A Christian Directory Volume I Part 93

3. Parents and masters, who should be examples of gravity and staidness to their families; and by their reproofs and chastis.e.m.e.nts should repress such faults in their inferiors.

4. Those that are better qualified than others, with knowledge and utterance, to use their tongues to edification. Vain speech is a double sin in them.

5. Those that are noted for persons of holiness and religion: for it is supposed, that they pray and speak much against idle talk, and therefore must not themselves be guilty of it. "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," James i. 26. (See my sermon on that text.)

6. Those that are ignorant, and need much the edifying speech of others.

7. Those that live among wise and holy persons, by whom they may be much edified.

8. Those that are among t.w.a.ttlers, where they know they have more need to watch their tongues, than their purses among cut-purses.

9. Those (women especially) that are naturally addicted to over-much talk, who therefore should be the more watchful, as knowing their disease and danger.

10. Both empty and angry persons, who carry a continual temptation about them. All these should be specially watchful against idle talk.

And for the time, 1. Specially when they are among those that may receive most hurt by it. 2. And when you are going to holy duty, or newly come from it, &c.

_t.i.t._ 5. _Special Directions against Filthy, Ribald, Scurrilous Talk._

_Direct._ I. The chief direction against this filthy sin, is general; to get out of a graceless state, and get a heart that feareth G.o.d, and then you dare not be guilty of such impudency: G.o.d is not so despised by those that fear him.

_Direct._ II. Cease not your holy communion with G.o.d in his wors.h.i.+p, especially in secret, and be not strange to him, and seldom with him.

And then you dare not so pollute those lips, that use to speak seriously to G.o.d. What! talk of l.u.s.t and filthiness with that tongue, that spake but even now to the most holy G.o.d! G.o.d's name and presence will awe you, and cleanse you, and show you that his temple should not be so defiled, and that he hath not called you to uncleanness but to holiness; and that a filthy tongue is unsuitable to the holy praise of G.o.d: but while the rest of your life is nothing but a serving the devil and the flesh, no wonder if ribaldry seem a fit language for you.

_Direct._ III. Cleanse your hearts of vanity and filthiness; and then your tongues will be more clean. It is a vain or unchaste heart that makes an unchaste tongue.

_Direct._ IV. Remember what a shame it is to open and proclaim that filthiness of thy heart which thou mightest have concealed. Christ telleth us how to expound thy words, that out of the abundance of thy heart thy mouth speaketh, Luke vi. 45. And what needest thou tell people that it is the rutting-moon with thee? and that l.u.s.t and filthiness are the inhabitants of thy mind? If thou be not so far past all shame as to commit fornication in the open streets, why wilt thou there talk of it?

_Direct._ V. Remember that filthy talk is but the approach to filthy acts. It is but thy breaking the sh.e.l.l of modesty, that thou mayst eat the kernel of the vomiting nut. This is the tendency of it, whether thou intend it or not. Canst thou be offended with him, that believeth thou dost that villany in secret, which thou talkest of openly? or that taketh thee to be preparing thyself for a wh.o.r.e? If the deed be bad, thy making a jest of it cannot be good.

_Direct._ VI. Remember that thou biddest defiance to G.o.dliness and honesty: "corrupt communication" grieveth the Spirit of G.o.d, Eph. iv.

29, 30; v. 4. Canst thou expect that the Holy Ghost should dwell and work in so filthy a room, and with such filthy company? Darest thou go pray or read the Scripture, or speak of any holy thing, with those lips that talk of filthy ribaldry? Dost thou find thyself fit to go to prayer after such discourse? Or rather, dost thou not allow all that hear thee to think, that thou renouncest G.o.d and G.o.dliness, and never usest any serious wors.h.i.+p of G.o.d at all? And if thou do pretend to wors.h.i.+p him with that filthy tongue, what canst thou expect in answer to thy prayers, but a vengeance worse than Nadab and Abihu's, Lev. x.

1-3. "Shall sweet water and bitter come from the same fountain?" James iii. 11. Dost thou bless G.o.d, and talk filthily with the same tongue?

and think he will not be avenged on thy hypocrisy?

_Direct._ VII. Consider how thou biddest defiance also to common civility. Thou dost that which civil heathens would be ashamed of; as if thou hadst a design to reduce England to the customs of cannibals and savages in America, that go naked, and are past shame.

_Direct._ VIII. Observe what service thou dost the devil, for the corrupting of others;[548] as if he had hired thee to be a tutor in his academy, or one of his preachers, to draw the minds of the hearers from modesty, and prepare them for the stews. Especially people can scarce have more dangerous wildfire cast into their fantasies, than by hearing rotten, filthy talk. And wilt thou be one of Venus's priests?

_Direct._ IX. Remember how little need there is of thy endeavour. Are not l.u.s.t and filthiness so natural, and the minds of all unsanctified and uncleansed ones so p.r.o.ne to it, that they need no tutor, nor instigator, nor pander to their l.u.s.ts? This fire is easily kindled; the bellows of thy scurrility are needless to make such gunpowder burn.

_Direct._ X. Presently lament before G.o.d and man the filthiness that thy tongue hath been guilty of, and wash heart and tongue in the blood of Christ; and fly from the company and converse of the obscene, as thou wouldst do from a pest-house, or any infectious, pestilential air. And if thou hear such rotten talk, reprove it, or be gone, and let them see that thou hatest it, and fearest G.o.d.

_Object._ But, saith the filthy mouth, I think no harm; may we not jest and be merry?

_Answ._ What! hast thou nothing to jest with but dung, and filth, and sin, and the defilement of souls, and the offending of G.o.d? Wouldst thou be unclean before the king, or cast dung in men's faces, and say, I think no harm, but am in jest?

_Object._ But, saith he, those that are so demure, are as bad in secret, and worse than we.

_Answ._ What! is a chaste tongue a sign of an unchaste life? Then thou mayst as equally take a meek and quiet tongue to be a sign of an angry man; or a lying tongue to be a sign of a true man. Would the king take that excuse from thee, if thou talk treason openly, and say, Those that do not, are yet in secret as bad as I? I trow he would not take that for an excuse.

_t.i.t._ 6. _Directions against profane Deriding, Scorning, or Opposing G.o.dliness._

[Sidenote: The explication.]

To prevent the replies or excuses of the scorner, I must here tell you, 1. That by G.o.dliness I mean nothing but an entire devotedness to G.o.d and living to him: the doctrine and practice which are agreeable to the holy Scripture. I mean no fancies of mistaken men, nor the private opinions of any sect; but the practice of Christianity itself.

2. And yet I must tell you, that it is the common practice of these scorners to fasten more upon the concrete, than the abstract, the person, than the bare doctrine, and to oppose G.o.dly persons as such, when yet they say that they oppose not G.o.dliness. The reasons of this are these: (1.) Because they dare be bolder with the person, than with the rule and doctrine of G.o.d himself. If they scorn at the Bible, or at G.o.dliness directly, as such, they should so openly scorn at G.o.d himself, that the world would cry shame on them, and conscience would worry them: but as G.o.dliness is in such a neighbour, or such a preacher, or such a man, so they think they may reverence it less, and that what they do is against the person and not the thing.

(2.) In men they have something else to pretend, to be the matter of their scorn. G.o.dliness in men is latent, invisible, unprovable as to the sincerity of it, and obscure as to the exercise. If he that scorneth a G.o.dly man say, He is not G.o.dly, but a hypocrite; in this world there is no perfect justification to be had against such a calumny; but the probable evidence of profession and a G.o.dly life is all that can be brought. But G.o.dliness, as it is in the Scripture, lieth open to the view of all, and cannot be denied there, but by denying the Scriptures themselves.

(3.) G.o.dliness as in the rule of holy Scripture is perfect, without any blemish that may give a scorner a pretence; but G.o.dliness in men is very imperfect, and mixed with sins, with faults which the world may oft discern, and the G.o.dly themselves are forwardest to confess; and therefore in them a scorner may find some plausible pretence. And when he derideth these professors of G.o.dliness as being all hypocrites, he will not instance in their virtues, but in their faults; as in Noah's drunkenness, and Lot's incest, and David's adultery and murder, and Peter's denying Christ; yet so as the dart shall be cast at piety itself; and the conclusion shall not be, to drive men from drunkenness, adultery, or any sin, but from serious G.o.dliness itself.

(4.) G.o.dliness as in the rule, is to them a more un.o.bserved dormant thing, and doth not so much annoy them; for they can shut their Bibles, or make nothing of it, but as a few good words; but G.o.dliness in the G.o.dly, existent in their teachers and neighbours, is more discernible to them, and more active, and more troublesome to them, and so more hated by them. In a dead letter, or dead saint, that troubleth them not, they can commend it; but in the living they are molested by it; and the nearer it is to them, the more they are exasperated against it. The word is the seed of G.o.dliness; which least offendeth them, till it spring up and bring forth the fruit which condemneth their wicked lives.

3. And as opposers and scorners do usually strike at G.o.dliness through the person and his faults, so they use to strike at the particular parts of G.o.d's wors.h.i.+p, through some modes or circ.u.mstances, or imperfections of men in the performance. It is not preaching or praying that they scorn, if you believe them, but this or that manner or imperfection in preaching and praying. But the drift of all is, not to help any man to do it better, but to make them odious that are most serious in doing it at all, and thereby to persuade men that it is a needless thing.[549]

4. Note also, that it is not the image or dead part of religion that these men are most offended at and oppose; but it is the life, and zeal, and diligence of the G.o.dly. So that if they differ not from themselves in profession about any doctrine or ceremony, yet they hate and scorn them for doing seriously the same which themselves hypocritically profess.

5. Lastly, note also, that this is not a difference of one sect, or party, or church against another, upon differing opinions; but it is that which is among all parties within themselves, when there is any thing of serious religion to be found. Even among the papists there are some spiritual, serious, holy persons, who are derided and opposed by the profane that are of their own church. Yea, among the heathens, Seneca and others tell us, that strictness in moral virtue was made the scorn of the rude and sensual sort of men. But though the quarrel be but that which was taken up from the beginning between the woman's and the serpent's seed, yet in all countries where church differences cause contention, this serpentine enmity doth with serpentine subtilty creep in and make advantage of them, and take up the nick-names, or sharper weapons, which differing christians form against each other, to strike at the heart of Christianity itself.[550]

_Direct._ I. For the cure of those that are already infected with so heinous a sin, the chief direction is, to understand the greatness of it, and the miserable consequents: as followeth.

1. Consider what it is that thou deridest. Dost thou know against what thou openest thy mouth? 1. Thou deridest or opposest men for loving G.o.d with all their heart, and soul, and might: and dost thou not confess that this is the duty of all men living? and that he is not worthy to be called a christian that loveth not G.o.d above all? Thou canst not deny this. And yet wilt thou oppose it? Deny it not; for this is the very thing that thou opposest; either men's loving G.o.d, or showing their love to him. If thou didst but love him as much as they, thou wouldst seek and serve him as diligently as they. Dost thou not know this thyself, that if thou didst love him with all thy heart, and soul, and strength, thou wouldst seek, and serve, and obey him with all thy heart, and soul, and strength? If the G.o.dly do more than this, deride them and spare not. If they love G.o.d, and serve him with more than all the heart, and soul, and might, then call them righteous over-much. If thou know any one that loveth G.o.d or serveth him more than he deserveth, blame and oppose that man and spare not. Thou knowest that what thou lovest most, thou art diligent thyself in seeking and remembering. Thou labourest for money because thou lovest it: and they labour in seeking and serving G.o.d because they love him: and is it a work for any but a devil, to oppose or scorn men for; for loving or showing their love to G.o.d?

2. Thou deridest men for delighting in that which is most delectable: for delighting in high and heavenly knowledge, and in a holy state of soul and life; and for delighting in the law of G.o.d, and meditating in it day and night, Psal. i. 2; and for delighting in holy prayer, and the praises of their Maker; and for delighting in the forethoughts and mention of eternal joys, and making their calling and election sure.

What is it but the exercise of these holy desires and delights which thou deridest? And wouldst thou not be as serious in religion and holiness as they, if thou hadst as much of these delights as they?

Canst thou sit at thy pots, or follow thy game or sports, or talk of vanity many hours together, because thou delightest in them? and yet dost thou deride those that pray or hear G.o.d's word opened to them many hours, because it is their delight? O poor souls! how quickly and how terribly will G.o.d acquaint thee, whether their delights or thine were the more rational and just! and whether their work or thine was fitter to be derided!

3. Thou scornest men for paying but what they owe to the G.o.d that created and redeemed them. Are they not his own? and did he not give them all their parts and powers? and are not all their abilities and possessions his? What have they which they received not of him? And is this thy justice and honesty, to deride men for offering to pay their debts, and to give G.o.d his own? If thou know any one that giveth him more than he oweth him, deride that superst.i.tious, over-righteous man, and spare not. But if men should not be derided for paying their debts to thee, deride not men for paying their debt to G.o.d, and giving him that which is his own. As we must give to Caesar that which is Caesar's, so we must give that to G.o.d also which is G.o.d's.

4. Thou deridest servants for obeying diligently their highest Master; and for doing diligently the greatest, best, and needfullest work in all the world. And is this a good example for thy own servants? Sure if a man should be mocked for serving G.o.d, he should be mocked more for serving such a one as thee. Dost thou know where we may find a better master, whom we may serve with better encouragement than G.o.d?

He hath made us his stewards, and trusted us with his goods, and dost thou scorn us for being faithful in our stewards.h.i.+p? Thou deridest his subjects for obeying the King of all the world; and is this a good example to the king's subjects? should it be a matter of scorn to obey the king? or dost thou think that G.o.d's authority is less? or obedience to him less commendable?

5. Nay, thou deridest men for doing but some part of their duty, and discharging but a little of their debt. For the holiest man whom thou deridest for doing too much, doth less than what he ought to do. Thou knowest that the best of men do love G.o.d and serve him less than he deserveth; and that the carefullest come short of the perfect keeping of his laws; and yet wilt thou scorn men for doing so much, when they know, and thou confessest, that they do too little? Could they do all, they did but their duty, Luke xvii. 10.

6. Thou scornest men because they will not set up themselves, their own wit, and will, against their Maker. G.o.d hath commanded them to "give all diligence to make their calling and election sure," 2 Pet. i. 10; and to "strive to enter in at the strait gate," Matt. vii. 13; and "day and night to meditate in his law," Psal. i. 2; and to love him with all their heart and might; and to "pray continually," 1 Thess. v. 17. And thou deridest men for obeying these commands! Why, what wouldst thou have us do, man? should we tell G.o.d that we are wiser than he? and that he shall not have his will, but we will have our own? and that we know a better way than he hath appointed us? and that he is mistaken, and would deceive us by his laws? Wouldst thou have men thus to be voluntarily mad, and profess themselves open rebels against G.o.d?

7. Thou scornest men because they trust him that is truth and goodness itself. We cannot imagine that he can deceive us by his word, or that he maketh any law for us that is not good, or requireth any duty of us that shall be to our hurt, or that we shall be losers by.[551] And therefore we resolve to obey him as carefully as we can, because we are confident that goodness itself will not abuse us, and truth itself will not deceive us: and is this a matter to be scorned for? should not children trust their father?

8. Thou deridest men for not sinning against their certain knowledge and experience. They know that a holy life is best, though thou dost not; they know the reasonableness of it; they know the sweetness of it; they know the necessity of it.[552] And must they renounce their own understandings? must they be ignorant because thou art ignorant?

and put out their eyes because thou art blind? Is it a crime for men to be wiser than thou? and that in the matters of G.o.d and their salvation? They have tried what a holy life is, and so hast not thou.

They have tried what a life of faith and obedience is: and must they renounce their own experience? Must they that have tasted it say honey is bitter, because thou that never didst taste it sayest so? Alas, what unreasonable men have we to deal with!

9. Thou opposest and scornest men for loving themselves; yea, for loving their soul, and taking care of its health and welfare. For how can a man truly love himself, and not love his soul which is himself?

And how can a man love his soul, and not prefer it before the low concernments of his flesh? and not take the greatest care of its greatest everlasting happiness? Can a man truly love himself, and yet d.a.m.n himself, or lose the little time in which he must, if ever, work out his salvation? You will not scorn him that is careful of your children, or your very cattle? You love them, and therefore are careful of them yourselves. And shall not he that loveth his soul be careful of it? To love ourselves is natural to us as men: and how shall he love his neighbour that loveth not himself?