The Saints Sacrifice, Section 70 – Section 73
§. 70. Of unadviſed ſpeech ariſing from distempered paſ…ion.
V. *§. 66.DIſtempered paſſion cauſeth unadviſed ſpeech. Inſtance the ſpeeches recorded in Scripture to come from the diſtempered paſſion of thoſe who were mentioned in the former §. As from aNumb. 20 10Moſes and Aaron, b1 Sam. 25▪ 22David, cIon. 4 1.Ionah, dLuk. 9. 54.Iames and Iohn, and others. ePſal 106. 33.Of him that was provoked in ſpirit, it is ſaid, that he ſpake unadviſedly with his lips.
fMat. 12. 34.Out of the abundance of the heart the mouth ſpeaketh. For the tongue is a moſt ready interpreter of a mans inward temper. The mouth is the doore of the ſoule. If the fire of paſſion be once kindled therein, the flame thereof will ſoone breake out at the mouth.
The conſideration hereof addeth weight to the admonition given in the formers § for watching over our paſſions: in that the evill ariſing from thence is not onelyonly inward, ſuch as may be kept cloſe within the bowels and breaſt of a man: but alſo outward, ſuch as will breake forth in words eſpecially, to the offence of others, and to the greater diſgrace of Words ariſing out of paſſion violent.our profeſſion, and diſhonour of God. Words that proceed out of paſſion are oft violent, and cauſe much miſchief. Many thinke they extenuate the matter when they ſay, Words are but wind. Let the violence of wind in a mans head, ſtomach, belly, veines, guts, or other parts of his body, yea and in the open aire, on ſea and land be conſidered, and it wilbe found, that enough is ſaid of words when they are ſaid to be wind. gIam. …. …, &c.Saint Iames, in regard of the violence of the tongue, reſembleth it to other very ſtrong and forceable things, as to the bit of a bridle, whereby the rider maketh Quotidiana ſor…ax noſtra eſt humana li…gua. Aug. Conſeſſ. l. 10. c. 37.a luſty horſe to turne this way and that way, as he liſt: to the helme of a ſhip, wherewith a Pilot turneth an huge veſſell on the ſea whetherſoever he will: to a fire which kindleth a great matter. (Yea it is like a burning fornace which is moſt violent.) And the Apoſtle addeth, that it ſetteth on fire the courſe of nature, and it is ſet on fire of hell. Yea he maketh it more fierce then the wild beaſts. For every kind of beaſts, and of birds, and of ſerpents, and things in the ſea, is tamed, and hath beene tamed of mankind: But the tongue can no man tame, it is an unruly evill, full of deadly poiſon. What Orator could more lively have ſet out the violence of ſo little a member then the Apoſtle hath done? No marvell now that where a man hath two eyes, two eares, two noſtrills, two arms, two hands, & many other members double, he hath but one tongue (one being enough, if not too much to rule) and that the fabrick of that one tongue is ſo ordered by nature, or rather by the God of nature, as it is: that it ſhould be placed in the higheſt part of the body, the head, as in a caſtle on an hill, and be there bound with the roots of it as with ſtrong bars, and kept within the two leav'd gate of the lips, and the percullis of the teeth: notwithſtanding all which, ſtrait charge is given hPſal. 34 12. 13to him that deſireth life, and loveth many daies that he may ſee good, to keepe his tongue. For, iPro …8. 21.Death and life are in the power of the tongue. And k—21. 23.who ſo keepeth his mouth and his tongue, keepeth his ſoule from troubles: and the Pſalmiſt well knowing that he of himſelfe was not able to rule that unruly evill, thus prayeth to God, lPſal. 141. 3.Set a watch, O Lord, before my mouth, and keepe the doore of my lips. Seeing paſſion openeth the gate, pulleth up the percullis, and maketh a paſſage for this wild beaſt, and not only ſo, but ſtirreth up the rage of it, and ſharpneth the deadly point of it, ſurely this one effect is motive ſufficient to make men doe what poſſibly they can to moderate paſſion. For the Lingua non fr… …a in u… eſt, uſi qu…a …a…le …bitur. Aug Enar. in Pſal. 83.tongue is as ſlippery as an …ele. It being placed in moiſture, it muſt needs ſoone ſlip.
Hereby take notice of the corruption of man in ſoule and body. As the eyes and eares are windowes to let in corruption into the ſoule: ſo the mouth is a doore to let it out, whereby it comes to be the more infectious to the damage of others. For, evill words corrupt good manners in our ſelves and others. Thus the tongue that is the pen of a ready Illa quidem gladius, calamus, at hac erat non ſecundum propriam naturam, ſed ſecundum utentium electionem. Linguae enim natura & huius & illius una erat, operatio autemnon una. Chryſ. ad Pop. Hom. 4.writer in one, is a ſword in another: not in its owne nature, but by the different uſe of it. For, the nature of this and that mans tongue is the ſame: but the uſe is not the ſame. Which ſhould make us the more watchful over our tongue.
§. 71. Of Saints questioning Gods promiſes in distreſſe.
VI. *§. 66.EXtremity of distreſſe maketh Saints account promiſes of releaſe to be vaine. Which that worthy Saint did, a1 Sam. 27. 1.who ſaid in his heart, I ſhall now periſh one day by the hand of Saul: and againe ſpeaking to God, bPſal. 31. 22.I am cut off from before thine eyes. After that God had promiſed to Abraham that he would cGen. 12. 2.Make of him a great nation, and d—13. 16.make his ſ…ed as the dust of the earth, he and his wife being both old, he thus ſaid, e—15. 2.Lord God, what wilt thou give me ſeeing I goe childleſſe? Did not this ſpeech ſhew that he accounted Gods promiſe to be vaine? Yea and this ſpeech alſo of Moſes, fNum. 11. 14, 15.I am not able to beare all this people alone, becauſe it is too heavy for me. And if thou deale thus with me, kill me, I pray thee, out of hand. And this, g—12.Shall the flocke and the heards be ſlaine for them to ſuffice them? Or ſhall all the fiſh of the ſea be gathered together to ſuffice them? hLuk. 24. 11, 25. Dicitur infirmitas, non eſſe ſolidatum in ſide, ſimpliciter ne que perſ…tum eſſe. Chryſ. Hom. 28. in 2 Cor. 13Did not Chriſts Diſciples, and others that believed in him, account the promiſes of his reſurrection to be vaine? Too evident fruits of the great weakeneſſe of thoſe worthy Saints were theſe. For, not to be ſtedfaſt in faith, is a great weakneſſe.
Afflictions do oft ſo ſtirre the corrupt humour of the fleſh which is in every Saint, as it ſendeth up ſuch abundance of vapours of infidelity, as they cauſe a great miſt to ſpread it ſelfe before the eyes of mens underſtanding, ſo as they cannot clearely ſee the light of Gods promiſes, whereby they are brought to make queſtion of the truth thereof: even as children and fooles doe thinke there is no light in the Sun when a thicke cloud hath overſpread the face of the skie, and hindereth the beames of the Sun from ſhining on the earth. The beſt many times, thorow the violence of temptations, in the things of God ſhew themſelves as children and fooles.
Direction to ſuſpect our weakneſſe.Let us all learne, by ſuch patterns of the weakneſſe of the fleſh, even in the beſt, to ſuſpect our ſelves, and to iHeb. 4. 1.ſeare leſt a promiſe being left us of entring into his reſt, any of us ſeeme to come ſhort of it. Before the time of triall come, let us pray, kLuk. 22. 32.as Chriſt did for Peter, that our ſaith faile not: and, according to the l2 Cor. 12. 9.promiſe made to Paul, that Gods grace may be ſufficient for us: and that m1 Cor. 10. 13.the Lord would not ſuffer us to be tempted above that we are able Above all take we heed of preſumptuous ſelfe-conceipt, that we be not like him, who in too much confidence of his owne ſtrength ſaid to Chriſt, nMat. 26. 33.Though all men ſhould be offended becauſe of thee, yet will I never be offended: and againe, o—35.Though I ſhould die with thee, yet will I not denie thee. A worthy profeſſion and reſolution this was, if it had not beene uttered upon too great a confidence of his owne ability to ſtand, and withſtand all temptations. But it being uttered on preſumption of his owne ſtrength, the iſſue thereof was moſt wofull. Nothing more provokes God to leave men to themſelves, and to ſuffer Satan to prevaile againſt them, then an high conceipt of themſelves. It is moſt meet that ſuch ſhould know their owne weakeneſſe. But nothing can give to man a more evident demonſtration of his frailty and weakneſſe, then his ſlips and falls when he is brought to the triall. This will make him ſay, pIob 40. 4.Behold I am vile; what ſhall I anſwer thee? q—42, 6.I abhorre my ſelfe, I repent in duſt and aſhes.
§. 72. Of Saints reverend eſteeme of God in their greateſt ſtraits.
VII. *§. 66.SAints in their disturbed paſſion beare a reverend reſpect to God. So did they who ſaid to God, aIer. 12. 1.Righteous art thou, O Lord, when I plead with thee, &c. bIob 40. 5.I will lay my hand upon my mouth. Once have I ſpoken, but I will not anſwer: yea twice, but I will proceed no further. And he who ſaid of God, cRom. 11. 33.How unſearchable are his judgements, and his waies past finding out: And thereupon made this inference, d—9. 10.O man, who art thou that replieſt againſt God? Though the Apoſtle were not diſturbed in his paſſion when he uttered theſe ſpeeches, yet the occaſion which made him utter them was ſuch, as did amaze many: But his reſpect to God made him admire and adore that which others excepted againſt.
foreign. Ariſt. Analyt. l. 1. c. 11 There are certaine principles againſt which men of underſtanding will not oppoſe, or diſpute: no nor ſearch after the reaſon of them. Among and above all other principles thoſe which concerne the infiniteneſſe and perfection of Gods eſſence, properties, word, and works are moſt infallible and undeniable. Saints therefore, who have a true and right underſtanding of God, dare not impeach Gods truth, juſtice, wiſdome, power, mercy, or any thing els in God, though the works of God, and Gods dealing with them do ſeeme very ſtrange unto them. Knowledge of Gods perfection works ſuch reverence in them towards God, as they had rather remaine as in a maze, not knowing what to ſay, then impute any blame to God. If they lay any blame, it ſhalbe rather on man then on God.
2 The ſpirit never wholly leaveth the Saints. Though the weakneſſe of the fleſh be very great, yet will the ſpirit keepe them from falling from their God. eMat 26. 41.The ſpirit is ready when the fleſh is weake. Yea fGal. 5. 17.The ſpirit luſteth againſt the fleſh, and reſtraineth it from fulfilling the luſts thereof. So as when the fleſh would riſe againſt God, the ſpirit keepeth Dehortation from undue thoughts of God. Quiſquis Deum cogitat pie caueat quantum poteſt aliquid de Deo ſentire quod non ſit. Aug de Trin. l. 5. c. 1.it downe.
Let us therefore, as many as be perfect, be thus minded. Let us teſtifie our high eſteeme of the Lord, our reverend reſpect towards him, by not daring to entertaine a thought, or to ſuffer a word to ſlip out of our mouth▪ which may any way be derogatory to any of his excellencies: or to think any thing of him otherwiſe then indeed he is. Wilt thou condemne him that is moſt juſt? Is it fit to ſay to a King, Thou art wicked? Or to Princes, ye are ungodly? How much leſſe to him that accepteth not the perſons of Princes, nor regardeth the rich more then the poore, (Iob 34. 17, &c.) To admire and adore the unſearchable waies of the Almighty, may well beſeeme ſonnes of men. But to thinke a thought, or to utter a word that may lay any blame upon them, is ſenſuall and diabolicall.
Direction to eſteeme God aright.To have thine heart well ſeaſoned with a due reſpect of God, be well informed in his excellencies, and oft meditate thereon. Ignorance of God is it that cauſeth many baſe and unmeet thoughts of him to enter into our hearts. Want of meditation maketh what we know, not to be remembred, or not to be regarded. Adde therefore to the meanes of information which God affordeth, ſerious and ſetled meditation: Thus thy mind being filled with divine thoughts, will not ſuffer impious and blaſphemous thoughts to harbour there.
§. 73. Of blaming men unjuſtly.
VIII. *§. 66.MEn muſt not unjuſtly be blamed. God made an expreſſe law againſt it, and ſaid, aExo. 20. 16.Thou ſhalt not beare falſe witneſſe againſt thy neighbour. b—23. 1. Pro. 24. 28. Mat. 7. 1. Tit. 3. 2.Many like prohibitions are in the word. Though the wrong be done to man, yet the fact is cPro. 6 16, 19abominable to God: who to reſtraine men from it, hath enacted ſevere dDeut. 19. 19.lawes againſt ſuch as tranſgreſſe therein. Yea they are accounted unworthy to ePſal. 15 3.dwell in Gods holy hill.
The wrong which by unjuſt accuſing and blaming of men is done, is one of the greateſt wrongs that can be done againſt man, becauſe thereby that which of all other things is the moſt precious to man, his good-name, is impeached. In which reſpect this ſin, though it be a direct wrong againſt man, is ſtiled gEph. 4. 31. Col. 3. 8.blasphemy: and they who ſpeake evill of men unjuſtly, are ſaid to hTit. 3. 2. 1 Pet 4. 4. 2 Pet. 2. 10.blaspheme them: which is, according to the notation of the Greeke word, to iforeign. ſamam ladere.hurt a mans ſame: or otherwiſe, to kforeign. impo…ere r…moribus.aſſault one with tales, to gawle and vexe him with rumours and reports. Not without cauſe therefore hath the Holy Ghoſt reſembled the tongues of ſuch men to lPſal. 140 3.the tongue of a Serpent, which is very poiſonous: to m—▪52. 2.a raſor, which is very ſharpe: and to n—57. 4.a ſharpe ſword, that pierceth deepe: their teeth to ſpeares and arrowes, which are mortall inſtruments: their throat to o—5. 9.an open ſepulchre, that devoureth much: and their words to p—140. 3.the poiſon of adders, which is a moſt venimous and peſtilent poiſon.
Admonition to watch over our words.How watchfull now ought we to be over our tongues, whereby ſo great wrong may be done to man? The tongue ſtands in a moſt ſlippery place; words are out of the mouth many times before a man is aware of them: the more watchfull therefore we ought to be. qIam. 3 9.With the tongue we bleſſe God. Shall we therewith blaspheme men who are made after the ſimilitude of God? Shall there proceed out of the ſame mouth bleſſing and curſing? My brethren, theſe things ought not to be ſo. As we make conſcience of diſhonouring God by improus, and prophane ſpeeches directly uttered againſt his divine Majeſty, ſo let us take heed of collaterall blaſphemy againſt ſuch as beare his image. He that ſaid Thou ſhalt not take the name of the Lord thy God in vaine, ſaid alſo, Thou ſhalt not beare falſe witneſſe againſt thy neighbour. Now if thou blaſpheme not the name of God, yet if thou belie thy brother, thou art become a tranſgreſſor of the law. Let therefore that reverend reſpect which thou beareſt to the name of God, worke in thee a due reſpect to the name of man, that thou do no wrong thereto.