 12.2, 3.22, 23. At his eloquent Oration they gave a shout, saying It is the voice of a God not of a man. We read Dan. 11.2. there shall stand up a vile person, which according to interpreters, is Antiochus Epiphanes the great King of Assyria; his name signifieth Illustrious, yet God calls him a vile person: Now Josephus writing of this man, saith, that the Samaritans when they saw how he persecuted the Jews, they sought his favour, and would not own themselves Jews, and in a Letter they wrote thus unto him, To Antiochus the mighty God. Good men have ever abhorred such kind of flatteries; Elihu would not give flattering Titles to men; for saith he, I know not to give flattering Titles; in so doing my Maker would soon take me away. Job 32.21, 22.  
4. When men are full of vain compliments, affected phrases, and pretended courtesies; the flatterer will tell you he is your very good friend, your most humble servant, and ready to be commanded by you; he kisseth your hand, or the hemm of your Garment; but as (one saith) with a kiss of a Joab or a Judas; 
Some say that the Hebrew word that is rendered to flatter, signifies Dividere, to divide, because the flatterer's Tongue is divided from his heart.  If you come to his Table furnished with variety of dishes, he deeply protesteth to you that you are most hearty welcome, and calls oft upon you to eat and drink, when perhaps he wisheth every bit you eat may choke you: When he meets any man by the way in the street, or the open Marker, he will fawn upon him, as if he would creep into his mouth, and throw himself at his feet; but as soon as he turns his back, 
It is said of Xistus 5. that he was the most crouching humble Cardinal, and the most stout and resolute Pope that ever wore Crown.  he looks over his shoulder and mocks him to the next he meeteth, bragging how neatly he cozened him. St. Matthem sets down the form of that flattering salutation that Judas used to Christ, when he betrayed him with a kiss, Ave Rabbi. Mat. 26.49. St. Mark saith, he ingeminated it; Master Master. Mar. 14.45. as if he had said, alas Master! that it is thy hard hap to fall into such troublesome times, and such danger, from which I wish it were in my power to rescue thee! But alas! we are weak and weaponless; few and but feeble in comparison of this great company, to which some think he made show of not coming among, but accidentally, 
Ret●nens adhuc aliquid ve●ecund●ae, non dedit signum violentiae, sed amoris.  and so would kiss his Master out of show of love, and lothness to leave him: Some think he had some Reverence yet remaining in him to his Master, when he kissed him; but he cometh in a dissembling manner, ut c●cultior esset prodentis dolus, & minor proditi metus, 
Beda in Marc 14.  kissing him that he might not be suspected doing any thing more than what is usual and ordinary: he kisseth him, saith Bosquier, 
Bosquier. Theatr. Patient.  which was as familiar at meetings and partings among the Jews as shaking hands is among us. Augustine saith, 
August. serm 28. ad fratres in Eremo.  our Saviour had bestowed many favours upon him, that he had saved Judas from the Gallows, cured his Father of the Leprosy, and his Mother (with whom he saith this Miscreant had committed villainy) of the Palsy, made him his Disciple, and the Almoner or Steward of his Household, found him often false and spared him, yea even admitted him to the Sacrament; yet thus he requited him.  
5. Many unfaithful servants are guilty of this sin, when they entice and draw away their Master's customers by whom they have their livelihood; this sin is too notorious in Towns and Cities, when Apprentices come to be Journeymen, and to set up for themselves; for as Absolom stole away the hearts of the men of Israel, by flattering them, and calumniating his Father. 2 Sam. 15.6 .. So this sort of people do ●●eal away the hearts of their Maste●● customers, by fawning upon them, telling them they shall have better choice of wares, better usuage, and long forbearance: they are to be condemned for impiety, that are thus false and unfaithful to their Masters.   

SECT. 3. Of the greatness of this sin showed in seven things: of the mischiefs it doth to those that are deceived by it, showed in divers particulars.  
Now that ye may avoid this sin, I shall endeavour to set down the heinousness thereof.  
1. A flattering tongue is a double tongue. 1 Tim. 3.8. Such a double tongue had Joab, when he killed Abner in Hebron, and Amasa, with whom dissembling, as a great friend, meeting him upon the way in the open field, and friendly saluting him, said, Art thou in health my brother? 2 Sam. 2.9, 10. then taking him by the beard with the right hand, as if he meant to kiss him, drew forth his sword with the left hand, and smote him under the fifth rib, so that all his Bowels fell out upon the ground: such are propery called hypocrites: one compareth such tongues to the tongues of greyhouds, or dogs exercised in hunting, whose tongues are so apt and pliable, that very easily they are every way turned double; and hereunto some think the Psalmist alludeth in that phrase, Psal, 68.25. the tongue of the dogs in the blood of the enemy. 

Blondus for his extreme flatteries was usually called Blandus  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the tongue quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to know, signifying, that the tongue should speak nothing but what the heart meaneth.    

Flattering Clawback's are students in brazenfaced College. The flatterer bears in his arms, a cleven or divided tongue, and a double heart.  As a Looking-glass doth imitate whatsoever is set before it, and doth represent the likenesses of them that look in it, but by a contrary way; for it showeth the left side to be the right; and if you look into the East, it represents you looking toward the West: Even so a flatterer in voice and gesture will imitate thee: if thou laugh and be merry, he also will be merry and pleasant; if thou weepest, he also will weep for company; if thou wilt backbite and slander a man, he will take thy part, and will with obloquys and slanders wound the same man: if thou wilt praise thyself, he will help thee; or if thou lovest to hear thyself praised of others, he will carry thee as it were upon the wings of praises and commendations, up into the clouds and lofty sky. Through his subtle slights he bendeth himself every way; he handleth old men gravely, 
Gawdr. Simil.  and youngmen courteously: the flatterer hath always the gestures, voices, inclinations and dispositions of all persons high and low at his finger's ends: he leaves out none, that he may deceive all; the flatterer is double-tongued: Now he extolleth thee, and setteth thee aloft with great praises, & by and by will cast thee down with wrongs and injuries, as one hath well observed He that is fi●st a flatterer; 
Servo. d'altrui Si fà: Chi dice il suo secreto a chi no'l sar. 
He makes himself a servile wretch  
to others evermore,  
That tells his secrets unto such  
that knew them not before.   will afterward be a tale bearer, and a revealer of secrets. Prov. 17.9. He that flattereth thee to thy face, will slander thee behind thy back. He that will hid a man from himself, will dispay him to others. A flatterer if he doth not tempt a man to sin, yet he flattereth him in it; or (at least) concealeth his knowledge of it, keeping his friend hoodwinked from a true sight of his own faults, whereby he might mend them, but will not long keep them from others who will despise his friend for them, as a judicious Divine hath noted. 
Adulatio blanda omnibus applaudit, omnibus Salve dicit, prodigos vocat liberales, avaros parcos & sapientes, lascivos curiales, garrulos affaliles, obstinatos constantes, pigr●s maturos & graves; haec sagitta levitèr volat, & citò infigitur. Cassiodor. in quad. Epist.   
2. Flattering is a sin much displeasing to God. He that justifieth the wicked, and he that condemneth the just, are both an abomination to the Lord. Prov. 17.15. A woe is denounced against them that call evil good. Isai. 5. and he saith, Woe to them that sow pillows to all arm holes: will ye hunt the souls of my people, and will ye save the souls alive that come unto you? and will ye pollute me among my people for handfuls of barley and for pieces of bread, to slay the souls alive that should not die, and to save the souls that should not live by your lying to my people. Ezek. 13.15, 16, 17, 18, 19 The false flattering Prophets prophesied against the Godly, that they should die, and so deprived them of their peace and comfort, and the apprehensions they had of God's favour, and filled them with fears, 
Greenhill's Exposit. in Ezek. 13. Just viventibus adulatores prophetant mo●tem & infortunium, & injustis qui per peccatum mortui sunt, prophetant vitam & prosperitatem, propter dona temporalia sibi ab illis data. Lyra in Locum.  grief, and sad thoughts, if they hearkened to Jeremiah, and submitted to Nabuchadnezzar; or thus, as one noteth, they stirred up the people against them that were Godly, and would not believe their prophecies, provoking the Magistrates to slay them before their time, who by the course of nature should have lived longer: and they promised life and peace to those to whom they should have threatened war and misery; God therefore threatens a severe judgement against them. ver. 22, 23.  
3. Flatterers have ever been odious to wise men; this made Diogenes call Aristippus (flatterer to Dionysius) a dog; another time a well couched snare. Constantine called the flatterer a Moth: Horace the Lyric Poet gives him the name of a Fox. Aeneas Silvius reporteth that Sigismond the Emperor soothing a flatterer up in his folly, and using familiar gestures with him, at last lifted up his hand and gave him a good box on the ear, and the other finding fault with this injury done him, said, Alas my Lord, why do you smite me? the Emperor replied why dost thou by't me? a blow is the best reward for a bite.  
4. Flattering is a sin very pleasing to the Devil: it is as one saith, the Devil's invisible net, 

Rot● Diaboli invisibile. Perald. de v●●●s.  
Amici vulnera quam inimicorum oscula sunt utiliora. Ambros.  
Timeo Danaos & dona ferentes.  
When flattery is resident in the tongue as Porter, Satan keeps Court and fits precedent in the heart, as King and chief Ruler.  
Impia sub dulci melle venena latent. Ovid.   which by the flatterer he spreadeth to entangle us. A man that flattereth his neighbour spreadeth a net for his feet. Prov. 26.6. by flattering the Devil himself deceived our first Parents: and when he cannot at any time overcome us by force, he laboureth to overcome us by fraud: when temptations and tribulations cannot bear us down, he laboureth to charm us with his flatteries: Satan ever makes show of most love when he intendeth the greatest mischief; he covereth his hatred with a cloak of love, and so do all flatterers; when they make most show, there is least love. He that hateth, dissembleth with his lips, and layeth up deceit within him. Prov. 26.24. flatterers do spread the Devil's Net  those that are flattered by them: the flatterer by his mouth (one way or other) destroyeth his neighbour. 
Adulatores homici●ae sunt, & prodit● es, quoniam sub specie a micitiae homin●m int●● ficiunt, ut sub specie osculi (ut Judas) hominem tradant Diabolo. Alex. Fabrit. part. 4. cap. 15.  Prov. 11.9. faithful are the wounds of a friend, but the kisses of an enemy are deceitful. Prov. 2●. 6. Flatterers are man-slayers and such as do betray us, killing a man under the show of friendship, and with a seeming kiss (like Judas) they be ray a man into the han●s of the Devil.  
5. It is a shame to be commended by such vile tongue as the tongue of a flatterer: the praise of wicked men saith Seneca, is a manifest instant that the praised is like unto the praiser: Therefore Antisthenes the great Philosopher was very much offended, when he heard that certain lewd fellows had highly commended him, as Diogenes Laertius tells us, 
O me miserum, metuo ne in crimen aliquod inciderem. Diog. Laert.  which made him say, wretched man that I am, I fear no greater mishap could have befallen me: another Philosopher also being told that some of evil conversation had liberally praised him, answered, Alas what evil have I done?  
6. It is a very foolish thing to flatter any man whatsoever; 
Titles without Truth, are like Lanterns without light, buds without blossoms, flowers without fruit.  it is great folly to praise a man to his face; it is as if one would sell a man to himself: whence it was that one said to a man flattering him, why d●st thou praise me to myself, wilt thou sell me to myself? The folly of a flatterer may farther be demonstrated, in that he flattereth another to find favour with him, which he should the bet●er obtain if he spoke the truth unto him. Hence it is that Solomon saith, He that rebuketh a man, afterwards shall find more favour than he that flattereth with the tongue. Prov. 28.23 and elsewhere he saith, He that saith to the wicked thou art righteous, him shall the people curse, Nations shall abhor him: but to them that rebuke him shall be delight, and a good blessing shall come upon them: every man shall kiss his lips that giveth a right answer, Prov. 24.24, 25, 26.  
7. A flatterer is worse than a slanderer, because detraction and slandering are means to humble him; 
Ipsi sunt Sacerdo●es De●holi hominis vivo● se pelientes. Perald. Tim 2 de peccato linguae.  but flattering extols a man, and by means thereof a man is apt to be puffed up; Thus Herod was puffed up with pride at the vain flattery of the people; When men are highly extolled and commended, they are apt to have high thoughts of themselves; One calleth flatteres the devil's Priests, burying men alive; and under the pretence of adorning others, they sully them and strangle them.  
8. Let us therefore consider what mischief it doth to those that are deceived by it. 1. It is an occasion of drawing men to sin: thus the Harlot deceiveth the young man; she inviteth him to come to her, saying, let us take our fill of love, etc. for the good man is not at home, he is gone a long journey, he hath taken a bag of money with him, and will come at the day appointed; so with much fair speeches she ●auseth him to yield, with the flattering ●f her lips she forceth him. Prov. 7. ●8, 19, 20, 21. The lips of a strange ●oman drop as a honeycomb, and her mouth is smother thin oil. Prov. 5.8. The Princes of Judah, after the death of Jehojada did obeisance to Joash to flatter him into idolatry. 2 Chron. 24.17. 
Sicut finis oratoris est dictione persuasisse, & medici medicinâ cur●sse; sic adulatoris est finis ●●●vi loquio decepasse. Chrysost.  Flattering is an infectious plague, a damnable disease, a sweet poison, a deadly hony-bait that deceiveth by enticing, and poisoneth by sweet persuading; it is the Siren that draws many to destruction.  
2. To flatter men in any evil course is a means to harden them in sin; 
Adulantium linguae ligant homines in peccatis: dele●●at enim ea facere in quibus non solum non metuitur repraehensor, sed etiam laudatur operator. August. s●p. Psal 9  when men meet with such that will soothe them up in sin, they are hardened in sin: a man is kept in his wickedness and hardened in it, when he thinketh he doth that which is good and right: the tongues of flatterers do bind men in sinful courses, for it delighteth them to do those things in which not only they fear no reprover, but also the doer of them is praised: A mind that knoweth itself guilty, is in a manner dejected to a servile flattery.  
3. It makes men neglect to seek after the virtues or excellencies for which the flatterer commendeth them; this makes many unuseful, that otherwise by diligence might have deserved true praise; as Carneades observed in the sons of Princes, who could indeed learn nothing deserving honour but horsemanship; for in all other things their teachers would flatter them by commending them without cause, and so keep them from labouring after the truth of those excellencies for which they falsely praised them. Therefore Antisthenes judged it less harm to light into the power of Ravens, then into the hands of flatterers; and another Philosopher quarrelling with one about words, 
Sicut corvi cadaverum oculos ●ff●di●u●, sic a●ulatores suis laudibus hom num animas corrun●●unt. Anton. Moner. in Melissâ. parte. 1.  many unseemly speeches passed between them: quoth one of them, peradventure I may live to see thee hanged, and then the Ravens to come and pick out thy eyes; whereunto the other answered; Perhaps I may live to see thee fall among flatterers; for Ravens pick out the eyes but of the dead, whereas flatterers dig them forth while they are living. A faithful friend is as a wise Physician, that considereth the condition of his Patient, not giving him that which may please, but that which may do him most good: a true Lover woundeth his friend as well as embraceth him: but those wounds are the wounds of a Chirurgeon, not of an Enemy: The Holy smitings of a righteous man he takes for a kindness, and feareth not that such as excellent oil will break his head. Psal. 141.5.  
4. It makes men fearless of judgement and danger, until they fall into that misery they were not ware of: Thus the young man (befooled by the wanton Harlot's flatteries) goes after her strait way as an Ox goeth to the slaughter, or as a fool to the correction of the stocks, till a dart strike thorough his liver; he hasteneth to his ruin as a bird hasteneth to the snare, and knoweth not that it is for his life. Prov. 7.22, 23. By flattering words men are put into fools Paradise, and perswaded all is well, when it is quite contrary; and when men are soothed up and flattered in sin, hence it cometh to pass that they drop into the bottomless pit before they are ware of it, not fearing the torments of Hell till they feel them.  
5. This carriage is cross to the carriage of God to his people whom he loveth; the more near and dear any people are to God, the more he will make them to know their sins by warnings, and by punishments if they take not warning: Thus he speaks to the children of Israel; You only have I known above all the families in the earth; therefore I will punish you for your iniquities. Amos 3.2. If David sin, who was a man after Gods own heart, God will not let him alone in his sin, but Nathan the Prophet, and Gad his Seer shall be sent unto him, that he may come to a fight of his sin, and be brought out of it: therefore they that flatter others in sin, they show not Gods, but the devil's kindness to those they pretend to love.  
6. Consider how God will deal with those that are flatterers; 
Labiis & Linguae excisionem imprecatur, cum tamen malum hoc reverà non sit labiorum, nec linguae, quae sunt instrumenta, sed cordis, tanquam ipsius sontis, cui labia & lingua ministrant: Sic igitur detestabile est hoc malum, ut non solùm cor undè fluit, sed & labia & lingua quibus v●lut instrumentis dispensatur, rectè detestationi & excisioni subijciantur. Muscul. ad Ps. 12.  God will cut off such flattering tongues sooner or latter, Psal. 12.3. Wither they flatter others in sin, or too much extol what is good in them: All such flattering lips shall be cut off: Some read the words of the Psalmist as an imprecation; let God cut off all flattering lips; the Prophet being moved with zeal for the Glory of God, prays that they may be cut off, and they shall be cut off. Elihu saith, if he should give flattering titles to any, his Maker would take him away.  
7. It brings down judgements not only upon men's persons, but upon their posterity; 
Plus nocet lingua adulatoris, quam gladius persecutoris. Gregor.  also Job. 17.5 He that speaketh flattery to his friends, even the eyes of his children shall fail: The flatterer shall not only be punished himself, but his children also shall be punished for the Father's sin; when his posterity shall come to look for truth and faithfulness from others, their eyes shall fail: Thus we see what hurt cometh by a flattering tongue, so that we may say with one of the Fathers, the tongue of a flatterer is more mischievous than the sword of a persecutor.   

SBCT. 4. Of the cure of this sin of flattering.  
LEt no man therefore delight in the praises of men; for the delectation of popular applause, and humane praise lasteth no longer than it is heard, and the relish thereof perisheth with the very taste; for when the sound of the words is gone, the worth is at an end; a folly so great, as there can scarce be imagined a greater: He that desireth everlasting commendation, must not seek that which cometh from men but from God, the searcher and examiner of all hearts; then shall evety man have praise of God, saith Aquinas: There is no security in committing a man's glory to the tongues of men, which (as One saith) are like Chests, without either lock or key; for when it is referred to another man's liberty, it is no longer in thy own power, but in the others either to commend, or to condemn thee: Who be they that are respected in King's Courts, and such places but they that be mollibus induti, Mat. 8.11. that is, as Ferus saith, 
Ferus in Matth.  such as have smooth tongues to fawn and flatter, and speak placentia, sowing pillow● under their elbows, like Ahabs false prophets? but Elijah and Michaiah are no Chaplains for his turn; no more was John Baptist for Herod; 
B●se assentation is the bane of many Princes: Flatterers like Lazarus dogs do lick even Prince's sores.  these rough hewn fellows shall have no place but in prison. Jerem. 38. Amos 7.12, 13. But in God's kingdom, things shall be done otherwise: the vile person shall be no more called liberal, nor the hurl said to be bountiful. Isai. 32, 5. in Heaven saith Augustine, 
Lodovic. Granad. Meditat. Part 1.  shall be true Glory, for there shall ●one ●e praised either by error or flattery. Ibi plus valebunt pura corda quam astuta verba, & conscientia bona quam Marsupia plena: There shall pure hearts be more acceptable than crafty words, and a good conscience then full purses. The flatterer shall go out in a snuff at last; his conscience shall accuse him that he hath praised men more than God, and consequently that he hath the praise of neither; and though he fit his Lyre to every man's tune, yet in Fine, all men shall hate him; for he that is a flatterer cannot be a true friend, as One said to a friend that flattered him, 
Lenton's Charact.  Nòn potes me simul amico & adulatore uti; Thou canst not use me both for a friend and a flatterer; faithfulness is the best and surest token of love and friendship; and he that dealeth faithfully shall have favour both with God and man. The way to be rid of this sort of men is not to listen to them; an angry countenance will send them packing: for if flatterers were not listened to, neither would they continue, or any one be flattered by them: The more we harken to them, the more we multiply them: Solomon tells us, If a Ruler hearken to lies, all his servants are wicked. Prov. 29 12.    

CHAP. XI. Of the Censuring Tongue.  

SECT. 1. Censuring defined: Seven ways men may be guilty of censuring others.  
I Proceed now to speak of another sin of the Tongue, sc. the sin of censuring and rash judging, a sin very common among us in these days. First I shall define this sin, and show what it is.  

definite. of Censuring.  Censuring is a rash and uncharitable judgement, whereby we misconstrue and condemn the say and do of our brethren, or mis-judge their persons.  
Here two sorts of persons are justly taxed. 1. Those that are professors among us at large, and at the best do but seem to be Religious. 2. Those that are the people of God themselves. For those that profess Religion at large, they pass most heavy censures upon others, thinking highly of themselves: We read of some. Isai. 65.5. which say to others, Stand by thyself, come not near, for I am Holier than thou. In the foregoing verses you may read what these men were: They were a People that walked in a way that was not good, a People that provoked God to anger continually to his face; and God saith of them; these are a smoke in my Nose, a fire that burneth all the day; they were like the snuff of a Candle in the nostrils of God. Thus the proud Pharisee seemeth to give Glory to God, while he gives him thanks, but taketh all the Glory to himself, in censuring the humble Publican, and preferring himself above him. Luk. 18.11. God, I thank thee, I am not as other men are, nor even as this Publican. Sometime also it so falleth out, that those that are more sincere, are guilty of this sin. The Romans judged one another, and despised one another for not complying one with another in every small matter. Rom. 14. Now men may be guilty of this sin divers ways.  
1. When men take occasion by some passage of providence befalling such and such persons to censure them: Thus the barbarous people in the Isle Melita, or Malta, when they saw a Viper fasten upon Paul's hand, they said among themselves; No doubt this man is a murderer, whom though he hath escaped the Sea, yet vengeance suffereth not to live. Act. 28.4. that passage of providence upon him makes them to censure him; but the censure was unjust; our Saviour perceiveth some such temper as this in their hearts who spoke to him about the Galileans whose blood Pilate mingled with their sacrifices: therefore saith he to them, Suppose ye that these Galileans were sinners above all the Galileans because they suffered such things? I tell you nay; but except ye repent, ye shall all likewise perish. Luk. 13.2, 3. as if he should have said, ye are apt to censure me worse than yourselves; but if ye repent not, you shall also perish. This was the sin of Jobs friends; when they saw how God had dealt with him, they thought him to be a most wicked hypocritical man. Job 4. Now it is come upon thee, and thou art troubled: Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope? remember I pray thee who ever perished being innocent? ver. 5, 6, 7. So it fell out with the Jews that were left in Jerusalem, they slighted those that were in captivity, as if they that were behind were more Holy than those that were carried away into captivity. Ezek. 11.15. While a man is able to do well to himself, every one will praise and applaud him. Psal 49.18. but when God lays his hand upon him, and doth as it were single out and expose him to contempt, every one is ready to trample upon him, to persecute him whom God hath smitten, and to talk to the grief of those whom God hath wounded. Psal. 69.26.  
2. When men look only upon an action done, 
In this critical age, every man's actions and labours are arraigned at the tribunal seat of every pedantical censorious Aristarchus understanding.  and it may be such an action as is not in itself simply unlawful, and yet upon that action they are apt to pass a severe sentence: So they censure Christ for going to the house of Zacheus; when they saw it, they all murmured saying, That he was gone to be guest with a man that was a sinner. Luk. 19.7. with one that was a Publican; hereupon they pass an heavy sentence upon him, that he was a Wine-bibber, a friend of Publicans and sinners; the thing was not unlawful for Christ to dine with Zacheus, though a Publican, a sinner; but the sin was theirs in censuring him: So when he had made a man whole on the Sabbath day, divers censures were passed upon him: Some said he is a good man, others said nay, but he deceiveth the people. Joh. 7.12. Now this was done for the advancement of God's Glory, yet they think there is some appearance of sin in it, that he should take up, and carry away his bed on the sabbath day; therefore they censure the man for it▪ and Christ that made him whole; but he did it to manifest the Glory of his Father, and himself to be the son of God, and Lord of the Sabbath; but they looked not at this, 
Qui succu●rere potest perituro, & non ●●ccurrit, occ●dit. Seneca.  but past a sentence according to the outward appearance, which caused Christ to give them that caution. ver. 24. Judge not according to the appearance, but judge righteous judgement: Christ taxeth their hypocrisy for preferring the Shell before the Kernel, Ceremonies and Shadows before the Truth and Substance, telling them that to avoid a seeming evil, they would have him do an evil indeed; lest he might seem to be guilty of breach of the sabbath, they would have him guilty of manifest murder, which may be committed as well by withdrawing such things from a man whereby he should live, as by direct killing him. Syracides saith, the bread of the needful is the life of the poor, and he that defraudeth them of it is a murderer, or man of blood: Now that is not only the bread of the needful which he hath of his own, but that which thou canst spare, and he needeth, and thou art bound to bestow upon him. Ecclus. 34.22.  
3. When men judge of others only because of some difference that is between them in some small matters, and circumstantial things: Hence came that caution of the Apostle, Let not him that eateth, despise him that eateth not; and let not him which eateth not judge him that eateth, for God hath received him. Rom. 14.3. Those that were weak in faith, were apt to pass sentence upon their Christian brethren, that knew their Christian liberty better than they did; and they that were strong in faith were apt to despise those that were weak: This hath been a sin too common in our days, because men do not jump with us in every punctilio, therefore the work of Grace in their hearts is looked upon as nothing: They are not rashly to be censured whom God hath received to Grace; this is to reproach God's favourites, and to condemn them whom God approveth.  
4. When men censure another for something they hear of him, but seek not out the truth of it, neither are they able to prove the truth thereof against him; this is that the Apostle calleth a judging before the time, 1 Cor. 4 5. he judgeth without judgement that thus preposterously censureth his brother.  
5. When men take upon them to judge the hearts of others, and those things which are secret, which they cannot see into; such men are partial in themselves, and judges of evil thoughts, as the Apostle speaketh. Jam. 2.4. not calling evil thoughts to judgement, but judging the hearts and thoughts of others according to the evil thoughts within themselves: Corrupt hearts love to be judging where they ought not, and where they cannot judge aright.  
6. When those things that are good and lawful in themselves, are nicknamed, and have foul names put upon them: Men that walk exactly, are looked upon as mad men, as men out of their wits and besides themselves, more nice and precise then wise: Thus the young Prophet sent by Elisha to anoint Jehu King of Israel, was accounted a mad fellow by the rest of the Captains of the host, 2 King. 9.11. Thus the kindred of our Saviour thought him besides himself; because he is more Holy and zealous in the ways of God than they are, they think him mad: thus the devil puts bad names up●n good actions, and good names upon bad actions, and hereby men fall under that heavy curse. Isai. 5.20. woe to them that call evil good, and good evil; darkness light, and light darkness; that put bitter for sweet, and sweet for bitter. God complaineth, Isai, 59.15. that judgement was turned backward, that truth faileth, and he that refraineth from evil maketh himself a prey; the times were so bad among them, that he that followed truth, made himself to seem a mad man, and he that departed from sin made himself a prey.  
7. 
Curios● ad cognoscendum vitam alienam, desidiosi ad corrigendum suam. Aug. confess. lib. 10. cap. 3.  When men judge that as evil in others, which they allow in themselves; they are very busy to inform themselves of other men's faults, but careless of their own; therefore they are forward enough to censure others, careless enough to pass judgement upon themselves. Judah no sooner heareth of Tamars' pollution, but he passeth sentence; Bring her forth and let her be burnt. Gen, 38.24. whereas he was not so hasty to judge himself who had made her a harlot: Now he that judgeth another, condemneth himself while he doth the same things. Rom. 2.1. and he which is guilty of that which he condemneth in another is inexcusable; and doing the same things, deserveth the same censure. Tully affirmed that an intolerable ●●ing, for men not only severely to judge, but sharply to reprove others, when themselves are faulty.   

SECT. 2. Sheweth tha●●en may be guilty of censuring the word of God three ways.  
FUrthermore, men may be guilty of this sin in reference to the Word itself, unto the hearing whereof they come; and therein they may be guilty of this sin.  
1. When a truth is delivered that is clear, yet the hearers do not understand it, or they have no mind to receive it, and because it crosseth their corruptions, instead of submitting to it they fall a censuring him that delivereth it in the name of the Lord; this Christ met with himself: Some said he was a good man; others said nay, but he deceived the people. Joh. 7.12. therefore no wonder if the servants meet with what their Master did; that some judge them good men, and others as deceivers: when men's hearts do not close with the Word that is delivered in the name of God, and it crosseth their lusts, than they are apt to open their mouths in judging their Minister: if corruption boil in thy heart against the Word, then that which riseth in thy heart while thou art hearing, will soon also show itself in the tongue: therefore against this the Apostle giveth a good caution, Be swift to hear, slow to speak, slow to wrath. Jam. 1.19. Yet because the Minister is not meal mouthed, nor daubeth with untempered mortar, nor soweth pillows under men's arm holes, but reproves sins sharply, laying salt to the sore; therefore many men will say, he speaks in choler, hatred, malice; he meaneth this of me, etc.  
2. When men are guilty of censuring also in reference to the Word, when instead of receiving the Word home to themselves, they transfer it upon others; they say Now such a one is met withal; now the Minister hath hit him home: when they hear him sharply reproved by the Word, they never apply it to themselves, judging themselves by it, but apply it to others whom they judge great●● sinners than themselves; The is a good lesson for such a one. Horace in his time checked men for being purblind in the view of themselves, 
Horat. lib. 1. Sermonum.  that notwithstanding were sharp of sight, and severe in judging of others. Now this is not the mark of a good man; for he had rather, 1. when he heareth such a sin spoken against, to say with the Disciples (when Christ told them that one of them should betray him) Lord, is it I? Lord, is it I? Math. 26.22. Grace in the heart will teach men to consider, whether such a reproof doth not reach them, but multitudes of men consider not whether it hath any reference to themselves, but refer it to others. 2. A good man will consider that a Minister doth not mean such a one, but it is God that speaketh by him: it is not man that meeteth with his sins, but it is God that meeteth with him; as the King of Syria's servants tell him; It is not any of us that have betrayed thee; but the God of Israel showeth by the Prophet that is in Samaria to the King of Israel what thou speakest in thy bedchamber: True Grace will teach a man to say, God hath now met with my heart; this day my sin was smitten.  
3. When men carry themselves as those that come to carp and censure rather than to hear and apply the word; there is much of the cunning and subtlety of the devil in this, to make men rather to corrupt what they hear, then out of any desire to learn to submit to the word: Thus men make the Pulpit which is God's tribunal, to be their bar to judge others, coming rather to be jeerers and scorners than hearers of the word; and sometime those that leave other sins, yet they are taken with this, and go on therein.   

SECT. 3. Setteth down five causes of this sin of censuring.  
IN the next place I shall sit down the causes of this sin of rash judging or censuring; which are these.  
1. It proceedeth from a guilty conscience; for a man that is bad himself, and privy to his own naughtiness, doth easily judge others as bad in every kind as himself: The most vicious are most suspicious, and are apt to take all things in the worst part, whereas Love thinketh not evil. 1 Cor. 13.5. when it may have a good meaning: So Jacob when his sons brought joseph's coat all imbrued with blood, he knowing it, did not charge them that they had murdered their brother, and made him away; but said It is my son's coat; an evil beast hath devoured him, Joseph is surely torn in pieces. Gen. 37.33.  
2. Pride and an overweening conceit of a man's self: It was a proud one that said, I am not as other men are, nor as this Publican Luk. 18.11. he was high in his own esteem, when he was far lower in the eyes of God, than he that was despised by him; he set him at nought, as if he were not worthy to come near him. When the self-condemning Publican went home to his house justified rather than the censorious and self-conceited Pharisee: Some judge rashly out of pride thinking by how much the more they depress the good name of others, by so much the more they advance their own reputation, Proud and Arrogant spirits looking on others with contempt and scorn; why else do they blaze abroad other men's vices, but to give an occasion of extolling their falsely supposed virtues?  
3. A third cause of censuring is envy and uncharitableness; how Eagle-eyed, and sharp-sighted are the Scribes and Pharisees, as also open-mouthed, and long-tongued concerning the carriages of others? If they can find no holes in their coats, they will make some, as appeareth by their dealing with John Baptist, yea with Christ himself and his Apostles: John is condemned as austere, and abstemious, one that will not keep company, nor partake with them in worldly delights and pleasures, because such carriages suited not with the doctrine of repentance which he preached; therefore they pass an uncharitable sentence upon him, and say he hath a devil. Mat. 11.18. On the other side our Saviour coming to seek and save that which was lost, conversing familiarly, and keeping company with them that he might convert them, therefore they say he is a pot-companion, and a friend of Publicans and Sinners. ver. 19 so they deal with his Disciples; nothing they do will please them; if they eat but with unwashen hands, they charge them for transgressing the tradition of the Elders. Mat. 15.2. Let them on the Sabbath but pluck a few ears of Corn to stay their hungry stomaches, they cha●ge them with breaking the Sabbath Luk. 6.2. Likewise the uncharitable Corinthians censure Paul's Ministry, because it was not set forth with painted eloquence, and excellency of words, as their other teachers was, 1 Cor. 2.1. When men do envy or hate others, they are soon angry and offended with them, and are easily persuaded to judge amiss of them; Quod nimis volunt facile credunt; every man easily believes that to be true which he desireth.  
4. Because men are stark blind and cannot see their own fault's; they can see moats in other men's eyes, but cannot discern beams in th●ir own; and although they are far worse than those they censure, yet by reason of their sottish stupidity, and senseless security, they are apt to aggravate other men's faults and extenuate their own: some men do flatter themselves, and to silence their own guilty, and clamorous consciences, do judge othe●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 than 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 men's faults like men in a mist bigger than they be; so we esteem our own like men upon the tops of Mountains, or high Steeples, less than they are.   

SECT. 4. Of the aggravations of this sin, showed in four things.  
NOw let us see the aggravations of this sin of censuring.  
1. It is cross to our Saviour's 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 translator renders it, 
Non s●ate molti censo i Ital.  My Brethren be not many Judges or Censurers. Jam. 3.1. God's 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 we● that others should do so by you; yo● may meet with those that will do th● same by you: they incur judgement the more worthily, and shall assuredly find the greater condemnation wha● do themselves offend in judging an● condemning their brethren.  
3. Herein men take upon them th●● which belongeth to God to do; who art thou that judgest another man's servant? why dost thou judge thy brother? we shall all stand before the judgement seat of Christ. Rom. 14.10. They which stand before God's 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 thyself 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 judging 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 wouldst have God see thee, or judge thee. Jove Aequo judica.  and not his neighbour.  
4. Because by rash judging of others we set ourselves to control 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 equal, 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 Lawmaker. When positive and civil Laws and Statutes are made by Princes, and their Commonwealths 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 show, that they like not such Laws, and so in effect, speak evil of them, and condemn them?   

SECT. 5. An objection touching judicial proceed answered: How a man may suspect or judge evil of another, shown two ways; amplified 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 overthrew the course of justice, judgement seats, and all judicial proceedings? 
〈◊〉  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 proceed, 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 Lord's people; No● as the Prince and civil Magistrate may judge; so may the Pastor and Minister upon just cause and good ground by our Saviour Christ's own Canon. Mat● 18.17. and Paul's 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 public dispensation and preaching of the Word, he reproveth the sins whereof they be guilty. 1 Cor. 14.24. the unbeliever and unlearned is convinced and judged by him that prophesieth: and private persons in some cases are not debarred from judging; for the Apostle tells us, that some men's 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 ways.  
1. Upon evidence of the fact; as to judge him a murderer, whom he ●eeth killing a man; or to judge him to ●e a thief whom he seethe breaking up ●nother man's house, or carrying away ●is Goods, or him to be an Adulterer, or her an Adultress, that like that ●oman mentioned, Joh. 8.4. are ta●en in Adultery in the very Act: this ●s called by Civilians, fa●●i flagrantia, ●he manner, or to be taken with the ●anner: thus to judge a man is no sin ●t all.  
2. Upon some clear and evident sign, as 1. If I see one that delighteth ●o be in ill company, he is never well ●s he would be, but when he is among drunkards, swearers, gamesters; I may justly say without sin, he is a bad fellow; such as his mates are, such is ●he man; B●rds of a feather will fly together. 2. If I hear one vomit out filthy unchaste speeches, a Tongue fu●l of uncleanness, a mouth running over with lewd and lustful words; in this respect I may pass a censure up in him as a filthy person; for out of the abundance of the heart the mouth speaks▪ 3. If I see a man receive the Sacrament profess that he will amend all that i● amiss, and lead a new life, and seem t● rake up coals of malice under ashes that no spark appears to be left to kindle contention again, but I shall se● him within a while after as full of malice, cozenage and deceit as ever; ● may well judge that he came to th● Sacrament without faith or repentance, that he polluted the Lords Table, eat and drank his own damnation, being guilty of the Body and Blood of Christ. 4. If I see any man to be a stickler in suits of Law, that sets men together by the ears; that might live quietly with his neighbours, yet will not; I may say; that that man is a common Barratour, and a pernicious person in the place and parish where he dwelleth: where envy and strife is, there is sedition and every evil work. Jam. 3.16. Finally a man may judge the tree by the fruit, and say, that He that doth wickedness is wicked, and he that liveth and dieth an Atheist, Drunkard, or Idolater, etc. shall be damned: So in clear cases we must not speak good of evil, nor evil of good. Jerem. 15.19. albeit we may not ●udge of the tree by the sap that is hid, yet by his fruit which is manifest; for a good tree cannot bring forth evil fruit, nor an evil tree bring forth good fruit: by their fruits ye shall know them. Mat. 7.16.  
But we may not judge all: Object. Love is not suspicious, saith the Apostle, it thinketh no evil, 1 Cor. 13.5.  
As Charity is not suspicious, 
Sol.  so neither is it sottish; as it doth not allow suspicion, so neither thrust out discretion; as not so sharp sighted to see a mote where none is; so neither is it purblind but it can discern a beam where it is: Christ seeing the lives of the Pharisees, that they did all to be seen of men, prayed, and fasted, and gave alms to draw men's eyes upon them, judgeth them, and calls them Hypocrites; When Elymas the sorcerer soughe to turn the Deputy from the faith, Paul being full of the Holy-Ghost, set his eyes upon him, and said, O full of all subtlety and all mischief, thou child of the Devil, thou enemy of all righteousness▪ wilt thou not cease to pervert the right ways of the Lord? 
Act. 13.10  and St. Paul bids Timothy beware of Alexander the Coppersmith. 2 Tim. 4.14, 15. by warrant whereof a man may admonish his son, servant, or friend, to beware of such and such persons whom he knoweth to be lewdly disposed, and in so judging them he doth not wrong them: as therefore we must not rashly condemn, because we know not men's estates before God, so we must not commend without good testimony to the world.  
All judgement then whether public or private, is not forbidden, but only rash, unadvised, and uncharitable judgement: this was the fault of Eli the Priest toward Hannah the Mother of Samuel, thinking and saying she was drunk, when in pensiveness of spirit, and heaviness of heart, she poured out the sorrow of her soul before the Lord, 1 Sam. 1.13, 14, 15. it was likewise the fault of Eliab the eldest brother of David, telling him that the pride of his heart brought him from his business to the battle. 1 Sam. 17.28. whereas in the verses foregoing, we read his father sent him to visit him, and the rest of his brethren, and help victual the camp: yea David himself was not free from this fault; and it was some blemish in his government, that he was overhasty to hear a false information of that whibling Ziba, against his own innocent, and better deserving Master, Mephibosheth. 2 Sam. 16. Thus the Jews hearing the Apostles speak divers languages, affirm them to be full of new wine. Act. 2.13. Thus we see what kind of judgement is forbidden, sc. rash and uncharitable judgement.   

SECT. 6. Of the cure of the sin of censuring: of the great difference of censuring men's persons and their actions: what things are subject to man's judgement, and what are not.  

Judge nothing before the time, either collatae p●testatis, or cognitae veritatis. Pet. Barker. Exposit. in precept. 9  I Shall in the last place prescribe those means by which we may through God's blessing be preserved from this sin of censuring.  
1. See that you censure no man before you are fully convinced of the matter: judge nothing before the time. 1 Cor. 4.5. He that answereth a matter before he heareth it, it is a shame and folly to him. Prov. 18.13. The Poets feign of Jupiter, that he would not destroy the old world, till he had assumed a bodily shape, and came down to Lycaon's Cou●t and found the wickedness thereof to be greater than was reported; but not to give credit to Fables, we should do herein, as the great God of heaven and earth; before he passeth sentence upon mankind, he first seethe that the wickedness of man upon earth was great. Gen. 6.5. So Gen. 11. about the Builders of Babel, he will go down and confound their language; and he would not utterly destroy those sinful Cities of Sodom and Gomorrah, till he had taken a full and thorough view of their villainies. Gen. 18.20. God dealeth thus in these matters, that so he may give an example to others, how they may walk toward their brethren, that they should not be too rash in passing judgement: consider well whether that you hear be truth, before you pass sentence upon a bare report: We read Levit. 13. that the Priests in the Law were not presently to judge of the p●ague of Leprosy, but the party suspected must be shut up seven days for the better trial, to teach us not to be too hasty, and overrash in censuring and giving sentence of men's persons and sins that are secret; and hope the best in charity, till we know the certainty.  
2. Let us look into our own hearts when we observe the temper of others; and when we judge them, whether we do it out of good will, or out of ill will: Sometime men have no good will to such a person, and that makes them speak ill of them upon every slight occasion; for malice never speaks nor thinks the best of those that they hate in their heart. Now God forbids the hating of our brother in our heart, and yet are we not to see sin to lie upon him, but to rebuke him, but this rebuke must be in love, not in hatred; nor must we avenge, nor bear any grudge against the children of our people, but love our neighbour as ourselves. 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 ourselves 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 saul's judging; in the case of Ahemelech relieving David, Doegs report was true, but malicious; therefore he is cursed for it by the spirit of God, because he loved evil more than good. Doegs Hypocr. part. 1. Chap. 34.  she lets him alone in the day of his Wine, because than 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 restored 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 show itself 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 Brother's 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 straightway took counsel 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 brother's 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, than they do it not for their brother's 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 own 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 ourselves to our brethren out of love or hatred. 4. When there are some hard thoughts against another in our hearts, than 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 clear, 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 men's 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: Go, Paul saith to the Corinthians, Judge in yourselves, 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 ●e a wicked man. 1 Cor. 5.12, 13. 
The Grecians had their Law-keepers, the Egyptians had their Precedents of the Law: the Romans had their Cen●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; ●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 man's judgement, videl. God's secret counsels, the holy Scriptures, and men's persons. It is lawful to censure men's 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 God's 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, God's word calls him a drunkard from his customariness in that sin; and let such consider that men's 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 Brewer's horses, and carry away more than others, yet against them the Holy Ghost pronounceth a wo. Isai. 5.22. woe unto them that are mighty to drink wine, etc. The censure that God's word passeth we may pass, 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 always liars, etc. 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 ourselves, 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 ourselves, 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 clearly to cast out the moat that is in thy brother's eye. Mat. 7.5. where our Saviour saith in effect, that men are eagle-eyed to see small sins in others, but having greater sins of their own, are mole eyed toward themselves; 
Quae culpare soles, ea tu ne se●eris ipse. Turpe est doctori cum culpa reda●guit ipsum Cato.  this is a manifest token of hypocrisy: 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, quàm in seipso quod lugeat. Bernard.  Let us therefore consider whether we are not guilty of the same or greater sins than 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 ways men may be guilty of this sin.  
THe next sin of the tongue that we shall speak of, 
definite. Murmurare est quere lascum impatientiâ affundere. Drexel. de vit. linguae.  is the sin of murmuring a sin very rife in these days.  
To murmur is to pour out complaints with impatience, as Drexelius defines it: to murmur signifieth properly to speak with a low voice, and as it were to mutter to a man's 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 qu● querimur metuimus, sit ut murmurare admonum crebrò pro queri de aliquo, & accusare aliquem tanquam secum injustè agentum significet. Flac. Illyc. Clau. scrip. Murmur est obl●cutio indebito mod●fa●●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 Jews 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 ways.  
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 show itself? So again, Chap. 16.1, 2. when they came into the wilderness of Sin, the whole congregation of the children of Israel murmured against Moses and Aaron; they murmured for want of bread, saying, Would to God we had died by the hand of the Lord in the Land of Egypt, when we sat 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 died, 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 showeth itself, 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 Judas speaks ver. 16. These are murmurers, complainers, etc. discontented that some are higher than 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, etc. wherefore then lift ye up yourselves 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, than this people to Moses? did ever man carry himself more meekly, and more worthily than 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 Aaron's office that he cometh nearer to God than they can; and are not they as good as he? but against these murmurers the Lord shows his displeasure by two severe judgements: and Judas ver. 11. showeth that such shall be in the last days of the world▪ that shall perish in the same sin of Core.  
3, This sin is manifest, when men without any just ground given, quarrel 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 Christ's 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 murmur at him, as Matthew hath it, Why eateth your Master with Publicans and sinners? Mat. 9.11. and after the conversion of Zacheus, when Christ goeth but to his house, they not only murmur secretly, but speak it openly, that he was gone in to eat with a sinful man. Luk. 19.7. It is the property of evil natures to repine at some for doing, and at others for receiving good: The Scribes and Pharisees murmured at Christ for receiving penitent sinners to himself, and at them for being received by him. Luk. 15.2. they murmur that the Physician was come to visit the sick, that the Chirurgeon should heal the Plague, that the Shepherd should bring back the affrighted strayed Lamb to his dear esteemed Flock and Fold, and that the Heavenly Schoolmaster should come to instruct earthly ignorant Scholars.  
4. When we speak not only against men, but against the Lord himself in our discontent: When the Spies brought up an evil report on the Land, which they had searched, all the congregation murmured against Moses and Aaron, Numb. 14.3. and against God also; Wherefore hath the Lord brought us into this Land to fall by the sword, that our wives and our children should be a prey? were it not better for us to return into Egypt? and Deut. 1.27. Moses tells them, Ye murdered in your tents, and said, Because the Lord hated us, he hath brought us forth out of the Land of Egypt to deliver us into the hand of the Amorites to destroy us; See how rashly they charge God himself, as if God had brought them out of Egypt on purpose to destroy them; and God was very sensible hereof; The Lord spoke unto Moses and Aaron, saying, How long shall I bear with this evil congregation that murmur against me? Numb. 14.26. This was it that Satan would have brought Job into in his great afflictions; but in all this Job sinned not, nor charged God foolishly. Job. 1.22. This is one of the great sins of these our days, therefore we have the more need to lay it to heart.   

SBCT. 2. Of the greatness of this sin of murmuring showed in six things.  
NOw that we may see the greatness of this sin of murmuring, consider how many sins meet together in this one sin; for there is abundance of corruption in the heart and tongue of a murmurer.  
1. There is very much unbelief in murmuring; the children of Israel murmured against the Lord, and shown their distrust, when they wanted water, saying, What shall we drink? as though God who had done such great things for them before, could not now have provided them drink? therefore they are said to tempt the Lord, Exod. 17.2. and therefore the place was called Massah, and Meribah because of their chiding with Moses, and tempting the Lord, saying, Is the Lord among us? ver. 7. their unbelief makes them murmur, keeping them from considering the presence of God among them, his promises to them, and his providence over them: The Psalmist sets forth their unbelief and murmuring thus; They spoke against God, they said, Can God furnish a Table in the wilderness, can he provide flesh for his people? and when God smote the rock, that the waters gushed out, and the streams over-flowed, yet they said, Can he give bread also? Psal. 78.19, 20. therefore the wrath of God was kindled against them, because they believed not in God, nor trusted in his salvation. ver. 22.  
2. This sin shows, that men's hearts are more set upon other things than God, and the things of God, are set up in the place of God: other things are more sought after for their lusts. Manna, Angel's food, bread from Heaven, is despised by the Israelites, though it be such choice food as it is described to be. Psal. 78.24, 25. It was a small round thing like Coriander-seed, coloured like Bdellium or wax, to be ground in mills, or pounded; of it Cakes were made, whose taste was like the best fresh oil, and like wafers made with honey; yet after they had enjoyed it a while, they loathed Manna, saying There is nothing at all besides this Manna before our eyes; and the mixed multitude among them fell a lusting, and said who shall give us flesh to eat? Numb. 11.4, 5, 6. And the Apostle setting down this sin of Theirs with Gods punishing of it, saith, These things were our examples, to the intent that we should not lust after evil things, as they also lusted. 1 Cor. 10.6. That which accompanied this sin of murmuring was their lusting, and murmurers are said to walk after their own lusts. Judas. ver. 16.  
3. It is always accompanied with unthankfulness; murmurers are utterly forgetful of all that the Lord doth for them: the Jews were perpetually unthakful, and therefore ever and anon in a murmuring posture; they were as ungrateful for all the benefits they received, as if God had ●●ne nothing for them, 
Willet Comment. in Exod.  as One ●●ll noteth; though they had great experience of God's power and good●●ss, yet because in every thing they ●●ve not what they do desire, therefore they slight and undervalue all ●ods blessings, though God gives ●●em such choice mercies which their ●athers knew not of; murmuring heart's rob God of the honour that is ●ue to him for his choicest favours, 
Qui murmu at, ingratus est deo que autem ingra●us est deo, blasphemus est. Drexel. de vit. linguae.  extenuating his greatest blessings: he ●hat murmureth is unthankful to God; ●nd he that is unthankful to God, is a blasphemer, saith Drexelius.  
4. Murmuring is a token of a proud ●eart; there is much pride in murmuring; therefore the patiented in spirit, ●re set by the spirit of God in opposition to the proud in spirit. Eccles. 7.8. An humble soul will be satisfied with God's deal, and is no carver ●n the afflictions which he suffereth: he quietly beareth whatsoever God layeth upon him, acknowledging wi●● Ezra, that howsoever God deal w●●● him, yet it is less than he hath deserv●▪ Murmurers are apt to snarl at 〈◊〉 hand that strikes them, to make reflex acts of their sufferings, to thi● their burden too great, and the ti●● of their suffering too long; therefore they forbear not God himself as if 〈◊〉 had dealt but hardly with them.  
5. Murmuring makes men to control the wisdom of God, as if the● were wiser than God, and could manage affairs better than he: that this also, consider the story of Job; thought the devil laboured to bring him to 〈◊〉 yet he did not charge God foolishly▪ whereby it is plain that those who d● murmur against Gods deal, d● charge God with folly. When Job di● show some impatience through h●● temptation, Bildad saith thus unt● him, he teareth himself in his anger▪ shall the earth be forsaken for thee? an● shall the rock be removed out of hi● place? Job 18.4. The state of the controversy between Job and his ●●●ds, was about God's providence, 〈◊〉 the dispensations of justice: his ●●●ds said, that good men were blest, 〈◊〉 men punished by God; hence ●●●ause of the greatness of Job's suf●●●●ngs they tax him for an hypocrite; 〈◊〉 because they asserted that evil ●●n suffered evil things, and withal ●●●erved Job's impatience under his ●●●ferings, therefore saith Bildad, Shall 〈◊〉 earth be forsaken for thee? 
Mercer. ad Job 18.4.  that 〈◊〉 thinkest thou that God will change 〈◊〉 course and method in governing ●●e world? shall the wisdom of God, 〈◊〉 brought to thee for thy direction? ●●ou mayst as well hope that the ●●arth shall be forsaken, and the Rock 〈◊〉 moved out of his place: when thou ●●est God change the course of his providence, then mayst thou expect 〈◊〉, and not before; he that murmu●eth would teach God knowledge.  
6. Murmuring controlleth the justice of God; as if God's ways were ●ery unequal. Qui in poenis murmurat, ferientis justiam accusat. 
Edisca● non murmurare, qui mala patitur etiamsi ignoret cur mala patitur: per hoc enim quisquis se juste pati arbitra●e potest quia ab illo judicatur, cujus judicia nunquam sunt injuria. Isidor.  He that m●●mureth at God's punishments, 〈◊〉 any just punishment, accuseth the ●●stice of him that punisheth: Whe●● he that suffereth affliction, should l●●● not to murmur, although he know●●● the cause of his suffering, because ev●●● man should think he suffereth just●●● seeing he is judged of him whose judgements are never unjust; and if th●● shouldest object at any time that th●● art punished without a cause, y●● know that thou hast deserved as mu●● in other causes which thou thinkest not of: Yet suppose that thou wert a●● together blameless in that respe●● well may he once afflict thee for 〈◊〉 cause, that hath freed thee from many deserved punishments.   

SECT. 3. ●●ve aggravatinns of the sin of murmuring.  
●●ve Now come to consider the many aggravations of this sin of mur●●ring.  
1. It is a high piece of vanity and ●●●ly to murmur at any of God's dispensations; and God at one time or o●●er will show such men their folly. ●hose that murmur against God's ●●ovidences, are like the Eremite that ●olcot speaks of, that always desired ●hat weather he thought best for the ●erbs in his Garden, and still he had 〈◊〉 in that excess that nothing prospered that he sowed therein, and lamenting his ill success to his friend, 
〈◊〉 in lib. 〈…〉 9  he answered him thus, Putabas te sapienti●rem deo, & ipse ostendit tibi fatuita●em tuam. thou thoughtest thyself wi●er then God, and he hath showed thee ●hy folly: Ordinarily men extol the cheapness of former times, their great hospitality, their kind nei●bourhood, their honest deal▪ their skilful workmanship, their li●●rall almsdeeds, their devout pi●●▪ their deep wisdom, 
Cotton exposit. in Eccles. 7.  their valiant 〈◊〉 The Papists think it was a bet●●● world under their Religion then o●● Heathens thought the Empire flourished more under the worship of J●piter, then under Christian Religion▪ Multitudes of people now adays a●● apt to say, Such times, and such day●● were better than these; and this is 〈◊〉 want of judgement to discern of th●● times; but God seethe these times 〈◊〉 be fittest for us. Say not thou, sait● Solomon, What is the cause that the former duyes were better than these? f●● thou dost not inquire wisely concerning this. Eccles. 7.10. Were it not fo● men's wickedness, the times would not be so bad as they are: Murmurers are like boys that turn round about till their senses being turned, they imagine all things to turn round with them.  
2. Consider what good ye can do ●ur selves by your murmuring; ●hrist saith concerning carking cares, ●hich of you by taking thought can add ●●e cubit to your stature? Mat. 6.27. 〈◊〉 I say, what advantage is it to you 〈◊〉 murmur against Gods deal? 〈◊〉 who can make that strait which 〈◊〉 hath made crooked? saith the wise ●an. Eccles. 713? It is a vain thing ●●erefore to quarrel at God's providence. Isai. 8.21. or to imagine we ●●n redress any evils by our own wisdom: no, it is God alone who can ●ake strait that which is crooked, ●oth in the hearts, estates, and ways ●f men; who then shall say unto the Lord, What dost thou?  
3. By murmuring men lose the comfort and sweetness of all their enjoyments; all that they have doth ●hem no good at all, they are so discontented for some one thing that they want. Ahab prizeth not a kingdom while he wanteth Naboths poor vineyard; and Haman that under King Ahasuerus governed 127 Provinces, too no content in the glory of his riche● nor in the multitude of his childre● nor in all the things wherein the Kin● had promoted him, nor in all his advancement above the Princes and servants of the King; all this, 
The whole duty of man. pa●tit. 7.  saith he availeth me nothing, so long as I se● Mordecai the Jew sitting at the King's gate E, saint. 5.11, 12, 13. If, as the Psalmist saith, it be a joyful and pleasant thing to be thankful; 
By'r Jewel of conten●.  then on the contrary, it is a sad and unpleasant thing to be murmuring. One observeth concerning Manna, when the people were contented with God's allowance, than it was very good; but when they would not be content therewith, but would gather more than he would have them, than worms grew in it: so when we are content with our condition, there is a blessing in it, than it is sweet to us; but if we must needs have more, and will keep it longer than God would have us enjoy it, than some worm or other will corrupt it that it will do us no good at all.  
4. See how God esteemeth of this sin of murmuring. It is called in Scripture by the name of Rebellion: We read Numb. 16.41. that on the morrow after the death of Corah and his companions, all the Congregation murmured against Moses and Aaron, saying, Ye have killed the people of the Lord; they all murmured; now in the next Chapter ver. 10. the Lord said unto Moses, Bring Aaron's rod again before the testimony to be kept for a token against the Rebels: So that to be a murmurer, is to be a Rebel against God; to have a murmuring heart, is to have a heart rising against the Lord: a general discontent and murmuring ●n a Nation is usually the forerunner of rebellion, and murmuring is the root of rebellion against God, and so the Lord accounted it. Gregory saith, 
Murmurantes dicuntur intrare in judicium cum Deo. Gregor. in Psal. 7.  that murmurers do enter into judgement with God: he is a very bad Soldier that follows his General grudging, ●nd murmuring, saith Seneca; 
Malus est miles, qui Imperatorem sequitur gemens. Seneca.  and he is as bad a Christian that that cannot look at God's dispensations without murmuring at them.  
5. By murmuring men lose the benefit that they might reap by every passage of D vine providence that they meet withal: God brought Israel into many straits in the wilderness to humble them, and to prove them to know what was in their heart; this was God's end in it. Deut. 8.2. Hereby also he tried whether they would keep his commandments or no: but this being not considered by them, every turn they murmur against him, and say, Is the Lord among us? God saw their prid●; therefore saith he, ver. 3. he humbled thee, and suffered thee to hunger, and fed thee with Manna which thou knewest not, neither did thy Fathers know, that he might make thee to know, that man liveth not by bread only, but by every word that proceedeth out of the mouth of the Lord: God kept them 40 years in the desert, and brought them into sore straits to humble them; else they would have been apt to have said, that their Righteousness had procured such and such things for them; but ver. 16. God did exercise them with many trials to humble them; and that he might prove them, and do them good in their latter end, that they might see what great sins were in their hearts: murmuring is a sin that men are very prone to upon every thing that crosseth their wills, their humours, their judgements: very often did the children of Israel commit this sin; Concerning the divers murmur of this people, Jerom numbers them to have been ten: The first when the Egyptians pursued them, Exod. 14. the second & third for want of water, Exod. 17. the fourth & fifth about Manna when they kept it until the morning, and gathered upon the Sabbath, Exod. 16. 
Hieron. de 10. tentat.  the sixth murmuring was for flesh. Exod. 16. and the seventh for flesh likewise. Numb. 11.4. the eighth for Moses absence when they made the Golden calf; the ninth when they tempted God in fight against the Amalekites being forbidden. Numb. 14. the tenth upon the return of the spies that were sent to search the Land of Canaan; but if all their murmur be summed up, 
Dr. Willet in Exod. 15.  they will be found to be many more, as a learned Divine of ours hath well noted,   

SECT. 4. The Remedies against this sin of murmuring.  
NOw that we may avoid this sin of murmuring, 

The Jewish Targum observeth, that the Serpent did not murmur for his Curse, On thy Belly shalt thou go, and dust shalt thou e'er all the days of thy life. Yet although God gave the Jews Manna from Heaven, they murmured, they were worse than the very serpent, than the very devils  
Targ. Hieros. in Nu.   I shall lay down the remedies against it,  
1. Be persuaded to sit down and consider what our sins have deserved; this will be a special means to keep us from this sin: Wherefore doth a living man complain, a man for the punishment of his sins? it is a murmuring complaint that the Holy-Ghost speaks against, and so it is in the Margin, Wherefore doth he murmur? Lam. 3.39. Oh that God would show thee the secrets of wisdom! that they are double to that which is: know therefore that God exacteth of thee less than thine iniquity deserveth, Job 11.6. Zophar first prays for Job, that God would show him some of the secrets of his wisdom in the way of his providence; then he adviseth him to consider, that though the hand of God was heavy upon him, yet God exacteth less of him then his sin deserved: Now the consideration of this will be enough to silence all our murmur; for 1. By this means we shall be enabled to see that there is very much of mercy in the greatest afflictions that befall us in this life: notwithstanding the affl ctions of the Church (mentioned in the book of the Lamentations, Chap. 1, & 2.) were so great, that the Prophet could not parallel their case with any people under Heaven; yet for all this, saith the Church, Lam. 3.22, 23. It is of the Lords mercies that we are not consumed, because his compassions fail not. They are new every morning; great is thy faithfulness. She observeth much mercy in this severity; so that when a man cometh to such a sight of his sins as this; when he seethe that he hath deserved nothing but to be cast out into hell, and to have no other portion; than whatsoever dispensation he lieth under in this life, he can look upon it (by the spirit of grace) to be a great mercy. 2. By this means we shall come to look upon the least of God's favours, and highly to prise the least of the mercies we enjoy: Ezra blesseth God for that deliverance they had, and that they were escaped with their lives; though they were in very great distress; yet they see what they had deserved, and therefore it is they so highly prise this deliverance. Ezra 9.13, 15 If you will know what their condition was then, read Nehem. 9.36.37. Behold, we are servants this day, & for the Land thou gavest unto our Fathers, to eat the fruit thereof, and the good thereof; Behold we are servants in it, and it yieldeth much increase unto the Kings whom thou hast set over us, because of our sins: also they have dominion over our bodies, and over our cattle at their pleasure, and we are in great distress; yet for all this, when they consider what their sins have deserved, all their misery is esteemed but small, compared with the least mercy they do enjoy at the hands of God. 3. Hereby we shall come to acknowledge the Lord to be righteous in all his ways, and holy in all his works, in all his providential dispensations: This is the reason of men's murmuring against God, because they think Gods ways are not equal; but when a man cometh to consider his own deserts, he justifieth the Lord, and acknowledgeth him to be righteous in all his deal. Lam. 1.10. ad 18. The Church calls upon all to take notice of her misery. ver. 12. not to murmur, but to consider wherefore the Lord hath afflicted her; though her calamity is very great, yet she justifieth God, and condemneth herself. The Lord is righteous, for I have rebelled against his commandment. ver. 18. This will make a soul silent before the Lord, and not dare to open his mouth against him; yea it will enable a man quietly to sit down under God's dispensatious, be they never so severe: If their uncircumcised hearts be humbled, and they accept of the punishment of their sins, then will I remember my covenant, saith the Lord. Levit. 26.41, 42.  
2. If we would be kept from murmuring, let us take notice of God's hand in all that cometh upon us; from whose hand it is that all the miseries come upon us, that at any time do befall us: Let us not be looking at the instruments, but let our hearts be raised up to look at the hand of God in all: when men look at Instruments and no further, they are very apt to fall into this sin: but the more we eye God's hand in it, the more our hearts ●●all be kept from murmuring: Thus ●●d David when Shimei railed against ●●m: Let him alone, saith he; It may be ●●d hath bid him curse David; not ●●at God did bid him to cu●se him; ●●at God will make use of his vile ●●ngue to try the faith, meekness, and patience of David; this was it that restrained the complaints of this holy ●an. Psal. 39.6. I was dumb, I opened not my mouth, because thou didst it. 〈◊〉 we look at God's hand in all condi●●ons, we shall draw much good from 〈◊〉; if it be prosperity, it will make us thankful; if adversity, it will make us ●atient and humble.  
3. To be preserved from Murmuring, let us consider that, That is best ●or us, which God in his wisdom ●hinketh fit to lay upon us: Thus it was with Hezekiah, when Isaiah brings him such sad tidings from the Lord, concerning his posterity; he said Good is the word of the Lord which thou hast spoken. Isai. 39.8. He looketh upon that condition to be best, which God thinks fit to bring upon him though his Sons must be captive in 〈◊〉 strange Land, yet he knoweth God can do them more good by it, than 〈◊〉 they should wear the Crown in thei● own Land; and he acknowledgeth i● a good token of God's favour to him, that peace and truth should be in his days. 2 King. 20.18, 19  
4. If we have murmuring tongues, God hath an ear to hear all our murmur, and he doth not take notice of them only against Instruments, but takes them as spoken against himself. Exod. 16.6, 7. The people of Israel murmured against Moses and Aaron; but say they to the People, 
Irenae●s calleth murmurers ora Diaboli. Irenaeus. lib. 12. cap. 12.  In the morning ye shall see the glory of the Lord; for that he heareth your murmur against the Lord: and what are we that ye murmur against us? ver. 7, and ver. 8. the Lord heareth your murmur against the Lord; and what are we that ye murmur against us? You murmur not so much against us, as against the Lord: So, albeit we think ill of ●he instruments of our afflictions, and murmur against them; yet it is against ●he Lord, and he heareth our murmuring, and will punish it. How often did ●od bring sore judgements upon the Jews for their murmurs? therefore the Apostle gives us a Caveat to ●ake heed of murmuring: 
1 Cor. 10.10.  neither murmur ye, as some of them also murmured, and were destroyed of the destroyer; which some think to be the fiery serpent's that were sent among them: ●hey murmured, and God sent fiery serpent's to sting them▪ so St. James ●aith, Grudge not one against another brethren, lest ye be condemned; 

Regnum cae●orum nemo qui murmurat, accepts. ●émo qui decipit, murmurare potest.  
Gregor.   behold the Judge standeth before the door. Jam. 5.9. Take heed of this sin, for it will render you liable to condemnation; God will take vengeance upon all those that are given to this sin: the Israelites do no sooner break into this sin, but God immediately plagueth them for it. If moderation of our minds be to be showed towards our enemies, for whose oppressions we ought not to murmur, or impatiently to complain against them to God how much less than ought Christian against Christian, and Brother against Brother to grudge and murmur one against another! This is far from the excellency and dignity of a Christian, as one well noteth. 
Turnbull exposit. in Jam. 5.   
5. Labour to get an interest in Jesus Christ, and an evidence of your interest in the covenant of Grace; this will be a special means to still your murmur: Have frequent recourse to God's covenant; look over all the promises and privileges of the covenant, look to the blood of the everlasting covenant, and to the faithfulness of God, and to the riches of his Grace; call to mind all the love-tokens whereby God hath expressed his love to you in former times, then will you not at any time murmur at the prosperity of the wicked, nor repine at your own adversity, having the sense of God's favour for the present, and the hopes of enjoying God for e●er hereafter. David had enough, because God was his portion. Psal. 16.5. ●he more Grace a man hath in his ●eart, and the more faith in God's promises, the more cheerfully will he be ●nabled to walk under every dispensation of God's providence: the more ●f Christ is in us, the better shall we know how to carry ourselves in every condition; we shall then know both ●ow to be abased, and how to abound, ●nd be instructed everywhere, and in ●ll things, both to be full and to be hungry, both to abound and to suffer ●eed. Phil. 4.11, 12.  
6. Let us be conversant in God's word, and meditate much upon it; 
Non est judicandum de operibus Dei ante q ●ntum actum. Pet. Mart.  ●here we shall see not only the beginnings of his providential dispensations, but also the end of them to his people: when David looked upon the prosperity of the wicked, and the adversity of God's children, he was filled with discontent, and his faith could never conquer his temptations, till he went into the Sanctuary of God, and consulted with him; then h● understood the end of God's prov●dences. Psal. 73.16, 17. When me● consider the end of God's servants, as of the wicked, then will they not murmur against Gods deal. A ma● when he hath brought home wood into his Yard in Summertime, th●● which is Timber, he heweth, he squ●reth, and cu●s it for his purpose; bu● for his firewood, he lays it on a heap for winter; even so God squareth and cu●s his children by afflictions; bu● for the wicked, he is reserved for the day of destruction. Job. 21.30. an● is made for the day of evil. Prov. 16.4. they flourish in false shows, but shall have real torments: Christ saith, that sorrow is the portion of God's children in this life; 
Flo●ent falsis bonis, peribunt veris tormentis.  you shall weep and lament, but the world shall rejoice. Joh. 16.20. Let us go then into the house of God with David, and there we shall see the brittle estate of prosperous sinners; than you will not murmur that you possess not the riches of iniquity; for better is daniel's pulse then Acha●●●●edge; Lazarus w●th his rags; with ●●is nothing,, was better than the rich ●lutton with his abundance; that is no ●ood Gold that never cometh into the ●●re; it is a note of God's wrath when he denies us the means to see our sins; it is as much as if a child should be brought up without a rod: Sodom and Dives lived without trouble, yet they paid for it in the end; Though Cham was not drowned, yet he could not escape Damnation: our obedience and God's correction are two marks that God ●s our Father; if we fail in obedience, and God in correcting us, it may be suspected we are none of his: we are chastened of the world, that we should not be condemned with the world. 1 Cor. 11.32. If God will not punish men when they sin, it is no argument of his love to them; It is a curse that afflictions come not the second time. Soloman adviseth, Let not thine heart envy sinners, but be thou in the fear of the Lord all the day long; Prov. 23.17, Though sinners grow great, yet envy them no● murmur not against God's dispensations, keep close to him, fear him continually, in the end God will remember his People: God hath one end i● giving worldlings their wealth, the honour, their pleasure here, and the look at another end; he gives it the●● as their portion; they look at no other good but prosperity, and care for n● other good, and so God gives it there; when as God withholdeth such things from his people, not because he doth not love them, but because he hath a better portion in store for them hereafter. 
Patienter ab eo sustinet flagellari, a quo caelestem haereditatem expecta●. Perald. de peccat. ●●nguae.  Mark the perfect man, and behold the upright, for the end of that man is peace. Psal. 37.37. Hereby the Godly and the wicked man are known asunder; the one hath hope in the end, but the hope of the other shall perish▪ the fool hath said in his heart, I shall not be moved. Psal. 10.6. Some rely on men, some on their Goods and Lands, some on the Creatures, but all shall fail them at last; sperando peribunt, they shall perish by thus hoping; the wicked stand in slippery places, and their feet shall slide in due time. Deu. 32.35.  
7. To keep us from murmuring, let us consider our unprofitableness under ●ll Gods deal with us; this will cause us to be silent either under his hand, or to bewail our condition, that we are no better than we are, and have made no better improvement of God's former deal with us; God of●en laps up many precious pearls in the ●undle of our sorrows: though thy afflictions are bitter arrows, yet they ●ome from a sweet friend; let us therefore lament that we are not bettered ●y them.  
8. Consider how many there are ●hat are below us, that want many ●hings that we enjoy: we look only at ●uch and such as are above us, and at ●hat we want that they have, and we ●re apt presently to think, why should ●ot we have as much as they, and then ●●ur hearts are apt to fret and murmur; ●ut to remedy this, consider what you enjoy that others want; it may be thy Beer is small, but God gives to many others Tears, and Gall, and Blood to drink; yet these that are below thee may be better Christians then thyself, unless thou silence thy murmur; what if thou hast nothing but bread and water! then remember that promise, Ye shall serve the Lord your God, and he shall bless thy bread and thy water; If thou hast but bread and water, and the blessing of God with it, thou hast enough, and hast more cause of rejoicing, than worldlings have in the time that their Corn and their Wine increaseth: I have read of a certain Soldier that earnestly entreated a Holy man to pray unto God for him that he might be freed from a sore disease which much afflicted him▪ 
Ora Dominum servet te in Statu quo magis humilieris  but he answered him thus; pray thou to the Lord to keep thee in that condition in which thou mayst be more humbled; that condition is best for us that lays us low, and makes us humble and poor in spirit.    

CHAP. XIII. Of the Lying tongue.  

SECT. 1. Lying defined, and distinguished from an untruth: from Hyperboles, Parables, and Jronies: from feigning and simulation, and from the concealment of the truth.  
THe next sin of the Tongue that I shall treat of, shall be the sin of lying, a sin that showeth itself very ear●y, even in little children. Psal. 58.3, The wicked are estranged from God, ●rom the womb; they go astray as soon as ●hey be born speaking lies; they show ●heir alienation from God in this particular. They were by their profession the people of God, yet were become very cunning in this Art of Lying; and our experience can witness the commonness of this sin in these our days; and here let us take notice what this sin is.  

definite. of Lying. Mendacium est falsa verborum prolatio cum intentione fallendi. Cicero.  Lying is a voluntary speaking of that which is false, with a purpose to deceive our neighbour: When a man speaks contrary to what he thinketh, or to his knowledge, for some evil intent, as to deceive, to pleasure, to profit, to delight, etc. I say, contrary to what a man thinketh, or against his knowledge or conscience; for this doth distinguish a lie from many things.  
1. From an untruth: for a man may speak what is false and not lie; when a man speaks that which is false, yet thinketh he speaketh truth, he speaketh falsehood, he erreth, and is deceived, yet lieth not, because he speaketh not against his conscience. 2. A man may speak that which is true, and lie, delivering that which is true, thinking it to be false. This is one mark of a child of God, that he speaks the truth in his heart, or from his heart. Psal. 15.2. for many speak truth from the lips only, and not from the heart. A man is to be declared lying or not lying, not from the verity or falseness of the things themselves, but from the purpose or meaning of the heart; and Aquinas saith, when a man telleth something that i● false, whereof he hath been misinformed, or believeth it was as he reported it, he telleth a lie materialitèr, but not formalitèr: but on the contrary, If a man purposing to tell a lie▪ and deceive, doth per accidens, and against his will tell the truth, he telleth a truth materialitèr, 
Mòn mentitur, qui falsa dicit, putans severa dicere sed qui falsa apprehensa verè enuntiat. Jul. Scal.  and a lie formalitèr, and forma dat esse rei, the form gives the being to a thing, saith Aristotle; and therefore he lieth even by telling the truth, because he did it cum intentione fallendi, with a purpose to deceive▪ and as Scaliger saith, he doth not lie, who speaketh that which is false, thinking he speaketh truth; but he who declareth these things to be true, which he apprehendeth to be false: For this cause both Divines and Philosophers distinguish between mendacium dicere and mendacium facere; a man may tell a lie sometimes against his will, but no man maketh a lie but willingly. He that maketh a lie loveth lies.  
2. From Figurative and Hyperbolical speeches, and parables; both which if we respect the sound of words seem to be false, yet if we regard the meaning of the speaker, are very true, and express the thing more significantly as figurative speeches called Hyperboles, or more profitable as feigned parables; both which are warranted in Scripture, the word of truth: First for Hyperboles, the Land of Canaan is called a Land flowing with Milk and Honey. Exod. 33.3. that is, very fruitful, abounding with all necessaries, as Deut. 8.7, 8, 9 The Canaanites are said to have Cities walled up to Heaven. Deut. 1.28. That is, fenced with high walls. Deut. 3.5. So when the Holy-Ghost would signify a great multitude, he useth this expression, as the sand of the Sea, Gen. 32.12. 1 Sam. 13.5. Psal. 78.37. So the many Miracles and Acts that Christ did, are said to be more (if they should have been written) then the world could contain the Books that should be written. Joh. 21.25. Secondly for Parables: when by things feigned is signified an unfeigned truth: as in Jothams' Parable, where the trees are brought in conferring and consulting about the choice of their King, Judg. 9.8. and in the parable of Jehoash King of Israel sent to Amaziah King of Judah, where the Thistle that was in Lebanon, is laid to send to the Cedar that was in Lebanon to give his Daughter to his Son to wife. 2 Reg. 14 9 and the Parable that Nathan delivered to David, concerning two men in one City, the one rich, the other poor. 2 Sam. 12.1. And our Saviour Christ himself delivered many things in parables to the Scribes and Pharisees, 
Non omne quod fingimus mendacium est, sed quando id fingimus quod nihil significat, tunc est mendacium; cum autem fictio nostra refertur ad aliquam significationem, non est mendacium, sed aliqua figura veritatis. Gerrard. loc. come. ex August.  as Mat. 21.28. of a certain man that had two sons, whom he bid go work in his Vineyard on a certain day; and a parable of a certain Housholder who planted a Vineyard, and hedged it round about, etc. and let it out to Husbandmen, and went into a far Country. Mat. 21.28, 33. All parables and similitudes are not lies; Christ tells us of the parable of Dives and Lazarus, not that there were any two such men, nor any such thing done by them, as is mentioned, Luk 16. Yet we ought not to count it a lie, but it is a Similitude, and foretells us what shall become of the rich, if they oppress and grind the faces of the poor; and that God will rather accept of a poor Lazarus, though in rags and misery, then of a flourishing Dives clothed in purple and scarlet. The like may be said of Ironies; so the Apostle speaks to the Corinthians: We are fools for Christ's sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. 1 Cor. 4.10. Do you think he would tell them they were wise, whom a little before he condemneth for their foolishness? this is but an Ironical expression: So when a Captain shall say to his Soldiers, Fight courageously, quit yourselves like men, the Enemy flies before us; this is but to hearten his own Party to fight the more valiantly; this is very disputable, whether it be a lie or not: Likewise when a Physician hath to deal with a froward and melancholy Patient, he must abuse his judgement, telling the Patient, this and that is for his good, and if he will not take it, he must die: therefore I shall not accuse such a man of a lie.  
3. A Lie is distinguished from feigning and simulation, when a man speaks not contrary to, but besides his meaning, divers from that he thinketh: This feigning, if not prejudicial to truth, nor against God's Glory, and the good of our neighbour, and that we have some good ground for it, is not unlawful. Thus God himself useth feigning, Let me alone, saith he to Moses, that my wrath may wax hot against this people, and that I may consume them, 
Est quaedam simulatio cautelae, quaedam doctrinae, quaed●m deceptionis; p●●ma fuit Jnsuae & David, secund● 〈◊〉, qua docuit discipulos offi●ium hospitalitatis●; tertia est. hypocrisis. Bonavent.  and I will make of thee a great Nation. Exod. 32.10. He meant not to destroy them, but to stir up Moses to fervent prayer, and Israel to unfeigned repentance. So Joshua meant not to fly before the men of Ai, but feigneth a flight to draw them out of the City and destroy it: there is dolus bonus as well as malus, good deceit as well as evil. So when the two Harlots came to Solomon about the Child which both laid claim to, Solomon at first said it should be cut in pieces, and divided in two; but she whose child it was, would not suffer him so to do with it, because it was her child; therefore when he saw her Bowels yearn towards it, he altered his sentence, and gave the child to the true Mother: this was not a lie. Thus Christ when he met the two Disciples going to Emmaus, 
Faciebat eos putare quod qua●● ad locum longinquum proficis●eretur. Syr. vers.  when he came thither with them, he made as though he would have gone further, Luk. 24.28. Christ here personateth a stranger, and therefore carrieth himself as a stranger to these Disciples; he made as though he had been to have gone furrher: Some say, there was a mystery in it, that he went further afterward, when he ascended into Heaven in the sight of his Apostles, which thing only was meant by his pretending to go further; but it is not said, He took leave of the Disciples, or told them he would go to some other place to take up his Lodging, but only he concealed his purpose from them, and did not let it appear that he was willing to tarry with them, till they entreated him: So the Angels coming to Lot, Gen. 19.1, 2. made show, as if they would not come into his House, but lie in the street all night. Did these Angels lie or no? surely no; this was no lie, but the condition is not expressed, but kept secret in the heart of the speaker: 
Simulatio facti est licita & laudabilis quando fit ex rationabili causâ & bono fine. Aug. Quest. Evang. lib. 2.  thus at our Neighbour's Table, when we have some meat offered us, we refuse it as the first time with a No I thank you; for it is but civility so to do, and then the second time we take it. So these Angels, at the first they will not go into Lot's house, but at last by the entreaty of Lot they are persuaded to go in thither.  

Cum nemini sit injuria, cum non sit cum fraude coajunctâ. Polan. Syntag. de simulat. & dissimul.  4. It is distinguished from the concealment of the truth: for albeit the truth is never to be denied, nor an untruth affirmed, yet not always to be confessed or professed: for it's sometime 

Necessary,  
Unseasonable,  
Arbitrary.    
1. Sometime necessary; when either God's Glory, our Neighbours Good, or our own duty require it at our hand. In cases spiritual, it is necessary; when we are called to give an account of our Faith and Religion, than a constant profession is necessary. 1 Pet. 3.15. Be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear. 1 Pet. 3.15. With the heart man believeth unto righteousness, and with the tongue confession is made unto salvation. Rom. 10.10. He that confesseth me before men, him will I confess, etc. and he that denyeth me before men, him will I deny before my Father which is in Heaven. In matters civil, when we are called as a witness before a Magistrate, we must testify the truth, the whole truth, as the woman of Tekoah did to David. 2 Sam. 14.19. 2. Sometime it is unseasonable to declare the whole truth; when as there being no necessity to utter it, in respect of God's Glory, our Neighbours Good, or our own Duty, it's joined with our own, or our Neighbocrs' danger or hurt.  
3. It is arbitrary, or at our own liberty, when it is neither necessary nor unseasonable. Thus Christ sometimes answereth to questions asked him, sometime he is silent. Mat. 27.12, 14. That truth may be concealed, is proved by Abraham, who spoke truth in part, calling Sarah his Sister, and concealed it in part, not confessing her to be his wife. Gen. 12.10. The which thing also his son Isaac did afterward. Gen. 29. this is no lie to hid the truth, but to affirm that which is false. God appointed Samuel to go to Bethlehem to anoint David King; he desiring to be informed how he might go thither and do it with safety, for said he, if Saul hear of it, he will kill me, the Lord teacheth him this Godly policy, Take an heifer with thee, and say, I am come to sacrifice to the Lord, and call Jesse to the Sacrifice; he was sent for two causes, but to conceal the more principal. 1 Sam. 16.2, 3. So King Zedekiah willeth Jeremiah (having advised him to yield to the Chaldeans) if the Princes should be earnest to know what talk they had had together, that then he should say unto them, I humbly besought the King that he would not cause me to return to Jonathans' house to die there. Jerem. 38.26.   

SECT. 2. Of the sporting Lye.  
Lies may be divided into three kinds; there is Mendacium 

Jocosum,  
Officiosum,  
Pernitiosum.    
1. The sporting lie, which is without cause, merum mendacium, 
Hutchinson de imagine Dei.  neither with desire to hurt, no● pu pose to help any one: Nascica when he came to Ennius the Poet's house, having earnest business, commanded his Maid to meet him at the door, and to say that he was not within; who knowing that her Master had bidden her to say so, because of his business, departed▪ Soon after it came to pass that Enni● came to his house, and knocking at the door enquired for him: Nascica hearing one knock, and perceiving out of a window that it was Ennius, answered with a loud voice that he was not at home; but Ennius knew his voice, and came in: then Nascica came to him, and said, You are impudent, for I believed your Maid, that you were not at home; and will you not believe me myself? In this example be two lies: One of Ennius his Maid at her Master's commandment, the other of Nascica in the way of jest and mirth. Thus vanity showeth itself in great boasters and travellers that love to tell strange things; when men do not only sport at it themselves, but think thereby to make sport for others also. So it was with those of Ephraim and Samaria, who made the King glad with their wickedness, and the Princes with their lies. Hos. 7.3. To what an height of impiety were they grown! this was a clear note of a corrupt state among them; 
That all sorts lies be sins, vid. Euseb. lib. 8. de praepar. Evangel. cap 4. Damascen. paral. 3. Chytr. tract. de Jacobi mendacio. Gerson. Protest. Bernard. de modo benè vivendi. August Epist. 8, & 9  the reason hereof is expressed, ver. 2. They considered not in their hearts that God remembered all their wickedness; They were become very Atheistical.  
All condemn the idle lying lie, and the pernicious lie; but some excuse the sporting or jesting lie, and commend the officious lie; but all naught.  
1. For the merry lie, we must distinguish; that is improperly called a lie, when in show of words some false thing is uttered, but by the gesture or pronunciation of the speaker, it may appear that some truth is uttered: This is not unlawful under show of untruth to hid a truth; as Elijah said to the worshippers of Baal, Cry aloud, for he is a God; either he is talking, or he is pursuing, or he is in a journey, or peradventure he sleepeth and must be awaked. 1 Reg. 18.27. But the Text saith that he mocked them. So Micaiah said to Ahab, as the rest of his Prophets had done before him, Go up to Ramoth-Gilead and prosper; but he delivered it so, that Ahab perceived he mocked him. 1 Reg. 22.15.2. Properly, that which in the meaning of the speaker is a lie, is in no sort to be used, but is simply unlawful.  
1. Because it is not only false, but vain and idle: Now if but for idle words men shall give account at the last day. Mat. 12.36. much more for idle lies.  
2. The Prophet Hosea in the place  inveigheth against those that make Princes merry with their lies. Now if Princes may not be made merry with lies, to whom oppressed with great cares mirth is needful, none may.  
3. A lie may not be delivered to help a man, or free him from danger, much less to delight and make him merry.  
4. Epaminondas with other Heathens, will rise up in judgement against those that make no conscience to tell merry lies; so strict observers and lovers of truth were they, that they could not abide a lie spoken, no not in jest; it is not good jesting and sporting with sin; He that makes it his common course to lie in jest, will also lie in earnest; and he that lies in jest, unless he repent of it, shall be sure to be damned in earnest.   

SECT. 3. Of the Officious Lye.  
THe next Lie we are to treat of, 
Corrupt was the opinion of Plato, that allowed a lie lawful, either to save a Citizen, or deceive an Enemy.  is the Officious lie, which is covered over with love to our neighbour; when a man seethe his neighbour in danger, he thinks it either no sin, or a very small sin to help him out: This is the practice of too many among us, and the devil beguileth many souls thereby: Now that we may take heed of this, consider,  
1. That God's word is to be looked on as the only rule and square to guide our actions by; but the word requireth that we must not do the least evil for the gaining or any good whatsoever: the rule of our actions is God's command, not our love to our neighbour; God saith, ye shall not lie one to another. Colos. 3.9. and he will destroy all liars; which comprehendeth those that lie perniciously to do hurt, or officiously to do good to their neighbours.  

In this thou dost thyself more hurt than thou canst do thy neighbour good, nisi fiat jus●●● & rectis mediis, saith. Pet. Mart. loc. come. de mendac.  2. Consider how the Apostle rejecteth this practice of doing evil that good may come thereby. Rom. 3.8. He abhorreth that any such principle as this should be in the heart of any Christian whatsoever; and saith of such that affirm that men may do evil that good may come thereby, that their damnation is just: a man must not lie to save God's honour. Job. 13.7. much less for the good of his neighbour.  
3. He that th' nks he may thus give way to this sin that good may come by it, will think so of any other sin whatsoever; as if a man should steal from the rich to relieve the poor, this is odious to God; the Lord saith, he hateth robbery for a  offering: there were some that thought they might rob, that they might have the more to offer to the Lord; and though they brought a fat oblation, yet God loathed them, and their offerings: Austin observeth of the Priscillianists, that they would make use of a lie to show themselves Orthodox, and that they might the better vent their opinions with the more credit to themselves: And others there were that would fain themselves to be of their company and society, that so they might find them out, and bring them before the Magistrate to be punished.  
But some will say, Object. It's not against Christian charity to help a brother with a lie.  
It is against charity; 
Resp.  for charity rejoiceth not in iniquity, (not in falsehood) but in the truth: A Christian that hath a good conscience can do nothing, and say nothing against the truth, but for the truth. 2 Cor. 13.8.  
2. Charity requires a man not only to do good, but to do well; to do it in a good and godly manner, not to do the least evil, not tell the least lie to procure a great outward good to another.  
3. Charity requires not that for another man's good and commodity thou shouldst cast away thyself: but God will destroy them that speak lies. Psal. 5.6. The lying mouth slayeth the soul. Sap. 1.11.  
4. Charity doth not allow, that any man in danger should tell a lie to do himself good; much less doth he allow that we should lie to do another man good; a good man chooseth affliction, or to run upon any rock rather than to sin against God, according to that speech of Elihu to Job, chap, 36.21.  
But here it may be objected that Jacob lied to his Father Isaac, saying, I am Esau thy first born, that he might procure the blessing of his Father, before his brother came, Gen. 27.19. and ver. 24. when he asked him, Art thou that my son Esau, he answered Yea: he saith further, that he had hunted for Venison, as his Father bade him, ver. 19 when he hunted for none, nor was bidden to hunt for any: Thirdly, being asked how he found it so quickly; he answered, the Lord thy God brought it to my hand. ver. 20. when himself had taken a Kid cut of the flock, by no miracle, but by ordinary means.  
Some say, that is to be understood mystically, 
Quod minor populus, hoc est Gent●um, substituendus esset in locum primogeniti, hoc est Judaeorum. However the Jews were Gods first born, yet they should be cast off, and to the Gentiles the younger brethren, the blessing and the inheritance did belong. Aquin. 2dae. q●●st. 110. Art. 3.  by way of prophecy, I am Esau thy first born; not in person, but in right of the first born I come unto thee, as Paul speaks in another case. Act. 23.5. by which is meant nothing else then that which Christ saith, Behold there be last which shall be first, and there are first which shall be last. Luk. 13.28.30. this shall be when men shall see Abraham, Isaac and Jacob in the Kingdom of God, and themselves thrust out of doors; this is now come to pass; for we Gentiles that were last, are now first; we that were not a people, are a people, and beloved which were not beloved; and St. Paul nameth this a mystery, Rom. 11. I would not this mystery should be hidden from you brethren, lest you should be wise in your own conceit, etc. It appeareth then jacob's saying to Isaac, I am Esau thy first born, is as much as to say, The last shall be first, and the first last; by Esau he meant the Jews, by himself the Gentiles; and this is no lie, because a mystery: This is the opinion of divers of the Ancients.  
2. But I cannot excuse Jacob in this, but do believe he sinned; their examples are no rules for us to walk by, we must walk by the rule of the Word: the errors and slips in their Lives, are as blemishes in fair faces, evidences of humane frailty.  
5. There's a difference between speaking a lie, and concealing the ●ruth, as I touched before in the first ●ection of this chapter; the one, in ●ome cases may be lawful, 
Aliud est mentiri, aliud est verum occultare; ut siquis nòn velit ad mortem hominem prodere, paratus esse debet verum occultare, non falsum dicere, ut neque proat neque mentiatur. August. in Psal. 5.  when the other in no case is lawful. Negative precepts bind at all times, and upon ●ll occasions; and such is this, Thou shalt not lie; but the truth may be concealed at some times and upon some occasions, except when a Magistrate calls us to declare the whole truth: so truth is to be spoken, though it expose ourselves or others to danger: So when Christ is adjured (by the high-Priest) by the living God to tell whether he be the Christ the son of God, though it be to the exasperating him against him, and to the exposing himself to the malice of his enemies, yet he confesseth the truth. Mat. 26.63, 64. St. John gives in this for his further answer to Pilate, To this end was I bor● and for this cause came I into the worl● that I should bear witness to the truth Joh. 18.37. St Augustine commendeth a Christian Bishop of Tagesta fo● hiding a poor Christian, and when th● Emperor sent his officers to search after him whom he had hidden, bein● asked where he was, he said, he would not deny but he had hidden him; ye● would he never betray his brother for which cause he was grievously tortured; but he stood firm still, as his name imported, which was Firmus, that he would not disclose his brother, nor tell an untruth: the Emperor marveling at his steadfastness released him.  
Some do object, Object. that Abraham to escape danger, said his wife was his Sister. 
Sol.  Gen. 12.10.  


Non petit Abraham ut Sarah menti●tur. Juniu●.  
Veritat●m voluit celari, non m●n●acium d●ci. August.   Abraham answereth himself, Gen. 20.12. In very truth she is my Sister, and he uttered no untruth, but only concealed a part of it, as was before said; he said not, she is not my wife, but she is my Sister, nor did Abraham desire Sarah to lie, as Junius noteth.  
The Midwives in Egypt are commended for delivering the male-Child●●n of the Hebrews, and Rahab for preserving the spies by lying.  
We must distinguish the work one from the execution of the work; Object. ●he work or fact in saving the children ●nd spies, was a fruit of faith, 
Sol.  and of the ●ear of God; 
God blessed them not for the lie: but for their faith, that wrought in them by love. Dr. Sutton.  and that is commended: ●ut the manner how they preserved ●hem, sc. by lying, is not approved. But it may be said; faith, and the fear of God cannot stand with a manifest known sin; I answer; the best actions are imperfect in this life, and joined with many frailties; and even actions of faith are mixed with sundry defects and sins.   

SECT. 4. Of the pernicious lie; eight aggravations thereof.  
NOw let us treat of the pernicious lie, the worst of all the rest. Men are guilty of this sin wh●● they speak that which is false, knowing it to be false; when they speak o● thing, and their own heart and conscience tells them plainly the contrary. Thus doth Joseph's Mistress. Ge● 39.15, ad 20. So in Commerce among men, when the buyer calls a● a thing naught, which in his conscience he knoweth to be good; o● when the seller saith, the commodity is good, 
Tho. Cartwt● in Prov. 20.  when it is not; and that it cos● him so much when it cost him less both false. Prov. 20.7. One observeth upon the buyers dispraising, and afterwards boasting of his bargain, that he passeth a sentence of condemnation upon himself, for his lie; and for him that puts his Child to such a Master, whose practice is so to sin, and to teach his servants so to sin also, he puts him into the very mouth of the devil: and saith the wise man, The getting of treasures by a lying tongue is a vanity tossed too and fro of them that seek death: The robbery of the wicked shall destroy them because they refuse to ●o judgement. Prov. 21.6, 7. Here ●ou may see that to get riches this ●ray, is to get them by theft and robbery; this is the way whereby they ●hink to grow rich, when as they take ●he high way to destruction: Now ●et us consider the greatness of this ●in, by the many aggravations of it.  
1. When men speak that which ●s false rashly, and inconsiderately.  
2. To speak falsey aftet deliberation, and premeditation, that makes the sin the more heinous: God complaineth of some among the Jews, 
Nonnunquam pejus est m●ndactum medi●ari quam loqui; nam loqui plerumque praecipitation●s est: med ●ari vero st●diosè pravitatis. Greg. mor. lib. 8.  that conceived and uttered from the heart words of falsehood. Isai. 59.15. It was a great sin ●n Peter (though in his fear) upon a sudden to deny his Lord and Master; but greater to do it after deliberation.  
3. When men take delight in lying: we read of some that delight in lies, Psal. 62.4. This is much worse than to commit this sin ignorantly: this showeth an height of impiety in t● heart, when men delight in that whi●● is so hateful to God and good men.  
4. When lying is a man's ordinary practice from day to day; now th● more frequently men commit this sin the more abominable it is to God every day they wrist my words, saith th● Prophet, Psal, 56.5. he showeth thei● frequency in this sin, and this is a grea● aggravation of it; and he compareth such men to the deaf Adder, that will not hearken to the voice of the charmers▪ that will not hear, let God and man say what they will unto them.  
5. When men have hatred in their hearts, yet by lying words do cover it over, and hid it, that thereby they may gain an opportunity to revenge themselves upon them: how many a man speaks a man fair to his face, and yet as soon as he turneth his back, is ready to cut his throat! he that hateth, dissembleth with his lips, or, (as in the Margin) maketh his voice Gracious, and layeth up deceit within him; when he speaketh fair, believe him not, let his words be never so seemingly Graci●us. A Liar is not to be believed, and God will at the last day show his sin before the whole congregation. Prov. 26.24, 25, 26.  
6. Sometimes men do belie themselves that they may gain the love of others, as boasting what great matters they have done at such or such a time, that so they may come behind none of the most forward of their companions in sin: So Augustin 

August. confess.  
Among pernicious liars I may rank all Heretics; Seducing Spirits speak lies in Hypocrisy. 1 Tim. 4.2. A loud liar was be that in Adrian's days, said He was the Messiah, calling himself Barcochabo. i e. filium Stellae. the Son of a Star; but his divinations failing him, the Jews changed his name, calling him Bencozba. i e. Filium mendacii, the Son of a lie. Carion. Ch●nic.   reporteth of himself in his Confessions, when he was young, that he might the more ingratiate himself with his sinful associates, he would lyingly boast what he had done also, accounting it a shame to him to become behind any of them in sin.  
7. When a lie is made use of to draw men to sin how many sinners make use of lying to make others of their companions bold and hardy in sin! he that by any means whatsoever doth draw another to sin, he acteth the devil's part against that person. Thus the old Prophet pretending to the man of God that came from Judah, that an Angel of God spoke to him by the word of the Lord, to bring him back to his house, he drew the man of God to disobey the word of the Lord, but he lied unto him, 1 King. 13.17, 18.  
8. When men make use of a lie to hid and cloak their sin: when they are charged therewith, than they deny it. Job did not cover or hid his sin as Adam in his bosom. Job 31.33. that so the guilt may be taken off from him, and laid upon another, as adam's upon the woman that God gave him, and so he laid it upon God himself by fetching a little compass; but Job by Grace was changed, and herein not like his father Adam. 1. This is not a lessening but a great aggravation of sin: it was bad to sin, but much worse to deny it; for this is to add sin unto sin. 2. This will not hid it from the eye of God: though you may hid it from the eye of man a while, yet not from the eye of God, before whom all things are naked and bare, as open to God's eyes, as any thing Anatomised is to man's eyes. Psal. 90.8. Thou hast set our iniquities before thee, our secret sins in the light of thy countenance. 3. The free and full confession of sin, is a giving glory to God, when hiding of sin by lying and denying is a robbing God of his glory and honour: by a free and full confession we glorify God's omnipresence and omniscience: when Ananias and Saphira hide their sin by a lie, 
Act. 5.7 9  Peter tells them, that they had done more then to lie against the Lord; for saith he, ye have agreed together to tempt the Lord, to try whether he be God or not, or whether he will revenge himself upon sinners, as he hath said he will: So thou by this addest sin to sin, to try whether God will punish it or not: You see what befell them, God took them both away in their sin, and great fear came upon the Church: but suppose God should not make such examples presently, yet by this sin, thou dost what in thee lieth, to stop up the way of mercy against thy own soul. Prov. 28.13 He that hideth his sin shall not prosper, saith Solomon; but he that confesseth and forsaketh his sin, shall find mercy. 4. God will make thee confess it, either here before men, or else eternally before Men and Angels: God doth strangely bring hidden things to light: Sometimes he brings hidden sins to light by some punishments for other sins; yea it may be someimes men that are condemned for what they are not guilty, shall yet before they die, confess the justice of God upon them; although they be wronged in that they be condemned for; yet shall they give glory to God before men, by confessing some sins hitherto kept secret. And sometimes God by giving men horrors of conscience, makes men to confess what before was kept secret: By these things you see the aggravations of this sin of lying.   

SECT. 5. Sheweth how many sins meet together in this sin, and what are the causes of lying.  
LEt us now see how many sins are complicated in this sin, together with the sinful occasions, whereby men give themselves to lying.  
1. There is a direct breach of the ninth commandment, which saith, Thou shalt not bear false against thy neighbour. 2. Robbery is a breach of the eighth precept; robbing others of their due to whom we are related, and so have need of one another. 3. A hazarding the soul for nothing that is able to countervail the loss of it. 4. Atheism; in forgetting Gods Allseeing eye, and his sin-revenging justice, that he will revenge himself of those that rob him of his truth. Now the causes and usual occasions of this sin are these.  
1. A greedy desire of gain; We see that Tradesmen for a penny, or a twopenny gain will not stick at a lie: Gods command is, that no man defraud or go beyond his Brother in any thing; and you gain something by lying (as you think) at the present; but you will be losers by it in the end. Are there yet the treasures of wickedness in the house of the wicked? etc. for the rich men thereof are full of violence, and the inhabitants thereof have spoken lies, and their tongue is deceitful in their mouth; therefore will I make thee sick in smiting thee, etc. Micah. 6.10, 11, 12. God may give them leave to get some little in the world by it, but he widow l give them much wrath with it hereafter.  
2. Not only the desire of gain, but also the fear of losing some present gain or advantage is the cause of lying: this made Gehezi to belie his Master to Naaman. 2 King. 5. He coveted Vineyards, Olive-yards, Silver and Gold, and changes of raiment, man-servants and women-servants, as his Master chargeth upon him, and then tells a lie to his Master after his return from Naaman, saying he went nowhither: Amaziah chargeth Amos falsely to King Jeroboam, saying, that Amos had conspired against him in the midst of the house of Israel. Amos 7.10. whereas he only prophesied against the house of Jeroboam, and spoke nothing against the King. ver. 9 But what's the matter with Amaziah the Priest of Bethel? oh he seethe his gain is going down, if he suffer Amos any longer to show the people their sin in worshipping the golden calves: So they dealt with Paul stirring up the people against him, because he cast the spirit of divination out of the Maid, that brought her Master much gain thereby. Act. 16. So also doth Demetrius cause a great uproar at Ephesus; it was gain that made him make such a stir, and to accuse Paul falsely. Act. 19.24, 25.  
3. Lying proceeds from envy and malice; when men own such and such persons ill-will, they care not what they say against them: So they that hate Religion, will speak any thing against the Religious: As the Heathen Tyrants did use to do with Christians, they clothed them in the skins of wild Beasts, that so their dogs might be the more hardy to tear them: So do envious persons deal with those that are Godly, they clothe and load them with scandals, that so they may set all men against them.  
4. When men suborn persons against those that are good, that so they may get advantage against them to put them to death: Thus the Libertines and others that disputed with Stephen, being unable to resist the wisdom and spirit by which he spoke; they set up false witnesses against him, which said, This man ceaseth not to speak blasphemous words against this holy place and the Law. Act. 6.13.  
5. When men cover their malice against God's people, under pretence of public good; and thus the adversaries of God's people write a lying letter to King Artaxerxes against them, and so caused the work of the house of God to cease. Ezra 4.11, ad finem, pretending thereby much good to the King of Babylon.  
6. When they cloak all with Religion: This was Absoloms' practice; first he chargeth his Father unjustly with a lie, as if the King neglected the administration of justice; and therefore wisheth that he were a Judge, than he would do every man justice; whereby together with his courteous carriage to every one that came nigh him, he stole away the hearts of the men of Israel: then he pretends the paying a vow at Heb●on. 2 Sam. 15.3, 4, 5, 8. when as he meant to rebel against his Father: Thus did Ananias and Saphira hid their hypocrisy with a Religious cover; whereupon Peter tells Ananias, that he had not lied unto men, but unto God. Act. 5.3. Thus did Simeon and Levi hid their malice to Hamor and Shechem his son, with a Religious pretence; but, the Text saith, Gen. 34.13. telling them if they should be circumcised, they would be one people with them, when as they lied unto them, and used this pretence only, that they might come violently upon them, when they were not able to resist them.   

SECT. 6. Of the heinousness of the sin of Lying, shown in eight particulars.  
NOw that we may beware of this sin, let us consider the odiousness of this sin of lying.  
1. It is very hateful to God, it is an abomination to him: The wise man reckons up six things that are an abominatioo to the Lord, 
Lease false leasung a● a leasing a lie, lease g●witnes verstegan restitut, of decayed intelligence.  and this is one of them. sc. a Lying tongue: God doth so abhor Liars, that he will destroy all them that speak leasing. Psal. 5.6. a word that cometh from an old word now out of use, signifying Lying, Lying lips are an abomination to the Lord. Prov. 12.22. but they that deal truly are his delight. So good David loatheth this sin, 
Solomon hath pictured a lie with this Motto upon the face, The sin which God abhorreth.  setting out his detestation of it by two words, I hate and abhor lying. Psal. 119.163. and for those men that have but common honesty, they hate lying, and cannot endure to be charged with it: though it may be they do lie sometimes, yet would they not that men should know it.  
2. Lying makes men wholly unlike to God; it is contrary to the nature of God, who is styled a God of truth. Deu. 32.4. And David prays to God under that notion, O thou God of truth. Psal. 31.5. He who blesseth himself in the earth, shall bless himself in the God of truth; and he that sweareth in the earth, shall swear by the God of truth. 
Balls power of godliness.  Isai. 65.16. Truth (as One observeth) is one special branch of that Image of God, according to which man was made; the greater measure of truth in our inward parts, the more are we changed into that image. A lie is so offensive to God, as Anselm 
Anselm  saith, that God as pattern of the universal world may in some sort be said to dispense with many faults, but he never yet dispensed with lying, it being a mere denying of himself who is the only Truth: So the Lord Jesus Christ is the Amen, Truth itself. John 14.6. The faithful and true witness. Rev. 3.14. and that both as God and man in one Person, in him all the promises are yea and Amen, most sure and certain, who also came into the world to bear witness of the Truth; the Spirit of God likewise is the Spirit of Truth. Joh. 14.17. & 16.13. The spirit is Truth, beareth witness of the Truth, and leadeth into all Truth; All the three Persons are one God of Truth, as that he cannot lie, 
Magna Dei potentia, mentiri non potest. August.  it is impossible ●or him to lie. Heb. 6.18. He is not a man that he should lie. Numb. 23.19. God is so much the stronger that he cannot lie, saith Augustin. Consider what the Lord Jesus the wisdom of the Father saith, Prov. 8.7. Tho opening of my lips shall be right things, my mouth shall speak truth, and wickedness is an abomination to my lips. Again, consider, that God's word is a word of Truth; Paul calls the Word, sincere Milk, 1 Pet. 2.2. that is without any deceit and falsehood in it. It hath the God of Truth for its Author, Christ Jesus the Truth for the witness, the Spirit of Truth for the composer of it; Thus prays our Saviour for his Disciples, Sanctify them with thy Truth, thy Word is Truth. Joh. 17.17. Now for men to say they own this God, and this word of Truth, and yet go on in this sin of lying, how cross is this to Religion? our relation to God should teach us to speak truth; our relation to him as our Creator; hereby we show forth the image of our Creator▪ our relation to Christ as members of Christ, and our relation to the spirit of Christ, should also teach us to speak truth: What, are we the members of Christ, and doth the spirit of Christ dwell in us, & act in us, and shall we lie▪  
3. It is a sin that makes a man most like the devil, who is called a lying spirit, there is no truth at all in the devil; and the less truth is in men, the more they are like the devil; it makes a man a child of the devil: Christ saith to the Pharisees that bent their tongues like bows to tell lies, Ye are of your father the Devil. Joh. 8. ●4. Here it is worth observation, that Christ never called any sinner the son of the devil, but only the lying man; & can there be found a greater infamy in the world than this to be the son of the devil, the subject of the devil, governed by the devil, possessed with the devil, and directed by the devil? how then can a man stand, but like one confounded, when he thinketh of uttering a lie? Lying is a yielding a man's self to Satan, whereby he lets Satan rule and reign over him; all sin ●s of the devil, but this is fathered upon him in a particular manner: he was ● liar from the beginning, it was the second sin that ever he committed, he abode not in the truth because there ●s no truth in him; when he speaketh a lie, he speaketh of his own, for he ●s a liar and the father of lies.  
4. A liar hath no credit with any man; he that hath this brand upon him shall not be believed when he speaketh truth. Lying is a great reproach to any person or people: The Creti●ans were called by the Apostles Liars, 
Arist. apud Diog. Lacit. lib. 5.  Tit. 1.12, 13. Paul out of Epimenides taxeth the Cretians for lying and idleness. Demetrius Phalerius being asked what was the fruit and reward of lying, answered: that after a man is known to be a liar, every thing that he speaketh is questioned.  
5. It is a sin against the light of nature: Heathens could say it did very much unbeseem a man: The Egyptians made such strict account of truth as for maintenance thereof they have lost their lives. Whereupon Herodotus 
Herodot.  making report of the Egyptians, saith, that in making a bargain, a confederacy, or a conjunction of new amity, one joineth his fingers to the other parties, and each letteth them blood; after with their tongues they lick off the blood, wherewith each signed the others hand, inferring by the ceremony that first they will make expense of the utmost drop of their blood, and willingly die, rather than speak false, or lie one to another: How much more abominable aught it to be to every one that professeth himself a Christian!  
6. It is a great abuse of the tongue, which God hath given to man for his honour and glory, and whereby to glorify him, using it to another end than God hath appointed him: In this little members use God hath differenced Men from Beasts, that we may declare our minds one to another in truth: Lying is a corrupting of that member, which is to be an Instrument of truth, a great debasing of a man's self, and of the image of God in man.  
Lying is a very spreading sin; men are much given to it, and it's become general; God complaineth of his own people by profession, that there was no Truth in the Land. Hos. 4.1. and the Prophet Jeremy saith, They bend their tongues like their bows for lies, but they are not valiant for the truth upon earth; They will deceive every one his neighbour, and will not speak the truth, they have taught their tongues to speak lies. Jerem. 9.3, 4, 5. It is very spreading when the Prophet's prophecy lies, and the Rulers love lies, and the People speak falsehood, as it was in those days. But Solomon saith that a poor man is better than a liar. Prov. 19.22. We see it in unregenerate men, how few of them make conscience of a lie, but are full of lying excuses: Yea, there is in Gods own people a proneness to this sin. David lieth to Ahimelech the Priest. 1 Sam. 21.2. and being sensible hereof, he prays to God, Remove from me the way of lying. Psal. 119.19. It is a sin usually charged upon professors of Religion; but this is done out of hatred, because they will not run with them to the same excess of riot, therefore they are charged for a Generation of Hypocrites and Liars.  
8. Lying brings the greatest miseries upon a Land and People: God had a controversy with the Jews, because there was no truth in the Land, By swearing and lying, etc. Therefore shall the Land mourn, and every one that dwelleth therein shall be cut off. Hos. 4.1, 2, 4. a fore punishment was this which God denounced against liars, in regard that all the dwellers upon earth should be taken away; and very worthily saith Austin, is such a punishment inflicted upon them, because by lying they divide themseluns from what is, and adhere to that which is not; if men mourn not for this sin, God will make the Land to mourn for it with his judgements: Moreover, those that persist in this sin, shall be shut out of Heaven: Without are dogs, and whosoever loveth and maketh a lie. Rev. 22.15. yea such shall be cast into Hell. Austin saith, that Christ chased the buyers and sellers forth of the Temple in Jerusalom, in token that by their lies they shall be driven forth of the Heavenly Temple. David would not suffer a liar to abide in his house Psal. 101. neither will God suffer any to be in his Kingdom. There shall in no wise enter into the new Jerusalem any thing that defileth, neither whatsoever worketh abomination, or maketh a lie. Rev. 21.27. but all liars shall have their part in the lake which burneth with fire and brimstone, which is the second death. ver. 8.   

SECT. 7. Equivocation and Popish mental reservation condemned.  
HEre may be taxed and condemned the Popish Doctrine of equivocation, and mental reservation, holding it lawful for a Popish Priest, before an heretical Magistrate (as they term him) or an incompetent Judge, to say one thing, when he meaneth and knoweth the contrary, and so delude him by equivocation, mental evasion, and secret reservation. As for instance; being asked, Art thou a Priest? by this Doctrine he may answer, no; meaning he is none of Baal's Priests, or Priests of Jupiter, or Apollo: and being asked didst thou do such a thing? or know'st thou such a thing? he may answer no: though he knew it, or did it with reservation [to tell Them.] And another being asked whether such a one lieth in his house? he may answer no: not meaning that he lodgeth not in his house, but he doth not tell lies: This mystery of iniquity, this sophistry of Satan, this Art of hypocrisy, this Quintessence of impudence is maintained at this day, both in Press and Pulpit by the Popish Doctors; but it is far frow Christian simplicity, and the Doctrine of God, which requireth that men speak the truth from the heart. Psal. 15. It is a Doctrine of Devils that teacheth men to speak lies in hypocrsy. 1 Tim. 4.2.  
This was the practice of that fantastical Saint Francis, who being met with a hue and cry, and demanded by the pursuers of the  or malefactor, whether he saw such a one pass that way, to the end that he might save his life, putting his hand in his sleeve, or finger in his ear, answered, he saw none such pass that way; meaning through his sleeve or his ear. This practice was used by that old Arch heretic Arrius, that denied Christ to be God; who being urged by the Emperor Constantine, to subscribe to the Canons of the Council of Nice, and to the Nicene Creed; subscibed that he thought them all to be true consonant to the Holy Scripture; 
Soceat. Eccles. histor. lib 1. cap 25.  yet with this secret reservation in the sense and construction that he would make of them; of which imposture the Emperor being informed, sent for him the second time, commanded him to swear that his subscription was true: He having written his own opinion in a paper which he had in his sleeve, or under his arm, took God to witness, that he was verily persuaded of the truth that he had written, meaning what was written in the paper in his sleeve.  
This point of Popery is practised among our common people: Come and ask to borrow money of such a man, his answer is; I have it not, or not so much, when conscience tells him, he hath it, and may well spare it: meaning he hath it not for them: he hath not so much to lend them; Because he thinks that against good manners, he had rather tell a fine and mannerly lie, and so sin against God, then offend his neighbour: Ask to borrow money of another, he answereth, he hath not so much in all the world; but he meaneth in his Chest, which he calleth All the world; though it may be he hath more than so much again in his house.  
But say the Papists, our Saviour speaking of the day of Judgement, Object. saith, Of that day and hour knoweth no man: no, not the Angels in Heaven; nor the son himself, etc. Mar. 13.32. Note, say they, Christ who knoweth all things, saith of himself that he knoweth not: therefore the meaning must be, that he knoweth not to tell us: therefore they say further, that when we know a thing, we may say we know it not to tell others.  
1. The Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is but once set down, 
Resp.  and is in the same sense applied to Men, Angels, and Christ. But it were ridiculous to say, that Men and Angels know it, but not to tell us. 2. The Father by this interpretation should not know it, because he knows it not to tell us: The meaning than is, that though Christ knoweth it (for all treasures of wisdom are hid in him) yet in some sort Christ (as man) knoweth it not; but as God or Mediator; for something a man may be ignorant of without sin; as Eve was, whether the Serpent could speak, and as Christ was of the time of ripe Figs, etc. There is no shelter or secure from this example for equivocation.  

The Scripture condemns it,  
Nature abhorreth it.   
1. The Scripture condemneth it: John Baptist being demanded who he was, whether Elias or not; answered I am not. Joh. 1.21. yet might have truly answered, that he was Elias, as Christ saith. Math. 11.14. if ye will receive it, This is Elias that was to come, prophesied of by Malachy, chap. 4.5. Behold I will send u●●o you Elijah before the coming of the great and terrible day. And Mat. 17.10. Christ's disciples asked him saying: Why then say the Scribes that Elias must first come? and Jesus answered them: Elias verily shall first come, and restore all things: But I say unto you, that Elias is come already, and they knew him not, etc. ver. 11.12. and ver. 13. the Disciples understood that he spoke unto them of John Baptist: Malachy calls him Elijah, and Christ likewise; yet because he was not Elijah in proper person, but in office only, to be Christ's forerunner, to go before him in the spirit and power of Elias; and because he asked him of the person of Elias, he answereth I am not.  
2. Nature abhorreth this guileful deceitful answer: Tully condemned him who having made truce for 20 days, wasted and depopulated the Country in the night, answering that he took truce for days but not for nights: Its collusion and deceit, lying and dissimulation between God and Men: As when there is no conformity between a man's mind, and the thing he thinketh, he thinketh an untruh or falsehood; and when there is no conformity between a man's word and the thing, he speaks a Logical untruth: so when there is no conformity between a man's tongue and his heart, he speaks a Moral untruth, that is a lie; the world is full of such liars, so that we may justly cry out with David, Help Lord, for the godly man ceaseth, for the faithful fail from among the children of men: They speak vanity every one with his neighbour, with flattering lips and with a double heart do they speak; with a heart and a heart according to the Hebrew. Psal. 12.1, 2.   

SECT. 8. Nine remedies against this sin of Lying.  
LEt us therefore be exhorted to beware of Lying, and to speak truth from our hearts: God commandeth us, that we shall not deal falsely nor lie one to another. Leu. 19.11. These are the things that ye shall do; speak ye every man the truth to his neighbour, execute the judgement of truth and peace in your gates, Zech. 8.16. and ver. 19 love the truth and peace: Therefore that ye may be kept from this sin, let me persuade you.  
1. To hid God's word in your hearts: it cometh to pass that men fall so easily into this sin, because they consider not Gods commands and prohibitions as they ought, and hid not the Word in their hearts.  
2. Be much in prayer to God to keep you from this sin: pray with Agur, Remove far from me vanity and lies. Prov. 30.8. Be earnest with God for new hearts, that ye may put off the old man, and put on the new man, which after God is created in righteousness and true holiness, or holiness of truth: and let not any man pretend to put off the old man, and be clothed with the new man, that doth not show it by putting away lying, and speaking truth with his neighbour.  
3. Labour for Godly sincerity and integrity of heart: the more truth we have in the inner parts, the more we shall put away lying, and be able to speak truth one to another: He that hath no guile in his spirit, will lay aside guile in his tongue.  
4. Accustom yourselves to speak the truth, and to walk in the truth, and labour to be filled with the spirit of truth, and that will lead you into all truth.  
5. Labour to be convinced of the horrible nature of the sin of lying: than you will soon avoid it, and put on the Lord Jesus Christ; it is his work to heal our corrupt nature, and to purify the heart, to put forth the power of his Grace and Spirit into the heart, to enable the soul to cast off this sin.  

Struth. Cent 2. Obser. 81.  6. Inform yourselves of the nature of things, and then report of them as you know them to be, and be sure that your speech and thoughts agree together, and both of them be warranted of the matters themselves.  
7. Think much of God's omnisciency: therefore men run so fast into this sin, because they forget Gods allseeing eye. Gehezi thought his Master could not find him out, and so he thought God would not: therefore when his Master asked whether he went, he is ready with a lie, saying Thy servant went nowhither. Now if God hath given wisdom to men to find out this sin in others, then much more is he able to find out this sin where ever it is.  
8. Study to act faith in God's promises; the more faith we act on them, 
2 Reg. 5.  the better we shall be kept from lying. 1. His promises of provision: Godliness hath the promises of this life; did men believe this, and act faith upon it, that God would bless their honest endeavours to this end that they should not want what is necessary for them, than they would not dare to take any inordinate courses to help themselves. 2. Consider God promises of protection; when men are in danger, and are afraid how they shall get out, then at a pinch they are ready to make use of a lie to help themselves out; and this is out of distrust of God's providence: This was Abraham's weakness at Gerar (though the Father of the faithful) he doubted hereof. Gen. 20.11. Though God gave him a special promise in the beginning of that Chapter, yet he distrusteth God's promise. ver. 7.  
9 Take heed that you step not at any time out of God's way, nor make use of any indirect means for the getting of that you hope God will bring to pass. He that doth so, may bring himself into such a danger, that he may see no other way to get out but by adding lying to lying, and so sin unto sin: Thus Jacob to get the blessing, after he had once stepped out of God's way, he had no other way to help himself, but by adding lie to lie: Now ●et us see what condition Jacob ●rought himself into hereby: he got ●he blessing by a lie; but then Esau voweth to kill him; that he was fain to be sent away from his Father's house; and as he had deceived his Father to get the blessing, ●o his Uncle Laban dealeth deceitfully with him, and changeth his wages ten times, and giveth him Leah for Rachel; and he endureth much hardness there for 20 years; and Rebekah that put him upon that course of beguiling his Father, never saw her beloved Jacob more, she dying a little before he returned: So those that inordinately seek any thing out of God's way, may through the just judgement of God, either lose the thing itself; or else if they have it, they may have it with a great deal of smart and sorrow to embitter it to them: Set the fear of God always before you: By mercy and truth iniquity is purged, and by the fear of the Lord men depart from evil. Prov. 16.6. Better were it for us to be dumb, 
Plutarc. de garrulitate.  the●● to lie, and with the Heathen to by't off our tongues then to lie with them▪    

CHAP. XIV. Of the Boasting Tongue.  

SECT. 1. Boasting defined: Six things men are apt to boast of.  
LEt us now in the last place set down something of another sin of the Tongue, sc. The sin of boasting.  


definite. of Boasting  
Gloriatio est alicujus sui boni magnitudinem agnoscere, de eo s●bi placere, seque beatum putare, & insuper id ore apud alios depraedicare. Flac. Illyr. Clau. scrip.   Boasting is a sin whereby men glory in themselves, or in any thing belonging to them, or that they do imagine doth appertain to them; thinking the more highly of themselves for it, and openly publishing it among others, when men rejoice in their own ●oastings, all such rejoicing is evil, ●ith the Apostle. Jam. 4.13. Man ●s very prone to this sin: The tongue is ● little member and boasteth great ●hings; Behold how great a matter a ●ittle fire kindleth. Jam. 3.5.  
There is scarce any thing but corrupt hearts are apt to boast of it: The Scripture showeth us in divers particulars what things men are apt most to boast of.  
1. Some boast in their parts, gifts, and endowments, numbering up their own virtues, that they may appear to be praiseworthy▪ 
Habes tu undè glorieris, & gaudeas, non in te quidem sed in eo qui te summa in re tantò majoribus praeferre dignatus est, qua nil majus, nil melius tibi, tribui poterat in hac vita. Haec verò religio,, quae te Deo religat, Deum tibi, humilitatem p●is mentibus inserit, insolentiam & arragantiam extirpate. Petrarch de Remed. utr. fort. Dial. 13.  boasting of their Knowledge, their Religion, etc. but of these things men ought not vainly to boast: If thou boastest of an imaginary excellency, thou art fantastical; if of a real, thou art sacrilegious; thou hast not wherewithal to glory in thyself, but in him who hath vouchsafed to prefer thee in these things before many others; and indeed a wise man the more wisdom he hath, the more he seethe his lack of true wisdom, he doth not boast of it, but earnestly desireth after it. A man that is truly Religious doth not boast of Religion: That is true Religion, which bindeth thee fast to God and God to thee, that soweth humility in the minds of men, and rooteth out insolence, and arrogance: many boast of the form of Religion, that are strangers to the power of godliness. 2 Tim. 3.5.  
2. Some there are that boast in their wealth and riches, that they are the highest and best men in the Parish: they think they are beloved of God, and that all is well with them, because they are wealthier than their neighbours: The Psalmist speaks of such as trust in themselves, and boast in the abundance of their riches. Psal. 49.6. Many boast in their full purses and stately buildings, like Nabuchadnezzar, crying out, Is not this great Babel thai I have built for the house of the Kingdom, by the might of my power, and for the honour of my Majesty? Dan. 4.30. Ephraim boasteth that he was rich and had found out substance. Hos. 12.8. A great vanity it is to boast of riches, when as he that heapeth up riches, knoweth not who shall gather them. Psal. 39.6. Indeed they are things that are not, and therefore not to be boasted of. Socrates finding Alcibiades boasting much of his riches, Lands, Farms, and Houses, carried him into a place of the City, where a Table was containing the circuit of the whole earth, and bade him there find out Athens, which being found, he bids him find out his Farms and fair Buildings; which things when Alcibiades told him, were nowhere to be found: Wherefore then, said Socrates, dost thou boast of those things which are not about any part of the earth?  
3. Some boast of the greatness of their power; and especially that they have power to do mischief to others: So doth Do●g. Therefore saith the spirit of God to him, Why boastest thou thyself in mischief O mighty man? 
Such as boast of their power to do mischief to the Saints, God will destroy them for ever; he shall cast them away, and root them out from the Land of the Living. Psal. 52.5 They shall be hurled away as a man hurleth a stone out of a sling. Job 27.21. This i● threatened against Babylon: So much as she ha●h glorified herself, so much torment give her. Rev. 18.7.  Thou lovest all devouring words, O thou deceitful Tongue! Psal. 52.1, 4. pilate's boasting speech to Christ was full of pride; Knowest thou not that I have power to crucify thee, and p were to release thee? Joh. 19.10: It was not Cesar that could give Pilate power over Christ: it was the supreme King of Kings whose Vassal Cesar himself was, that gave him power thus to judge and condemn his own only begotten son as an evil-doer, for the accomplishment of his promise, and the salvation of his people; and the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth lawful authority: therefore Judas that betrayed him, and the High Priest that delivered him, had the greater sin. Lamech boasteth, I have slain a man to my wounding, and a young man to my hurt: if Cain shall be avenged sevenfold, truly Lamech seventy and seven fold. Gen. 4.23, 24. he boasteth of his strength what he could do.  
4. Some there are that boast of their merits by their works; but this is hateful to God: for as Theophilact speaketh, What can be more pernicious or abominable before God, 
Abominatio est apud Deum cum quis sibi, non Deo sua bona opera tribuit; quid hoc aliud quam negare Deum esse, et eum adversari? Theophil. in Luc Tu pol si sapis, quod scis nescias. Terent. in Andria.  then when men attribute their good deeds to themselves? what is this but to deny God and be his adversary? frustra de radice gloriatur, qui nihil adfert nisi folia. In vain doth he brag of the root that brings forth nothing but leaves; and to as little purpose is a man's boasting of good works, and merits, that brings forth nothing but vain flourishes.  
5. Sometime men boast of what they have not, and that they will do what lies not in their power. Peter boasteth more than John. Mat. 26.33. that though all men should be offended because of Christ, yet he would never be offended, and he cuts off an ear of one that comes to apprehend his Master; yet he that said less, performed more; although he was known to the high-Priest, he spoke to her that kept the door, and brought in Peter who stood at the door without. Joh. 18.16. We read of one of the Martyrs in Queen Mary's days, 
Differt jactantia ab arrogantia in hoc quod arrogantia est in incorde tantum, jactantia vero in ere, & procedit ab arrogantia tanquam causatum a causa. Alex. Fabrit. destruct. vitior. part. 6. cap. 7.  that could not dispute yet would die for Christ As some proud vaunting spirits boast of what they have not, and are not able to do; so some there are that boast what they will do at such and such a time: to such the Apostle gives a check, Go to now ye that say, To day or to morrow we will go into such a City and continue there a year, and buy and sell, and get gain; for ye cannot tell what shall be to morrow. Jam. 3.13, 14. and Solomon saith: Boast not thyself of to morrow, for thou knowest not what a day may bring forth. Prov. 27.1. If we cannot promise to ourselves the events of one day, then can we not be assured what shall be to morrow.  
6. Some there are so impudent, as to glory in their shame, that boast of their sins, Phil. 3.19. Such the Prophet speaks of Isai. 3.9. The show of their countenance doth witness against them, and they declare their sin as Sodom, they hid it not; by how much the more vile they are above others, by so much they glory in sin above others, and by their proud and haughty looks as well as by their lofty tongues they show their sins: How many are there that will cheat and cousin their neighbours, and when they have so done, boast how neatly they have lurched them: Others will boast of their filthiness and of their drunkenness, how many they have made drunk, and laid under board: it is a dreadful thing for a man to boast of sin and wickedness; and upon such God's hand falls heavy at last: Their thinking to sin, their affecting sin, yea their working of sin, God forbears, and seemeth to wink at all these; nay further! he let's their custom in sin alone, and strikes not, although they plead for sin; but when men declare their sins like Sodom, and boast of their wickedness, than they are come to the height of sin, and then God cuts them down.   

SECT. 2. Of the greatness of this sin of boasting, and how many sins meet together in this sin.  
NOw that we may see the greatness of this sin, consider.  
1. Boasting is plainly in Scripture forbidden by the Lord. 1 Sam. 2.3. Talk no more so exceeding proudly, let not arrogancy come out of your mouth; for the Lord is a God of knowledge and by him actions are weighed; the meaning is; Boast not what you will do, for God is a God of knowledge, and whatsoever you think of yourselves, and of your power to do this or that, the Lord knoweth what shall come to pass.  
It is no honour nor credit for a man to be a boaster: Laus proprio sordet in ore, praise in a man's own mouth is shame to himself; for men to seek their own glory is no glory. Prov. 25.27. This was the vanity of the bvilders of Babel, to build themselves a City and a Tower, whose top might reach unto Heaven, that they might make themselves a name. Gen. 11.4. to do any thing whereby to search for our own praise, and then to trumpet out our own glory, is a dishonour to us.  
It is a note of great weakness and folly; 
Stultus est im●rob s mor. Horat.  a boaster is not only a wicked man but a fool too; The boasting Pharisee said, well, I am not as this Publican, for he was much worse: such persons gape for the applause of every vain fellow, and (like harlots) lay open themselves to every gull, and lend their ears to the report of fools; and the speech of a foolish flatterer, and fawning Sycophant more pleaseth them, than a wise reproof; so that a vain boaster is exceeding foolish.  
4. Every man abhorreth a bragger and is ashamed of him, and loathes his company: and if a boaster suffers shame, reproach and misery, no man pityeth him; Who will commiserate a boasting beggar?  
5. Boasting is a certain mark of a wicked man, of one that is given over to a reprobate mind; proud men and boasters are said to be given over to a reprobate mind, to do those things which are not convenient, being filled with all unrighteousness. Rom. 1.28, 29, 30. There are many sins that meet togegether in this one sin.  
1. Pride; when men are proud of what they have, than their tongues are apt to crack of it: when the bagpipe is full of wind, dry and extended, it giveth a sound; so when men are full of the wind of pride, extended to all evil by obstinacy, and dry for want of grace to supple them, than they boast and brag, and are full of their bravadoes, and would make the world believe that they are the only men, that they only ought to speak, and who should control them? This kind of speech carrieth the coat of pride and arrogancy: The tongue that speaketh proud things, saith, With our tongues will we prevail, our lips are our own▪ who is Lord over us? Psal. 12.4. proud men and boasters are put together. Rom, 1.30.  
2. It is a kind of lying to boast of what a man hath not, 
Ne verbis quod sis os●entes, sed rebus te ostendere scires.  and sheweth the vanity of such a man's spirit: He in vaunting speaks largely of what he hath, and what he can do, when as he forgets the rules of modesty, and is the vain trumpeter of his own supposed excellencies, setting them forth in the largest characters, transgressing the bounds of sobriety: It is a loud lie for men to speak well of themselves and do ill; thy deeds will mak● thee more famous than thy word● can.  
3. There is much of self-love i● this sin; the vaunting Pharisee when he boasteth of his good deeds, he sticks not to say, that he is not as other men are; his bosom was full of self-love; so it is with every boaste● how green and lively are the roots of self-love, honour and estimation to be found in his heart! how is he tickled with vain glory, privily dissembling his hypocrisy! how doth he labour to cover his defects, and would gladly seem to be another manner of man then in very deed he is!  

Some are as vain: boasters as ever was Thraso on the stage, Goliath in the Camp, and Gorgias in the Schools  4. This is a great demonstration that the heart is empty of what it should have, and of what it boasteth to have: An empty barrel giveth the greater sound. He that boasteth himself of a false gift, is like clouds and wind without rain. Prov. 25.14. And one observeth that the Apostle Judas alludeth to this Text, when he ●mpareth such men whose mouth ●eaketh great swelling words, to ●uds without water, carried about 〈◊〉 winds. Judas ver. 12, 16. Some ●●ve a name of Christians upon them, ●●d like Simon Magus give out that ●●ey are some great ones, and would ●e taken for some body, when they ●e nothing at all: thus Christ tells the Church of Laodicea, sick of this di●●ase: she said, I am rich and increased ●ith goods, and have need of nothing: ●ut saith he to her, Thou knowest not ●●at that thou art wretched, and miserable, poor, and blind, and naked. Rev. ●●. 17.  
5. This is a robbing God of his ●onour; when men search for their ●wn glory, they rob God of his Glory, who hath said, My Glory will I not give 〈◊〉 another. Dr. Sibs 
Dr. Sibs returning backslider.  saith, that boasting is Idolatry, because it sets the creature in the place of God; that it is spiritual adultery, causing a man's affec●ions to go a whoring after other things; that it is a spiritual drunkeness, such a man being drunk wi●● self-conceitedness; that it cause● blindness, that he cannot see any thin● but the creature: The boasting Ph●risee Luke, 18.11. puts up no petition for any thing he wanteth, nor giveth God thanks for any thing h● hath, when he stood and prayed th● with himself; God, I thank thee that am not as other men are; extortioners unjust; adulterers, or even as this Publican; as if he had acquired all of himself, and came to the Temple to boa●● of it. This God warneth his people o● Deu. 8.17. That when their Herd and Flocks multiply, and their Silve● and Gold. and all they have be multiplied, that their heart be not lifte● up, and that they forget not the Lord their God who brought them fort● out of the Land of Egypt, and die thus and thus for them: when evil me● prosper, they arr apt to say, Our hig● hand, and not the Lord hath done a● this. Deut. 28.27. It seemeth th● Church of Corinth was sick of this di●●ase; they were apt to be puffed up for he against another, and to boast of ●●eir gifts and parts; therefore saith ●he Apostle; Who maketh thee to differ from another? and what hast thou that ●hou didst not receive? Now if thou didst ●eceive it, why dost thou glory as if thou ●idst not receive it? 1 Cor. 4.7. This kind of pride is, first, a vain imitation of God's Majesty; because such a one ●scribeth what he hath to himself only, as if it came not from the Lord. Secondly, as God hath All in himself, so he doth act all to himself: So a vain glorious man sacrificeth to his own ●et, and burns incense to his own drag. Hab. 1.16. He takes all the glory to himself, attributing nothing to God; If ill weather come, he ascribes it to the change of the Moon, or the course of the time; if his Cattle die, he saith it cometh of negligence; if his Land be not fruitful, it is laid to ill-Husbandry: if sickness come, it is caused by distemper; on the contrary, If he hath a healthy body and constitution, he ascribes it to his good dye● if he increase in riches, it is his goo● fortune or good Husbandry; if he overcome an enemy by Law, it is hi● friend in Courth or his purse; if he overcome an enemy in Fight, it wa● his valour and manhood; if he got so much by a good bargain, it was hi● wit and cunning; thus he, and no● God hath done all this. Thirdly, i● is God's prerogative, that his will is the rule of all righteousness; and a vain glorious man scorns to be at the will of any, yea of God himself. Thus you see how filthy a thing it is to brag above right; all evil comes of this sin● of boasting, much of the devil is in it; whence one of the Ancients said, 
Bernard.  Mater gehennae est inanis gloria, vain glory is the Mother of Hell.   

SECT. 3. Of the cure of Boasting: Four remedies against it.  
NOw I shall lay down the remedies against this sin of vain boasting.  
1. Labour after humbleness of mind: the more truth of Grace is in any man, the more humble he is; the great work of Grace is to make and keep the soul humble, and the soul is kept humble because it seethe its own vileness, and emptiness; and when a soul cometh to see its defects, it is a good means to keep it humble; and the more grace it hath received, the more it looks upon itself as engaged to the Lord; and the more the Lord giveth, the more he looketh for our returns: Grace teacheth us that Obligations are increased with receipts; and to know how short we are of what we ought to be, and of what we shall be, this will keep us from vain boasting: As Adam fell by ascending so we must rise by descending; when we are lowest in our own eyes, we are highest in esteem with God; when we go farthest from God by a holy desperation, he is nearest to us by a gracious acceptation: The humble Publican would not boast of his good deeds and worth as the Pharisee did, 
Noluit ap propinqua re ad Deum, ut Deus appropinqua● et ad eum. Beda.  nor come near to God, that God might come near to him; when we are lowly in our own eyes, sin will not stoop to us; and when we are lifted up with a presuming self-conceit, and are apt to boast of our own supposed or real excellencies, God will not come near us.  
Object. But for a man to speak the truth (though of himself) is neither pride nor boasting.  

Resp.  I answer, with Solomon, If thou art praiseworthy, Let another man praise thee, and not thine own mouth; a stranger, and not thine own lips. Prov. 27.2. for as one saith, God likes better or sin with humbleness, then of innocence with pride and boasting, if it were possible.  
2. If any man glory let him glory in the Lord. God hath so ordered it, that the whole matter of our salvation shall depend upon his free grace; 

If a man may boast of any thing, it may be of his natural parts, that they were born with him, or that he hath gotten them by Art or industry, and won them proprio Marte: But let no man be deceived; even nature itself in the last resolution is of grace. Sanders. in 1 Cor 12.7. Gratia nullo modo est gratia, nisi omni modo sit gratuita: vae universali justitiae no●●rae & laudabili; hominum vitae si amota Dei misericordia, discuriatur. August.  
Qu● gratiam Dei secundum merita hominum d●●ri asserere audei, contra fidem catholic ●mpraedicat. Ambros l b. 2. de vocat. Gen●●um. cap. 8.   he is in and through Christ all in all to us; that so we might not have any thing in ourselves to boast of, but that all our glorying should be in the Lord. Jerem. 9.23. Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches, but let him that glorieth, glory in this, that he understandeth and knoweth me that I am the Lord; for God will have no flesh to glory in his presence: Therefore Christ is of God, made unto us wisdom, righteousness, sanctification, and redemption, that according as it is written, He that glorieth let him glory in the Lord. 1 Cor. 1.29, 30, 31. Our Redemption is through the blood of Christ, and he is made ours by faith, and this faith is the gift of God, that so we might not have any thing in ourselves to glory in, but all our glorying should be in the Lord: So the Apostle to the Ephesians, Ye are saved by grace through faith, and that not of yourselves; it is the gift of God, not of works, lest any man should boast. Eph. 2.8, 9 If the whole work of our salvation proceed from the grace of God, than our works have no hand in the matter; as Rom. 11.5, where Paul tells us, God reserveth to himself a remnant according to the election of grace; then he addeth ver. 6. if by grace, then is it no more of works; otherwise grace is no more grace; or if of works, than no more of grace, otherwise were work no more work; where you see, grace and works cannot stand together in the business of our salvation; it is of grace not of works, lest any man should boast he hath of his own to save him.  
3. Labour to have the true fear of God planted in your hearts: Be not highminded, but fear; Rom. 11.20. The fear of God is set in opposition to highmindedness, which causeth foolish boasting; The fear of the Lord is to departed from evil, pride, and arrogancy. Prov. 8.13. the fear of God will make thee afraid▪ of assuming glory to thyself, when God hath no praise; pray to the Lord with David to keep thee from presumptuous sins. Psal. 19.12. whereof this of boasting is one of the greatest.  
4. Take frequent views of thyself in the glass of God's law, what thou wast, what thou art, what thou mayst be, if God should leave thee: consider what thou art to God, to Angels, to good men; then thou wilt have little cause to boast; consider what thou hast, and what thou wantest, and thou shalt surely find thou hast good cause to be afraid, lest that thou hast be a very deceit, and a mere shadow of virtue, and thy righteousness even a false and counterfeit righteousness: oh than boast not of thy goodness; forget it, and God will remember it; be mindful frequently to confess thy sins, and be humbled for them, than God will forget them.    

CHAP. XV. Divers considerations to stir us up to the bridling and moderating of our Tongues.  
SEeing then that men most easily of all things do offend in their lips and tongues, than which to keep from failing there is nothing more difficult; what need have we to be watchful over our mouths, and careful to keep the doors of our lips, that we offend not with our tongues! It is a thing praiseworthy, in anger to keep our hands from fight, in abundance of dainty meats to bridle our appetite from intemperance; in great prosperity to refrain from pride; but to offend with the tongue being so easy, and the way thereof so slippery, that not to offend in words is a virtue so rare, and a thing so seldom seen, as that the son of Syrach counteth it most marvellous, when he saith, Who is he that faileth not in his tongue? and St. James esteemeth it a great perfection; If any man offend not in word, the same is a perfect man, and able also to bridle the whole body. Jam. 3.2. And to show what great things may be done by the well ordering of the tongue, the Apostle compareth it to a Bridle or Bit of an horse: like as the bit is but a small thing in comparison of the horse, yet it turneth about, and ruleth the strongest horse at the pleasure of the rider; so the Tongue is but a small member in the body of man, yet being moderated with discretion, it bridleth the whole body. Now that we may the better be enabled to bridle and moderate our tongues, I shall propound these considerations.  
God in his word gives a great charge Consid. 1 to his people that own him for their God, that they look carefully after their tongues: He that leaveth not the eye, the ear, the hand at liberty, he leaveth not the tongue at liberty: A man may not do with his tongue as he pleaseth. Prov. 4.23, 24. Solomon adviseth, First, keep thy heart with all diligence, etc. then the tongue, Put away from thee a froward mouth, and perverse lips put far from thee; what is spoken there of a perverse tongue, is meant of all the sins of the tongue, that have been spoken of, and many more that might have been spoken to: And seeing God doth so strictly require that we should keep our tongues from evil, and our lips from speaking guile. Psal. 34.13. It behoveth all those that would be counted God's people to take special care of it: He that keepeth himself from other sins, and faileth herein, showeth the vanity of his Religion.  
Let us consider wherefore God Consid. 2 doth so often repeat his commands for the right ordering the tongue, and his prohibitions against the sins of the tongue. Surely he doth it for these ends. 1. That if men be careless at one time, they may be more careful at another; and if they pass over it in one place of Scripture, they may meet with it in another. 2. Because he knew how careless men were apt to be of their tongues, though they were the more careful in other things 3. He knew well the mischiefs of it, what hurt it would be; therefore he is so frequent in commending the duty, like the Master of the family, often giving in charge to his servants to take heed of fire, because he knoweth the danger of it if it break out. 4. Because he knoweth what a matter it is to keep the tongue in good order: The Apostle showeth, that though a small Bit will rule a great Horse, and a little ●udder will rule a great Ship, yet the tongue is very hardly tamed▪ Therefore God doth so often provide a Remedy against it.  
We must when we least think of it, Consid. 3 be called to account for all and every sin of the tongue: God will demand a reason why we did let our tongues lose at such a time, and such a time, in such and such discourses; and though men's Laws will not reach such sinners, yet God's Laws will▪ and the Lord Jesus saith, that for every idle word that men shall speak, they shall give account at the last day. Mat. 12.36. Alas! how much vain discourse proceedeth from men, that they take no notice of! but did men consider this, it would make them more careful than they are; did they consider they must give account of their evil-speaking to him that is ready to judge the quick and the dead, 1 Pet. 4.5. God will inquire a reason why you slandered such a one at such a time; what answer will you give at that day? Consider how God dealt with Aaron and Miriam 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 leprosy, than 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 hearken, 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 ●●dge men according as their words ●●ew either Holiness or wickedness: ●o Judas sets down what God will do ●●to men for their evil words: God ●ll execute judgement up●● 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 man's 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 ●●e ungodly among them, ●f all their ungodly deeds, ●hich they have ungodly committed, and of all their ●ard speeches, which ungodly sinners have spoken ●gainst him: this (if well considered) would be a strong motive to persuade men to ●ake more heed of sinning ●n this manner: Solomon saith, A man's ●elly shall be satisfied with the fruit of his mouth, and with the increase of his ●ips shall he be filled. Death and Life ●re in the power of the tongue, and they that love it shall eat the fruit thereof. Prov. 18.20, 21. the scope of the wise man is to show 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 wholesome or poisonous; an● ver. 21. Life or death, according t● their words. He that suffereth h● tongue to run at random without bridling it, shall have the fruit of i● even everlasting death: The tongu● is either the best or worst member i● the body next the heart: and saith th● wise man, Prov. 13.3. He that openeth wide his lips shall have destruction but he that keepeth his mouth, keepeth his life: Men are careful of nothing so much as of their life; then woul● you keep your lives? keep you tongues: it is not without great caus● the spirit of God hath set down the●● things so plainly in Scripture: 
Anacharsis being asked 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.  Th● tongue, as one noteth; is a Tree o● life to them that use it well, a Tree o● death to them that abuse it: It is fitly compared to the Gates of a besiege● City, whose safety or destruction standeth much in their careful or loo●● custody.  
Consider how God dealeth with Consid. 5 ●he dearest of his children when they ●ffend with their tongues. How did God deal with Moses though an holy ●nd good man, and the meekest upon ●he face of all the earth? Numb. 12.3. ●et when he is provoked by the people, he doth not so order his tongue as ●e aught to do. Psal. 106.32, 33. they provoke 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 ●o not so great a sin as in impatience and unbelief to contest with God for instead of his speaking to th● Rock, he falls a chiding with the● and smote the Rock twice with hi● 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, Th● people among whom I am, are six hundred thousand footmen, and thou has● said, I will give them flesh that they ma● eat a whole month: shall the flocks and the herds be slain to suffice them, etc. 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 spoke 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 public 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 days? 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 myself, 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 Babbler is a waster of words to no purpose▪ as the Stoic Philosophers falsely called St. Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. qui libens verba fund●●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 showeth: 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 virtuous 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 man's 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 strokes. 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 than a Serpent, for it cannot hurt unless it be present to see a man, or to by't 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 than 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 than 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 men's 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 th● 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 men's 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 expel 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-ordered 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 dried 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 wiseman's 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 man's tongue against the wicked man's heart; that as the one is very excellently good like choice silver, so the other is stark nought, little worth, very refuse; and that because out of the heart proceedeth all evil; and he that hath nothing of grace in his heart, must needs have a very bad tongue. Again, he sets the lips of a wise man against the wicked man's heart Prov. 15.7. the lips of the wise disperse knowledge, but the heart of the foolish doth not so: that is, A good man's lips are like a good seeds man, sowing good things for his own good, and for the good of others he hath to do withal; but where the heart is naught, no good can come from such a man. and Prov. 12.18. There is that speaketh like the piercings of a sword, but the tongue of the wise is health. the one is a cutting tongue, the other is a wholesome medicine; the profit of it reacheth to many others, but the refreshment and comfort returneth into a man's bosom; a wholesome tongue is a tree of life. Prov. 15.4. Trees (as One well noteth) bring forth fruit for others, not for themselves; 
Ball de gubern. linguae.  but he that useth his tongue lawfully, shall reap the fruit which he beareth: Trees are often planted and dressed by one, when another enjoyeth the fru t: but he that governeth his tongue well, shall possess that fruit which none can take from him: Trees bring forth fruit once in the year; but the due use of the tongue is continually fruitful for the comfort of him that useth it: The fruit of Trees is one and the same; but the fruit of the tongue rightly exercised is divers, among which the special is eternal life.   

CHAP. XVI. Sheweth wherein the right ordering of the Tongue consisteth.  
BEcause the work of the right ordering and government of our tongues notwithstanding the many specious shows of Religion that men make is very much neglected; therefore it is a lesson that is very needful for us to learn to bridle and keep our tongues in order: and as a bridle or bit in a horse's mouth is to hold him to that pace the rider thinks fit, and to turn him about at his pleasure: so the directions that God gives in his word for the tongue, should be as a bridle to restrain our too much aptness to exorbitant expressions. Theophrastus' the Philosopher said not amiss: it were better trusting to an untamed and unbrideled horse, 
Turnbul. exposit. in Jacob. 3.  then to an bubrideled tongue: for the danger of the Horse by not meddling with him may be prevented; but because we carry our unbrideled tongues always about us, the peril and danger thereof cannot be avoided.  
Now the right ordering of the Tongue consisteth  
1: In a care not to speak rashly, but that we consider what, and how, and when, and to whom to speak: he well considereth what he speaketh before he speaketh, 
Diu eonsidera quid loquendum sit, & adhuc taceus provide, nequid dixisse poeniteat. Quicquid dicturus es, prius cum anim tuo reputa. Isoc. ad Demon.  who speaketh as he ought to speak. Prov. 15.28. The heart of the righteous studieth to answer, but the mouth of the wicked poureth out evil things: a wise man will well weigh his words before he speaketh; and ver. 2. The tongue of the wise useth knowledge aright, but the mouth of fools pour out foolishness, or belcheth out his folly: The good man makes use of his tongue that he may not sin with his tongue, but useth his knowledge aright for the good of others, when as the wicked is babbling any thing that comes next to his lips: The tongue is placed near under the brain and understanding part, as at the feet of her Schoolmaster, that it might not run before the wit; 
Pet. Barker. exposit in Prov. 1.3.  and the heart is counsellor to the tongue, that it might have a good guide above and beneath, to teach us to sift our words, to let them be priùs ratione, quam prolatione, priùs ad limam, quam ad linguam. Jephtha upon his rash vow brought sorrow upon himself. Rashness doth nothing well: A man going in haste easily slideth. Prov. 1●. 2. Avoid rash speaking, lest with Jephtha thou say too late, I have opened my mouth and cannot go back: Peter's rashness made him to curse and forswear himself.  
2. It consisteth in taking a due and fit time to speak in; A word fitly spoken is like apples of Gold in pictures of Silver, saith the wise man. Prov. or a word upon the wheeels: It is a Metae●hor taken from a Potter that mould●th his clay while it is upon the wheel, ●o what fashion he pleaseth: he doth ●isely that speaketh seasonable words, ●hat gives a reproof in season; and he also doth wisely, that heareth it, and makes good use of it: this is better esteemed in the eyes of God, than jewels of gold and silver in the eyes of men. Thus Abigail deals with Nabal, she takes the fittest time to speak unto him, not in his Wine, nor in a passion presently when she heareth of it, but when his wine is gone. 1 Sam. 25.35. So Nathan dealeth with David 2 Sam. 12.1. He by a parable gets within him, and makes him pass sentence upon himself, and then tells him, Thou art the man. Solomon tells us, there is a time to keep silence and a time to speak. Eccles. 3.7. every thing is beautiful in his season; so is speech; so is silence. The Learned tell us, there are seven special seasons of speaking; as,  
1. When we bring honour to God, and do good to our brethren.  
2. When the truth and honour o● God may be vindicated by us.  
3. When the credit of a wronge● brother may be repaired by us.  
4. When by speaking the ignorant may receive direction or instruction from us.  
5. When the weak may be supported and comforted by us.  
6. When a doubting soul may receive establishment from us.  
7. When we have an opportunity of giving due reproof and conviction to those that do evil. To these I shall add, that it's lawful and seasonable for Christians being falsely accused to use appeals, and make apologies for themselves in defence of their innocence: So did David, when Saul had received many false informations against him, 1 Sam. 26.18. The like doth St. Paul before Felix, Festus, King Agrippa, and all other Governors before whom he was accused, Act. 22, 23, 24, 25, 26 chapters. Yea so doth Christ himself being accused to cast out devils. Luk. 11.17. and when he was called a Samaritan, etc. Joh. 8.49. and after these examples some of the Ancients have written whole Books of this Argument; as Tertulian, Justin Martyr, and others: and good reason there is hereof; for a good name is better than great riches. Prov. 22.1. Ruffinus 
Ruffin. Eccles. histor.  tells us, that whosoever is silent being accused of Heresy, cannot be a good Christian; he is cited by Bishop Jewel in his Apology for the Church of England. Epaminondas an Heathen, 
Plutarch. in Epaminond.  was so chary of his credit, that he was wont to say, He cared not to be killed, so it might be recorded that he died without just cause. Christians therefore have just warrtnt to answer in their own defence, when they be falsely accused, especially in the case of Religion, when the imputation doth not so much touch their Persons, as their Profession; in this case not to be resolute, is to be plainly dissolute: In Athens, every Citizen took a corporal oath to maintain their professed and established Religion, 
Melanct praefat. ad comment. in Roman.  in this sort, Pugnabo pro sacris, & solus, & cum aliis. It is also necessary in some cases to make confession of our faith. sc. where the Glory of God may by that means be procured, our brethren edified, and scandal avoided. So doth Paul, Act. 22. St. Peter enjoineth us always to be ready to give an answer to every one that asketh us, 

Note that the Articles of faith are subject to reason, but that every one may see we have reason to believe as we do.  
Junilius. de partib. 9 divinae legis. lib. 2. cap. ult.   and a reason of the hope that is in us▪ 1 Pet. 3.15. Yea Paul tells us, that every one that will be saved, with the mouth must make confession to salvation. Rom. 10.10. and Bullinger tells us, that faith in the heart breaking forth into confession with the mouth, is a note whereby the friends of Christ are distinguished from the followers of Antichrist: Yea Christ hath told us plainly, that whosoever will not confess him on earth before men, he will not acknowledge them before his Father in Heaven: This confuteth all Peter-like Professors, who ●re silent in time of persecution, and ●hink that then it's enough for them to think well, and mean well, and keep their faith to themselves; no, they must confess it to others; and if they do not, or dare not, it's an argument for the time, their tongues are not loosed by God, but tied up by the Devil.  
3. The right ordering of the tongue consisteth, 
The leaves of loquacity, spring from the root of small capacity.  when a man is careful that there is not too much loquacity in himself, that he doth not vainly babble upon all occasions. Prov. 10.19. the wise man showeth the folly of a man given to talk much: A wise man refraineth his lips; but where much talk is, there is much sin, unless there be much grace to govern the heart: He that hath knowledge spareth his words. Prov. 17.27. The Preacher is clear in this point. God is in Heaven, thou upon earth, therefore let thy words be few. Eccl. 5.3. Men must take heed of impertinent words, words of wind, that are empty and fruitless: The Hebrews call a vain word, a word of lips Prov. 14.23. Surely the Serpent wil● by't without enchantment, and a babbler is no better. Eccles. 10.11. A babbler hurteth his friend, aideth his enemy, and undoeth himself: as members that are continually diseased, continually draw humours to them; so the tongue of a babbler, being never without an inflammation, draweth poison to itself by continual babbling, as One well noteth: 

Crook. Hypocr. chap. 3. August. de Conven. 10 Precept. & 10 Plagar.  
Absit in oratione multa locutio, sed non desit multa precatio. Hieron. Non magna vocis extensio, sed magna cordis intentio deo grata. Chemnit. Harmon. Evangel.   What One saith of Heretical teachers, I may say of all vain babblers, they are like Frogs, that in muddy Marshes and Fens are always croaking, that bring irksomeness to the ears, but yield no food to the minds of men. Our Saviour condemneth vain repetitions in prayer; for some think they shall be heard for their much speaking. Mat. 6.7. Christ correcteth them not for the matter they prayed, but for the manner of their praying, that in their prayers they used vain repetitions, superfluous and superstitious multiplying of words, like the Heathen; for repetitions of the same petitions are not unlawful.  
4. It consisteth in this, that we be careful not to be often found talking of the things that concern us not to talk of; This is set down to be the fault of women that go from house to house, that are tatlers and busy-bodyes, speaking things which they ought not. 1 Tim. 5.13. and these are such, saith the Apostle, that learn to be idle, that wander from house to house, and talk of things that concern them not; but this is not the fault of women only, but the fault also of too many men among us; and such were among the Thessalonians; he bids them study to be quiet, that is, show not yourselves to be men and women of the tongue. 1 Tim. 4.11▪ Let not man affect the honour to be a great talker, but love the honour to be at rest, as the Greek words import, which is greater honour: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  sometime the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth, the Rest of the body, as the women rested on the Sabbath day before they went to the Sepulchre of Christ, to anoint the dead body of our Saviour, with the spices and ointments they had prepared; there is the same word in the Original, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Luk 23. ult. but here the Apostle meaneth the rest of the Tongue, to rest from meddling with things that belong not to them: If men will be discoursing, let it be of what may do themselves and others good.  
5. It consisteth in this, that our speech be not cross, nor froward, nor thwarting language: Many men have froward hearts, and they show it by their froward words; speak to such men, and you shall have nothing but some froward answer again▪ Put away from thee a froward mouth, and perverse lips put far from thee. Prov. 4.24. One observeth upon that place, how ill God looketh upon such a tongue, comparing it to a lip drawn awry; as that seemeth ill in the eyes of men, so a froward tongue is much more unseemly in the eyes of God: therefore put this away from thee: This is one character of a naughty person; A wicked man walks with a froward mouth. Prov. 6.12. The phrase is very emphatical; where ever he goes he carries it with him: 
God made not the tongue of man of bone or of any other hard substance, but of tender flesh, because thy words should be tender, and sweet, not rough and sharp. Stella  Here is the difference between a good man, and a wicked man; though there be by nature such frowardness in the heart of a Holy man, yet Grace makes him strive against it, and he hath no Rest in himself, till he hath gotten the Mastery over it: In this case it is with a child of God, as with an horse that trots hard, yet by Art he is brought to pace easily; but because his trot is natural, he is apt to fall into it very often, but the rider with the bridle minding him of it again, recovereth him: So the bridle of God's law and his Grace recovereth a child of God out of frowardness, though it be natural to him.  
Now the evil of this sin of frowardness in words appeareth. 1. In that men hereby show their passion, their choler and boiling anger; by froward words they show the frowardness that is in their heart. Prov. 6.18. 2. It doth provoke others the more to anger, it may do them much hurt as well as ourselves; an angry man stirreth up strife, and a furious man aboundeth with transgression. Prov. 19.22. It doth but stir up strife, and cause their sins with ours the more to abound; as the coal maketh burning coals, and wood a fire, so the contentious man is apt to kindle strife; anger are as fire, and words are as fuel to the fire. Prov. 26.21. 3. Froward words are not the way to calm and quiet men's spirits, but calm words serve for that end: A soft answer turneth away wrath, but grievous words stir up anger. Prov. 15.1. A soft tongue breaketh the bone. Prov. 25.15. 4. A froward man is not to be dealt with nor spoken to; to instruct the froward, 
Perversum corrippere est stimulare insanum, & oleum camino adhibere. Petr. Raven.  is to set goads to one that is mad already, or to pour oil into a Chimney; froward men are like a piece of rotten wood, scarce touched but they fall in pieces: Many Salamandry spirits there are whom nothing will content but mere frowardness and discontent. 5. The froward are an abomination to the Lord. Prov. 11.20. and God will cut off all froward tongues; the perverseness of transgressors shall destroy them. Prov. 11.3. Therefore let every one repent of his wrathful ire, and espy every wrinkle in his brow; labour to bridle this sin, for it is stronger than a horse; for an horse may more easily be ruled then this humour.  
6. The right ordering of the tongue consisteth in this; sc. that we give not our tongue's liberty to speak evil of what we know not, nor understand not; nor of those men we are not well acquainted with. Consider what St. Peter and Judas speak of this. 2 Pet. 2.12. Judas ver. 10. These as natural brute beasts made to be taken and destroyed, speak evil of the things that they understand not; and here let us consider. 1. In speaking evil of what we understand not, we show our folly, and it is to our shame. He that answereth a matter before he heareth it, it is folly and shame to him. Prov. 18.13. Many men will be ready to answer a matter that is before them before they understand it, or it be half spoken to them, that they maybe counted men of great wit and parts; but this showeth their folly. 2. In speaking evil of what we know not, we may be guilty of as great a sin as those that put the Lord Jesus to death, who preferred a murderer before him, condemning the holy and spotless Lamb of God, and justifying and acquitting one that was notoriously wicked; we may call evil good, and good evil, and so come under the woe denouned against such persons. Isai. 5. Consider 3. What the Apostle Peter compareth such men to; he saith, they are more like to brute beasts; then reasonable men. 2 Pet. 2.12. God gives us reason that hereby we should govern ourselves, and this we must show in the well-governing of our tongues. 4. These men shall perish in their own sin, and corruption; such men are in the high way to destruction.  
7. It consisteth in speaking to others as we ought; when others show their passion or malice against you in giving you provoking language, than it becomes you to show the truth of your Religion, by your not retorting again: if one cast dirt in thy face, do not thou cast dirt in his face: Some will say this is hard to fl sh and blood; but though flesh and blood cannot bear it, yet grace can: When Shimei raileth at David, though the Commanders with the King give him the same language again, yet David doth not so. 2 Sam. 16.10. his heart was not in the same temper with theirs, he had another manner of spirit than they had. Now that we may take heed of this sin whensoever we are tempted to it, or have any occasion thereunto, let us consider these motives to persuade us to the contrary duty.  
1. This sin God hath plainly forbidden in his word: Render not railing for railing, nor evil for evil. 1. Pet. 3.9. Therefore those that speak so slightingly of us, do break the command of God. 2. If we do so, we shall hereby show we are overcome with evil, whereas we must overcome evil with good. 
Nothing more pleaseth now adays, then that which the French men call l'escriture picquante, Satirical Invectives, both in Pulpits and Pamphlets.  3. In so doing we shall show ourselves but like unto them that, revile us; they show themselves unlike to Christians; and if we do so, we shall show ourselves as bad as they are. Prov. 26.4. the wiseman's counsel is, Answer not a fool according to his folly lest thou also be like him; in the next verse he seemeth to cross this command; but if it be well considered, it is meant only that so he may see his folly in that same thing wherein he spoke foolishly. 4. By doing as they do, we may lose the fruit that God would have us get by the reproaches that are cast upon us by our enemies. In these respects consider.  
1. Where truth of grace is in the heart, it will make a man reflect upon himself, to see whether he deserveth that charge that such men charge him withal or not, that if it be so, he may be humbled for it before the Lord, and beg pardon; and if it be not so, than he may sit down and bless God that it is not so, that he is not so bad as such a one would make him. As Augustine is liberal in discovering his own defects, so he toucheth upon his Mothers 
* Itaque ad illud modicum quotidiana modica addendo (quoniam qui modica spernit, pau●atim decidit) in eam consuetudinem lapsa erat, ut propè jam plenos mero caliculos hauriret. Aug. lib. 9 confess. 8. ; he saith Surrepserat ei vinolentia, a too much love of wine did steal upon her. This came to pass, saith he, by sipping a little wine now and then, when being a young Girl and waiting at the Table, she used to fill wine to her Father and Mother; she did it not, saith he, out of any drunken humour, but mere youthful wantonness; but yet she did it, and by frequent doing it, she had gotten such a love it, that she could afterward with greediness drink up, and draw dry whole cups of wine; and this ill custom would have brought her to greater indecencyes that way, had not God by stirring up a servant of her Fathers to reproach her, and call her Meribibulam a wine-bibber, cured her in time of that infirmity, which Austin therefore calleth Medicinale ferrum, a curing weapon; this reproaching of her by the Maidservant▪ was the means through God's blessing to cure her of this Malady.  
2. Where there is grace in the heart it will teach a man to consider whether God may not suffer such a one so to open his mouth against him, as that his graces may be tried thereby, that our faith, patience, meekness, humility, may be the more apparent: Thus David in patience and meekness considereth God's end in Shimeis railing upon him, and lets him alone.  
3. Consider the example of our Saviour Christ himself; his practice was, not to render evil for evil; but when he was unjustly accused, he did as was prophesied of him, not open his mouth again, Isai. 53.7. It is twice repeated of him, and this the Apostle sets down also; Who when he was reviled, reviled not again, and when he suffered, he threatened not, but committed himself to him that judgeth righteously. 1 Pet. 2.23. Christ reviled not again, partly because reviling is a sin, and partly because he suffered as our surety, though he had deserved no such shame as we had: therefore he holds his peace not only from reviling, but many times from just apology, confessing our guiltiness by his silence, as One well noteth; if we would be accounted members of Christ, let us walk as Christ walked.  
4. Consider the example of Michael the Archangel, when he dispued with the Devil about the body of Moses, Judas ver. 9 he contended with him, yet durst not bring any railing accusation against him, but said only, The Lord rebuke thee: Michael had to do with the worst of creatures, and in the best cause by the appointment of God; yet he raileth not at him, but commits his cause to God: If he in the cause of God durst not do it; shall any Christian dare to do it in his own cause? no, the Scripture teacheth us, 1. Silently to bear what reproaches are cast upon us: So doth Moses, when Aaron and Miriam chide with him. Numb. 12.3. he held his peace; he saw their passion, and knew if he should break out into passion also, he should sin against God, as they did against him: So David, I was dumb with silence, saith he, I held my peace. Psal. 39.2. when it may be he was reproached by them for so doing.  
5. Grace will teach a man in such a case, instead of answering them in the like language, to go to God and spread our case before him; this doth Job, chap. 16.20. My friends scorn me, but mine eyes pour out tears to God: So Nehemiah, while the enemy's scoff, he prayeth, Hear O our God, for we are despised. Nehem. 4.4. therefore spread thy case before the Lord, and entreat him to plead for thee, and to clear thine innocency, and make them to see their sin, and humble them for it, and sit them receiving pardon at his hands: hereby we shall show ourselves to be true Christians, and such whose Religion is not vain.   

CHAP. XVII. Rules laid down for the better ordering the Tongue.  
LEt us now look to it, that Rule 1 our speech be not only not sinful, but that it be good; he that forbids lying, requireth truth to be spoken: The mouth of the righteous speaketh wisdom, and his tongue talketh of judgement; the law of Go● is in his heart, none of his steps shall slide, Psal. 37.30, 31. Where the law God is in the heart, and the love of it in the soul, it will be known by Gracious speeches: The wise man gives this as a mark of one truly good, The lips of the wise disperse knowledge, but the heart of the foolish doth not so. Prov. 15.7. The Metaphor is taken from seeds▪ men that scatter and disperse their seed, that so it may come up and bring forth fruit: So a wiseman soweth instruction that it may do good: the heart of the foolish is opposite to it, to show that it is the Forge of all evil whatsoever; therefore there is no good in the mouth of such a man: When St. Paul forbids corrupt communication to proceed out of our mouths, he enjoineth that what we speak be good to the use of edifying, that it may Minister grace unto the hearers. Eph. 4.29. that thereby we may do good not only to ourselves, but also to others: and Colos. 4.5, 6. he requireth us to walk in wisdom to them that are without, and to let out speech be always with grace, seasoned or powdered with salt; so to carry ourselves in our speeches to others, that we may win them to Holiness; this is to walk wisely to them that are without; for if the tongues of those that profess Religion are as lose and bad as others, this will make them take offence at our profession; let us then show ourselves to be of another spirit; and if we would rule our tongues aright, according to God's word, let our speeches be such as are for the matter good, and suitable to the will and mind of God revealed in his word; this is the ground why the mouth of the righteous speaketh wisdom, because the law of God is in his heart, and he bridleth himself in whatsoever is forbidden in the word of God.  
Rule 2 The matter that we speak must be to the edifying of ourselves and others; there is an edifying in sin, and so men make on another more like the devil; but it is not this that is meant, but an edifying one another in grace in our most holy faith, and in the ways of God: We must please our neighbour for his good to edification. Rom. 15.2. as in direction, counsel, exhortation to that which is good: Let us consider one another to provoke to love and to good works. Heb. 10.24. not forsaking the assembling of our selves together, etc. but exhorting one another. Consider what was spoken of the days of the Gospel, Zech. 8.21. The Inhabitants of one City shall go to another, saying, Let us go speedily to pray before the Lord & to seek the Lord of hosts; I will go also. Here is not one inviting another to a Stage-play, to a Stews, to the Alebench, but to the congregation of the Lords people, to the house of God; and this doth every man by his own example; for saith he, I will go also. Now if we live in such times where Religion is spoken against, & men think it vain to serve the Lord, yet then should we be careful of giving men counsel, and exhorting men to these duties. Malach. 3.13. We may observe that those that are apt to let lose their tongues to speak against God, yet are loath to be known to be such, or to be accounted so; when God lays it to their charge, your words have been stout against me, yet they say, what have we spoken so much against thee? they are no such men, not so ill-bred as to speak against God; but in such a time as this, you may see what were the words of those that feared the Lord; when others take all occasions to speak against him, these men take all opportunities to speak for God and his ways; while others desire to have others as bad as themselves, these speak often one to another, labouring to bring souls home to God; and these shall be mine, saith the Lord, in the day when I make up my Jewels. ver. 17.  
Rule 3 We must be ready to declare to our friends and neighbours, our experiences of the sweetness, comfort and benefit we have had in the ways of God: Thus do God's people; Philip when he had found Christ, he findeth Nathaniel, and tells him of the Messiah; and the woman of Samaria when she had some small hints of Christ, she runs into the City, and calleth for the men of the City. Job 4. So Peter being converted from his sin of denying his Master, he must strengthen his brethren, that is, he must show how willing the Lord Christ is to receive those repenting sinners that do return unto him; and St. Paul had comforts for this very end, that he might comfort others that were in trouble, wherewith he himself was comforted of God. 2 Cor. 1.4. So David. Psal. 66.16. Come and hear all ye that fear God, and I will declare what he hath done for my soul.  
Let your words be weighty and Rule 4 serious, not vain, frothy, and empty words. Paul spoke wisdom among such as were perfect, 
The Apostles were, enriched with the gift of Tongues in the day of Pentecost, not only for variety of languages, but for elegancy of speech, by which they were enabled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to speak Apothegms, Act. 2.4. which comprehend much in a little: they spoke as the spirit gave them utterance.  yet not the wisdom of this world; it was the words of wisdom, not the wisdom of words. 1 Cor. 2.7. The mouth of the wise bringeth forth wisdom, the heart of the wise teacheth his mouth, and addeth learning io his lips. Prov. 16.23. As he seethe what meat goeth into his mouth before he eateth it, so he pondereth the matter of his words before he speaketh: Now let us see how short the most of those that would be accounted Christians do come of this duty; the abundance of idle discourse that cometh from them, and nothing that is good to the doing good, either to their own souls, or to the souls of others, plainly showeth: Let them consider what God requireth from Parents and Masters of Families. Deut. 6.6, 7. And these words which I command thee this day shall be in thine heart, and thou shalt teach them diligently to thy children, and shalt talk of them when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up: If the words of God were more in men's hearts, than would they sh●w themselves more in men's tongues; their words would be more gracious and tend more to do good than they do; therefore God commandeth that his words be laid up in our hearts; that which we have learned out of God's word we should often speak of, that so it may do good to ourselves and others; and if you talk more of God and his word, and labour not after the advancement of Religion more in your families, and take no more care of your children and servants to instruct them for the good of their souls, your case will be so much the more s●d after all these warnings. Alas! many men take no more care of their children and servants then of their beasts, putting no difference between them and brute creatures: Oh let us not live as beasts only minding our bodies; we take care that our beasts have Meat and Water, Straw and Provender; and if we have no care of the son's of our children, we take no more care of them then we do of our beasts: God requireth this duty should always be done by us; not one day should pass without some savoury discourse of Heaven, among those with whom you have most to do: Men of the same Country meeting in a strange Land, are glad to sit and talk of their Country; and shall Christians be ashamed or loath to talk of their Country? if Heaven be our Country, let us show it by our discoursing of it: Our Saviour when he was upon earth took all occasions to do good to the souls of men and women before his death; when the woman of Samaria cometh to Jacob's Well for water, he teacheth her, that living water was to be had in Himself; and when others come to him for bread, he showeth them that He is the bread of Life; and after his passion, he spoke unto those to whom he shown himself alive, of the things appertaining to the Kingdom of God. Act. 1.3.   

CHAP. XVIII. Setteth down Means and Helps for the government of the Tongue.  
I Now come in the last place to the Means and Helps by which we may (through the blessing of God) be enabled to order our tongues so, as that we may evidence both to ourselves and others, that our Religion is not vain, but in reality and truth.  
Let us in the first place labour to Help. 1 have our hearts possessed with the fear of God, so that it may be very active in our souls; this will be an excellent means to keep the tongue within its compass; the more of the fear of God is in the heart, the better will the tongue be kept in order: He that hath a a disorderly and unbrideled tongue, sheweth his heart is void of the fear of God: We see the fear of men's Laws doth curb men's tongues many times; but did men labour more after the fear of God, it would be a special means to help them against this sin; it is the want of this that makes men make no bones of swearing, cursing, lying, and slandering, and speaking all manner of evil.  
Let us hid the word of God in our Help. 2 hearts; this will be an excellent means to keep our thoughts in compass: David purposed with himself that his mouth should not transgress. Psal. 17.3. and by what means he hopeth to bring this to good effect he showeth. ver. 4. Concerning the works of men by the word of thy lips, I have kept me from the paths of the destroyer. If men take God's Covenant in their mouths, and declare his Statutes, and hid not the word in their hearts, they will give their mouth to evil, and their tongues will frame deceit. Psal. 50.16, 18.19. What have men to do to take God's Covenant in their mouths, and declare his Statutes, when they hate instruction, and cast his words behind them, and give their mouth to evil? were this Text seriously considered, there would not be so much sin in the tongues of many that would be accounted professors of Religion.  
Let us seriously and often consider Help. 3 that God takes special notice of every word in our tongues. Psal. 139.4. There is not a word in my Tongue, 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. vialing. medicam.  When men forget this, that God knoweth all they speak, whether truth or falsehood, than no wonder their tongues are unbrideled: Whence cometh it to pass that men whet their tongues like a sword, and bend their bows to shoot their Arrows, 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 will smite them suddenly with an Arrow that shall wound them to the heart: God lays 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 walked mournfully before the Lord of hosts, calling the ●roud happy, etc. ver. 14, 15. but God took notice of their words: and ●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 judgement: 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 h● that saith, He abideth in him, ought so t● walk even as he walked. 1 Joh. 2.6 and St. Peter tells us how he carrye● himself, 1 Pet. 2.22, 23. He did no sin neither was guile found in his mouth and when he was reviled, he reviled no● again; when he suffered, he threatened not but committed himself to him that judgeth righteously. In this example o● 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 ask them which heard him, what he had said unto them; and when one of the Officers that stood by struck him for answering the Highpriest 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 threatening, that he prayed for his persecutors; and by virtue 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 showed 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 coin 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 stir within me.  

Sol.  Oh take heed it do not make your corruption stir within you: could there be a more odious thing, then for Jesus Christ to be stripped naked and whipped, and called Beelzehub, a wine-bibber? etc. Now the servant is not above his Master: Though he was pleased to come for the good of sinners, and with more meekness than 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 always 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 the●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 lodged 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 enmity in the tongue; for how can men of evil hearts speak that which is good! if corruption be harboured in the heart, it will easily manifest itself in the tongue; how easily is such a man drawn to speak loosely and vainly in corrupt communication! therefore those that would keep their tongues in order, must first look unto their hearts. Solomon first exhorteth, Keep thy heart with or above all keeping and then saith he, put perverse lips far from thee.; Prov. 4.23, 24. if the heart be viperous, the lips will be perverse.  
He that will keep his tongue in order, Help. 6 must see that he bridleth his passion; the more passion boileth, the more work will the tongue have: The Apostle Paul adviseth the Ephesians, to put away all evil-speaking from them; and first, saith he, Let all bitterness, and wrath, and anger, and clamour be put away. Eph. 4.31. He mentioneth all the degrees of passion. 1. Bitterness, the rise of the rest; it is it is a smothered displeasure of that which a man hides in his Breast, which makes a man a burden to himself and others till it be digested; it is a f●et that rankleth inwardly, 
P. Bai●. ●. exposit. in Eph. 4.31.  and is fuller of discontent than revenge, as One well noteth. Then saith the Apostle, Let [wrath] be put away, that is, either fierceness or suddenness of anger: then [Anger] that is, when it resteth in the heart, and cometh as it were to some head: Then [Clamour] when others afar off are witnesses of our passion; disordered words usually go with disordered passions: When Lamech was angry, he presently breath's loud menaces to kill and slay. Gen. 4.23, 24. So Stephen's enemies being enraged, cried aloud, and ran upon him. Act. 7. Then lastly, followeth evil-speaking or blasphemy, which must be put aside: All these tend to the hurt of our neighbour: It is a hard matter to be angry and not to sin: Now therefore. 1. Watch over your passion so that it arise not on a sudden, that you be not overhasty to be angry and guilty of rash anger: Sudden and violent passions make men rage and be like mad men: Thus Saul in a sudden passion raged at Jonathan, as though his wife had been a whore and Jonathon a Bastard to David's father. 
Capel. de Tentat. part. 3.  1 Sam. 20.30. Other affections carry one power of the soul out of the way, but passion over-turneth all, as a Learned man well noteth. Our Saviour tells us, that this hasty passionateness is a degree of murder, and sets down three degrees of the breach of the sixth commandment, which the Jews thought not of, as 1. Rash or causeless anger. Whosoever is angry with his brother without a cause, shall be in danger of the judgement. 2. He that shall proceed further, and say to his Brother, Racha, that is, Blockhead, empty-pate, etc. in contempt of his weakness, he shall be in danger of the Council. But 3. whosoever shall say, Thou fool, showeth his tongue to be set on fire with hell, and he shall be in danger of hell fire. 2. Take heed that anger lodge not in your breast; see that anger rise not; but if it doth arise, yet let it not lodge in your heart. Jacob was angry, and chid with Laban, but he was friends presently after. Gen▪ 31.35. Let not the Sun go down upon your wrath, neither give place to the devil. Eph. 4.26, 27. The longer anger lodgeth in the soul, the more way you give unto Satan: anger lodgeth in the bosom of fools. Eccl. 7.9. To lodge anger in our breast, is the way to turn anger into hatred; take heed when just anger cometh into thy heart, unjust wrath come not into thy heart together with it. 3. When passion is stirred, that you speak not suddenly without deliberation; a little pausing may be a means to prevent a world of mischief: He that hath no mastery over his passion, is like a City broken down, and without walls, that lieth open to all mischief.  
Let us consider that nothing befalls Help. 7 us, but what cometh to pass by the providence of God, or as God ordereth it: This will much conduce to keep our hearts and tongues in good order. David resolveth, Psal. 39.1. to take heed that he offend not with his tongue, that he would keep his mouth as with a bridle, while the wicked were before him; the reason is expressed ver. 9 I was dumb, saith he, I opened not my mouth, because thou didst it.  
Help. 8 Often call yourselves to account, and bethink yourselves what you have spoken; this will be a special means to help you in the government of your tongues: When a man's purse hath often paid for swearing, he will be ready to think of it, and then it will make him to beware of it, lest it cost him dear again: Now if this will do it, then how much more if a man's conscience did lash him for it! and most of all, if we did in a holy manner call ourselves to an account for it. God lays down this as a great cause of the Jews rushing into sin, as the horse that rusheth into the battle; and why? no man spoke aright, because they did not call themselves to account for it. No man repent of his wickedness, saying, What have I done? Jerem. 8.6.  
Set a watch diligently over your Help. 9 hearts, thoughts, and words, 
Providet tibi, antequam prodas, sermonem, arudentique consideratione omnia praeveni. Bonavent. Part. 3. sp●. cap. 3. Xenophon.  keep an holy sentinel upon your tongues, that no word may pass you, but you may know what it is you not only think, but also what, when, and how you speak. The tongue is a very movable member which is turned up and down with little labour and difficulty, without much weariness; and man being a sociable creature, by his very nature is much given to speaking, therefore he had need to be the more watchful over his tongue. An Heathen could say that nature (but I may say the God of nature) hath given every one of us two ears, and but one tongue, to sh●w us that we should be swift to hear, and slow to speak; to hear much more than we should speak; and if we consider the double guard the tongue hath, being shut up with a double hedge, the lips and the teeth, should put us in mind, that we should not be rash in our words and expressions.  
Help. 10 Be much in prayer to God for st ength and power against an unbrideled tongue; sc. that he would keep it in those due bounds he hath appointed for it: Thus David when he saw the work was too hard for him to do, he prayeth to God: Set a watch O Lord before my mouth, keep the door of my lips. Psal. 141.3. Pray to God that he would keep the key, and be as it were the Porter to let out only such words as may be good and profitable: There is no one member but is unruly, but none so unruly as the tongue. Every kind of Beasts and of Birds, and of Serpents, 
Some Roman Emperors have had some wild Beasts to run and draw in their chariots; other Princes have had Lions made so tame, that they would play with them as with Spaniels, or Beagles: A Tiger was sent from India to Anastasius, that was so tame, that a boy might lead him in a st●ing; the birds and fouls of the air are tame in like manner, as the Crow, the Pie, the Raven, the Hawk, the Vulture, the Pigeon, the Parrot, Some birds will sit on a man's fist and eat out of his hand, and come at the lure of him that keeps them; yea serpents and creeping things have been tamed; some have carried Snakes without danger in their bosoms, but the tongue of man who can tame?  and things in the sea, is tamed, and hath been tamed of mankind; but the tongue can no man tame. Jam. 3.7.8. Whence St. Augustine hath this meditation; Man saith he, tameth the beasts, but tameth not his tongue; he tameth the Lion, but is not able to bridle his tongue; he himself tameth other creatures, but cannot tame himself; he tameth that which he feared, and that he may tame himself he feareth not that which he ought to fear: the horse doth not tame himself, the Lion doth not tame himself, the Elephant doth not tame himself; but that the Ox, Horse, Lion, Elephant may be tamed, Man must be sought unto; and God must be sought to that the tongue of man may be tamed: therefore he that would speak well, let him pray well. By the use of such means as these, and God's blessing upon them, we may get strength and power against the sins of the tongue.  
You now see that all shows of Religion are vain, if there be not a due care of the tongue; you see likewise how many sins there are of the tongue and the great danger of an unbrideled tongue, and by what means you may be enabled to keep your tongues in order: Now if any man shall henceforth give way to any of the sins of the tongue, their sin will be so much the greater, because committed against so many warnings, so much light, knowledge, etc. therefore this may persuade us to be the more strict and watchful against it for the time to come, and make us to resolve with David, that we will take heed to our ways, that we offend not with our tongues. Psal. 39.1. I have read of one Pambus, that went to a friend of his, desirous to learn how to keep himself free from sin: And that very Text Psal. 39.1. was read unto him, where David saith, I said I would take heed to my ways that I sin not with my tongue: and then he would hear no more, saying, if I can indeed perform this one verse, it is sufficient; and when he that taught him that verse, blamed him that in six months he came not near him, he answered that indeed he had not fulfilled that verse; and living long after, being demanded of a familiar friend, whether he had learned his verse, he confessed (as some say) that in eighteen years, or (as others say) that in forty eight years, he could not learn that one Lesson. The consideration of the difficulty hereof, gave occasion to Cato to say, that he is next unto God that can bridle his tongue: Now he that upon Religious and Holy grounds shall be able to bridle his tongue, may from hence have some evidence to his soul of the truth of grace in his heart; but the neglect of this showeth, that notwithstanding all specious shows and pretences whatsoever, that man's Religion is vain.   
FINIS.   

Books Printed for, and sold by Thomas Parkhurst, at the sign of the Three Crowns over against the Great Conduit at the Lower end of Cheapside.  

Folio's.  
THe History of the Evangelical Churches in the Valleys of Piedmont. By Samuel Morland, Esq;  
A Commentary upo● the Holy writings of Job, David, and Solomon; that is, these ●ive, Job, Psalms, Proverbs, Ecclesiastes, and the Song of Songs, being part of those which by the ancient were called Hagiographa. By J●hn Mayer, Doctor in Divinity.  
Exemplary Novels.  
A practical Commentary, or an Exposition, with Observations, Reasons, and Uses, upon the first Epistle General of John, By Mr. John Cotton Pastor of B●ston in New-England.   

Quarto's.  
The plain Doctrine of the Justification of a sinner in the sight of God: Wherein are handled the causes of the sinner's justificatlon. By Charles Chauncy, Resident o● Harvard College in Cambridge in New England.  
God save the King, in a Sermon preached the day after his Majesty came to London. By Anthony Walker, Preacher of the Gospel.  
Mesolabium Architectonicum, that is, a most rare and singular instrument, for th● easy, speedy, and most certain measuring of Plains and Solids by the foot: Invented long since by Thomas Bedwel Esquire,  
The Beauty of Magistracy. in an Exposition of Psal. 82. where is set forth the Necessity, Utility, Dignity, Duty, and Morality of Magistrates. By the labours o● Thomas Hall, B. D. and Pastor of Kings Norton, and George Swinnock, M. A. and Pastor of Great Kimbel.  
An Exposition on the whole Book o● Solomon's Song, commonly called Canticles By Rich. Roboltam.  
A Theatre of flying Infects, wherein especially the manner of the right ordering the Bee, is excellently desribed, by Sam Purchas, M. A.  
Truth brought to light, and discovered by Time, or an Historical Narration of the first 14. years of K. James.  
The Pastor and Clerk, or a debate ●eal) concerning Infant Baptism. By John Ellis.  
A Wedding-Ring fit for the finger, or ●he Salve of Divinity on the sore of Humanity: laid open in a Sermon at a Wedding ●n Edmonton. By William Seeker, Preacher of the Gospel. To which is adjoined the Non-such Professor in his Meridian splendour, or the singular actions of the sanctified Christians; being the substance of seven Sermons on Mat. 5.47. By the same Author.  
The great loss, on Mat. 16.26. By the same Author.  
Meditations, Divine and Moral. By Hen●y Tabb, M. A.  
The Psalms of King David, translated by King James.  
Wilful Impenitency the grossest Self-murder. By the Reverend Wil Fenner.  
The Rudiments of Grammar; the Rules composed of English verse, for the greatet benefit and delight of young beginners; By James Shirley.  
The Ladies Dispensatory, containing the Natures, and Qualities of Herbs and Simples, useful in Physic. Reduced into a Methodical order, for their more ready use in any sickness or other accidents of th● body.  
Tentations, their Nature, Danger, Cure By Rich. Capel To which is added his Remains.   

Small Octavos.  
The Gale of opportunity, and beloved Discipline. By Tho. Froysal.  
Gospel Glory without prejudice to the Law, shining forth in Father, Son, and Holy Ghost, for the Salvation of Sinners. By Rich. Byfield.  
A glimpse of Gospel-Glory, being the sum of several Sermons on 2 Cor. 13.11. By W. Sherwin.  
Zion in the House of Mourning, because of sin and suffering, being an Exposition on the fifth Chapter of the Lamentations. By D. S. Pastor of Vpingham in Rutlandshire.  
A word of comfort for the Church of God. By Mr. Tho. Watson, Minister of Stephens Walbrook.  
A Plea for Arms, delivered in a Sermon at the Spittle, on Tuesday in Easter week, April. 13. 1658. Ibidem.  
Moses unvailed, or those Figures which served unto the pattern and shadow o● Heavenly things, pointing out the Messiah Christ Jesus, briefly explained. By Wil● Guild, Minister of God's Word at King Edward in Scotland.  
A Religious Treatise upon Simeons' Song or instruction how to live holily and die happily. By T. Woodriffe, B. D. Pastor at Kingstand in Herefordshire.  
The Reformation, in which is reconciled God and his People; or a Catechism unvailing the Apostles Creed, with Annotations; in which, Faith, Ordinances, and Government, are professed, as in the Primitive times, in opposition to all Errors and Heresies. By W. K. Minister of the Gospel.  
The Catechism of Hugo Grotius, done into English.  
Benedictio Valedictio, or the Remembrance of thy Friend, and thy End. By Anthony Sadler.   

Twelve.  
The Dangerous rule, or a Sermon preached at Clonmel, in the Province of Munster in Ireland, before the Reverend Judges for that Circuit. By S. L.  
The Woman's Glory, a Treatise asserting the due honour of that Sex, by manifesting that Women are capable of the highest improvement; By Sam. Torshel.  
The discovery of the most dangerous dead faith; By J. Eton, M. A. and sometime Student in Trinity College in Oxford.  
The dying Father's Legacy to his living Son.   

Twenty fours.  
Groans of the Spirit, or a trial of the truth of Prayer.  
A Handkerchief for Parents wet eyes, upon the death of their Children or Friends.   
FINIS.