Works, Chapter 4 · Section 3
SECT. III.
1Take heed of tho…e sins which good m…n are prone to, when they meet together.I Shall now direct thee Reader, how … …xercise thy self to godliness in Christian Company.
First, I must give thee a Word of Caution; Take heed of those sins which Christians when they accompany together are most prone to. Saints are apt to be secure, as thinking themselves safe, when they are as they imagine, among none but themselves; But truly, seeming honest men, may deceive us sooner then known cheats, because we are apt to con…ide in the former, when we fear and take heed of the latter. The Plague may soonest be conveyed through perfumed linnen. Satan tempted Eve in the forme of a Serpent; but when he sets upon Christ, whom he knew hard to be conquered, he sets upon him in the shape of a Dove; None so fit as a Peter to perswade him to pity himself. As God can send us a Pearl in a Toads Head, bring light out of darkness, and enable us to get good by polluted persons; So Satan like Hanibal can convey poison through a gold ring, bring darkness out of light, and make us the worse for the Company of the best Christians. The society of the godly, is like the Shop of an Apothecary, in which there are many Cordial Iulips, Purging Potions, and Wholsom Drugs, but also some poisonous, which need strong correctives, and therefore they must be the object of our caution, as well as of our choice.
There are two or three things which Christians when they meet together, too frequently erre in, against which I would advise thee; In misspending time, censuring the good, a…d backbiting the bad.
1. Take heed of mispending that season;1Mispending time. Time is in it self of great price, and ought to be redeemed; but Opportunity is of greater value, and tis infinite pity to cut such a precious commodity to waste. Its ordinary, even with good men when they meet, though it relate nothing to their callings or concernments, to be talking chiefly of corn and cattel, and markets, and fayrs, and forraign transactions, as if they had not a God, a Christ, a soul, an eternal estate to be minding each other of. Our words are the servants of our reason, and to send more then will performe our business, or to send them upon unnecessary and trifling errands, argueth vanity and folly. Have we not the country to which we are all travailing, the purity and pleasantness of the way thither, the excellency and certainty of our reward there to talk about? St. Bernard complained that in his time, Christians were faulty in this particular, Nihil de scripturis, nihil de salute agitur animarum, sed nugae & risus, & verba proferuntur in ventum; Not a word of the Scriptures, nothing of your eternal salvation, but trifles and laughter, and words as light as the wind take up the time.
Some spend their time in nice Questions, as what Christ disputed of amongst the Doctors? where Paradise stood? in what part of the world is local Hell? What became of Moses body? how many orders and degrees of elect Spirits? These curious persons, the further they go, the nearer they approach a Sun that blinds them. Others in circumstantial c…ntroversies, when in the interim the essentials of Religion are laid by; Such talk is but a wasting time, and those that sweat at it, are but laborious loyterers, like those that take great pains to crack or cleave a date stone, which when they have done, affords them no Kernel. Would it not be counted a peice of great folly, for a man that had a wound neer some vital part, to be very busie in laying a plaister upon his scratcht finger, while the other lay unregarded? Were it not a peice of strange madness, when the enemy is at the walls, and the town every moment in danger of being stormed, the Bullets flying thick about the streets, for the people within to be sitting still and consulting, whether a Musquet would carry further then a Trunk, or whether more are killed with Bullets or Arrows? Truly, such folly, such madness, is it to imploy our selves about needless discourse about the world, or superficial circumstantial things, when our inestimable souls are continually in danger of being surprised and slain. The Apostle reproveth such as spent their time about fables and endless genealogies (that is things frivolous, and besides our work of Christianity, though not false or directly opposite to it) which minister Questions rather then godly edifying, 1 Tim. 1. 5.
To prevent this, Reader, Offer some serious discourse, either by way of Position or Question. Thy profit by good company, doth very much depend upon thy self. Thy Question or Position is the fire which draweth out, either the quintessence or dregs of things. It may be there is one in thy company rich in grace, in gifts; these are the treasure of the soul, but if ever thou wouldst be the better for it, thou must open it by the Key of some savoury question or sentence. An ordinary person by some practical question, may lay the foundation for a goodly fabrick of rich and excellent discourse. A little water poured into a Pump may fetch up many Buckets full. A small Lacquey may call us to a costly Banquet.
Ferus on Matthew affirmeth, that it was the practice of the Monks, to meet together once in a week, and to acquaint each other with their temptations, the means of resistance, and the issue thereof; I believe, if Christians were more openhearted, in declaring to one another the state of their souls, their experiences in point of loss or gain in spirituals, and sense of Gods favour or anger, &c. it would much tend, not onelyonly to the honour of God, but also to the defeating of our great enemy, and our own mutual advantage. Satan hath many wiles where-with to wrong and destroy souls; he proceedeth many times in the same method with several Christians; now when one acquainteth another with the snares he laid to catch him, and the way he took to avoid it, hereby the other is fore-warned and fore-armed; fore-warned to expect that such a trap should be laid for him, and fore-armed how to avoid it. An Almanack, Calculated for London, without any sensible error, may serve the whole Kingdom. That which hath been one Saints condition or temptation, may be any Saints; and that way which one hath taken to escape a peril, or improve a providence, may be useful and helpful to any of the Saints.
Some tell us the Art of medicines was thus perfected. When any one met with an Herb, and discovered the vertue of it by any accident, he did post it up in some publique place; and if any were sick or diseased, he was laid in some common passage, that every passenger might communicate the best Receipt he knew for that distemper; and so the Physitians skill was compleated, by a collection of those posted Experiences and Receipts. I cannot but think that our souls would be more safe, and our spiritual sicknesses less dangerous, if Christians were more free in revealing what means have, through the assistance of the Spirit, been instrumental for their recovery out of their inward distempers, and the preservation of their health.
2In censuring the good2. Take heed of censuring the good; This is another sin, that even good men are guilty of when they meet together; Some no sooner creep into the Cradle of Profession, but immediately they leap out of it, into the Chair of Censure; If a Christian do stumble, he saith he falls, and so carrieth it up and down; He always greatens others, and lessens his own sins. Things in a mist, seem bigger to us, then in a fair day, by reason of the indisposedness of the air or medium; He looks on the sins of others, through the mist of envy, and so makes them bigger then they are; He beholds his own sins, as God doth himself afar off, or as things on a Steeple, which seem small and little. Because some persons are not of his party, therefore they are in the bond of iniquity, saith the Censorious man. Thus the Romans judged others not Saints, because they were not exactly of their own size, Rom. 14. 3. If good men are brought to the fire of affliction, it is, saith he, because they bear not good fruit, and are fit for nothing but fuel. Thus Iobs friends judged him an Hypocrite, and without armour of proof, because he was the Mark at which the Arrows of the Almighty were levelled, Job. 4. 5, 6, 7. If a good man step awry, he tells others positively that his whole way and course is wrong. From his failing in one action the Censurer condemneth his whole conversation, as feigned and fraudulent; as if the best gold did not need some grains of allowance, and the brightest burning Taper had not some smoke with it; He judgeth according to appearance, and doth not judge righteous judgement; When an action is doubtful, and admits of a good or bad construction, to be sure he will take it in the worst sense. He never meets with an ambiguous text, but he makes a bad comment on it. If Christ associate with Zacheus (though not for communion with him in his sins, but for the conversion of his …oul,) he will presently cry him up for a Wine-bibber, a Glutton, and a friend of Publicans and Sinners; In this, and in all the rest he judgeth without judgement; For indeed it is from want of judgement, that the heaviest judgement comes. O how sad is it, that those who believe a day of judgement, should walk so contrary to the rule of their Iudge! Mat. 7. 1. 1 Cor. 4. 5. Jam. 3. 1. The Dogs were kinder then such Men, for they licked the sores of honest Lazaru… ; but these rub and fret the sores of Godly men, by publishing them to others. Its our duty to mourn for the sins of good men; Lest when I come, my God will humble me, saith Paul, for them that have sinned; how contrary are they to Christianity, that are glad they have somewhat to talk of! I cannot esteem them Christians, that think their feast wanteth musick, unless the Baptist Head be brought in a Charger at the first course; A desire to disgrace others, never sprang from grace; Its ill to enquire into others actions, that we might have matter to draw up a bill of Indictment against them; Like those who in reading Books, mark onelyonly the faults; or such as take more pleasure in beholding a Monster then a perfect Man, such is a censorious person; But it… a swinish property to feed upon excrements. They have too much affinity to the old Serpent, that can pick nourishment out of poison. Have not all men business enough of their own, without raking into others graves; But as the Fish Sepiae darken the waters, that they may escape the Net; so they darken the credit of others, that they may escape the net of censure, which is due to themselves.
These men are usually eagle-eyed abroad, but as blind as Moles at home; The most vicious, are ever the most suspicious; As Galileus looked through his Prospective-glass to find Mountains in the Moon, Qui judicat fratrem, tantum crimen elation…s incurrit, ut Christi tribunal sibi videatur assum…e, & ejus judicium prae…enire. Ans. in Rom. 14.so these examine others lives, and search their actions as narrowly as Laban did Iacobs stuff, to find matter of accusation. But as its Fabled of old Lamia, that she had eyes like unto spectacles, which she might take out and put in at her pleasure, and that as soon as she came into her house, she always locked them up in her coffer, and sat down to spinning as blind as a Beetle, and that when she went abroad, she put them into her head, and would very curiously behold what other men did. So the Censurer is so quick-sighted abroad, that he can see the moats in others eyes, but so blind within doors, that he cannot see the beam in his own.Luther gives the Character of wicked men. Tanquam fameli…i por…i immergunt se in ster…ora nostra, & ex iis delicias …aciunt, cum infirmitatem nostram exemple mal…dict. aperiunt & traducunt. Lut. in Gen. 9.
Some of these men have a fine way of censuring and condemning others by commending them, that you will not easily discern their envy or ill-will, because of the throng and press of their subtle praises. They will set forth a Christian, eminent for grace, with many and large flourishes of commendation, but after all, in two or three words, dash out all they had spoken, and leave a blot in the room; As the Holy Ghost saith, truly of Naaman; He was a Mighty man, Captain of the Syrian Host, but a Leper. So they of a Saint, whose worth they cannot for shame deny; He hath great parts, many excellent guifts, large abilities, but I wish the root of the matter were in him, or, but he knoweth them too well, or, but he is covetous or proud; as the Smith that shoeth an Horse, and pretendeth therein to do him a kindness, but pricks him in shooing him, and therefore had better have let him alone; This one flie of But, &c. mars the whole Pot of Oyntment. The Censurer with that short Knife, stabs his Neighbours fame to the heart.
Reader, I beseech thee, both for thy own sake, and the Gospels, to be tender of the repute and credit of Saints; A good mans name, is like a Milk white Ball, which exceedingly gathers soil by tossing, and therefore is to be sparingly talked of; Words reported again, have another sound, and many times another sense; Besides, one Dog sets many others a barking. Talk of his failings as low as thou wilt, the world is quick of hearing, and they take the size of all Christians cloaths, by the measure of the weakest; Thy charity should clap a Plaister, supposing there be a real wound, and cover it with the hand of privacy, to keep it from the open air. The Egyptian who carried something wound up in a Napkin, answered discreetly to him that asked, What it was? It is covered, to the end that no man might see; Truly, if we know of others failings and infirmities, we should hide them with the mantle of love, and not shew them to any, but in relation to the offendors good and recovery; for why should a fallen brother have cause to complain, I am wounded in the house of my friends, had it been an enemy I could have born it, but it was thou O man, my friend, mine equal, and my acquaintance! Apelles drew Antigonus, who had but one eye, half-faced, whereby that blemish was hid, so should Christians their brethren.
The wise man tells us, the worth of a good name is above all wealth, Eccles. 7. 1. A good name is better then precious Oyntment. What a great theif is he then, that robs his Neighbour of it! Our rash judging others, like the Rams-horns before Iericho, may blow down that with a blast, which we cannot build up again while we live. An ill report is soon raised, but not so soon laid; It usually like the Crocodile, groweth whilst it continueth. Our tears should be the grave to bury our Neighbours failings in, and not our mouths a grave to bury their names in. That one act of Alexander, merits eternal memory, who having read a Letter with his favourite Hephestion, wherein his mother calumniated Antipater, he presently took his Signet from his finger, and oppressed Hephestions lips with it, conjuring him (as it were) to seal up his lips, and not once to open them, in revealing anothers disgrace. Suppose the person I censure be really evil, yet my duty is to do what I can to amend, not to divulge his errors; But if he be good, I dishonour God by disgracing his Friend, and shall be sure to pay for it, either in tears or torment. How shall I be able to stand in that day, when men shall give an account of all their hard speeches? and what shall I answer, when God shall ask me as once he did Aaron and Miriam, Wast thou not afraid to speak against my Servant Moses?
3. Take heed of back-biting the bad. When Men speak evil of others that are absent, before many, purposely to defame and disgrace them, this is back-biting and condemned by God, though what we speak of them be true; Doeg spake nothing but truth of David and Abimelech; yet the Scripture calls him a lying and deceitful tongue, Psa. 52. Somtimes it may be a duty to reveal others deeds of darkness, as when these two things concur.
1. That we have cause for it. When what we mention is naked truth, and the sin not any ways rendred more ugly and deformed, by misconstructions or aggravations; And,
2. When we have a call to it, as when we are desired to mention what we know of others, by them that have good ground to enquire after them, or when through ignorance of such things, others may be deceived in them, or when we are lawfully required before a Magistrate, to testifie our knowledge of such persons or actions; I may add a third, and that is,
When our desires and ends are purely to get our hearts affected with the dishonour that is done to God by their wickedness, and the danger and misery of their own souls; This is supposed to be the subject matter of the Saints discourse, Mal. 3. 16. when in evil days they spake often one to another. But for men to make it their business to publish others prophaness, this is prophane; Thou shalt not go up and down as a Tale-bearer among thy people, Lev. 19. 16. The word for Tale-bearer in the Hebrew, is Bakel, and signifieth a Pedlar, which fitly sets forth the property of a Back-biter; The Pedlar goeth up and down the Country offring his wares at every door, very willing to put them off; he takes them up at one place, and never ceaseth travailing till he hath sold them at another. So the back-biter catcheth up an evil report of a man at one house, and cannot rest till he is at some other house to tell it again, offering to vend it at a very low rate, to any man that will take it off his hands; Nay, he is so full, that he is ready to burst, if none will allow him vent. He is bigg with child, and can find no ease, till anothers ears be the Midwife to deliver him of such a deformed Monster. But this is opposite to the rule by which we should walk, Tit. 2. 3. Our God commandeth us, Speak evil of no man; Not of good men, for they are Gods portion; not of bad men, for so is Gods precept; This unchristian course of some professors, hath procured them many a mischief, and brought up an ill report upon them all. The sinner is apt to say of such, as Ahab of Micaiah, I hate him, for he never speaks well of me. And thus instead of saving their neighbours souls, which ought to be the work of every Christian, they harden them in their sins, and help to deepen their condemnations. Without doubt, that time which men spend in reporting others wickedness, would be far better imployed, in confessing and be wailing their own; It will prove at last but an evil means to raise our own names higher, by pulling down others, and building on their ruines… ; and to relate their vices as a foil to render our vertues more beautiful and glorious; Let not the evil speaker be established in the earth; Evil shall hunt the violent man to overthrow him, Psa. 140. 11. He that plotteth to pluck up others names, doth it with an intent to plant his own the surer; but he shall not be established in the earth, saith God. He judgeth himself safe, because others cannot stand before him, or are disabled by reason of the disgrace he hath brought on them to oppose him; But evil (like a pack of ravenous hounds) shall (with open mouth) bunt (this butting Stagg) and (sooner or later) overthrow him.
It was wise counsel which Diogenes gave the Emperour; Take heed, saith he, of two sorts of beasts in thy Court, both which bite dangerously, the tame Beast, the Flatterer; and the wild Beast, the Back-biter: Well might he call them Beasts; for a Man-like Spirit scornes to be so brutish, as to claw the itching eares of others with flatteries, and hates to be so currish and cowardly, as to bite them behind their backs; David would have no such to be his Servants, Psa. 101. 6, 7. The Back-biter hath this sad unhappiness, that he wounds three with one Arrow of his viperous tongue, Himself, his Hearer, and his Neighbour he speaks of.
1. Himself; for such weapons recoyl and flie upon him that dischargeth them. The Holy Ghost compareth a back-biting tongue to a sharp sword; and indeed, like Sauls sword, it may be the death of the owner; God joyns this sin with Murder, Lev. 19. 16. to note, saith one, that the Back-biter is a Man-slayer, and surely such a one shall not escape vengeance.
2. His Hearer; The Receiver is as bad as the Thief. If there were no Tale-hearer, there would be no Tale-bearer; Some are fitly compared to Brass Pots, though they are great, you may carry them by the ears, which way you please. Its an excellent expression of Solomon; As the North-wind drives away Rain, so doth an angry countenance a Back-biting tongue, Prov. 25. 23. Its a memorable saying of Bernard;Detractor & …ubens a…ditor uter que diabolum portat; alter in ore, alter in aure, Bern. The Detractour, and willing hearer of it, do both carry the Divel abo…t them; the one carrieth him in his tongue, the other in his ear. It was the wish of Plautus, that there were a Law for the hanging of Tale-bearers by the Tongue, and Tale-bearers by the Ears.
3. The Person he speaketh of; He that takes away a mans name, leaves him little for this world worth keeping. This evil tongue is fitly compared to an arrow, for it wounds a man even afar off. As secret poison works incurable effects, many times before it is discerned, so doth a back-biting tongue. A man were better, like him one of the Antients mentions, carry a stone in his mouth three years, to prevent much babling, then be guilty one hour of back-biting.