Who in are Christ are New Creatures. (2) to Of the Government of the Tongue. (1)

Who in are Christ are New Creatures. (2)

When one becomes a New Creature, there is such a visible Change, that all may see it; therefore it is call'd a Change from Darkness to Light, Acts 26.18. Paul, a Persecutor, when converted, was so altered, that all who saw him, wondred at him, and could scarce believe that he was the same Man, Acts 9.21. as if another Soul had lived in the same Body. Mary Magdalen, an unchast Sinner, when once savingly wrought upon, what a penitent Creature did she become? Her Eyes, that were enticements of Lust, she takes Penance of them, and washed Christ's Feet with her Tears: Her Hair, which she was so proud of, and which was a Net to entangle her Lovers, she now takes Penance of it, and wipes Christ's Feet with it. Thus the New Creature makes a visible change. Such as are the same as they were, as vain and proud as ever, here is no New Creature to be seen; for then a mighty change would appear. 1 Cor. 6.11. And such were some of you; but ye are washed, but ye are sanctified, &c.

But every Change doth not evidence the New Creature.

1. There is a change from one Extream to another; from a Prodigal, to an Usurer; from a Turk, to a Papist. This is as if one should recover of one Disease, and die of another.

2. There is an outward change, which is like the washing of a Swine. Ahab was much changed to outward view, when he rent his Cloaths, and put on Sackcloth. 1 Kings 21.27. insomuch that God stands and wonders at him: Seest thou how Ahab humbleth himself? Yet for all this, he was but an Hypocrite.

Quest. What Change then is that which is requisite in the New Creature?

Answ. It is an inward Change, a change of Heart. Though the heart be not new made, it is new moulded. Ier. 4.14. Wash thy heart, O Ierusalem. Ahab's Cloaths were rent, but not his Heart. The outward change will do no good without the inward. What will become of them then who have not so much as an outward Change?

Thus you see in General, That in the production of the New Creature, there must be a change.

II. More particularly: The Change in the new creature consists in two things; and they are both set down in the Text: Old things are passed away; behold all things are become new.

I. Old Things are passed away.] Old Pride, old Ignorance, old Malice. The old House must be pulled down, ere you can set up a new.

Object. If all old things must pass away, then there are no new creatures. Who can be quite freed from Sin? Doth not the Apostle complain of a Body of Death?

Answ. We must know that the change wrought in the new creature, though it be a through change, yet it is not a perfect change; Sin will remain: As there is a Principle of Grace, so of Corruption; like Wine and Water mix'd, there is in the Regenerate Flesh as well as Spirit. Here a Question ariseth.

Quest. If Sin in the Regenerate is not quite done away, then how far must one put off the old Man that he may be a new creature? Of which hereafter.

Therefore if any Man be in Christ, he is a new Creature; old things are passed away, behold all things are become new.

Doct. That whosoever is in Christ, is a new Creature. We are now upon the Trial of the New Creature. In it there is a Change wrought, and this Change consists in Two Things; which are set down in the Text.

• 1. Old things are passed away.

• 2. All things are become new.

I. Old things are passed away.] Old Pride, old Ignorance, old Malice. The old House must be pull'd down ere you can set up a new.

Object. But if all old things must pass away, then there are no new Creatures. Who can be quite freed from Sin? Doth not Paul complain of a Body of Death?

Answ. We must know the change wrought in the new Creature is but imperfect; as there is a Principle of Grace, so of Corruption; like Wine and Water mixed, there is in the regenerate Flesh as well as Spirit.

Quest. If Sin in the regenerate is not quite done away, then how far must one put off the old Man that he may be a new Creature?

Answ. 1. There must be a grieving for the Remains of corruption. Rom. 7.24. O wretched man that I am, who shall deliver me from this body of Death? Paul did not cry out of his Sufferings, his being beaten with Rods, ship-wrack'd, stoned; but (like the Bird of Paradise) he bemoaned himself for sin. In the new Creature there must be quotidianus mugitus, a daily mourning for the in-dwelling presence of corruption. A Child of God doth not wear Sin as a Gold-Chain, but as a Fetter.

2. In the new Creature there must be a detestation of old things; as one would detest a Garment in which is the Plague. It is not enough to be angry with Sin; but we must hate it. Psal. 119, 163. I hate and abhor lying. Hatred is the highest degree of Enmity. And we must hate Sin, not only for its hurtful Effect, but its loathsom Nature; as one hates a Toad for its poysonful quality.

3. In the new Creature there is an opposition against all old things. A Christian not only complains of Sin, but fights against it, Gal. 5.17.

Quest. But may not a natural man oppose Sin?

Answ. Yes; but there is a great difference between his opposing Sin, and the new Creature's opposing it.

I. There is a difference in the Manner of Opposition.

1. The Natural Man opposeth Sin only for the Shame of it, as it eclipseth his Credit: But the new Creature opposeth Sin for the Filth of it: it is the Spirit of Mischief: 'Tis like Rust to Gold, or as a Stain to Beauty.

2. The Natural Man doth not oppose all Sin.

1. He doth not oppose inward Sins; he fights against such sins as are against the light of a natural Conscience; but not against Heart-sins, the first risings of vain Thoughts, the stirrings of Anger and Concupiscence, the venom and impurity of his Nature.

2. He doth not oppose Gospel-sins; Pride, Unbelief, Hardness of Heart, spiritual Barrenness; he is not troubled that he can love God no more.

3. He opposeth not Complexion-sins; such as the Byass of his Heart carries him more strongly to; as Lust, or Avarice. He saith of his Constitution-sin as Naaman, 2 Kings 5.18. In this thing the Lord pardon thy Servant. But the new Creature opposeth all kind of sin; Odium circa speciem. As he that hates a Serpent, hates all kind of Serpents. Psal. 119.104. I hate every false way.

II. There is difference between the Natural Man's opposing Sin, and the New Creature's opposing it, in regard of the Motives.

A Natural Man opposeth sin from carnal Motives; to stop the Mouth of Conscience, and to prevent Hell.

But the new Creature opposeth sin upon more noble Motives; out of love to God, and fear of dishonouring the Gospel.

4. In the new Creature there is mortifying old corrupt Lusts. Gal. 5.24. They that are Christ's have crucified the Flesh. The new Creature is said to be dead to Sin, Rom. 6.11. He is dead as to the love of sin, that it doth not bewitch; and as to the power of it, that it doth not command. The new Creature is continually crucifying Sin. Some Limb of the old Adam every day drops off; though Sin doth not die perfectly, it dies daily.

A gracious Soul thinks he can never kill sin enough. He deals with sin as Ioab with Absalom. 2 Sam. 18.14. He took three darts in his hand, and thrust them through the heart of Absalom. So with the three Darts of Faith, Prayer, and Repentance, a Christian thrusts through the Body of Sin; he never thinks this Absalom is enough dead.

Try then if we have this first Sign of the new Creature, Old things are passed away. There is a grieving for sin, a detesting it, an opposing it, a mortifying it: This is the passing away of old things; though not in a legal sence, yet in an Evangelical; and though it be not to Satisfaction, yet it is to Acceptation.

The second Trial of the New Creature, is, All things are become new. The new Creature is new all over. Grace, though it be but in part, yet is in every part.

By nature every branch of the Soul is defiled with sin, as every part of Wormwood is bitter; so in Regeneration, every part of the Soul is replenished with Grace. Therefore Grace is call'd The new Man, Eph. 4.24. Not a new Eye, or a new Tongue; but a new Man. There are new Dispositions, new Principles, new Aims; all things are become new.

I. In the new Creature there is a new Understanding. Eph. 4.23. Be renewed in the Spirit of your Mind. The first thing a Limner draws in a Picture is the Eye. When God newly limns us, and makes us new Creatures, the first thing he draws in our Souls, is a new Eye: The new Creature is enlightned to see that which he never saw before.

1. He knows Christ after another manner. An unconverted Man by the Light of common Grace may believe Christ to be the Son of God; but the new Creature knows Christ after another-guise manner; so as to esteem him above all, to adore him, to touch him by Faith, to fetch an healing virtue from him.

2. The new Creature knows himself better than he did. When the Sun shines into a Room, it discovers all the Dust and Cobwebs in it; so, when the Light of the Spirit shines into the Heart, it discovers that Corruption which before lay hid; it shews a man his own vileness and Nothingness. Iob 40.4. Behold I am vile. A wicked man, blinded with Self-Love, admires himself; like Narcissus, that seeing his own shadow upon the Water, fell in love with it. Saving Knowledge works self-abasement. Lord, thou art Heaven, and I am Hell, said a Martyr. Hath this Day-Star of Knowledge shined in our Mind?

II. The new Creature is renewed in his Conscience. The Conscience of a Natural Man is either blind, or dumb, or seared: But Conscience in the new Creature, is renewed. Let us examine, Doth Conscience check for sin? The least Hair makes the Eye weep; and the least sin makes Conscience smite. How did David's Heart smite him for cutting off the Lap of Saul's Garment? A good Conscience is a Star to guide, a Register to record, a Judge to determine, a Witness to accuse or excuse; if Conscience doth all these Offices right, then it is a renewed Conscience, and speaks peace.

III. In the new Creature the Will is renewed. An old Bowl may have a new Byass put into it: The Will having a new Byass of Grace put into it, is strongly carried to Good. The Will of a Natural man opposeth God. When the Wind goes one way, and the Tide another, then there is a Storm; so it is when God's Will goes one way, and ours another: But when our Will goes with God's, as the Wind with the Tide, then there's a sweet Calm of Peace in the Soul. The sanctified Will answers to God's Will, as the Echo to the Voice. Psal. 27.8. When thou saidst, Seek ye my face, my Heart said unto thee, Thy Face, Lord, will I seek; and the Will being renewed, like the primum Mobile, it carries all the Affections along with it.

IV. The new Creature hath a new Conversation. Grace alters a man's walk: Before he walked proudly, now humbly; before loosly, now holily. He makes the Word his Rule, and Christ's Life his Patern. Phil. 3.20. Our Conversation is in Heaven. As a Ship that is sailing Eastward, there comes a Gale of wind and blows it Westward; So, before a man did sail Hell-ward, and on a sudden the Spirit of God comes upon him, and blows him Heaven-ward; here is a new Conversation. It was a Speech of Oecolampadius, I would not speak or do any thing that I thought Iesus Christ would not approve of, if he were here corporally present. Where there is circumcision of heart, there is circumspection of Life. If we find it thus, that all things are become n[gap]w, then we are new Creatures, and shall go to the new Ierusalem when we die.

Vse 3. Exhortation. Labour to be new creatures. Nothing else will avail us. Gal. 6.15. Neither Circumcision availeth any thing, nor Vncircumcision, but a new Creature. We are for new Things; we love new Fashions, and why not new Hearts? But People are full of Prejudices against the new Creature.

Object. 1. If we are new creatures, there must be so much strictness in Religion, so much praying and watching as discourageth.

Answ. 1. Is there any thing excellent to be obtained without Labour? What pains is taken in searching for a Vein of Silver, or seeking for Pearl? Men cannot have the world without labour; and would they have Salvation so?

2. The Labour in Religion bears no proportion with the Reward. What are a few tears shed, to a weight of Glory? The Soldier is content to wrestle with difficulties, and undergo a bloody Fight for a glorious Victory. In all Labour for Heaven there is Profit: 'Tis like a Man that digs in a Gold-Mine, and carries away all the Gold.

3. Men take more pains to go to Hell: What pains doth an ambitious man take to climb to the Pinacle of Honour? Tullia rid over the dead Body of her Father to be made Queen. How doth the covetous man tire himself, break his sleep, and his peace, to get the World? Thus some Men take more pains in the Service of sin, than others do in the pursuit of holiness. Men talk of pains in Religion; when God's Spirit comes into one, it turns Labour into Delight. 'Twas Paul's Heaven to serve God, Rom. 7.22. The ways of Wisdom are pleasantness, Prov. 3.17. 'Tis like walking among Beds of Spices, which cast forth a sweet Perfume.

Object. 2. But if we leave our old company, and become new creatures, we shall be exposed to many Reproaches.

Answ. Who are they that speak evil of Religion, but such as are evil? Male de me loquuntur sed mali, said Seneca. Besides, is it not better that Men reproach us for being good, than that God damn us for being wicked? Mat. 5.11. Blessed are ye when men shall revile you. Stars are nevertheless glorious, though they have ugly Names given them, as the Bear, and the Dragon. A Saint's Reproachs are like a Soldier's Scars, honourable. 1 Pet. 4.14. If ye are reproached for the Name of Christ, a Spirit of God, and of Glory rests upon you. While Men clip your Credit, to make it weigh lighter, they make your Crown heavier.

Having answered these Objections, I come now to re-assume the Exhortation. Above all things, labour to be New Creatures.

MOTIVES.

1. In this true Christianity doth consist; it is not Baptism makes a Christian: Many are no better than baptized Heathens. The essential part of Religion lies in the new creature. Rom. 2.29. Circumcision is that of the Heart. Every thing hath a Name from the better part; we call a Man a Reasonable Creature, because of his Soul, which is the more noble part; so one is called a Christian, because he acts from a Principle of the new creature, which the carnal man doth not.

2. It is the new creature fits us for Communion with God: We cannot converse with God till then. Birds cannot converse with men unless they had a Rational Nature put into them; nor can Men converse with God, unless being made new creatures, they partake of the Divine Nature. Communion with God is a Mystery to most. Every one that hangs about the Court, doth not speak with the King: All that meddle with holy Duties, and as it were, hang about the Court of Heaven, have not communion with God. 'Tis only the new creature enjoys God's Presence in Ordinances, and sweetly converses with him, as a Child with a Father.

3. The necessity of being new creatures.

1. Till then we are odious to God. Zech. 11.8. My Soul loathed them. A Sinner is to God worse than a Toad; a Toad hath no Poyson, but what God hath put into it; but a Sinner hath that which the Devil hath put into him. Acts 5.3. Why hath Satan filled thy heart to lye? A wicked Man is possessed with an evil Spirit. One man is possessed with the Devil of Pride, another with the Devil of Malice. This must needs make Persons odious to God, to be possessed with the Devil. Thus it is till we become new creatures.

2. Till we are new creatures, our Duties are not accepted with God; they are but wild Grapes.

1. Because God accepts no man but where he sees his Image. The new creature is call'd the renewing of God's Image, Eph. 4.24. When they br[gap]ght Tamerlane a Pot of Gold, he asked what stamp it had on it: And when he saw the Roman stamp on it, he refused it: So if God doth not see his own Stamp and Image on the Soul, he rejects the most specious Services.

2. Duties of Religion are not accepted without the new Creature, because there is that wanting which should make them a sweet Savour to God. The holy Oil for the Tabernacle, was to be made of several Spices and Ingredients, Exod. 30.23. Now, if any of these Spices had been left out, it had not been pleasing. The unregenerate Man leaves out the chief Spice in his Duties, and that is Faith. And, Heb. 11.6. Without Faith it is impossible to please God. Faith lays hold on Christ, and so is accepted.

3. Such as are not new creatures, but grow upon the Stock of old Adam, get no benefit by Ordinances: They are to them as Diascordium in a dead Man's Mouth; they lose their virtue. Nay, not only Ordinances do them no good, but hurt. It were sad if all a man did eat should turn to poison. The Word Preached is a Savour of Death; 'tis not healing, but hardning. Nay, Christ himself is accidentally a Rock

of offence, 1 Pet. 2.7. The Wicked stumble at a Saviour, and suck death from the Tree of Life.

4. Without being new creatures, we cannot arrive at Heaven. Rev. 21.27. There shall in no wise enter into it any thing that defileth. Heaven is not like Noah's Ark, that received clean and unclean. A Sinner is compared to Swine, 2 Pet. 2.22. And shall a Swinish Creature tread upon the Golden Pavement of Heaven? Indeed the Frogs came into King Pharoah's Court; but in Heaven there is no entertainment for such Vermin.

'Tis only the new creature qualifies us for Glory. This consecrates the Heart, and only the pure in heart shall see God. The new creature elevates the Soul, as the Loadstone elevates the Iron. A Soul renewed by Grace, is fit to ascend to the heavenly Glory.

4. The Excellency of the new Creature.

• 1. the Nobility.

• 2. The Immortality.

I. The Nobility. The new Creature fetcheth its Pedigree from Heaven; 'tis born of God. God counts none else of the Blood Royal; it enobles a man's Spirit; he aspires after the Favour of God, and looks no lower than a Crown. The new creature raiseth one to honour; he excells the Princes of the Earth, Psal. 89.27. and is Fellow-Commoner with Angels.

II. The Immortality. The new creature is begotten of the incorruptible Seed of the Word, and never dies: It lasts as long as the Soul, as Angels, as Heaven. God hath laid out much Cost upon it; and if it perish, he should lose all his Cost. When Xerxes destroyed the Temples in Greece, he caused the Temple of Diana to be preserved for its beautiful Structure. The new creature is God's Temple, adorned with all the Graces, which he will not suffer to be demolished. Riches take Wings, Kings Crowns tumble in the Dust: Nay, some of the Graces may cease; Faith and Hope shall be no more, but the new creature abideth for ever, 1 Iohn. 2.27.

5. The Misery of the unregenerate creature: Dying so, I may say of him, as Christ said of Iudas, Mark 14.21. It were good for that Man if he had not been born. Better have been a Toad, a Serpent, any thing, if not a new creature. The old Sinner must go into old Tophet, Isa. 30.33.

Damned Caitiffs will have nothing to ease their Torments; not one drop of Honey in all their Gall. In the Sacrifice of Iealousie, there was to be no Oil put to it, Numb. 5. In Hell there is no Oil of Mercy put to the Sufferings of the damned, to lenifie them.

Therefore get out of the Wild Olive of Nature; labour to be new creatures, lest you curse your selves at last. A sinful Life will cause a despairing Death.

Quest. What shall we do to be new Creatures?

Answ. 1. Wait on the Ordinances. The Preaching of the Word is the Seed of which the new Creature is formed: This is the Trumpet which must make the dead in Sin come out of their Grave.

2. Pray earnestly for the new Creature: Lord, thou hast made me once, make me again: What shall I do with this old heart? It defiles all it toucheth. Urge God with his Promise. Ezek. 36.26. A new Heart will I give you. Say, Lord, I am as the dry Bones; but thou didst cause Breath to come into them, Ezek. 37.10. Do the same to me; breath a supernatural Life of Grace into me.

Vse 4. Thankfulness. Let such as are new creatures stand upon Mount Gerizim, blessing and praising God: Ascribe all to the Riches of God's Love▪ set the Crown upon the head of free Grace. God hath done more for you than if he had made you Kings and Queens. Though you have not so much of the World as others, you are happier than the greatest Monarchs upon Earth; and I dare say, you would not change with them. The Apostles seldom speak of the new Creation, but they join some thankful Praises with it. 1 Pet. 1.3. Blessed be God, who according to his abundant mercy hath begotten us again to a lively hope. Col. 1.12. Giving thanks to the Father, who hath made us meet for the inheritance in light. The new creature is a sign of Election, a badge of Adoption. What distinguishing Love is this, that God should make any of us new creatures, when he hath left the greatest part of the World to perish in their Sins? Such as are Paterns of Mercy should be Trumpets of Praise.

Of the Government of the Tongue. (1)

Jam. 3.6.

And the Tongue is a Fire, a World of Iniquity.

THE Apostle Iames in this Scripture describes the Evil of the Tongue: The Tongue is a Fire, a World of Iniquity.

1. It is a Fire: It burns with intemperate heat; it causeth the Heat of Contention; it sets others in a Flame.

2. A World of Iniquity: It was at first made to be an Organ of God's Praise, but it is become an Instrument of Unrighteousness. All the Members of the Body are sinful, as there is bitterness in every Branch of Wormwood; but the Tongue is excessively sinful, full of deadly Poison, vers. 8.

Doctr. The Tongue, though it be a little Member, yet it hath a World of Sin in it. The Tongue is an unruly Evil. We put Bitts in Horses Mouths and rule them; but the Tongue is an unbridled Thing. It is hard to find a Curbing bitt to rule the Tongue. There is a World of Sin in the Tongue. The Devil makes use of Men's Tongues for the promoting most of the Wickedness which is in the World. I shall show you some of the Evils of the Tongue.

I. The Evil Tongue (travel a little over this World) is the silent Tongue: It is wholly mute in Matters of Religion; it never speaks of God or Heaven, as if it cleaved to the roof of the Mouth. Men are fluent and discursive enough in other Things, but in Matters of Religion their Lips are sealed up. If we come into some People's Company, we do not know what Religion they are of, whether Iews or Mahometans, for they never speak of Christ; they are like the Man in the Gospel, who was possessed with a Dumb Devil, Mar. 9.17.

II. The Evil Tongue is the earthly Tongue: Men talk of nothing but the World, their Wares and Drugs, or their rich Purchace. Son's of the Earth; they have the Serpent's Curse, lick the Dust. Ioh. 3.31. He that is of the Earth, speaketh of the Earth: as if all their Hopes were here, and they looked for an earthly Eternity; these have Brutish Minds. Seneca being asked of what Country he was, answered, that he was [gap], a Citizen of this World: So, many are Citizens of this World, all their Discourse and Traffick is here. Their Speech bewrays them.

III. The Evil Tongue is the hasty or angry Tongue: They have no command of Passions, but are carried away with them, as a Chariot with wild Horses. I know there is an Holy Anger, when we are angry with Sin: Christ had this Anger when they made the Temple a place of Merchandice, Ioh. 2.15. That Anger is without Sin, which is against Sin; but that is an Evil Tongue, which is presently blown up into exorbitant Passion; this Tongue is set on Fire from Hell. Isaiah's Lips were touched with a Coal from the Altar, Isa. 6. His Tongue was set on Fire from Heaven; but the angry furious Tongue is set on Fire from Hell. When the Tongue is on Fire, it is the Devil that lights the Match. Eccles. 7.9. Anger rests in the Bosom of Fools: It may be in a Wise Man, but it rests in a Fool. More are drunk with Passion than Wine: Hierome. Water when it is hot soon boils over: So when the Heart is heated with Anger, it soon boils over in fiery and passionate Speeches. 1 King. 19.12. after the Earthquake a Fire, but God was not in the Fire: So I may say of the Fire of rash Anger, God is not in this Fire. Grace heats the Heart but cools the Tongue; makes it meek and calm. Passion transports it oft, disturbs the use of Reason; Brevis Insania; and if Reason cannot act, much less can Grace. Rashness of Anger hinders Holy Duties. Hot Passions make cold Prayers. A wrathful Spirit is unsuitable to the Gospel: It is a Gospel of Peace, and it is sealed by the Spirit, who came in the Form of a Dove; a meek peaceable Creature. Thou who art given much to Passion, whose Tongue is often set on Fire, take heed thou dost not one Day in Hell desire a drop of Water to cool thy Tongue.

IV. The Evil Tongue is the Vain Tongue, that vents its self in idle Words: as if a Tree should bear nothing but Blossoms, Psal. 10.7. under his Tongue is Vanity; his Speaking is like a Child's Scribling, vain and insignificant. Men want Grace to Ballast them, and make them serious. A vain Tongue shows a light Heart. A good Man's Words are weighty and prudent; his Lips are as a Tree of Life to feed many; his Speech is edifying: Prov. 10.20. The Tongue of the Iust is as choice Silver.

Gracious Words drop as Silver from him, to the enriching the Souls of others: But, Prov. 15.2. the Mouth of Fools poors out foolishness: like the Water in a Spout[gap] that runs out unprofitably and doth no good. Many have a Sea of W[gap]r[gap]s, but scarce a drop of Matter; they have Words without Wisdom. How many idle away the Day of Grace in frivolous Discourses? A piece of Gold sinks into the Water, but a Feather swims upon it. A Wise Man's Words are like Gold, weighty, and will sink into the Hearts of others; but the Words of many are light and feathery, and will make no impression. Matth. 12.36. Every idle Word that Men shall speak they shall give an account thereof in the Day of Iudgment. Words that are of no account will turn to an heavy account.

5. The Evil Tongue is the Censorious Tongue: Iam. 4.12. Who art thou that judgest another? Some make it a part of their Religion to judge and censure others; they do not imitate their Graces, but censure their Failings: Such an one is rash and indiscreet; such an one is an Hypocrite; this comes from Pride. Were Men's Hearts more humble, their Tongues would be more charitable. The Censurer sits in the Chair of Pride, and passeth Sentence upon another, and doth reprobate him: This is to usurp God's Prerogative, and take his Work out of his Hands; 'tis God's Work to judge, not ours. He who spends his Time in censuring others, spends but little Time in examining himself; he doth not see his own faults. I fear this is the Sin of many Professors, when they meet together to cast the Stone of Censure at others. There's not a greater sign of Hypocrisie, than to be over-hasty in judging and censuring Persons. A Gracious Heart censures himself, and hath charitable thoughts of others; the Hypocrite è contra.

6. The Evil Tongue is the Slanderous Tongue. Psal. 50.20. Thou sittest and slanderest thy own Mother's Son. Slandering is when we speak to the prejudice of another, and speak that which is not true. Worth and Eminency is commonly blasted by Slander: Holiness it self is no Shield from Slander. The Lambs Innocency will not preserve it from the Wolf. Iohn Baptist came neither eating nor drinking, yet they say he hath a Devil, Matth. 11.18. Slandering Iob calls the Scourge of the Tongue, Iob 5.21. And Ier. 18.18. Come and let us smite him with the Tongue; you may smite another and never touch him. Psal. 64.3. Their Tongues are Arrows shot out. A Slanderer wounds another's Fame, and no Physician can heal these Wounds. Majora sunt lingua vulnera quam gladii, Aug. The Sword doth not make so deep a Wound as the Tongue. The Greek Word for Slanderer signifies Devil, 1 Tim. 3.11. Some think it is no great matter to belye and defame another; but know, this is to act the part of a Devil. The Slanderer's Tongue is a two-edged Sword, it Wounds two at once. While the Slanderer Wounds another in his Name, he Wounds himself in his Conscience. This is contrary to Scripture, Iam. 4.11. Speak not Evil one of another. [gap]. God takes this ill at our Hands, to speak Evil of others, especially such as are eminently Holy, and help to bear up the Honour of Religion. Numb. 12.8. Were not ye afraid to speak against my Servant Moses. What my Servant, who hath wrought so many Miracles, whom I have spoken with in the Mount Face to Face, were not ye afraid to speak against him? So will God say. It is the Devils proper Sin, he is the Accuser of the Brethren; he doth not commit Adultery, but bears False Witness. The Slanderer is still clipping the Credit of his Neighbour, that he may make it weigh lighter: Take heed of this, it is a Sin our Nature is very prone to; and remember 'tis no less Sin to rob another of his Good Name, than to steal his Goods or Wares out of his Shop.

7. The Evil Tongue is the Vnclean Tongue, that vents it self in filthy and scurillous words. Men's Language is such as if they came out of Hell: This is forbidden, Eph. 4.29. Let no corrupt Communication proceed out of your Mouth. Better be born Dumb, than to have the Devil in ones Tongue. A Sign of a great Distemper, that the Fever is high, when the Tongue is black. A Sign Men's Hearts are very Evil, when such black Words come from them. When I go in the Streets, and hear the Language of some, I think of the Man in the Gospel, who had the Spirit of an Vnclean Devil in him, Luk. 4.33. Men's Lips do not drop as the Honycomb, but they drop Poison to the defiling of others, 1 Cor. 15.33. It is a Sign when the Face breaks out in Sores and Pimples, that the Blood is corrupt; so an unclean Tongue may be compared to a Sink, where all the Filth of the House is carried forth. We read that the Lips of the Leper were to be covered, Lev. 13.45. 'Twere well if we had such Magistrates as would by their Authority cover the unclean Lips of those Lepers in this City.

8. The Evil Tongue is the Lying Tongue. Col. 3.9. Lye not one to another. The Cretians were noted for Lyars, Tit. 1.12. [gap], &c. The Cretians

are always Lyars. It becomes not Christians to be Cretians. Nothing more contrary to God than a Lye; it shews much Irreligion: In Heart there wants the fear of God, which should Bridle lying Lips. Lying is a Sin that doth not go alone; it ushers in other Sins. Absalom told his Father a Lye, that he was going to pay his Vow at Hebron, 2 Sam. 15.7. and this Lye was a Preface to his Treason. Lying is such a Sin as takes away all Society and Converse with Men: How can you have Converse with him that you cannot trust a Word he saith? It is a Sin so sordid, that when the Lyar is convicted he is ashamed. God's Children have this Character, they are Children that will not Lye, Isa. 63.8. the New Nature in them will not suffer them. The Lyar is near a Kin to the Devil; and the Devil will shortly claim kindred with him: Ioh. 8.44. The Devil is a Lyar and the Father of it. He seduced our First Parents by a Lye, Gen. 3.4. How doth this Sin incense God? he struck Ananias dead for telling a Lye, Act. 5.5. The Furnace of Hell is heated to throw Lyars into. Rev. 22.15. Without are Dogs, and Sorcerers, and Whoremongers, and whosoever loveth and telleth a Lye.

9. The Evil Tongue is the Flattering Tongue: That will speak fair to ones Face, but will defame: Pro. 26.25. He that hateth dissembleth with his Lips: When he speaketh fair believe him not: Dissembled Love is worse than Hatred. Some can commend and reproach, flatter and hate: [Honey in their Mouths, but a sting of Malice in their Hearts:] Better are the Wounds of a Friend, than the Kisses of such an Enemy. Hierome saith, The Arrian Faction pretended Friendship; they, saith he, kissed my Hands, but slandered me and sought my Ruine. Many have dissembling Tongues; they can say, Your Servant, and lay Snares: Prov. 29.5. A Man that flattereth his Neighbour, spreadeth snares for his Feet: You oft think you have a Frie[gap]d in your Bosom, but he proves a Viper. To dissemble Love is no better than a Lye; for there is a pretence of that Love which is not. Many are like Ioab, 2 Sam. 20.9. And Joab said to Amasa art thou in Health my Brother, and he took him by the Beard to kiss him, and he smote him in the Fifth Rib that he dyed. Impia sub dulci melle venena latent. For my part, I much question his Truth towards God, that will flatter and lye to his Friend: He who counterfeits love to his Friend, is worse than he that Coins counterfeit Money. God will bring such an one to shame at last. Prov. 26.26. Whose hatred is covered by deceit, his Wickedness shall be shewed before the whole Congregation.

10. The Evil Tongue is the Tongue given to Boasting. Iam. 3.5. The Tongue is a little Member, and boasteth great things. There is an Holy boasting, Psal. 44.8. In God we boast all the Day; when we triumph in his Power and Mercy: But it is a sinful boasting, when Men display their Trophies, boast of their own Worth and Eminency, that others may admire and cry them up: A Man's s[gap]lf is his Idol, and he loves to have this Idol worshipped: Acts 5.36. There arose up Theudas boasting himself to be Somebody. 2. Sinful boasting is when Men boast of their Sins: Psal. 52. 1. Why boastest thou thy self in mischief, O mighty Man? Some boast how wicked they have been; how many they have made drunk; how many they have deflowered: As if a Beggar should boast of his Sores; or a Thief boast of being burnt in the Hand: Such as boast of their sinful Exploits, will have little cause to rejoice or hang up their Trophies when they come to Hell.

XI. The Evil Tongue is the Swearing Tongue: Matth. 5.34. Swear not at all. The Scripture allows an Oath for the ending of a Controversie, and to clear the Truth, Heb. 6.16. But in ordinary discourse to use an Oath, and so to take God's Name in Vain, is sinful. Swearing may be called the unfruitful Work of Darkness; there is neither Pleasure nor Profit in it; 'tis like an Hook the Fish comes to without a Bait. Ier. 23.10. Because of Swearing the Land Mourns. Some think it the grace of their Speech; but will God reckon with Men for idle Words, what will he do for sinful Oaths?

Obj. But it is only a petty Oath? they but Swear by their Faith?

Answ. Sure they which have so much Faith in their Mouth, have none in their Heart. But it is my Custom. Is this an excuse or an aggravation of the Sin? If a Malefactor should be Arraigned for Robbing, and he should say to the Judge, Spare me, it is my Custom to rob on the Highway; the Judge would say, Thou shalt the rather die. For every Oath thou Swearest, God puts a drop of Wrath into his Viol.

Obj. But may some think, what though now and then I Swear an Oath, Words are but Wind?

Answ. But they are such a Wind as will blow thee into Hell, without repentance.

12. The Railing Tongue is an evil Tongue. This is a Plague-Sore breaking out at the Tongue, when we give opprobrious Language. When the Dispute was between the Arch-Angel and the Devil about the Body of Moses, Jude v. 9. the Arch-Angel durst not bring a railing Accusation against him; but said, The Lord rebuke thee. The Arch-Angel durst not rail against the Devil. Railing oft ends in Reviling, and so Men bring themselves into a Praemunire, and are in danger of Hell-Fire, Matth. 5.22.

13. The Seducing Tongue is an evil Tongue. The Tongue that by fine Rhetorick decoys Men into Error. Rom. 16.18. By fair Speechs they deceive the hearts of the simple. A fair Tongue can put off bad Wares. Error is bad Ware, which a seducing Tongue can put off. The Deceit lies in this; a smooth Tongue can make Error look so like Truth, that you can hardly know them asunder: As thus; in Iustification: Christ bears infinite Love to justified Persons; this is a glorious Truth; but under this Notion, the Antinomian presseth Libertinism: Believers may take more liberty to sin, and God sees no Sin in them: Thus, by crying up Iustification, they destroy Sanctification. Here is the Seducing Tongue; and Error is as dangerous as Vice: One may die by Poyson as well as a Pistol.