Foolish Talking and Jesting Described and Condemned, Section 1
§. 1. What is Fooliſh Talk?
The Nature of it, is not far to ſeek. All the World will grant, Folly is Sin; and Sin is Inconformity to the Precept and Example of our Soveraign Prince and Pattern. Unto us, Chriſt Jeſus is both; and the Speech which he hath required and exemplified, is ſuch as honoureth God and profiteth Men. Thereby anſwering the unqueſtionable Ends of ſo rare a Gift unto our Mature. Thereby ſerving the Uſes for which Speech was framed, and to which it is fitted. So that Fooliſh Talk is all, and only that, which is not deſigned and adapted unto the foreſaid Ends and Uſes. But thwarts the ſame; contradicts our Saviour's Example, and tranſgreſſeth his Law. Of ſuch Talk, Nabal is the Name, in Chriſt's School: That Folly is with it, his Diſciples will atteſt. Unthinking Creatures do fancy it to be harmleſs; but none of theſe can hold it guiltleſs. This Tranſgreſſion of Talkative Men ſaith within their Hearts, that there is not a juſt Fear of God before their Eyes.
The Kinds of this Fooliſh Talk, are numerous and various: Even as the Follies of Thought and Action, whereto they run parallel. A Sermon is too ſmall a Map to hold their wide World. But theſe Particulars will ſet in view the moſt principal.
1. Profane Talk is fooliſh. It is Profane, whatever mentioneth Things ſacred, without Veneration expreſſed. Whatever makes not its Honours, and its higheſt ones, unto their Majeſty. Who, but a Fool, will either not bow to the King; or, no lower than unto one of his Pages? It is a ſenſeleſs Babler, that talks of holy Perſons, Things or Actions, without hallowing their Names: Without paying them their due Obſervance, by ſome or other Emphaſis. If I ſpeak of them as a Gallio, I do make my ſelf an Eſau!
It is a Profaneneſs more groſs, when Scurrility is added to Sacrilege. When Veneration is ſacrilegiouſly withheld, and Injury and Indignity is offered. Indignity, of wretched Tendence to ſubvert the Faith of Hearers; and to impair their Reverence. When uncircumciſed Lips drop no Praiſes, but pour out Slights, upon Religion or its Votaries. He is a more grown Eſau, that dares thus to do. A Gallio is a younger Brother to ſuch a Scorner. And if ſuch Talkers muſt paſs for wiſe Men, Senacherib muſt be canonized for a Saint; and Antiochus be no more called Mad. Plato, like as Moſes, adjudged to Death ſuch Fools. And the Turks ſtick not to kill the Man, that preſumes to ſpeak contumeliouſly of Mahomet or the Alcoran. The words of Biſhop Wilkins are very Sun-beams; A Devout Heathen is better than a Profane Chriſtian.
Indeed there is a Pitch of Profaneneſs to which not one Eſau of many hath uſed to grow. One which I was minded therefore in ſilence to paſs over. But ſecond thoughts allow it not; the numbers of thoſe profane Anakims and Giants, being as we ſee in this day of ours.
Profane to the uttermoſt is that Talk, which throws Stones as well as Dirt. Venteth Wrath as well as Contempt, upon that which is Holy. Breathes forth Threatnings againſt Divine Service, with Scoffs at Divine Attributes, and Statutes. Words turned indeed into Swords; and ſent out for the Deſtruction, not for the ſingle Diſgrace, of God's Servants and Service. He who thus Talks, is the Goliah of the Profane Hoſt; the Prince of their Nation; of Devils in Fleſh, the Beelzebub. A more Profane Riot, no Tongue can run. Here it muſt ſtand, having no further to go. Unleſs it be in Glorying in this Shame; in Boaſting, that the Conſpiracy of Stupidity and Malice have carried it ſo far. And, left nothing ſave Hell more profoundly Deviliſh, or bloodily fighting againſt Heaven! Thou lovest all devouring words, O thou Profane Tongue! God ſhall likewiſe deſtroy thee for ever; he ſhall take thee away, and pluck thee out of thy Dwelling place, and root thee out of the Land of the Living.
2. Hypocritical Talk is Fooliſh. A Hypocrite, is a Liar, in a Cloud, by his Ambition raiſed. It is Hypocritical Talk, that deſignedly miſreports the Speaker's Heart. That ſpeaks better than he thinks, of his State, his Diſpoſitions, his Aims, his Actions, or any thing that is his. If this be not Folly, then Darkneſs excelleth Light; the Sun is an annoyance to the World; and Owls and Thieves are Wiſe, for hating the Light of it. For,
Truth is Light, Falſehood is Darkneſs. The Fountain of Truth hath taken the Name of Light; and the Father of Lies is called the Prince of Darkneſs. And is he a wiſe Speaker, who is likeſt to the Devil, and moſt unlike to God, in his Words? Likeſt to the Devil, that hath no Truth in him; and Unlikeſt to God that cannot lie, and whoſe Word is the Word of Truth. Were it a matter of choice; who would not rather be transformed into the uglieſt Serpent in Africa than into ſuch a Monſter?
Drunkenneſs corrupts not Reaſon, more than Falſeneſs corrupteth Speech; both deſtroy God's Work, as to its proper Uſe. And where is the Wiſdom of the one or other Confuſion? Tiplers, make Beaſts of Men; Diſſemblers, do of Men make Devils.
In ſpeaking unto our Maker, Feigned Words are the worſt Indignities and Affronts we can offer. To bely our ſelves in Prayer, is to blaſpheme him to his Face. With open Mouth to tell him, our Hearts be not naked and open to him. Now Men that are themſelves, uſe to beware of their Words unto earthly Kings.
As for Humane Converſe, hypocritical Talk is its Bane and Death. Much it deſtroyeth, all it corrupteth. Who will converſe with one whom he cannot credit? or who will believe a Liar, even when he ſpeaks Truth? The Mute and Dumb are more deſireable Company, than Men falſe and deceitful. Which, as other Snakes, under their faireſt Skins, all People do hate; even thoſe whom they reach not to hurt. And juſtly; for it is the Nature of both to miſchieve us, if it be not in their Power. What is Life, without Converſe? and what is Converſe without Sincerity? He that conſiders both, ſhall think it to be wiſely and kindly that God baniſheth diſſembling Lips. And as cruelly and fooliſhly, that any Man recals and uſes them.
Where dwells the Man that deſires not in his heart, to have all the Town take his Word? Hypocrites, are undone, when they are Unbelieved; and yet no Man that knows them can Believe them. Wiſe Men, are they not? to Deſire perfect Impoſſibilities; i. e. the Eternal concealment of Lies, or inward belief of revealed ones. It is not the way of the Wiſe, to ſail Eaſt, when they would land in the Weſt. To directly-oppoſe their own Deſires; as they notoriouſly do, whoſe Tongues run in Diſſimulation, while their Hearts luſt after the repute of Veracity.
In ſhort; Men of the falſeſt Tongues would have nothing but very Truth put into their own ears. But, doth Wiſdom either reject ought but Evil, or embrace the practice of ought but Good? Hypocritical Talk is Innocent, or Harmful; if Innocent, why Angry with other Men for it? if Injurious, what makes the uſe of it Yours? Every Man that uſes it, is Self-condemned!
No doubt but Saul was ſo, when he preſſed David to fight the Lord's Battels; to the end that he might be ſlain by one or other of his Enemies. Jacob's Sons were ſo, when they expreſſed Zeal for Religion; vaunted, that none but Men of their Faith, ſhould be taken into their Family; but deſigned only to make way for the Swords, wherewith they cut the knot of the Controverſie about their Siſter's Marriage. Jezabel was ſo, when ſhe called for a Faſt, for an After-meal of Naboth's Eſtate and Life. Judas was ſo; and ſo was his Succeſſor, Julian, when he Preached (what the Hiſtorian calls) his Play of Chriſtianity. foreign Socrat. l. 3.Plainly; ſo are we all, as oft as our Speech is with Diſſimulation. As oft as our Tongues deliver falſe Copies of our Minds. Yea, though they truly enough do repreſent the Things we ſpeak of. As oft as we ſpeak for God deceitfully; and contend for our holy Faith, unfaithfully. Deſigning to win but the Praiſe of Men, or the Peace of our own Minds; which are madly got, when ſtollen by Lies. Briefly,
A Lie is the utmoſt Corruption of Speech; Deviation from its principal Service; Violation of the Original and principal Law laid upon it. The Tongue's part being not ſo much to deliver what things really are, whereof it is no Judg; as to declare what the Speaker verily thinks of them in his Mind, whereof it is a Witneſs. And the moſt perfect Truth is a Lie in a Hypocrite's Mouth; when, neither Believing it himſelf, nor concerned to have others Believe it, he ſets it forth with a falſe Profeſſion of both. Which Falſity, his own Heart tells him, is of ſo great a Malignity: So great, that it turneth Words of Hony into Gall, of Wine into Poiſon, of Holineſs into Profaneneſs. An aweful Thought, and worthy thy to be conſidered! Naturaliſts reckon Elephants and Camels among Wild Beaſts, though they do the Service of Tame ones; becauſe their Nature is Wild. Caſuiſts determine Hypocrites to be Liars, though they fill their Mouths with choiceſt Truths; becauſe there is no Truth in their Inward-Parts. Remove from me the way of Lying, and grant me thy Law graciouſly, is Wiſe Mens Common Prayer.
3. Raſh Talk is Fooliſh. That is Raſh, wherein, the Tongue out-runs the Wit. Or, if Wit doth indeed Sail, yet Judgment doth not Steer. Though, of our whole Man, except but only the Heart, it is the Tongue that moſt of all wants Government. So vaſt are the Benefits or Miſchiefs that it is apt to Produce. With ſo much greater Eaſe and Speed, than our Hands and Feet, it doth haſten to produce them; and ſo much more Indefatigably. So very difficultly is it brought to Good-Behaviour; and ſo palpable a miſtake is our Proverb, that Good words coſt nothing. Lions being as ſoon made to draw Chariots quietly, as our Tongues to ſpeak inoffenſively. So very difficultly alſo are they reſtrained from Evil; no Bears or Tygers more needing to be kept within Rails, and in Chains. Perpetually is the Tongue preſented with Temptations, which ſute its inward Propenſions; All Perſons are Tempters. If High, to Flatter them; if Low, to Inſult over them; if Kind, to Idolize them; if Croſs, to Rage againſt them. And all Things are Temptations; Proſperity, to Boaſt; Adverſity, to Murmur; Grateful things, to be Laviſh in their Praiſes; Grievous ones, to be as Prodigal of harſh Cenſures. And, what! are they the Wiſe in Heart, that let ſuch a Creature go without a Guard? The Creature, which, if any of the Subjects of God's Kingdom, needeth his Supream, and our Subordinate Government.
Unnatural it is; the Natural Uſe is changed, when the Tongue leaps before the Mind looks. Brute Creatures will not ſo rebel againſt their Natures; they open their Eyes e're they ſtir their Feet or Wings. Wiſer than we are, whoſe Tongues gallop with the Eye-lids of our Minds ſhut. Unleſs Wiſdom it be, and Reaſon, to put off Nature.
If it be any, it's one full of Impiety; and contrary to the Author and Lord of Nature. He that Speaks as he Spits, what comes next, and Talks without the uſe of his Underſtanding, he Talks without the Fear of his God: And as truly againſt Law, as Nature. Nor is any Thank owing unto his Care, if all the Commands of the firſt Table be not broken by his haſte. The Raſh Talker puts it to the adventure; and interpretatively ſays, He will loſe his God rather than his Word. How mad a Choice? But,
Neither is Unadviſed Talk more againſt Piety, than againſt Juſtice and Charity. An ever-flowing Fountain of Iniquity it is. For ſeldom is it other than Injurious; as either Falſe, robbing Auditors of Truth; or Contumelious, robbing them of the Honour due to them; or downright Felonious, robbing them of Money; or Slanderous, robbing them of their good Name; or ſomeway Tedious, robbing them of their Patience; at the leaſt, Vain, and robbing them of invaluable Time. A wretched Folly, thus to Plunder and Devour Men raſhly, without any End; or, if any, the worſt that can be propoſed! It would be farther conſidered alſo, That,
The Raſh Talker is not any manner of Felon more than de ſe. His Sin doth, moſt mercileſly of all, rob himſelf. While it Scratches other Men, it Stabs him. Much from them it Steals, but himſelf out-right it Kills. His Raſh Licentious Talk, murders all Wiſe Mens reſpect unto his Name. Deſtroys their Credit to his very Deliberate Words. Mortally wounds the Peace of his Conſcience. Cuts the very Throat of all his juſt Comfort. Perfectly ſlays his Friendſhip with Men of Worth and Repute. Makes his Tongue worſe than none; in the Apoſtle's Phraſe, Dead while it Lives. Gives Death to his Underſtanding, the Guide of Life; which no longer lives in us than it leads us. finally, It is a Mortal Self-Pollution of his blind Will and Affections; which take an infamous Rot, when Judgment ceaſeth to reſtrain and regulate them: as, in Talk that is Raſh, it perpetually doth. Surely, this is no Wiſdom that can be Juſtified of her Children. If it be any, it is moſt Earthly; yea, Senſual and Deviliſh. They that do make it their Cuſtom, do firſt make their Conſciences take abundance of Opium. I have Purpoſed that my Mouth ſhall not Offend, Pſal. 17. 3. Set a Watch, O Lord, before my Mouth; Keep thou the door of my Lips, Pſal. 141. 3.
4. Ʋnſutable Talk is Fooliſh. What is not aptly tempered for them to whom it is miniſtred. Talk, wherein proper Argument, Language, and Method, are not ſelected. Wherein the Talker becometh not all things unto all Men. Wherein he treats New-born Babes with Strong Meat; and Strong Men with ABC, and Milk. Paints the Glaſs of his Language, to the loſt of Light, among the Unlearned that do need brighteſt Sunſhine: and neglects Decency it ſelf, in his Speech unto the Judicious. Talk, wherein Superiors are not entertained with condecent Reverence; Equals, with Affability; Inferiors, with Courteſy; all Men, with Diſcretion, and Kindneſs, and Modeſty. Proſperous Men, with Congratulation; Afflicted ones with Compaſſion; and every Man, with the beſt in out Store for his true Benefit, and innocent Delight.
This, I name Unſutable. This, that is not ſeaſoned with the Salt, required by the Holy Ghoſt. With Prudence ſeaſoning it as may be beſt for our Deſigns that are good. He that is neither Profane, Hypocritical, or Raſh, muſt neceſſarily be Wiſe. And he that is Wiſe, muſt neceſſarily ſee that all ſuch Talk is Fooliſh. That the Beginning of it is Fooliſh, and the End as Miſchievous.
That, from hence it is; very much from hence, that our Tongues are Servants ſo Unprofitable; and our Diſcourſes do ſo little mend each others Minds, Hearts, and Lives. That Speech, though made for an Engine to turn about all the Human World, maketh no more Converſion unto Good in the very Chriſtian Church. Though ſet by God as the Rudder, to Steer all our Affairs; and the Spring, to ſet going all Wheels of Action; to ſtir up Thoughts, to kindle Affections, put to work our Hands, and to walk our Feet; yet, doeth none of theſe mighty Works in the way of Wiſdom and Righteouſneſs; or extremely few.
Unto the Unſutableneſs of it we muſt aſcribe, the loſt Labor of very much Preaching the Sacred Word. And the general Fruitleſneſs of all Conference. By the means thereof it is, that Exhortations, which otherwiſe might be taken in and welcomed, are with Contempt and Choler diſmiſſed. Reproofs, which otherwiſe might Heal, (being received as Salt, though not as Sugar) do Exaſperate, and turn Men from Bad to Worſe, and from Worſe to worſt of all! And, in ſhort, all Converſes, wherewith the Lips of the Wiſe might otherwiſe Feed their Companions, do but, at beſt, Divert them. The Fruit of the Lips, becoming as the Artificial Fruits made of Wax; on which moſt People will Gaze, but none do ever Feed.
Yet the Folly of this condemned Talk would be ſomewhat more Venial, were it capable of being hatched of any but a Cockatrice's Egg. Of proceeding from any Cauſes, but the very Worſt. And ſuch as the Unſutable Talker will not dare own. He is not eaſily brought to confeſs Ignorance; and plead that he knows not how to Speak properly, or Keep ſilence and hear thoſe that can. Incogitance and Forgetfulneſs, are thin Excuſes; and if often put on, will ſoon be worn out. Sloth, and unwillingneſs to go to the pains of proper and pertinent Speech, is an Apology of Ink; and will make a Negro more Black. The Plea of Pride, and a Luſt to ſhow his own Knowledge without encreaſing other Mens, is a Man's pleading that it pleaſes him to be a Devil Cowardice and fear of being barked at by Dogs, if he ſhould frame his Diſcourſe for the Edification of Men, is a flat renunciation of Holy Baptiſm; nor will it be pleaded, till a Creature is deſtitute and at his laſt ſhift. To ſay, it is my Cuſtom thus to tranſgreſs with my Mouth; and I cannot break an ill Way, being become my own; is to plead a Neceſſity of Perſeverance to Damnation. Covetouſneſs and Ambition are equally groſs Pleas; and till they have the Grace to Repent, few have the Impudence to Boaſt; and none have the Modeſty to Confeſs, that their Talk is to Honor themſelves Sacrilegiouſly, and Enrich themſelves Feloniouſly, That is, by robbing their Maker to exalt their Names, and by robbing their Neighbour to advance their Eſtates. Will any urge the Example of ſome admired Sophi? and argue, that, let it do ever ſo little good, or none at all, yet it is this Apollo's Argument, Way, and Style. He is ſtrait-way confounded, with as few words as thoſe wherein he can be told, That unto us Chriſtians there is but one God, and one Lord Jeſus Christ! We can call no Man Maſter; nor be followers of a St. Paul, further than he follows his Maſter and ours! To conclude, who is he that will plead, He hath not the Spirit of Christ? Is not acted by that Wiſe and Holy one, who only Knows, and effectually Teaches, to ſute and pleaſe every Man unto his Edification, That is; who will plead, that, He is not a Chriſtian? Not any that is more a Chriſtian, than a Statue of Stone is a Man; or the Paint on a Sign-Poſt, that is called ſo, is an Angel! Lord forgive the Iniquity, and heal the Diſeaſe of this Ʋnexcuſable Talk. Let the words of my Mouth be Milk to Babes, and Meat to ſtronger Chriſtians, and juſtly Tempered for both!
5. Ʋnſeaſonable Talk is Fooliſh. That which is ever ſo well ſuted to Mens Capacity, Taſte and Need, ought as well to be ſuted to their Opportunity, Vacancy, and Seaſons of advantagious receiving it. Are there ſome things, which are never out of Seaſon? Surely, Talking is none of them? But is of thoſe, which Divine Wiſdom pronounceth to be beautiful only in their Seaſon. Times there are, wherein we muſt be, every one, apart; and our Cloſet-door ſhut. Every Man being, there, both the Speaker and Hearer; and the whole Congregation there preſented before God. Times there are, wherein dutiful Contemplation and Action brook not Talking and Hearing. And wherein the Beſt of them are by no means Good, but the Wiſeſt monſtrouſly Fooliſh. In Nature ſo it is, that things moſt Beautiful and Beneficent, out of their Seaſon are Ghaſtly and Malignant. Roſes and Lillies, in the depth of Winter, would be Prodigies; and Sun-ſhine, at Midnight, would make fearful Outcries among us. It is no otherwiſe in Morality; what is Pious and Vertuous at one time, is Profaneneſs and Vice at another. Prayer, in the Seaſon of other Duty, is not God's Delight; and Giving of Alms, when in want wherewith to pay our Debts, is not Bounty but Felony.
Thus muſt it be ſaid, the unſeaſonable Calves, of our Lips are the Sacrifice of Fools. And all their Fruits, not brought forth in due ſeaſon, are the Cluſters of Sodom. Words have been elegantly named the Children of our Minds; but, when they come before their time, they are as properly called their foul Miſcarriages. And the greateſt Charity that holds Wiſdom company, muſt think Evil of them; and ever doth ſo. For, whatever their Figure is, or their Stature, it's certain they are Lepers. Becauſe, ſo it is; and the Guilty know it is ſo, that
God hath no pleaſure in Fools; Fools that will go unto Tarſus, when ſent unto Nineve. Will be about one thing, when ſet about another. And neglect the Time, if not the Manner and very Matter of his Commands. Who doubts but unſeaſonable Talk is the Apolluon, and Deſtroyer of Family and Cloſet-duty? A more bloody Perſecutor than any Nero; making worſe Havock of Chriſtian Churches. A wretched Herod, that eſpecially falls foul upon Children; who are left uncatechiz'd, and have their Souls ſtarved, by means of this Sin of their Parents. Who as they incenſe God, do not always pleaſe Men. Men, that are wiſe and good, draw the Sword of the Spirit, the Word of God, upon them. Eſteeming them, as Enemies of Righteouſneſs; and as worthy to be ſo ſlain as the Hypocrites and Profane. Unto Men of but unregenerate Morality, they are an Offence very frequently; and acceptable to none but the Froth and Skum of a Neighbourhood. To the moſt vile, or, at beſt, the moſt ſilly and vain Creatures. Who are ſeldom ever pleaſed, but they are poiſoned alſo; and corrupted, in ſome kind or other, by the unſeaſonable Talker. Whoſe very Hellebore maketh mad thoſe whom it finds not ſo. Whoſe beſt Diſcourſes raiſe good Mens Paſſions; and are unlikely Means to lay ill Mens. In ſhort,
There is no Man, be he Carnal, Moral, or Spiritual; that can or ought to like the Gnats, that ſing about him when he needs Sleep. Or the Pillories, that hold his Ears when he ſhould be at work. The Turks that take away his Clothes in cold Weather, wherein he moſt needs them. Or the Vinegar that falls on his Nitre, and makes it uſeleſs, as the Royal Preacher expreſſes himſelf. The Talkers we are mentioning are perfectly theſe things; and as unworthy of our good Eſteem and Affections. Conſequently, none of Wiſdom's Children; being not accepted of God, or approved of Men. Being alſo, as many of them are, ſo very near to the Good which they riſe not up unto. Having it ſo eaſy to them to pleaſe God and profit Men, and doing neither of them. For,
Valuable Gifts and Graces many of them do poſſeſs; and the Church and World might be greatly ſerv'd with their diſcreet Uſe, and ſeaſonable. The Diſeaſes of neither are ſo incurable, but that if Time and Judgment were diſcerned, both might be reformed. Yea, and the Reformation (whoſe Name is of ſo frightful Sound among us) might be wrought with Eaſe and Pleaſure. Very Idiots are not ignorant, how the Seaſon of Things doth facilitate and ſweeten them. All know, the Labour is not great to ſail with the Tide; though out of that time, a Boat is a Gally, and a Rower is a Slave. None queſtion, but that in Hungry-hours, every Meal is a Feaſt; and, without any Miracle, Water is turned to Wine, and every bitter Thing is ſweet. Although otherwhiles, Wine is Wormwood, Bread is Stone, Fiſh Serpent, and it is an unmerciful thing to make a Man eat and drink.
With ſweet Eaſe, and with exquiſite Pleaſure, do their Lips feed and feaſt many, whoſe Care and Conſcience takes the fit Opportunity: Whoſe Lips bring forth their Fruit in due Seaſon. And of them it may be ſaid, Their Leaf doth not wither, and what they ſay doth proſper. Bleſſed Jeſus, give thy Servants the Learned Tongue to ſpeak our Words in ſeaſon. So ſhall they be like the beſt Wine for thee, our Beloved; going down ſweetly, and cauſing the Lips of them that are aſleep to ſpeak, Cant. 7. 9.
6. Exceſſive Talk is Fooliſh. That is viciouſly Exceſſive, which exceeds the Limit ſet by Law. It is the End that gives Law unto Means. The End of Speech is God's Glory, and Man's Good; and the due Meaſure of it, therefore, is that which appears moſt ſerviceable and beſt conducive thereto. Whatſoever is more, cometh of Evil. A ſinful Defect it is, when we ſpeak leſs than theſe require; as though good Words coſt more than we owed to God and our Neighbour. Nor is it other than a ſinful Exceſs, when we ſpeak more than makes for theſe, (and, conſequently, muſt make againſt them;) as though our Tongues were Maſters, and not Servants; or Servants left to themſelves by God and Conſcience, to make as much unprofitable Noiſe as we liſt. I will not determine, which Spirit is the more unclean, the Dumb Devil or the Talkative. Both come from Hell, and both ſerve the Kingdom thereof.
This latter is ſhamed and condemned by the memorable Divine Proverbs; In the multitude of Words, there wanteth not Sin; but he that refraineth his Lips is wiſe. He that hath Knowledg ſpareth his Words. But he that openeth wide his Lips, ſhall have Deſtruction. Prov. 10. 19. & 17. 27. & 13. 3. Nature alſo, as well as Scripture, condemns this Exceſs of Speech. This Exceſs, againſt which it hath made very obſervable Proviſions: Giving us but one Inſtrument of Speech, though two of Hearing, and two of Sight. Not giving us the uſe of our one Tongue, neither, till we arrive unto the uſe of Reaſon in ſome meaſure. Alſo then ſetting Bounds to it, when we come to the Uſe of it; hedging it in with Rowes of Teeth. So that, we are plainly taught, if we will learn it, that we are to hear twice as much as we ſpeak in Converſes: Are to ſpeak no more than we underſtand good Reaſon for; And when we do otherwiſe, we do break Nature's Bounds, (foreign, Hom. Iliad.) Wherefore,
All the World agrees, 'tis no Muſical Tongue that keeps not Time. Nor are Men found to love any Loquacity beſide their own; or their own it ſelf, under the Name of Exceſs. It's a common Obſervation, that the moſt Tedious Tongues have the leaſt Patient Ears; and the moſt Incontinent Talkers do not own their Love to hear themſelves talk. By which they betray their Self-condemnation; and ſhew how much their Judgment is againſt their Practice. And who thinks the Man wiſe, who condemns himſelf in a thing that he allows?
Be it further asked; who ever knew a Galloping Tongue, but it often Stumbled? One that running very much, fell not into Sin very oft? The Scripture foreſaid, is in every guilty Company verified. The nimbleſt Wits are out-run by Tongues of Perpetual Motion. Much leſs can the ſtrongeſt Judgments keep pace with reſtleſs Ones▪ If the Mountains will be always in travail, Mice will be the inglorious Birth. The moſt admired Oracles of Eloquence, muſt ſpeak Traſh if they ſpeak to exceſs!
It is eaſily divined, how very ill this may be applied by corrupt Minds. By the Impure, to whom all things are impure. Thoſe who take not the Law againſt the Exceſs of any other Talk, are ſtill commencing vexatious Suits againſt that of Religious Talk. Againſt which, Scorners in their Chair, ſhaking with Laughter, will wreſt what is ſaid. Wherefore let Chriſtian Readers attend what follows.
Very poſſible indeed it is, that Religious Talk may be drawn forth to a ſinful Length. What is moſt laudable for the Matter, may be culpable for the Meaſure; and is ſo, and is not for Edification, but againſt it, when Religious Prudence doth not gage it: When no Care is taken that Company be not Glutted, as well as that they be not Starved. But, alas! in our day, real Defects are reputed Exceſſes, generally. All Talk-of-another-World, Men would have confined to holy Days and conſecrated Places. Yea, and to Church-men and Bed-ridden ones. Thoſe that are one jot wiſer, and can reliſh a little when they can tend for it; do conclude that what exceedeth Laodicean's Uſe, is Long; and what is Long, is Tedious; and what is Tedious to their Luſts, may be juſtly enough Odious to their Hearts. But, every Man is not a Thief, at whom Dogs do bark; or whom the Children in the Street call ſo. Nor is every Religious Talker a Sinful Oppreſſor of his Hearers, though he be named ſo by the Weak and the Wicked among them. Nor is all that they will call ſo, Cant and Nonſenſe. Nor is it ſure that 'tis Vain-Glory, and not Godly-Zeal, doth act him, becauſe it's audaciouſly ſaid ſo by them. Or, that it is not his Duty to exceed their Deſires; and his Wiſdom and Kindneſs to do it, becauſe they do think otherwiſe. In ſhort; They that Fear God, will Speak often of him one to another; and very much. Even to an Exceſs of Carnal Mens Patience. Wittingly they will not extend their Talk of him, beyond what they believe to be for his Glory, and their Good. And, if, through inadvertence, they ſometimes do ſlip and fall into a peccant Prolixity, they will truly, upon Reflection, Humble their Souls: And beſeech their God to take away that Iniquity, among others, of their holy things. Nor is it to be doubted, but his rich Grace will Pardon their Failings, Accept their Services, Vindicate their Names, and in due time, Abaſe and Shame their Reproachers. But,
Upon the whole, it appears that we are Fooliſh when we make not Conſcience of Keeping Silence, as well as of Breaking it. And that it's our Duty to Pray the Holy Spirit to teach us alway, both to Open our Mouths, and to Shut them, with Diſcretion!
7. Ʋncharitable Talk is Fooliſh. Uncharitable, is what Poſitively or Negatively violates the Royal Law of Love: Love of Men for the Sake of God; true Love of all Men, and beſt Love of good Men, exemplified and required by the God of Love. He talketh Uncharitably, whoſe Talk flows not from Love, and tends not unto Kindneſs. Who either ſpeaks Evil of his Neighbour when no juſt occaſion is offered, or ſpeaks not well of him when opportunity is given!
A Folly moſt manifeſt, a Sin moſt mighty. For, a Practice it is, moſt Oppoſite to the Nature, and Inconſiſtent with the Tenor of Chriſtianity. Contrary to the principal Laws, and Deſtructive of the precious Fruits of its Spirit, and Grace. Inſomuch, that, if this Talk be not Fooliſh, to Renounce the Goſpel and our Baptiſm muſt be to be Wiſe. The Holy Ghoſt, expreſly and frequently, maketh this Talk the Property of the Wicked, and the Character of the Damned. Yea, and charges thoſe that hope for Heaven, not to Eat with a Man of ſuch a Tongue, 1 Cor. 5. 11. Declaring thereby, that as ſuch are excluded from Heaven, they are to be Excommunicated from the Church on Earth. That they are Dogs, to be Kept out of God's Lower Houſe and Upper one.
Nor need we lift up our Hands with any Wonder, if we open our Eyes with any Care; and look into the filth of an Uncharitable Mouth. It's a Superfluity of Naughtineſs, that maketh Silent of the Good, and Eloquent of the Evil of our Neighbours. It's no leſs than Contempt and Hatred of God and Men, that is the true Cauſe and Spring. And, like Cauſe like Effects! This Talk fights againſt God, and murders Men; and of all Men, the Talkers themſelves. It is a World of Iniquity; full of Iniquity, as the World of things Viſible and Inviſible. It Defiles the Body; turns all the Members into Weapons of Unrighteouſneſs; makes Hands and Feet Swords and Spears. Sets on fire the Courſe of Nature; horribly deſtroys the whole Courſe of our Lives; takes away the Wheel of Humane Converſation: Quenches every relickſpark of Love, Infuſes more Hatred, Kindles more Malice, Inflames Wrath, Founds a Hell of Revenge; and Makes the very Heaven and Earth of Friendſhip to paſs away. Hence is it, that Earth, as Hell, is full of Weeping, Wailing, and Gnaſhing of Teeth. Of Strife and Clamor, of Tumult and Care, of Suſpicion and Fear, of Trouble and Danger, of Vexation and Regret. No Peace to them that are Uncharitably ſpoken of, no Peace in them that ſpeak Uncharitably of them!
In them, who turn the ſweeteſt Inſtrument of Kindneſs into the ſharpeſt Weapon of Bitterneſs. Who by that excellent faculty of Speech, which diſtinguiſheth them from Bruits, do make themſelves far more Noxious Creatures. By that, which, next to God's Glory, was given us for our Neighbour's Good, do, to God's Diſhonour, do them all manner of Evil; By that which God gave us to Counſel and Comfort them, do Defame and Diſquiet them. Turning the great Gift of Tongues into the worſt of Curſes! A Folly, which we call Atheiſtical, by Scripture-Authority! Swords are in their Lips, i. e. They Talk Uncharitably. Who ſay they ſhall hear us? i. e. They deny the Deity, Pſal. 59. 7. And vain are the Fig-Leaves, wherewith fond Fools would cover their Shame; e. gr. We ſpeak ill of none but of ill Men. No? But, a higher than the Kings of the Earth faith, Speak Evil of no Man. They ſpeak ill of us, of whom we ſpeak ill. It may be ſo; but your Saviour, when he was Reviled, reviled not again. And his Sheep do not bark at Dogs when Dogs bark at them. We ſpeak no more ill than we know of Men. So much the leſs is your Sin; but it's a very great one, when your Charity covers not a Multitude of your Neighbours Sins! We cannot but ſpeak ill when we are Angry. No? It is the Unregenerate Tongue that no Man, can tame. Where the Spirit of the Lord is, there is Liberty and Power; and there is putting away of Evil Speaking and of Anger: Of both the ill Child and Mother, of Iſhmael and of Hagar. We ſpeak but ſuch ill words as bleak no Bones. How know you that? but it's too much if you break your Neighbour's Peace in his Mind, and your own Peace in the higheſt King's Court. We mean no hurt in the Ill we ſpeak. Pity but you ſpake well, if you meant ſo. You conſtrue others ill Words in ill Senſes; and ſo will others conſtrue yours. Men that are Good, do ſhun the very Appearance of Evil. They be our Inferiours of whom we ſpeak ill; and if we wrong them, we recompence them. A Rare Reſtraint, and moſt Unfrequent Reſtitution! But, what if made, both of 'em? It is he that is void of Underſtanding that deſpiſeth any Neighbour. He only who dares deſpiſe his Maker, dares to mock the Poor. Nor can any Hands heal ſome Wounds that are given by Tongues. We ſpeak ill of ſome Men, as conſtrained to it by the Love of God. How good is it to be ſure that we are not in an Errour, when we preſume that we do well? It is poſſible to ſpeak wickedly for God. And it's ſure, though you do ſpeak for him, it is wickedly, if you ſpeak without his Call, and ſpeak not according to his Rule. You diſhonour and diſpleaſe him your King, if without his Warrant, you inflict a deſerved Puniſhment on your Fellow-Subjects. Nor will he take ſuch an Uſurpation of undue Power, for a token of your Love. And, ſuppoſing that you have indeed his Commiſion, and thereby a juſt right to Sentence your Neighbour; making him that has done ill to hear ill; alike Criminal you will be found, if you tranſgreſs his Laws of Equity, Humanity, and Pity. If you ſay more than you Know; if what you Know, you ſpeak maliciouſly, without Compaſſion, and to ill Purpoſes!
What a Malefactor was Achan? and what a Storm raiſed he to the Publick? What a Lover of his God was Joſhua, how True, how Zealous? But with what words doth Joſhua fall upon Achan? My Son! What Balm more benign, what Oil more gentle? I pray thee! How courteous is the Mouth of Love to the moſt Unlovely? And that from the Seat of the higheſt Authority. Give Glory to God, and make Confeſſion. What Pity is here and Bounty? Pity of a periſhing Creature, and Bounty in inſtructing and exhorting that he might not periſh. Why haſt thou Troubled us? No Railing Accuſation; a Blow no harder than might ſerve to awaken Conſcience. The Lord will Trouble thee. No Inſultation, no Imprecation. Not, the Curſe of God take thee,See Dr. Barrow, in Loc. &c. O imitable Example! and worthy of all Acceptation.
In ſhort; as much as our Age does abound in this Uncharitable Talk, and the rather becauſe it doth ſo, it muſt be ſaid: He that utters it, is a Fool. Slander, is as truly Sin and Folly, as either Murder or Adultery. Nor is Bearing falſe Witneſs the only Kind of Slander, though it be the moſt groſs. Affixing of reproachful Names upon innocent Perſons, is Slandering. So is Aſperſing their Actions with Scornfully-expreſſed-Cenſures. So is Perverting their Words by affected Miſconſtructions. So is Repreſenting their Words or Deeds but partially, ſuppreſſing ſome part to blemiſh the whole. So is Inſtilling ſly Suggeſtions, apt to breed unworthy opinions of them. So is Reflecting on them ever ſo covertly, with deſign to faſten a reproach by it. So is Aggravating their faults oat of meaſure, and making Beams of their Motes. So is Charging of them with the ill Conſequences of their Judgment, which they themſelves aver they do not ſee, and proteſt they do much abhor. And ſo is the Aiding and Abetting, See Dr. Barrow, on Prov. 10. 18.and being foſterfathers unto any Slanderous Reports. Nor, are Slanderous Ears much leſs odious to God or Wiſe Men, than Slanderous Tongues. Thoſe Receivers ſeem as bad as theſe Thieves.
And it's more than probable, that all the Guilty would ſtrait-way find themſelves to be Uncharitable; could they but bring their Minds to reflect better upon their Principles and Ends. To conſider what it really is, that makes Evil-ſpeaking the far greateſt part of their Talk; (as Talk is, out of queſtion, the much biggeſt Imployment of their Life.) They would find, that either an in-rooted Ill-will, or a raſh Anger; an old Spite or a newly raiſed Spleen, brought their Neighbours Faults into their Mouths. That either Contempt of Men, as thought hugely below them; or Envy at them, as ſuppoſed ſomeway above themſelves, was the common Parent of their diſparaging Talk. That ever and anon Coveting hath brought them to Slandering; and they have for no other reaſon diſgraced others, but that they might enrich themſelves. That, not unfrequently, Wantonneſs hath given the riſe to their Calumny; nor have they for any thing but Sport murdred Men in their Credit. Yea, and that, ſometimes, there has certainly been a much more abſtruſe cauſe; pure Malignity and Love of Inhumanity without any formed Reaſon: which has made them bite their Neighbours, meerly to gratify their curriſh Humours, juſt as other Maddogs do. A Diſpoſition that is more common, than is well thought of or Prayed againſt. One Planted in corrupt Nature, watred by the Example of all the World, and Encreaſed by Mens own aſſiduous Uſe. But,
Of Ʋncharitable Talkers come not into the Secret, O my Soul; unto their Aſſembly, mine Honour, be not thou Ʋnited!
I proceed to enquire nextly,