A Commentary on 1 Peter 1-3, Exposition of chapter 2 · Exposition of verse 1

A Commentary on 1 Peter 1-3 · Exposition of chapter 2 · Exposition of verse 1

p. 2011 PET. 2.1, 2, 3.

1. Wherefore laying aside all maliciousnesse, and all guile, and dissimulation, and envy, and evill speakings:

2. As new born Babes desire the sincere milke of the word; that ye may grow thereby;

3. If so be ye have tasted, that the Lord is bountifull.

FRom the thirteenth verse of the 1. Chapter,The coherence to the eighth verse of the third Chapter is contained matter of exhortation: and the exhortation is either generall, or speciall: The generall exhortation concernes all men. chap. 1.13. to chap. 2.13. The speciall exhortation concernes onelyonly some men, as subjects, servants, wives, husbands, from Chap. 2.13. to Chap. 3.8.

The generall exhortation stands of two parts. First the one concernes the matter of holinesse: Secondly, and the other the meanes of holinesse. of the matter of holinesse in the latter part of the former Chapter.

In these words and those that follow to the thirteenth verse, is contained an exhortation to the right use of the meanes, by which we might grow up in all holinesse, and acceptation with God.

In the exhortation two things must be distinguished: first,The Analysis of the first part of this chapter. the substance of the exhortation, secondly the conclusion of it. The substance is contained from verse the first to the eleventh; the conclusion in the eleventh and twelfth verses.

For the first there are two things, in which if we bee rightly ordered, it cannot be, but we must grow wonderfully in grace and holinesse: first, The one is the word: secondly, The other is Christ. To a right order of our selves in respect of the word, he exhorts, verses 1, 2, 3. To a right order of our selves in respect of Christ, he exhorts, ver. 4. to 11.

The part of the exhortation, that concernes the word, hath three things. First, what we must avoid, we must lay aside Malice, Guile, Hypocrasie, &c. Secondly, what we must doe, we must desire the word, as the childe doth the breast: thirdly, Why so; where divers reasons are imported. First, we are babes: Secondly, we are but as new born babes: Thirdly, the word is sincere p. 202milke: Fourthly, it will make us grow: fiftly, have we not already tasted of the sweetnesse of it? verse the third.

That part of the exhortation that concernes Christ, hath likewise three things in it, which I will here but touch: First, what we must doe, ver. 4. Secondly, how we must doe it: ver. 5. Thirdly, why so: vi…. for two reasons. First, the one taken from the testimony of Scripture, which is alleadged ver. the sixt, and expounded ver. 7, 8. Secondly, the other taken from the consideration of our prerogatives we injoy in Christ, which are set downe, first, positively, ver. 9. Secondly, and comparatively ver. 10. And this is the briefeorder of the whole first part of this Chapter.

The first thing then in the exhortation is about the word: and therein the first thing is about the things, which must be avoided, if we would profit by the word: of which in the first verse.

5. Things to be avoided, if we would profit by the word.THere are five things we should lay aside and be sure we be free from, when we come into Gods presence to heare his word, or to be exercised in it: viz. Malice, Guile, Hypocrisie, Envy, and Evill speaking.

Two things distinctly must be considered in verse first, the sinnes to be avoided: viz. those five before named. Secondly, the maner of avoiding them, imported in the metaphoricall tear me laying aside. In generall divers things may be noted.

Generall observations. The benefit of briefe catalogues of sins, or duties, or graces.First, that it is exceeding profitable to gather speciall catalogues of our sinnes which we should avoid, to single out such sinnes as we would specially strive against, and doe more specially hurt us, and hinder good things from us: I meane not of all sins, so much as of speciall certaine choice evills that yet remaine in greatest force in us. We may observe a great wisdome of the holy Ghost in many places of Scripture, drawing such catalogues according to the state of the people to whom they are given: and so it were of excellent use, if we did gather catalogues of the duties which especially concerne us, or of the graces we would strive most to excell in, to the intent to keep them daily in our mindes and memories, striving to force in us the speciall holinesse required in them. It were exceeding usefull to observe in severall Scriptures, how the holy Ghost singles out choice directions according to the divers states of the people whom they concerne.

Secondly, the Minister ought to informe his flock concerning the particular and speciall faults that hinder the worke of his Ministery where hee lives, and accordingly to set himselfe against those sinnes. It is not enough to reprove sin, but there is a great deale of discretion and judgement to bee expressed in applying himselfe to the diseases of that people.

Thirdly, the Apostle doth not name here all the sinnes that hinder the word: but he imports, that in the most places these five sinnes here named doe much raigne, and usually doe marvellously let the course of the word: they are the five most usuall sinnes in the auditories of Christians.

Fourthly, it would be considered, how these sinnes doe hinder the word. These sinnes doe hinder the word many wayes.

How many wayes the sins …ere mentioned doe hinder the word.1. These sinnes make wicked men many times to set themselves against the word, and to strive to suppresse the liberty of the word.

2. These sinnes hinder the word, in that they hinder many times other men from the love of the word. The word is not glorified, yea, it is evill spoken of, and why? Doe not many men and women say they like not this going to Sermons, &c? for, they see, that such persons can live in malice and deceit and envy …e another, &c.

3. These si…es hinder the Ministers from discerning the worke of their p. 203Ministery in their hearers. Paul cannot see or judge, that the Corinthians are any more then carnall, or at the best but babes in Christ, because there was so much envy and strife, and division among them, 1 Cor. 3. verse 1, 2, 3.

4. These sinnes cause God many times to take the word from men. When the Jews grew so untoward and envious at the Gentiles, and to have such ill tongues in their heads toward their Teachers, what followes? but that the Lord should turne the labor of his servants from them, and imploy it among the Gentiles, Acts 13. &c.

5. These sinnes hinder the word, because they hinder the persons in whom they are, from a right disposition to, or use of the word. Any of these sinnes are like poyson lying at the stomach, that infects all the food which comes there.

And therefore for these reasons, and many moe which might be alleged, we should bring a generall resolution to make conscience of our wayes; and to avoide these, and all, and each of these sinnes.

The first then of these sins is Malice.

The originall word is diversly accepted.Of Malice. Acceptation of the word. For sometimes it signifies misery, or griefe for affliction; and so it is used to signifie the evill of the day, Mat. 6. ult. Sometimes it is rendred naughtinesse, or wickednesse in generall, and so it importeth vile crimes, or notorious offences, and so it is taken Iames 1.21. Acts 2.22. In this sense it may be tak…n here: For it is certaine, that if men be guilty of wickednesse, and come in the love of any sin, the word is poysoned in them: especially whoredome and wine take away mens hearts from the word. Hos. 4. Lastly, it is rendred in divers places, malice: as 1 Cor. 5.8. Col. 3.8. and so it is here.

Malice then is the first sinne we should be carefull to avoide: Malice, in short, is anger inveterate; It is an inward hatred, or grudge harboured in the heart against others, and it may be knowne by divers signes: As,

1. When a man beares a constant base estimation of another,Signes of malice. and inwardly loathes him.

2. When a man hath frequent desires of the hurt of others, and longs for ability or opportunity of revenge.

3. By inflation: when a man caries himselfe so proudly, and arrogantly, as he would have it appeare, that he despiseth others.

4. By the habituall back-biting, judging and censuring of others.

5. When a man resolves not to forgive a wrong done him: By these and the like signes may men try themselves, whether they be guilty of malice, or no.

Now, there are many reasons, why this sinne should be wonderfully hated, and shunned;Reasons against malice. why we should cary a constant malice against the sinne of Malice.

First, if we respect the causes of this evill. For malice comes,From the causes. first from an ill nature; it cannot be in a good nature: secondly, It comes from the devill the first deviser of this abominable poison: thirdly, it comes from anger, as the next usuall immediate cause. The infirmities, or wrongs of others may be the occasions, but they cannot bee the causes of malic…. Now wee should be ashamed to father any of the former three evils.

Secondly, if we respect the effects of malice: and that either in our selves, From the effects. 1. In us.or in God. In our selves, malice will worke, first, a conformity to the nature of the devill. For it was used to be noted, that to be angry was humane, but to persevere in anger (which is this malice,) was devillish: Secondly, It will plead forcibly mans unregeneration. Malice is noted as a marke of the unregenerate man: Tit. 3.3. 1 Iohn 2.9. Thirdly, If we have any gifts, it is certaine, malice is like leaven, it will sowre them, and spoile the praise, p. 204and acceptation of them: 1 Cor. 5.8. Fourthly, it hinders prayer and the word. That it hinders prayer, is proved, Iames 4.1, 2, 3. That it hinders the word, this text proves. Fiftly, it brings a man many times to wonderfull shame, and by a just Providence of God to open foiles and disgraces. Prov. 25.8. & 16.26. And many times they fall unto the pit they digged for others. Prov. 26.27. A malicious person knowes not, what shall become of himselfe. 1 Iohn 2.11.2. In God. Now the effects which the malice of man after a sort produceth in God are first to make him to hate us wonderfully: he accounts the malicious person, as a murtherer, not respecting onelyonly what he doth, but what he would doe: 1 Iohn 3.11. Secondly, hee will never forgive a man his sinnes because hee doth not forgive his brother: Mat. 6.14. Thirdly, the judgements of God are pulled downe upon him: God may make the malicious, as the grasse on the house top, whereof the mower filleth not his hand, nor they that goe by, say, we blesse you in the name of the Lord: yea, let men looke to it, left they be cast into prison and never come out, till they have paid the utmost farthing.

The use may be,

Vses.First, for humiliation to all such, as finde this vile poyson in themselves: they are in a miserable case, and extreamely and dangerously diseased; especially,Aggravations of malice. if men be guilty of the aggravation of malice: Malice is evill in any, and in any measure, and toward any: but it is extreamely evill, first, when men put on a resolution not to amend, but confirme themselves in their malicious courses, and will not be intreated or perswaded to peace and love: Secondly, when men suffer their malice to cary them into sutes, and quarrels, and open contentions. Thirdly, when men malice the godly, and such as feare God, and love the truth. 1 Ioh 3.15. Fourthly, when they malice their friends and familiars, the men of their peace. To hate them that love us is abominable, so is that domesticall hatred between brethren: Prov. 18.19. and between Man and Wife, Parents and Children, Masters and Servants. Fiftly, when men hate those that reprove their sinnes: Amos 5.10. as some doe their Ministers. Sixtly, to hide hatred with dissembling lips, and to lay up deceit in his heart: Prov. 26.24, 25. and 10.28. Seventhly, to sowe discord among brethren: this is one of the six things God hates, Prov. 6.19. Eighthly, to conceive malice against whole states of men, to hate whole Churches and Assemblies that professe the Name of Christ, this is the devillish malice of Hereticks and Schismaticks:Note. and the beginning of these loathings must be looked to in such as yet have not proceeded so far as to a separation. If to hate one man be so ill, what is this offence of base estimation, inward loathing, and distempered censuring of the Churches of Christ? Ninthly and lastly, it is one monstrous aggravations of malice, for a man to rejoyce in it, boast of it, account it his honour to contend, and overcome in contending, to triumph in malice.

Secondly, for instruction: and so we should all learne all remedies and directions to avoid malice. These remedies either concerne malice in our selves,Remedies for malice. or malice in others: For both, we need rules to direct us. Now for avoiding malice in our selves, these rules are of excellent use.

First, Watch thine owne heart, for pride, and envy, and passion: For from hence flowes all contention and hatred:1. In our selves. Prov. 13.10.

Secondly, avoid three sorts of men, and thou maist be free from malice.

The first is the tale-bearer. Where no wood is, the fire goeth out: and where there is …o tale-bearer, strife ceaseth. Prov. 26.20.

The second is the scorner: for, cast out the scorner, and contention ceaseth. Prov. …2.10.

The third is the co…te…iou… …, the froward person, the man of imaginations, p. 205he that is apt upon every trifle to snuffe, and contest. For as coales are to burning coales, so is a contentious man to kindle strife: Prov. 26.21.

Thirdly, dost thou mislike any thing in thy brother? goe to him,Note. and reprove him plainly, never hate him in thy heart, but tell him of it plainly. Many times a godly reproofe, cures both the reprover, and the reproved.

Fourthly, will not all this help? then goe in secret, and humble thy selfe before God for that vilenesse, that cleaves to thy heart: Many prayers and confessions before God, will make a great alteration in thy soule, it will purge out this leaven wonderfully.

Fiftly, Meditation of two things in Christ: his Passion, and his second comming In his Passion, consider a man infinitely just, suffering for the unjust, and from the unjust: Never so much innocency, never so great wrongs, never worse enemies; yet see, he can forgive even upon the Crosse, when they tooke his life from him. In his second comming, consider first, that then there will be an end of all wrongs, thou shalt never be molested more. Secondly, that an exquisite revenge shall then bee executed upon all that doe thee wrong, if they repent not. Thirdly, a retribution shall be given to thee in glory for all the indignities thou hast patiently endured in this world. And thus of malice in thy selfe.

For malice in others, it must be considered two wayes: First,2. In others. how thou must doe to cause it to cease, when it is conceived already: Secondly, how thou maist avoid it still, if thou live free from it.

For the first, if any body hate thee, observe these rules:

1. Render not evill for evill to any man, at any time: Rom. 12.17.

2. If thou have any way done wrong, seek to be reconciled: Mat. 5.

3. If the contention be secret, complain to no body, but goe and debate the matter with thy neighbour himselfe, and discover not thy secret to any other: Prov. 25.4.

4. Be courteous and patient, and tender hearted, and ready to doe any good to them, speaking no evill of them without a calling: Rom. 12.17. Ephes. 4.3. Tit. 7.2.

To keep thee from other mens malice observe these rules.

First, keep thee from other mens strife: meddle not with the strife, that belongs not to thee: Prov. 26.17.

Secondly, Wrong no man, but follow that which is good, both among your selves, and toward all men: 1 Thess. 5.14.

Thirdly, strive to shew all meeknesse, and softnesse to all men: Tit. 3.2. Iames 3.13, 17.

Guile. Of Guile. The acceptation of the word.]

The second sin to be avoided is Guile.

The word here rendred Guile is diversly accepted in scripture. Sometime it is taken in good sense, and so there is a justifiable Guile: so Paul caught the Corinthians by craft, he wonne them by his discretion and godly policy. 2 Cor. 12.6. So, Samuel by a godly policy; giving it out that hee came to sacrifice, did safely performe his chiefe businesse of anointing David. 1 Sam. 16. and so did Paul deale cunningly, when in the broile hee cryed out he was a Pharisee. But most usually this word is taken in ill sense, and so sometimes it is all one with hypocrisie: as Hos. 11.12. Psal. 17.2. But so it is not taken here by all likelyhood, because hypocrisies are mentioned in the next words: sometimes it signifieth fraud and falshood in opinions: either in the matter, when the doctrine is strange and false: and so the false Apostles were deceitfull workmen, when they put in that for good stuffe, which was counterfeit and devillish, 2 Cor. 11.13. Or when good doctrine is handled corruptly & deceitfully for wicked ends, 2 Cor. 42.1. The. 2.3. p. 206Sometimes it signifieth deceit in words, and so flattery is Guile, Psal. 12.2, 3. And lying is Guile, Mich. 6.12. Zeph. 3.13. And so is all false testimony. Sometimes it signifieth deceit in workes; and so false weights and ballances, and all fradulent dealing, and cousenage in buying and selling is Guile, Mich. 6.10, 11. So there is Guile in Tything, Mal. 1. ult. And so all lying in waite to seek occasion against others, and all subtle dealing to oppresse others, is Guile: Psal. 105. 2 Cor. 11.12, 13. Mat. 26.4. Mar. 14.1. and such Guile was in them that would make a man sin in the word. Isay 29. Bribery also is Guile, Iob 15. ult.

Object.Now if any aske me why this sin should be avoided in them that desire to profit by the word:

Solut.Why Guile is to be avoided.I answer, it is to be avoided as it is a sinne that much dishonours God and the profession of godlinesse: It is a …amefull offence in any that would seeme to love the word; but more particularly the sinnes of deceit are a great impediment in hearing the word: For, first the guile of false opinions and strange doctri…e is like a poison to the sincere milk of the word, and to bee eschewed of all that follow the Truth. Ephes. 4.14, 15. Heb: 13.7. Secondly, a heart accustomed to deceit and subtlety, cannot be a plaine and honest heart: and, without a plaine, honest, and good heart, men can never receive with any fruitfulnesse the seed of eternall life. Luke 8. Thirdly, he that is false to men, will never be true to God, he that will lie to men, will lie to God: Also he that is not faithfull with men, will compasse God about with deceit, Hos. 11.12. He will never be faithfull in the true treasure, that is unjust in outward things. Luke 16. Fourthly, it is a sinne that God in a speciall maner hates, Psal. 5.7. Fiftly, the sinnes of deceit usually attend upon some Idoll in the hearts of men, which hath such command over the deceitfull person, that he cannot attend to the word of God, or not have leisure to practise it; he is so mastered by this particular corruption, Ier. 9.

Vse ….The use of this may be threefold.

For humiliation to all deceitfull persons, that use lying, fraud, subtlety and guilefull dealing in their trades and callings, and course of dealing, and conversation with men; they shall never prosper in spirituall things. The Ordinances of God are blasted to them:The misery of deceitfull persons. Moreover, there are two considerations which should wonderfully affright such as are accustomed to lying and deceit.

First, it is certaine they are wicked men, and have not the feare of God before their eyes: they are the children of the Devill, and enemies of Righteousnesse; as these places fearefully shew, Psal. 36.1, 3. & 10.7. Rom. 3.13. & 1.29. Acts 13.10.

Secondly, the curse of God is upon them; God will weigh them in the balance, Iob. 31.5. They are an abomination to the Lord, Prov. 11.1. & 20.23. The Lord will surely vis…t, and his soule will be avenged on such persons, Ier. 8.26, 27, 29. They shall be destroyed, Psal. 52.4. They shall not love … halfe their dayes, Psal. 55. ult.

The …g…ava…ons of the sin of d…it. 1. The maner of deceiving.And as this is terrible to all deceivers, so especially to such as are guilty of the aggravations of the sinne. As,

1. When de…eit is covered with smooth words, and a flattering stile, Ier. 9.8▪ Prov. 26.24. &c.

2. When men delight in it, and take a contemplative kinde of pleasure in their …uilefull projects; as the voluptuous person doth in his lust: When …ens bel… prepare deceit; Iob. 15. ult. not their heads but their bellies, Psal. ….2. 4.

3. When men make a trade of it, give their tongues to evill, and will frame deceit. Psal. …0.19. Bend their tongues to lyes, and teach their p. 207tongues to speake lyes, and weary themselves to commit iniquity, Jer. 9.5.

4. When men think all time spent about Gods service too long; they would have the Sabbaths over, that they might practise deceit. Amos 8.5.

5. When men sweare deceitfully: Psal. 24.4.

6. When men boast of it: Psal. 52.1, 3.

And as deceit is aggravated by the maner,2. The persons upon whom it is p…actised.so may it be by the persons upon whom it is practised: & so it is an aggravation to deceive ones neighbour and ones brother Jer. 9.5. and so it is to deceive the harmlesse, and quiet of the Land, Psal. 35.20. And as by the persons, so by the time:3. The time. It is an aggravation when men imagine deceit (as the Prophet David saith) all the day long: Psal. 38.12.

Now, if the former terrors belong to deceitfull persons in the generall, how much more to them that are guilty of deceit with all these or any of these aggravations.

Some one might here say, wee feele the sweetnesse of it:Object. 1. wee grow rich by it; and wee see many men in the world waxen great by the same courses: and if wee should not lie and deceive, wee might give over our trades,Solut. &c.

For answer hereunto, let all such know, that though it be true,O… the misery of such as … by d…. that some men are waxt great & rich by such courses, yea, though they be fat and shine, yet the Lord will visit them, & his soule will be avenged upon them Jer. 5.28, 29. For, wealth gotten by vanity shall be diminished, Prov. 13.11. and the tabernacles of bribery and deceit shall be desolate, Mic. 6. 10. to the 16. All such as conceive with guile (by that time they have reckoned their moneths aright, though they grow never so big) shall bring forth nothing but winde and vanity, Job 15. ult. What shall be given thee, or what shall be done unto thee, O thou lying and deceitfull tongue? thou shalt be smitten with some strange and strong hand of God, as with the arrows of the mighty: so as thy stroke shall be incurable and deadly, and thy destruction shall be as with the coales of I… niper, that is, both fierce in respect of thy selfe, and pleasing in respect of others. For, men are wonderfully well pleased,Note. when they observe that ill gotten goods doe not prosper. This hand of God smells like the burning of Juniper.

Some others might say, we are servants, and we must lie,Object. 2. and defraud others to satisfie our masters.

The Prophet Zephany reports,Solut. that the Lord will punish all those very servants that fill their masters houses with violence and deceit;Servants must not use lying and deceit to please th… mast…s. the servants (I say) as well as their masters.

But might some others say, my courses are so secret, that my deceit shall never be found out.

Let such m…n learne that the Lord found out this sinne in Ephraim,Object. 3. Hos. 11. and will punish it, though Ephraim said he was growne rich, Solut.and in all his labours they should finde none iniquity in him, that were sinne. Of … c… ….Hee thought himselfe sure enough for being discovered: and therefore he would contest vehemently, and cry out upon such dishonesty in men, as to use false words and waights: besides, it is worthy to be observed, that God many times doth not onelyonly discover these secret fraudulent courses, but discovers them openly; so as their wickednesse is shewed before the whole congregation, Prov. 26.26.

But others may say, in others things am I just,Object. 4. and besides I am forward in religion: and therefore this offence is not so great.

Shall I account thee pure, saith the Lord, with wicked ballances? Solut.Mic. 6.12. as if he would say, all the shewes of religion in the world will not serve the turne, if sinnes of deceit raigne in a mans dealing.

p. 208Vse. 2.And therefore the consideration of all this should in the second place instruct us, and that three wayes:

First, to look to our owne cariage; and as we desire to live long, and to see good dayes, to refrain our tongues from evill, and our lips that they speak no guil; in all our dealing to detest lying and deceit, Psal. 34.13. and so to live, as we may be alwayes ready to put our selves upon Iobs triall, Iob 31.4, 5.

Secondly, to lay to heart the consideration of the horrible inundations of deceit, that hath over-flowed all states and callings of men: and so it should work in us both lamentation and supplication before the Lord. For lamentation, we may take up all the old complaints of the Prophets: Our times have reacht to the measure of iniquity then reproved;The iniquity of the time. or rather, men now overpasse the deeds of those wicked men: wickednesse is in the midst of us: deceit and guile depart not from our streets. Psal. 55.11. Treasures of wickednesse are in the house of the wicked, wicked ballances, the bagge of deceitfull wa…ghts and scant measures (which are an abomination to the Lord, and for which he threatneth vengeance) every where to be found, Mic. 6.10, 11. Men lay wa…t, as they that set snares: they let traps to catch, not beasts or fowle, but men. As a cage is full of birds, so are mens houses full of deceit and deceivers. It is now the usuall course for men to waxe great and rich withall, Ier. 5.26, 27. yea, this sinne so spreadeth, that we may truly say, From the least of them to the greatest of them they are given to deceit, and will deale falsly, Jer. …. 13. Every brother will supplant, and every neighbour will walke with lies and slanders. They will deceive one another, and not speake the truth. A man can dwell no where, but his habitation is in the midst of deceit: and therefore certainly God hath a resolution to stretch out his hand still by publike judgements. How can it be, but God must visit and be avenged for these great abominations? What should be else doe, but melt his people in the common furnace of great judgements for such common sins? Ier. 9.3. to 10. And as it should teach us lamentation, so it should teach us supplication too; even to goe to God: and that in two respects. First, to implore his help and mercy for the Church: that he would be pleased to spare his people, and keepe them from the infection of these vile sins; and if it may stand with his good pleasure, to worke a repentance in mens hearts that are guilty of these crimes: and withall to beseech him for our selves, to keepe us, that wee fall not into the hands of deceivers (for, as it is a sinne to deceive, so is it a misery to be deceived, Psal. 12.1, 2, &c.) and to give us wisdome to beware of men, Jer. 9.4. Mat. 10.17. and to deliver us from the men of deceit, Psal. 43.1.

Thirdly, it should teach us (seeing the world is so full of guil,& that it is so hatefull a sin) therefore to honour and esteeme such as wee finde to bee true hearted; Plaine men with Iacob, without tricks and subtlety, and true Israelites with Nathaniel, in whose hearts and mouthes is no guile: Wee should I say love them, delight in them, and stick to them, never to forsake them, but to account them the very ornaments of the world, and great lights in this great and generall darknesse, and to account our selves wonderfull rich and happy in their fellowship and friendship.

Vse 3. Against …quivocation.Thirdly, this prohibition of Guile may informe us, and by intimation shew us the hatefulnesse of the doctrine of the Papists, and practise in the point of aquivocation, contrary to the expresse Scripture; that forbids all lying and deceiving of others, and commands us to speake truth, and that every one (Priest and people) and that so his neighbour: how much more to the Magistrate? Ephes. 4.25. And Iob sheweth that we ought not to talke deceitfully, no not for God, to speake for him what is not right, Iob 13.7.

Vse 4.Lastly, this may be implicitly a singular and secret consolation to honest and upright hearted men, that hate this hatefull sinne of Guile: that speake p. 209the truth in their hearts, and make conscience of their words, I meane those true Nathaniels of whom Christ speakes: And for the better imprinting of this use, I will shew you two things. First, the signes and markes of a man without Guile, even of a true Israelite. Secondly, the encouragement and comforts that belong to such men, &c.

For the first, a true Nathaniel hath these praises and especiall markes:

1. He shunnes Guile in his spirit as well as in his words or workes:The signes of a man without guile. Psal. 32.2. What hee accounts vile to speake, hee accounts vile to thinke.

2. His praise is of God, and not of men: Rom. 2.26. Hee more strives to doe good, then to get credit and applause; and if God accept him, hee cares not though all the world deride him.

3. When he confesseth his fault to God, he will not hide his sinne, but confesseth all his sins; that is, all sorts of sins, and his sin without extenuation, or excuse, Psal. 32.2, 5.

4. If he offend, it is of ignorance, and he will not receive doctrine of trust; and if he be shewed the truth, he quietly yeelds, and gives glory to God, Iohn 1.46, 47, 48.

5. He is a plaine man, and speakes the truth in his heart: What hee saith, he saith without fraud or dissembling, he saith it from his heart; his heart and his words agree; he hateth lying, and all deceit: Psal. 15.2. Zeph. 3.13. though he might gaine never so much, yet will he practise no untruth▪

6. He is a constant man, just of his word, he will performe his promise, though it be to his owne hinderance Psal. 15.4. He will not deny the truth though it be to his extreame danger.

Such men as these have many encouragements to hold on their courses.Incouragemēts to such men. It was a chiefe praise of Christ, that he was without Guile: 1 Pet. 2.7. and so was it in the Martyrs and Saints, Rev. 14.15. It is one of the signes and markes of Gods houshold servants, Psal. 15.2. Of a true Convert. Zeph. 3.13. These men are faithfull with the Saints, and rule with God. Hos. 11. 12. Such as these will abide the Balance (to be weighed) and God will acknowledge their integrity: Iob 31.5. The wealth of these men gotten by labour and just dealing, shall increase, when riches gotten by vanity shall diminish. Prov. 13.11. And those lips of Truth shall be established for ever, when lying tongues shall be but for a moment, Prov. 12.19.

And thus much of Guile.

OnelyOnly before I passe further,Note, that he sayes all malice and all Guile. it is worthy the noting that he sayes of these two first sins, that all Malice, and all Guile must be laid aside: which imports; that howsoever some other infirmities bee in the godly, yet they should be found farre from all Malice and Guile; not a jot of either of them should be found in them: Malice must bee in them in no kinde, nor in no measure; neither secret nor open Malice, neither grudge nor desire of revenge, neither at home nor abroad, neither in civill things, nor in matters of Religion, neither in any of the aggravations, nor in the least drop of it: And the like may be said of Guile. It were a shamefull thing that any kinde of Guile should be found in a Christian, in any of his dealings, at any time, with any sort of men, or in any measure. For if but a drop of Malice or Guile bee left in us, it may breake out againe, and our hearts prove like a festered sore. Malice is like leaven, a little of it will sowre the whole lumpe. It is like Poyson, a drop may spoile us. It is like a coale of fire within, it wants nothing but the devill to blow it, and then into what a flame may it kindle? And therefore we should all looke to our hearts, to see that we be free from Malice; and look to our wayes, that we be guilty of no kinde of Guile: Such as are reconciled, should note this point to see to it, that they keepe not the p. 210least drop of the poysonfull grudge in their hearts. It is not enough that they say daily, they will forgive, or can receive the Sacrament. For if they cannot respect them with a free heart, without reservation, they are still infected with the disease of Malice.

Hypocrisie.]

The third sin to be avoided is Hypocrisie.

Concerning Hypocrisie I propound two things to be considered. First, how many wayes men commit Hypocrisie: Secondly, what reasons there are to disswade us from Hypocrisie.

How many wayes men commit Hypocrisie.For the first, the Scriptures discover many wayes of the practise of Hypocrisie: In the 23. of Matthew our Saviour notes eight wayes of being guilty of Hypocrisie.

1. To say and not doe: ver. 3.

2. To require much of others, and plead for great things to be done by others, and not at all doe it our selves, as we prescribe it to others, ver. 4.

3. To doe what we doe to be seen of men, ver. 5. This is at large opened, Mat. 6.1. to the middle of the chapter.

4. To affect greatnesse in the respects and entertainments of others, ver. 6. to 12.

5. To doe duties of Religion of purpose to hide some soule sinne. ver. 14.

6. To be curious and strict in small matters, and neglect the greater duties, ver. 23, 24.

7. To be carefull to avoid outward faults, and to make no conscience of the inward foulnesse of the heart, ver. 25, 27.

8. To commend and magnifie the godly absent, or of former ages; and to hate and abuse the godly present, and of our owne times, verse 29. to 36. There are divers other Hypocriticall practices noted in other Scripture: As,

9. To serve God outwardly, and yet our hearts to be caried away with vile distractions, Esay 28.13. This is a chiefe Hypocrisie to be avoided, in such as come to the word.

10. To pray onelyonly in the time of sicknesse or danger, when we are forced to it, and to shew no love of prayer or delight in God, in time of prosperity or deliverance, Iob 27.8, 9.

11. To judge others severely for smaller faults, and to be guilty themselves of greater crimes, Mat. 7.5.

12. To be just overmuch; I meane, to make sins where God makes none, Luke 13.15.

13. To be convinced in his owne conscience, and yet not confesse it, nor yeeld, though they know the truth, Luke 12.56, 57. &c.

Thus of the divers wayes of Hypocrisie.

…There are many reasons to declare the hatefulnesse of this sin of Hypocrisie: I will instance onelyonly in the reasons from the effects.

…The effects of Hypocrisie are either, first to others: Or secondly to the Hypocrite himselfe.

First, to others the Hypocrite is a continuall snare: He walkes in a net that converseth with an Hypocrite, Iob 34.30.

Secondly, to himselfe the effects of Hypocrisie in the Hypocrite, are both privative and positive. The privative effects which the Scripture instanceth in, are chiefly three. The first is, that the Hypocrite loseth all his service of God; In vaine doe Hypocrites worship God, Mat. 15. Secondly, hee infecteth all his gifts and praises: Hypocrisie is like leaven, Luke 12.1. It p. 211sowreth all gifts and graces; a little of it will marre all his praises and gifts whatsoever for the acceptation and use of them. Thirdly, he loseth all reward of his good workes, Mat. 6.1. An hypocrite may doe good workes, though he never doth them well; and for the good he doth, may have his reward with men, but this is all; for, from God he shall have no reward.

The Positive effects of hypocrisie, may be referred to two heads: For some effects may fail upon him; and some effects must and will befall him.

The effects that may follow his hypocrisie are three:What may befall him. For first he is apt to be seduced by evill Spirits, and the doctrine of Devils: An hypocrite is in the greatest danger of most men to be seduced into vile opinions, 1 Tim. 4.1, 2. Secondly, he may fall into a spirit of slumber: his conscience may be …ared with …n hot iron. Thirdly, he may fall into most wo…ull terrors: such a fearefulnesse may surprise the hypocrite, that God may be to him as devou…g fire, and as everlasting burnings, Esay 33.14. Job. 18. 14.

The effects that will certainely fall upon the hypocrite,What will befall …hem are these which follow:

1 Judgement in his owne conscience. He goes about as a condemned man: for, he is alwayes condemned in himselfe.

2. The discovery of all his villany: for there is nothing had in his intents and dealings, but all shall be laid open, Luke 12.1.2.

3. The miscarying of his hope. The hope of the hypocrite shall perish, Job 8.11. to 16. and that with these aggravations: that his hope will perish, first easily; secondly speedily; thirdly unrecoverably. Easily; for God can destroy his hope as easily, as the maid can sweep downe the house of the spider with her beesome: Speedily; for it will wither while it seems rooted, and is yet greene before any other herb: yea, though it grow up, yet it is like grasse on the house top. Vnrecoverably; for his hopes being but as the house of the spider, they will be dashed downe for ever; and though he would leane to his house, and take hold of it, yet his hopes shall perish for ever: and when this day comes, his hopes shall be as the giving up of the ghost.

4. Strange punishments in his death and condemnation. And therefore when our Saviour Christ would expresse a speciall terror in the plagues of especiall sinners, he saith, they shall have their portion with hypocrites and workers of iniquity, Mat. 24. and the last verse. Job 27.8.

And these effects will appeare the more terrible, if we consider, that the Scriptures take off all the objections of hypocrites; to shew that they bee left naked to the fury of God: for all this will come upon them;

Though they be many in number, Iob 15.34.

Though they be rich,The objections of hypocrites removed Iob 27.8.

Though they triumph in all jollity now, Iob 20.5.

Though they be yong, or widowes, or fatherlesse, Esay 9.17.

Though they cry at their later end, Iob 27.9.

Though they doe many good deeds, Mat. 6.

Though their wickednesse be yet hidden, Luke 12.1, 2.

The use may be first for information; secondly for instruction;Vses. and thirdly for consolation.

First for information:For information. and so it may shew us,

First, what to thinke of the great shewes of holinesse and mortification made in the Church of Rome. Their fastings, and their prohibition of mariage, vowes of chastity, and wilfull poverty, have a shew of wisdome and piety, in not sparing the flesh: but the holy Ghost tells us, that all this is but hypocrisie, 2 Tim. 4.1, 2, 3, 4. Col. 2. ult.

2. How miserable the estate of multitudes of our owne people is, by these signes we may perceive, that the plague is wonderfully spread in Israel. p. 212Note.There are whole congregations of Hypocrites, that is of men that say and doe not, that come neere to God with their lips, and their heart is far from him, that seldome or never pray but when they be sick; that regard not the inward soulenesse of their hearts, so their lives be either civill, or evill but in secret, Iob 15.34. Esay 9.17.

For instructionSecondly for instruction; and so it should teach us all to beware of this leaven of Hypocrisie, Luke 12.11. and if we would be thought to have the true Wisdome from above, then let us shew it by our fruits, that they may be without Hypocrisie, Jam 3.17. And for the better enforcing of this use, I will put you in minde of two things: First the sorts of hypocrisie you are most in danger of: Secondly the remedies or preservatives against hypocrisie.

The sorts of Hypocrisie we are most in danger of.The sorts are chiefly these.

1. The distraction in Gods worship, which is a most wofull fault, a…d most common: This was it was shewed before that so angred God, Esay 28.13.

2. Secondly the omission of private worship, I meane to make a shew of Religion and the love of God, and yet neglect reading of the Scriptures, prayers, conference and secret communion with God: This as was shewed will provoke God to stop his eare at our cry, because we doe not pray at all times. Iob …7.8, 9.

3. Neglect of mortification of inward sins, and secret faults; taking liberty, so it be but sin in the heart or in secret. This will undoe thee for ever, if thou looke not to it in time.

4. Affectation of praise and credit with men, to doe our workes to bee seen of men.

Now there are divers rules to be observed, if we would not be poysoned with the raign of hypocrisie.

Preservatives against Hypocrisie.1. Keep thy selfe in Gods presence; forget not God; remember alwayes that his eyes are upon thee: Thus David set the Lord alwayes before him, Psal. 16.8. And this God commandeth Abraham to doe, if he will be upright, Gen. 17.1.

2. Thou must pray much and often to God to create a right Spirit in thee: For by nature wee have all double and hypocriticall hearts, Psalme 51.…0.

3. Keepe thy heart with all diligence, watching daily and resisting distractions, wavering thoughts and forgetfulnesse. And to this end, mortifie the first beginnings of this sinne in thy heart, mourne for it as soone as thou discernest it, and judge thy selfe seriously before God. Iames 4.8. Matt. 23.26.

4. In all matters of well doing be as secret as may bee, Mat. 6. both in Mercy, Prayer, Fasting, Reading and the like.

5. Be watchfull over thy owne wayes, and see to this point, that thou be as carefull of all duties of godlinesse in prosperity as in adversity, in health as in sicknesse, Iob 27.9, 10.

6. Converse with such as in whom thou discernest true Spirits without Guile, and shun the company of open and knowne hypocrites.

7. Be not rash, and easie to condemne other men for hypocrites, onelyonly because they crosse thy opinions,Note. or humours, or will, or practise. It is often observed, that rash censurers, that usually lash others as hypocrites, fall at length into some vile kinde of hypocrisie themselves.Object.

Solut.But may we not call an hypocrite an hypocrite?

About censuring other men for Hypocrisie.Hypocrites are not all of one sort. Some are close hypocrites: some are open. The open hypocrite thou maist shew thy dislike of his courses, and p. 213avoid him: But the close hypocrite thou canst not discerne, or not certainly; and if thou follow thine owne conjectures, thou maist sometimes condemne a deare child of God, and approve a detestable hypocrite.

But how may the open hypocrite be discerned?Quest.

By divers signes.Answ.

First, by an ordinary and usuall affectation of the praise of men,How an open hypocrite may be discerned. in doing good duties. When a man constantly sets himselfe out to the shew, it is an apparant marke of a false heart. Marke that I say an usuall affectation.

Secondly, if a man make a shew of the meanes of godlinesse, or liking the means of godlinesse, or of the persons that are godly; and yet it be manifest that he hates to be reformed, lives in knowne grosse faults, and being rebuked by the word, or servants of God, will not reforme, but carieth a grudge at the parties that laboured his reformation: This is an evident marke of an hypocrite. Now to judge these is no offence.

Thirdly, it is a signe of an hypocrite, when a man will be godly, and restrained, and zealous in some companies, and in other company take liberty for grosse prophanenesse.

Lastly, he that will be rid of hypocrisie, must looke to himselfe, to keepe himselfe free from the causes of it, and take heed that he be not bewitched in those things that have bred hypocrisie in other men.

What is it can make a man an hypocrite?Object.

First, sometimes feare will doe it: as in time of trouble or persecution,Solut. men, to avoide dangers, will play the hypocrites, Luke 12.1, 2, 3, 4, 5.What makes an hypocrite.

Secondly, sometimes desire to get credit, and to be well thought on (especially when it is mixt with envy at the respects of others) drives some men headlong into hypocriticall courses, Mat. 6.

Thirdly, sometimes men are emboldned unto hypocrisie, by a secret perswasion, that Christ will defer his comming, and they shall not of a long time be brought to account. Mat. 24.48, 50.

Fourthly, men fall into hypocrisie for gaine, to hide their wicked and deceitfull courses: So the Pharises, Mat. 23.14. so 1 Tim. 4.2, 7.

Fiftly, forgetfulnesse of God is a great cause of hypocrisie, and the raigne of it in many hearts, Iob 8.13.

Sixtly, Lust, and some vile wickednesse, drives many men and women into hypocrisie, 2 Tim. 3.

These things we must take heed of, and preserve our selves from them, if ever we would not be wretched hypocrites before God.

Thirdly,Vse 3.here is also consolation to all the godly whom God hath kept upright, and free from this damned vice (I meane from the raigne of it: for, there is no man but hath some dregs of hypocrisie in him.)

But how may a man know that he is not a hypocrite?Quest.

By many signes.Answ. First, when a man had rather be good, then seeme so.

Secondly, when a man makes God his secret place,How a man may know that he is not an hypocrite. strives and desires secresie to worship God, Mat. 6.

Thirdly, when a man loves no sin, but would faine be rid of every sinne, and so hath respect to all Gods commandements.

Fourthly, when a man confesseth his hypocrisie, and mournes for it, and strives against it.

Fiftly, when a man accuseth himselfe for it to others whose respects hee most desires.

Sixtly, when a man keepes his heart close to the substance of godlinesse, and labours to be built up without distraction in the maine things needfull for his salvation, and is not caried to spend his time most about unnecessary p. 214or impertinent cares or studies, 1 Tim. 4.2, 7, 8.

Seventhly, when a man is as carefull to serve God in prosperity, as well as adversity, Iob 27.9.

Eightly, when a man delights in the Almighty, and loves all the meanes by which he findeth any communion with God, Iob 29.9.

Ninthly, when a man, from the hatred of hypocrisie, is stirred up against hypocrites, cannot abide them, nor will converse with them, Iob 17. ver. 8.

Lastly, Iob comforts himselfe, that hee was no hypocrite, by three arguments.

1. He would trust in God, though he did slay him.

2. He would reprove his wayes in Gods sight.

3. He sought Gods presence, and set himselfe alwayes before him: none of which an hypocrite could doe, Iob 13.15, 16.

Thus much of Hypocrisie.

Envy.]

The fourth sin to be avoided is Envy.

Envy is nothing else but a vexation or inward displeasure conceived at the good of another: viz. either anothers credit, gif…s, preserment, profit, successe, or the like.

This sinne, though in the world it be litile thought of, yet in it selfe i… a most fearefull vice; and should be so accounted of by Christians, for many reasons.

First, if we consider the subject persons in whom it usually is. It is found most in naturall men, The ha…fulnesse of the … of envy.Tit. 3.3. yea, in silly men, Job 5.2, This was the sinne of Cain, Gen. 4. yea, of the devill himselfe. The maine sinne of the devill was the envy of mans happinesse. It raigned in the devillish Gentiles Rom. 1.29.

Secondly, if we consider the cause of it, it is for the most part the daughter of pride, Gal. 5.26▪ sometimes of covetousnesse, Prov. 28.22, and often of some egregious vile transgression, such as in Rom. 1.29. but ever it is the filthy fruit of the flesh, Gal. 5.25.

Thirdly, if we consider the vile effects of it, which are many: for,

1. It hath done many mischifes, for which it is infamous. It sold Ioseph into Aegypt, Gen. …7. and which should ever make it abhorred of us, it kild the Son of God, Mat. 27.8.

2. It deformes our natures: it makes a man suspitious, malicious, contentious: it makes us to provoke, back-bite, and practise evill against our neighbours. It is ill for our sight: for the envious man hath alwayes an evill eye, and a cast downe countenance with Cain also many times.

3. It begins even death and hell, while a man is alive. It kills the silly one, Job 5.2. It destroyeth the contentment of his life, and burnes him with a kinde of fire unquenchable. It feeds upon the envious man, like the moth or worme by degrees: and it hasteneth mischiefe in the envious man, because it makes the person envyed more glorious; and besides, it is a vice that driveth a man from among men, in respect of comfortable society: for it was long since advised, Eat not the bread of him that hath an evill eye, Prov. 23.6. and no man by his good will, if he can be free, will converse with such as he perc…ives to be envious.

F…urthly, this place manifestly imports, that it is a notable hinderance to the profi… of the word, and so no doubt it is to prayer and all piety, as evidently it is a let of charity; unlesse it be that men in hypocrisie to disgrace others, will for envy doe some good: as they preacht Christ for envy in the Apostles time, Phil. 1.15.

p. 215Vses. The use should be threefold.

First, for instruction, to teach us to follow the advice here given, in putting away Envy, and cleansing our hearts of it: and to this end think much of the reasons against it, and withall remember by confession and godly sorrow to cleanse thy heart carefully of it. For those things help wonderfully in the putting of it away.

Secondly, this may serve for great reproofe of many that professe the feare of God, who daily shame themselves by discovering this vice in themselves. This was it the Apostle complained of in the Corinthians; and shewed, that it is a vice which not only holds down a Christian from growing, but it makes him looke like a carnall man, 1 Cor. 3.3.

Thirdly, for consolation, if we finde our selves freed from this vice.Signes of a man free from envy. And we may know that we are not envious,

1. If we love the good things in others, and can rejoyce in their prosperity, and mourne for their miseries.

2. If we be vile in our owne eyes, and lowly minded.

3. If we enjoy contentation in our owne estate, and are well pleased to be that which God will have us to be.

4. If in giving honour we can heartily goe one before another.

Thus much of Envy.

Evill speaking.]

This is the fift sin to be avoided.

If wee would profit by Gods word, wee must looke to our owne words, &c.

Evill speaking generally taken, comprehends all the faults of the tongue in speaking: and so it is true, that a man can never be soundly profited by the word till he makes conscience of evill words as well as evill works. But I thinke it is taken more restrainedly here.

There are many kindes of evill speaking that are to be avoided. Lying is evill speaking: and it is true, that he who is false to man, will never be true to God. But I thinke Lying is not here meant.

Flattering is evill speaking: for he that praiseth his friend with a loud voice, it shall be counted to him as a curse. It is a curse to bee troubled with a flatterer: and it is a kinde of cursed speaking to flatter. But I thinke this is not meant here neither.

But I thinke the sins here meant are Back-biting, judging, …landering, and complaining one of another, and all bitternesse of speech between man and man. These hinder charity, and provoke God, and let the growth of piety in the hearts and lives of men. And therefore these kindes of evill speaking should be detested of Christians, and altogether laid aside.

These sins as they are hatefull in themselves, and in the least degree, or in any kinde: so evill speaking is made more vile in the aggravations of it.The aggravation of evill speaking. It is evill to speake evill any way, or of any: But it is much more vile,

First, when wee speake evill of the absent, that cannot defend themselves: Back-biting is a hatefull degree of evill speaking, 2 Cor. 12.10. Psalme 140.11.

Secondly, when we speake evill of such, as God hath humbled, or afflicted: Lev. 19.14. Obad. 12. Prov. 16.28.

Thirdly, when we shall speake evill of such as are in authority, Eccl. 10. ult. Jud. 8. Lev. 19.

Fourthly, when we speake evill of the godly, especially before the wicked, or for things indifferent, or without cause: Iames 4.9. Rom. 14. Psal. 31. 18. or for lesser failings: Mat. 7.1, 2. but especially their good conversation: 1 Pet. 3.16.

p. 216Fiftly, when wee speake evill of our professed friends: Psal. 5.6.13. Lament. 1.2.

Sixtly, when we speake evill of Gods messengers, taxing their persons: as their cariage, especially when they labour, and take paines, watching over us for our good: Ier. 26.8, 9. & 18.28. Amos 5.10. 2 Cor. 3.6.16. 1 Tim. 4.10. Ier. …5.10. 1 Cor. 4.3, 5.

Seventhly, when we speake evill of father and mother, or such as are neerly knit unto us: so it is also monstrous uncomely to see the wife speake evill of the husband, or contrariwise: Prov. 20.20. Lev. 20.9. Mich. 7.6.

Eighthly, when we speak evill of godlinesse, even of the good way of God, calling sweet sowre, and good evill, Esay 5.20. scorning the Lords day, and deriding sanctification, and reformation of life, 1 Cor. 15.32, 33. Acts 19.9. especially when we doe it out of an inward hatred of holy duties: Let such take heed of despighting the Spirit of grace, Heb. 10.29.

Ninthly, when men speake evill of God himselfe: as doth the swearer, and for-swearer, the murmurer, and such as reason Atheistically, against the nature, counsels, or providence of God: Comm. 3 Psal. 73.9.

And as evill speaking may be aggravated by the persons against whom: so may it be by the maner: For if it be evill to speak evill in any fashion, then it is much more evill,

First, to raile: 1 Cor. 6.10. mouth full of cursing: Psalme, 10.7. Rom. 3.14.

Secondly, to complaine in all places for slight occasions, or trespasses.

Thirdly, to hide hatred with lying lips: Psal. 62.4. Prov. 10.18. Psal. 41.6.

Fourthly, to goe about to cary tales, and slanders, Lev. 19.

Fiftly, to speake evill of others, when we are guilty of the same offences our selves, or greater, Rom. 2.1, 2, 3. Mat. 7.1, 3.

Sixtly, to reveal… secrets, this is slander: Prov. 11.13.

Neither are men free from this vice, or guilt, when they are whisperers, and doe it secretly, and as many doe, with charge that they speake not of it againe, yet themselves in the very next company will tell it out againe: 2 Cor. 12.20. Nor when they joyne with their evill speaking the acknowledgement of their praises of whom they speake. For many times their [but] tends to a greater defamation, and by praising them they onelyonly save themselves from blame, and intend thereby to inforce their defamation the more. Nor is it an extenuation, when they revile their inferiors: For, Masters must not threaten their servants, Ephes. 6.9. nor parents must not pr… voke their children to wrath, Ephes. 6.4. nor husbands be bitter to their wives, Col. 3.9. Nor great men may Lord it over their poore tenants, or people: Prov. 13.8. Nor men that excell in gifts, be masterly in their words to their inferiors in gifts: Iames 3.1. Nor when men revile being reviled: For this is also prohibited unto Christians, 1 Pet. 3.9.

R…asons to disswad… from Evill speak…ng.There are also many reasons, why we should put away evill speaking.

First, from commandement. Men are streightly charged by God to refraine their tongues from evill: Psal. 34. and not to speake evill one of another: James 4.9. to speake evill of no man: Tit. 3.1. nor to render reviling for reviling: 1 Pet. 3.9. we must blesse and not curse: Rom. 12.14.

Secondly, from the consideration of our owne persons, and estates in Christ. We are called to blessing and are the heires of blessing: and therefore it is monstrous uncomely for us, that are free borne, to use such servile and base language 1 Pet. 3.9.

Thirdly, from example. Michael the Archangell, when he contended with the devill, durst …t bring against him any railing accusation: Iude 9. The p. 217Apostle sheweth their practice herein being persecuted, they suffer it: being reviled, they blesse … Cor. 4.12. When Shemei cursed David, and called him a Sonne of Beliall, and a bloody man, he said: Let him curse, because the Lord hath said unto him, curse David, It may be the Lord will looke upon my affliction, and the Lord will requite me good for his cursing this day, Thus he bore it, though he continued cursing, and cast stones, and dust at him: 2. Sam. 16.8.10.11.12. 13. But above all we should learne this of our Saviour Christ, In whom was found no guile in his mouth, who, when hee was reviled, reviled not againe; when he suffered, he threatned not, but committed himselfe to him, that judgeth righteously: 1. Pet. 2.23.

Fourthly, from the causes of it. Bitter speaking comes from a bitter roote of a cursed disposition in our natures: Heb 12.14.15. It proceeds sometimes from envie at the good of others, sometimes from malice and secret grudge, sometimes from guile and fraudulent purposes, sometimes from Hypocrisy also: For, hee that is much in judging other men,Note. is seldome without great store of hypocrisie in his heart. Well therefore is this sinne put last in the Catalogue, as that, which may be engendred of any of the former.

Fiftly, from the effects; Effects I say both of restraining it, and committing it. If we did restraine judging, reviling, backbiting, and all bitternesse, How happy would our lives be; How comfortable would our conversation bee? We should live long and see good daies: Psal. 34.12. Besides: it is a wonderfull praise of the gifts of God, and signe of a large measure of grace, to avoid evill speaking: He is a perfect man, that sinneth not in these customary sinnes of the tongue, James, 3.2. and it is alwaies, a mans Honour to cease from strife, Prov. 20 …2.

The effects of committing it are many and fowle: and that both to others, and to themselves.

First, to others, and so first it grives the spirit of God, by which we are sealed to the day of redemption For, a bitter spirit is a wonderfull crosse to that meeke spirit of Christ Jesus. Eph. 3.31. Secondly, it is a singular injury to men, at whom we cast our bitter words. For we trouble their peace and worke much disquietness: and besides, when men contend by evill words, it can hardly be avoided, but many will be desiled, yea many besides them selves as they are severably inclined to either party, Heb. 12.14.15. Thirdly, and it is certaine in Gods account, and in mens too, thou wert as good shoot arrowes at them, as bitter words, and runne them in with swords, or cut them with sharpe razors, as mangle their names and credits, with thy censures, or slanders, or reproaches.

Secondly, to them selves. They bring much hurt to them selves, that accustome them selves to ill language in any of these kindes. For, they make them selves guiltie of a world of wickednes. Iames 3.9. First, they wrong the law of God. For he that judgeth his brother, condemneth the Law: James. 4.9. Secondly, they transgresse against the law-giver, whose proper office is to judge the waies of all men. Iames 4.10. Thirdly, they discover also their owne folly and weaknes. For, it is a mans honour to cease from strife, but every foole will be medling: Prov. 20.…. Fourthly, they shame the profession of Religion. For, this is thanke worthy if a man suffer evill for well doing. 1. Pet. 2.19. But what a shame is it, when thou suffrest as a busie body in other mens matters: 1. Pet. 4.15. Fiftly, besides it is certaine, Evill words corrupt good manners: thou losest so much of thy honesty, and piety, as thou admittest of evill in thy tongue: 1. Cor. 15.33. And if you bite and devour one another, take heed you be not consumed one of another: Gal. 5.15. And if thou judge, thou shalt be judged. He that is given much to censuring, seldome or never scapes great censures himselfe: Matth. 7. Sixtly, Besides, also, these courses will encrease unto greater p. 218condemnation: God may be provoked to take thee in hand, and thou maiest be in danger to be plagued for it for ever in Hell, Iam. 3.1. Seventhly, and if this evill vice grow in thee, thou art fit to be cast out of the Communion of Saints: men are charged to avoid thee, and not to eate with thee▪ 1. Cor. 5.11. And though that censure bee not executed by the Church alwaies, yet God many times makes such persons so lothsome, that every body avoids them as much as they can. Eighthly, further, this very effect heere mentioned should perswade much with us. It is a sinne that greatly hindereth the profit of the word: bitter-tongued persons never grow much in religion. For, it is required, that we should receive the word with meckenesse, and lay aside all supers…uity of maliciousnes; such as this evill speaking in these kindes is, lam. 1.21. Lastly, as m…n love cursing, so it shall come unto them: and as they love not blessing, so it shall be far from them, Psal. 109.17.

The use should be both for Humiliation, and for Instruction.

First, for Humiliation. It may greatly abase many Christians that are extreamly guilty of this sinne. How hath this wickednesse prevailed in many places! The way of peace few men have knowne: there is almost no meekenesse, but lying and flattering, and censuring, and railing, and slandering, and reproach upon reproach, and back-biting every where: Yea, what are the families of the most, but as so many kennels of Curres, such snarling, and biting, and provoking one another? Husbands bitter to their Wives; Wives contentions like a continuall dropping; Masters threatning their Servants,and Servants answering againe and cursing their Masters. How are the lives of the most destitute of contentment, and their states of prosperitie, even by reason of this sinne?

But, let all that feare God, learne from henceforth to make more conscience of their words, and refraine their lips from evill.

Quest. But what should a man doe to keepe himselfe free from this vice, or that this fountaine of evill speaking may be dried up?

Rules against evill speaking.Ans. Hee that would restraine himselfe from being guiltie of back-biting, judging, reviling, or any kinde of evill speaking, must observe such rules as these.

First, He must learne to speake well to God, and of godlinesse: if wee did study that holy language of speaking to God by prayer, we would bee easily fitted for the governement of our tongues toward men: we speak ill to men, because we pray but ill to God.

Secondly, hee must lay this rule upon himselfe, and watch to the performance of it, he must studie to be quiet, and meddle with his owne businesse, and not meddle with the strife that belongs not to him; resolving, that hee will never suffer, as a busie bodie in other mens matters. 1. Thes. 4. 1. Pet. 4.15.

Thirdly, he must keepe a Catalogue of his owne faults continually in his minde: when wee are so apt to taske others, it is because we forget our owne wickednesse.

Fourthly, his words must be few: for, in a multitude of words there cannot want sinne, and usually this sinne is never absent.

Fiftly, he must not allow himselfe liberty to thinke evill. A suspitious person will speake evill.

Sixtly, he must pray to God to set a watch before the doores of his lips.

Seventhly, he must avoide vaine and provoking company. It may bee observed often, that when men get into idle companie (which perhaps they like not) the very complement of discoursing extracteth evill speaking to fill up the time; especially, he must avoide the company of censurers: for, their ill language, though at first disliked, is insensibly learned.

Eighthly, hee must especially strive to get meekenesse, and to bee soft, and p. 219shew his meeknesse to all men. Tit, 3.1.2.

Ninthly, if he have this way offended, then let him follow that counsell, Let his owne wordes grieve him, Psal. 56.5; that this, let him humble himselfe seriously for it before God by hearty repentance: this sinne is seldome mended, because it is seldome repented of.

Quest. But what should I doe to avoid evill speaking in others?

Ans. First, live honestly and without offence:What we should doe to avoid evill speaking in others. and then though men be never so crooked and perverse, yet either they will be silent, or in the day of Gods visitation they will glorifie God, Phil. 2.15. 1. Pet. 2. verse 13.

Secondly, if men will yet revile, learne of David and Christ, and the godly, to be patient, and not revile againe, but rather blesse them, 1. Pet. 3.5. and 2.23. 1. Cor. 4.12.

Thirdly, if men be still unreasonable and absurd, betake thy selfe to prayer: and then either God will turne their hearts, or quiet thine, Psal. 104.2.3.4.

Fourthly, thou must not give thy heart to all that men say; but be sometimes as a deafe man that heares not, and as a dumbe man in whose mouth are no words of reproofe, Eccles. 7.23.24. Psalm. 38.13.14.

Fiftly, if yet thou be pursued, then remember this comfort, The curse that is causelesse shall not come, Prov. 26.2. and though they curse, yet God wil blesse, Psal. 109.28. God will turne their cursing into a blessing, and he will curse them that curse thee, Numb. 24.9. and if thy reproaches be for the cause of religion and righteousnesse, blessed art thou that art accounted worthy to suffer for it: For, Great is thy reward in heaven, Mat. 5.11. Acts 5.41. thou hast cause to rejoice in such contumelies, 2. Cor. 12.10.

Hitherto of the catalogue of sinnes to be avoided. The manner here followes to be considered of: and that may be noted from the word Laying aside, and from the manner of the expressing the sinnes.

Out of all, there are briefly five things may be noted.5. Generall doctrines.

First, that by nature wee are all enclined to and clogged with these sinnes: for, that the word layed-aside imports. For, it shewes, that by nature they hang upon us. Tit. 3.3: which should teach us to watch our hearts against these sinnes, seeing they are so naturall to us; and to pursue the reformation of them with so much the more constancy and diligence, by how much it is the more hard to shake off what is naturall to us. Secondly, it should teach us to forbeare intemperate words and carriage toward others, in whom we discerne these sinnes so farre, as they are infirmities: but rather we should be soft, and shew all meeknesse to all men; considering, that we our selves also were infected with the same faults.

Secondly, that the naturall man is daily guilty of these sinnes, and useth them as if they were necessary to his well-being. He cannot be without them: he weares them as his garments, or betakes himself to them as to his weapons: hee thinkes he is adorned by them. This is imported by the metaphor: Hee thinkes, if he did not ease himselfe by hypocrisie, the service of God would destroy his contentment. If hee did not use guile, he should never thrive. If he did not use violent speeches, hee should bee despised: and so of the rest. This may serve to put a difference betwixt the wicked and the godly in the guiltinesse of these sinnes: for,Note. a godly man may by frailty be tainted with some of these; but then he doth not account them necessary, or place contentment in them, or daily fall into them; he dislikes them, and would faine be rid of them: whereas the wicked thinke their lives naked without them.

Thirdly, that true grace and respect of the word of God must put off and banish all these things. He that would have comfort in his conversion, or bring sound affections to the word, must take a course to mend these faults, Eph. 4. 22. Col. 3.8. This should be for great reproofe of such Christians as shame p. 220their profession of godlinesse by not shaking off these faults; and besides, greatly darken the comfort of their calling, by walking so carnally herein, 1. Cor. 3.1.2.3.

Fourthly, for the manner, how these sinnes are to bee avoided in speciall: Here are diverse things to be noted. The metaphor imports, that wee must lay these things aside, as the Porter layes aside his heavie burden; or as the Rebell layes aside his Armes and weapons; or as the weary Pilgrime laies aside his foule and troublesome long garments; or as the captive Maid, when shee was to bee married, laid aside the garments of her captivitie, Deut. 21.13. Now we thus lay them aside chiefly two wayes.

First, by confessing them, and mourning for them, Heb. 12.

Secondly, by renouncing and forsaking the practice of them: but then we must further note, that they must be so laid aside, as they be never taken up againe. Wee must not lay them aside as wee ordinarily doe our garments, to weare them againe the next day or the next weeke. Besides, it is here to bee observed, that these sinnes are not rooted out in a moment. A Christian is long laying them aside. He doth speake of the present endeavour: It must be an every-dayes worke, to judge our selves for them, and resist them, till the power of them be broken. Lastly, we may hence note, that wee should give over the practice, but not the remembrance of our former sinnes. For hee saith, laying-aside; not burying them, or renting to pieces, or the like phrase, which might import the utter forgetting of them. To remember our fau…tinesse in these things, will keepe us humble, and make us more innocent and free from them, and more compassionate over others.

Fiftly, note the extent in setting downe the sinnes to be avoided: whence observe two things.

1. First, that he saith all malice, all guile, and all evill speaking; to note, that a Christian should not beare with himselfe in the least measure of failing in any of these: For a little of this leaven will sowre the whole lumpe, and a small roote of any of these will growe up to a great deale of trouble and infection.

2. Secondly, In that hee saith Hypocrisies, and Envies in the plurall number, and so evill …peakings: To note, that we should search our hearts so, as not to tolerate in our selves any kind of these evils. It is not enough to be free from some kinds of Hypocrisy, but we must be free from all: and our sincerity shews it self… herein, that seeing we cannot bee wholly rid of hypocrisie, yet we will hate it, and strive against every part and kinde of it.