Foolish talking and jesting described and condemned In a discourse on Ephes. 5.4. neither foolish talking, nor jesting, which are not convenient. By Daniel Burgess.

FOOLISH Talking and Jesting Described and Condemned.

Ephes. 5. 4.

Neither Foolish Talking, nor Jesting, which are not convenient. * 1.1

THE Foot of the foregoing Chapter, is the Head of this. The same Precepts which there conclude, do here be∣gin. Being of extraordinary moment, they are resumed and farther pressed. Few Words may suffice for Mint and Anise; but the weightier Things of

Religion, as they are more opposed, must be more urged.

Weighty indeed are these Precepts; great be the Duties required, and great the Sins forbidden.

The Duties, are Imitation of God in our Love unto Offending Men. And, Conformity to our Redeemer in the Kindness of our Behaviour to∣wards them. The Heavenly Father multiplies to pardon; and so must we, if we will be his Children. It is said of him, Who is a God like unto thee that pardoneth Iniquity? And it should be said of us, What People are like unto you that forgive one another, as God forgiveth you? Our blessed Redeemer laid down his Life for us; and looks that, at his Call, we give our Lives for each other, I John 3. 16. His Love passeth all Ʋnder∣standing; and ours is not right, till it set the World marvelling at it. This is the Gospel, where-ever be the Christians.

The Sins forbidden, are the mighty ones following; Fornication and all Ʋn∣cleanness; the Hecticks than consume, and carry apace from the deep Ditch into the bottomless Pit. Covetous∣ness, the Wen and Wolf in the Heart, more painful and mortal than any in the Flesh. Filthiness, or filthy Speaking; the Ileos, the Miserere mei, the Disease which brings up the worst of Excrements through the Mouth; which vomits. the Ordure of Ribaldry. Foolish Talking; the Rupture of Speech from Reason: Language, like to that of Balaam's Ass, without Reason; and much worse, because against it also, Lastly, Foo∣lish Jesting; the falling Sickness of Wit; it's Phrenzy, and Sportiveness in Games of pernicious Folly. These, all, are of the same base Blood; all, with the same rare Emphasis, and self-same Arguments prohibited.

These we are commanded, Not once to name; that is, to abhor unto extremity; utterly to detest. So the

Royal Psalmist, and so our Apostle elsewhere, is known to have used this pungent Phrase of Not naming, Psal. 16. 4. 1 Cor. 5. 1. Of these we are told, They become not Saints; that is, they are not only in themselves, un∣righteous Things; but are, in all Eyes, as unseemly ones for Saints, as Feeding on Carrion and Lodging in Kennels would be for Kings Children. It is added, They are Inconvenient; that is, Intolerable; though the Men of Athens saw nothing very culpable in some of them, and fancied there was a Spirit very commendable in o∣thers. In short, They are pestilent Vices, and inconsistent with Christi∣an Graces. Indeed Pagan Moralists made some of them to be egregious Vertues, and the rest to be but very small Faults. But the Gospel of Christ makes them such Vices, as not only strip us of every Ornament, but of our very Raiment. And leave us nothing but Shame and Nakedness of our unsanctified Natures.

Hugely do Men differ from Swine in their Natures and Dignities; but no less do Saints differ from unsancti∣fied Men in their Qualities and Re∣lations. A Saint hath passed a se∣cond Birth. After Redemption by infinite Price, he is regenerated by infinite Power: Made Partaker of the Divine Nature, and adopted into the Favour and Family of Heaven. In a word; He is one dearly cleansed, and richly adorned. More than Hea∣ven and Earth is worth, hath been laid out to Justify and Sanctify him. Wherefore, if he be sick to see, what sensual Creatures are sick of Lust to enjoy; if he be ashamed of their Glory; if their Meat be his Poison; it is no more matter of wonder, than that Doves will die rather than fetch Meat from the Dung and Filth, in which unclean Birds delight.

It is the Filth of the two last named Vices, Foolish Talking and Jesting, that I essay to discover. The Snakes which lay in the Dunghils

of the other, are more in sight; and are of less specious Colours. Insomuch, that until they do get them Cloven-feet, Men attain not unto obscene Tongues. Much less do they further violate the Seventh Commandment. But, sadly it must be said; the Sins which I set me to detect and shame, are gotten into universal Use, and almost Catholick Credit also. Their Dunghil is co∣vered with the Snow, which I shall labour to remove. Their Serpents pass for Fish, even in Religious Mens Markets.

To give the worst its due; Our Age it self doth not, by a general Vote, abrogate all the Ten Com∣mandments. It runs not down every Divine Testimony, with a Nemine Contradicente. There are Laws made void by many loose Professors, which are valiantly (that is, practically) propugnated by their Betters. But the Law against Foolish Talking and Jesting, seems utterly repealed among

us. No Man stands by it; All Men forsake it. It is one, Every where spoken against. One that suffers in the House of its Friends; yea, by the Tongue of Men and Angels. I mean, by many consecrated Tongues of the Angels of the Churches. Tongues, commissioned and comman∣ded to preach this Doctrine, which well deserves to be every Christian's Observation:

Foolish Talking and Jesting must be detested as things ungodly, unseemly, and intolerable in Saints. As truly so, as Fornication arid Uncleanness, as Covetousness and Filthiness; of whose Company and Kindred they are pro∣claimed to be.

It shall be shown,

• 1. What Foolish Talking is?
• 2. What Foolish Jesting is?
• 3. What their detestable Turpitude and Filth is? and specially in Saints.
• 4. What the Ʋse of this Doctrine is?

O Lord God and Father of Jesus Christ, I pray thee send me good, speed this Day! Giving me a Mouth and Wisdom which all my Adversaries shall not be able to gainsay, or resist! In Faith and Hope, I proceed.

§. 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 Inconfor∣mity 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 hallow∣ing 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 un∣circumcised 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 cano∣nized for a Saint; and Antiochus be no more called Mad. Plato, like as Mo∣ses, adjudged to Death such Fools. And the Turks stick not to kill the Man, that presumes to speak con∣tumeliously of Mahomet or the Alcoran.

The words of Bishop Wilkins are very Sun-beams; A Devout Heathen is bet∣ter 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 Ser∣vice, with Scoffs at Divine Attributes, and Statutes. Words turned indeed into Swords; and sent out for the De∣struction, 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 Na∣tion; of Devils in Flesh, the Beelze∣bub. 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 Hypocri∣tical Talk, that designedly misreports the Speaker's Heart. That speaks bet∣ter 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 Dark∣ness. 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 transfor∣med 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 Wis∣dom of the one or other Confusion? Tiplers, make Beasts of Men; Dis∣semblers, do of Men make Devils.

In speaking unto our Maker, Feig∣ned 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, hypocriti∣cal Talk is its Bane and Death. Much it destroyeth, all it corrupteth. Who will converse with one whom he can∣not credit? or who will believe a Liar, even when he speaks Truth? The Mute and Dumb are more de∣sireable 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 Con∣verse 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 un∣done, when they are Unbelieved; and yet no Man that knows them can Believe them. Wise Men, are they not? to Desire perfect Impossi∣bilities; 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 re∣pute of Veracity.

In short; Men of the falsest Tongues would have nothing but very Truth put into their own ears. But, doth Wis∣dom 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-con∣demned!

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 Ene∣mies. Jacob's Sons were so, when they expressed Zeal for Religion; vaunted, that none but Men of their Faith, should be taken into their Fa∣mily; but designed only to make way for the Swords, wherewith they cut the knot of the Controversie a∣bout 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 Prea∣ched (what the Histo∣rian calls) his Play of Christianity.* 1.2 Plainly; so are we all, as oft as our Speech is with Dissimulation. As oft as our Tongues deliver false Co∣pies 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. Design∣ing 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, where∣of 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, nei∣ther Believing it himself, nor con∣cerned 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 Ma∣lignity: So great, that it turneth Words of Hony into Gall, of Wine into Poison, of Holiness into Profane∣ness. An aweful Thought, and wor∣thy

thy to be considered! Naturalists reckon Elephants and Camels among Wild Beasts, though they do the Ser∣vice 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 Cha∣riots 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 in∣ward 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; Grie∣vous ones, to be as Prodigal of harsh Censures. And, what! are they the Wise in Heart, that let such a Crea∣ture go without a Guard? The Crea∣ture, which, if any of the Subjects of God's Kingdom, needeth his Su∣pream, and our Subordinate Govern∣ment.

Unnatural it is; the Natural Use is changed, when the Tongue leaps before the Mind looks. Brute Crea∣tures will not so rebel against their Natures; they open their Eyes e're they stir their Feet or Wings. Wi∣ser 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 Im∣piety; 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 a∣gainst 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 Foun∣tain 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 down∣right Felonious, robbing them of Money; or Slanderous, robbing them of their good Name; or someway Tedious, robbing them of their Pa∣tience; at the least, Vain, and rob∣bing 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 far∣ther considered also, That,

The Rash Talker is not any man∣ner 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. Mor∣tally wounds the Peace of his Con∣science. 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 re∣strain 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, Sen∣sual 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, where∣in 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 Kind∣ness, 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, re∣quired by the Holy Ghost. With Prudence seasoning it as may be best for our Designs that are good. He that is neither Profane, Hypo∣critical, 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 Righte∣ousness; 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 other∣wise might be taken in and welcomed, are with Contempt and Choler dismis∣sed. 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 Ve∣nial, 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 Un∣sutable 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. In∣cogitance and Forgetfulness, are thin Excuses; and if often put on, will soon be worn out. Sloth, and un∣willingness to go to the pains of pro∣per and pertinent Speech, is an Apo∣logy 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 Edifica∣tion 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 Am∣bition are equally gross Pleas; and till they have the Grace to Repent, few have the Impudence to Boast; and none have the Modesty to Con∣fess, 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 Neigh∣bour to advance their Estates. Will any urge the Example of some ad∣mired 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 follow∣ers of a St. Paul, further than he fol∣lows his Master and ours! To con∣clude, 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 Tea∣ches, 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 cal∣led 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 Oppor∣tunity, Vacancy, and Seasons of ad∣vantagious 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. E∣very Man being, there, both the Speaker and Hearer; and the whole Congregation there presented before God. Times there are, wherein du∣tiful Contemplation and Action brook not Talking and Hearing. And where∣in 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 unsea∣sonable Calves, of our Lips are the Sacrifice of Fools. And all their Fruits, not brought forth in due sea∣son, are the Clusters of Sodom. Words have been elegantly named the Chil∣dren 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 Sta∣ture, 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 un∣to 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 Per∣secutor 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 Hypo∣crites and Profane. Unto Men of but unregenerate Morality, they are an Offence very frequently; and accep∣table 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 e∣ver 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 Pas∣sions; 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 Wea∣ther, wherein he most needs them. Or the Vinegar that falls on his Nitre, and makes it useless, as the Royal Preacher expresses himself. The Tal∣kers we are mentioning are perfect∣ly these things; and as unworthy of our good Esteem and Affections.

Consequently, none of Wisdom's Chil∣dren; being not accepted of God, or approved of Men. Being also, as ma∣ny 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 nei∣ther 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 incu∣rable, but that if Time and Judg∣ment 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 Worm∣wood, Bread is Stone, Fish Serpent, and it is an unmerciful thing to make a Man eat and drink.

With sweet Ease, and with exqui∣site Pleasure, do their Lips feed and feast many, whose Care and Con∣science 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. Bles∣sed 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 Mea∣sure of it, therefore, is that which appears most serviceable and best con∣ducive 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, conse∣quently, must make against them;) as though our Tongues were Ma∣sters, and not Servants; or Servants left to themselves by God and Con∣science, to make as much unprofita∣ble Noise as we list. I will not determine, which Spirit is the more unclean, the Dumb Devil or the Tal∣kative. Both come from Hell, and both serve the Kingdom thereof.

This latter is shamed and con∣demned by the memorable Divine Proverbs; In the multitude of Words, there wanteth not Sin; but he that re∣fraineth his Lips is wise. He that hath Knowledg spareth his Words. But he that openeth wide his Lips, shall have De∣struction. 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 mea∣sure. 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 Con∣verses: Are to speak no more than we understand good Reason for; And when we do otherwise, we do

break Nature's Bounds, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Hom. Iliad.) Where∣fore,

All the World agrees, 'tis no Mu∣sical Tongue that keeps not Time. Nor are Men found to love any Lo∣quacity beside their own; or their own it self, under the Name of Ex∣cess. 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-condem∣nation; 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 Per∣petual 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 ad∣mired 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 cul∣pable

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 re∣puted Excesses, generally. All Talk-of-another-World, Men would have confined to holy Days and consecra∣ted 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 con∣clude 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 Re∣ligious 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 Glo∣ry, 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 o∣thers, 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. Un∣charitable, is what Positively or Ne∣gatively 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 Christia∣nity.

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 Bap∣tism must be to be Wise. The Holy Ghost, expresly and frequently, ma∣keth 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 Elo∣quent of the Evil of our Neighbours.

It's no less than Contempt and Ha∣tred 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 Ini∣quity, 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 de∣stroys the whole Course of our Lives; takes away the Wheel of Humane Conversation: Quenches every relick∣spark of Love, Infuses more Hatred, Kindles more Malice, Inflames Wrath, Founds a Hell of Revenge; and Makes the very Heaven and Earth of Friend∣ship 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 Trou∣ble and Danger, of Vexation and Re∣gret.

No Peace to them that are Un∣charitably spoken of, no Peace in them that speak Uncharitably of them!

In them, who turn the sweetest Instrument of Kindness into the sharp∣est 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 Dis∣honour, do them all manner of Evil; By that which God gave us to Coun∣sel and Comfort them, do Defame and Disquiet them. Turning the great Gift of Tongues into the worst of Curses! A Folly, which we call A∣theistical, 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 Spi∣rit 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 despi∣seth 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 pre∣sume 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 dis∣please him your King, if without his

Warrant, you inflict a deserved Pu∣nishment on your Fellow-Subjects. Nor will he take such an Usurpa∣tion 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 mali∣ciously, 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 in∣structing and exhorting that he might not perish. Why hast thou Troubled us? No Railing Accusation; a Blow no harder than might serve to awa∣ken Conscience. The Lord will Trou∣ble thee. No Insultation, no Impre∣cation. Not, the Curse of God take thee,* 1.3 &c. O imitable Ex∣ample! 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 Wit∣ness the only Kind of Slander, though it be the most gross. Affixing of re∣proachful Names upon innocent Persons, is Slandering. So is Aspersing their

Actions with Scornfully-expressed-Cen∣sures. So is Perverting their Words by affected Misconstructions. So is Re∣presenting their Words or Deeds but partially, suppressing some part to ble∣mish 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 Aggra∣vating their faults oat of measure, and making Beams of their Motes. So is Charging of them with the ill Conse∣quences of their Judgment, which they themselves aver they do not see, and protest they do much abhor. And so is the Aiding and Abetting,* 1.4 and being foster∣fathers unto any Slanderous Reports. Nor, are Slanderous Ears much less odious to God or Wise Men, than Slanderous Tongues. Those Re∣ceivers 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 re∣flect 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 En∣vy 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 dis∣graced others, but that they might enrich themselves. That, not unfre∣quently, Wantonness hath given the rise to their Calumny; nor have they for any thing but Sport mur∣dred Men in their Credit. Yea, and

that, sometimes, there has certainly been a much more abstruse cause; pure Malignity and Love of Inhu∣manity without any formed Reason: which has made them bite their Neighbours, meerly to gratify their currish Humours, just as other Mad∣dogs do. A Disposition that is more common, than is well thought of or Prayed against. One Planted in cor∣rupt Nature, watred by the Exam∣ple of all the World, and Encreased by Mens own assiduous Use. But,

Of Ʋncharitable Talkers come not in∣to the Secret, O my Soul; unto their Assembly, mine Honour, be not thou Ʋnited!

I proceed to enquire nextly,

§. 2. What is Foolish Jesting?

Foolish-Talking, or Jesting, saith the Text; that is, or Jesting which is Foolish. And, it may be, the Sense designed is somewhat more; q. d.

Detest ye Foolish-talking, of all Kinds; even Jesting it self, that Admired and Beloved one; that Alamode and Sugared one. Abhor Foolish Talk the Meat, yea, and Jests that are the Sawce.

It is surely predicated of both, that they are (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Not Pertinent, or con∣ducible to any good Purpose; but only serve very ill ones. Are insuf∣ferable therefore in Jesus Christ's School, as hath been aforesaid.

By Jesting, all Men understand Speech framed and intended for Mirth. Talk, is the Business of the Lips; Jests, are their Play. Speaking, is their Trade; Jesting, is their Game. In That, they do but make a Noise; in This, they make Musick. That, is the Employment; This, the Recrea∣tion, they give their Hearers. And as of other Recreations, it must be said of Jests; No doubt but some are Lawful, yea, Needful; and unto some Men they are a Duty, say the gra∣vest

Casuists. When it is that they are our Duty and Wisdom, and when our Folly and our Sin, is to be judg∣ed by the same Rules.

Lawful Recreation, is some Action not forbidden; apt to exhilarate the Fancy, or exercise the Body, so as to whet the Sithe of both, for Sacred and Civil Work. And Lawful Jesting, is some innocent Expression, apt to raise drooping Spirits, and sharpen blunted Minds, so as to mend their Plight for all good Service. All is one, whether it be by its Beauty, or its Rarity; whether by its Perspi∣cuity, or Abstrusity, an Expression so instilleth Pleasure, and reneweth Vi∣gor. Thus may an holy Isaac Sport with his Rebecca; Laugh, as the He∣brew; Play, as the Chaldee; Jest, as the Syriack and Arabick speak. All that can be said for Melancholy-Christians of another Mind, is, that their Error erreth upon the Right hand. He that is no otherwise a

Jester, is far from being a Fool; and he that is contradictiously Morose, therein, is not Wise. Broken Spirits dry our Bones, and unfit us to fight the Lord's Battels. Merry Hearts do good like generous Medicines; and streng∣then both for Spiritual Warfare, and for Secular Merchandise.

The (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) word,* 1.5 Jesting, is originally of no ill Signification; the Abuse hath brought it into disrepute, as the anciently honorable Name of Tyrant; and very many others. Our Wisdom will be, neither to be Frighted with the harsh sound of its Name, among our selves; nor be Charmed with its Magnificent Titles, found in Pagan Moralists. But, less regardful of its Denomination, ever to mind its Na∣ture, End, and Ʋse. By them, forming our judgments of it. Briefly then, All that are Hatched of Forbidden words are Foolish Jests; such as are Irreli∣gious, are more Mad than Facetious.

And if Eating and Drinking without aiming at God's Glory, be foolish; Jesting, without that Design, cannot be Wise. Holy Intention, is essential to all Moral Good, and is the savour of it. If the Salt of Jests be without that savour, they be good for nothing, but to be cast out. But we will be more particular;

1. Profane Jesting is Foolish. Pra∣ting loosely about things that are Holy. Trifling with the Names, whereat Heaven and Earth trembles. Making Sport with the aweful Word, by which we must be judged. A certain Effect of worst Causes, and as sure a Cause of worst Effects. For, nothing less than a Reign of Sin, can make a Play of Religion. Nor can it be, but Playing with Religion, must needs heighten Sins Dominion. Only Contempt of Sacred Things, can breed jocular Familiarity: and that worse than Devilish Familiarity grea∣tens the Contempt. I say, worse than

Devilish for though Profane Men Be∣lieve and Jest, Devils do Believe and Tremble. If Profane Wits believe not that there is a God, they are blinder than Heathens. If they do believe there is one, they are, on this ac∣count, more mad than Devils. And who, save mad and blind Men, can think it valuable Wit, to make God and Men one's Enemies for Merri∣ment? expose one's self to Everlasting Fire, for a fit of Laughter. Once a Merry Atheist, never a Sober Chri∣stian, saith Dr. Hammond.

2. Ʋnclean Jesting is Foolish. The Holy Ghost hath named Obscenity, very Folly; and called words of Smut, Rotten and Corrupt. What an extream Phrenzy then is it, ever so wittily to commit this Folly, to Spue forth worse than Street-Dirt, and name it a Fine Sport? But hereunto rise none, save highest Graduats in the University of Wicked∣ness. Wherefore I advance but this single Thought; God's Law, in old

time, required, cutting off of the Hand, which did, an Indecent Act to save the nearest Relation's Life; Deut.* 1.6 25. 11. And hereby we may easily judg of his Wrath a∣gainst the Mouth, that utters Unclean words, for nothing but an once to Disport and Debauch its Hearers.

3. Ʋnnatural Jesting is Foolish. That which makes merry with the Sins, and sporteth with the Miseries of Men. That plays upon their Mis∣deeds; and taunts at their Parts, their infirm Bodies, or mean Conditions, and particular Disasters. A Practice so horrid, that it would be as Im∣possible as Unrighteous; did not Men together put off the Humane, and put on Diabolical Nature. For Huma∣nity will Compassionate, not Patra∣tragediate, on a Stray or a Faln-beast, and it cannot draw mirth from the Misery of a Man. There is a Beast,

and none of the gentlest neither, which they say sheddeth Tears over them whom it Devours. But a gen∣tle one it is, and a most merciful Creature, compared to this Kind of Jester. For, there is a Clemency in those that wound us Modestly; nor is he near so much the Tyrant that doth us our wrongs, as he who Mocks at us for them. The first gives the Wound; but it's this Second that makes it Smart, and Kill. In short; he is rather a Stock than a Man that deplores not Evil, but more a Devil than a Man that derides it. And his monstrous Mirth is seldom long from a Hell above Ground.

4. Immoral Jesting is Foolish. In all things, the Wisdom that is from above requires good Manners. Where∣insoever they are not found, good Conscience is lost. It's Asleep, Blind, or Dead. The fifth Commandment is without Restriction; 'tis not said, Honour thy Father and Mother in all

Talk, except Raillery. Or, Speak not Evil of Dignities, in any Discourse but Drolling. Or, Honour all Men, unless while you are Jesting. Where∣fore they make an unwise Bargain, who sell God and Mens Peace for the Musick of their Jest. For the tickle of their Fancies, in prejudicial and disgraceful Gibes. For the luscious, but prodigious Pleasure of a Wasp, to Sting others and Kill it self.

5. Ʋnprofitable Jesting is Foolish. I mean, That which is not as truly in∣tended, and desired for a Whet to our Minds; as our Eating is intended for Nourishment, and Sleeping for Re∣freshment, to our Bodies. That where∣in Religious Profit is not designed; nor any thing more, than the tran∣sient Pleasure of a Laugh and Giggle. A Sorry thing; and below any Am∣bition, save that of Children; who prefer their Toy above the Tower of London, as the Proverb speaks. It would be ask'd, what Understanding

is in them, should Men use other Whetstones, without Thought or Care whether their Instruments were sharp∣ned at all by them? and for nothing, but an unaccountable Delight taken in Grinding for nothing. A practice which would soon so sensibly and no∣toriously grind them to the Dust and Depth of Poverty, and Scorn among Men. Awake Conscience, and say whether all Jesters grind to fetch an Edg, or no!

Particularly, I appeal to God's Re∣gister in the Hearts of such, as grind in the Game of Chess. That operose Syntax of Jests; by which, let them say, whether they find their Minds more Sharpned, or Blunted, for Busi∣ness Civil or Sacred? Wondrous it seems, that the Board whereon Men Strain their Thoughts as hard as the Mechanick on his Shopboard, or the Lawyer or Divine on his Desk, should be taken for a Recreation of them; any more, than carrying of Sacks of

Corn on one's Back, should be repu∣ted a Sport for the Body's Refresh∣ment. But Witchcraft there is in all Error; Candles-Ends and Coals be Sweet-meats, when Girls are in a Pica. And, Rowling in the Dirt doth a wanton Boy's heart good. Wracks, are Recreations, if Men fancy them such.

This Game, saith one, is not only Lawful, but, it may be, the most Inge∣nious and Delightful that ever was in∣vented. I hope, he Dreamed not, that, the more Ingenious the more Lawful; and the more Delightful to his Fan∣cy, the more undoubtedly Harmless and Innocent in it self. He knows, how Witty, the worst of Creatures is; and how Sweet, abundance of Forbidden Fruit! Well, but, after that, he droppeth these more memo∣rable words:

Many precious Hours have I profusely spent in this Game; and, It is a Time-waster. It hath had with me a Fascinating Property;

I have been Bewitched by it. When I have Begun, I have not had the Power to Give over. I will not Ʋse it, till I find I can Refuse it. Rea∣son and Religion shall order my Re∣creation. It hath not done with me, when I have done with it. In my Study, in my Pulpit, when I have been Praying or Preaching, I have, in my Thoughts been Playing of Chess. I have had as it were a Chess-board before my Eyes. I have been think∣ing how I might have obviated the Stratagem of my Antagonist (or Play-Mate.) I have heard of one, who, as appeared by his Words, was in his Thoughts playing at Chess, as he lay Dying. It hath caused me (this Game hath) to break many so∣lemn Vows and Promises; and often to Prevaricate sinfully. It hath wounded my Conscience and broken my Peace. Were I now to Die, the re∣membrance of this Game would great∣ly Trouble me. As it did John Huss, a little before his Death.

[One would

think such a Burnt Child should make us all to dread this Fire; but he thus proceeds]

My Ʋsing this Game hath been Scandalous and Offensive unto others: Godly Friends have been Grieved. Others (I have reason to fear) have been Hardned by it. My Ʋsing it bath occasioned much Pas∣sion, Strife, Idle, if not, Lying Words; the Neglect of many Duties to God and Men. My Ʋsing it shows, I have little Self-denial. It is altogether Ʋnnecessary to me; it hinders my Soul's health, and furthers not my my Body's. It hath occasioned Ex∣pence; I should think much to give that to Relieve others, that I have wasted this way upon my Wanton∣ness.

He concludes with excellent words of the Master of Christian Sen∣tences, Mr. Baxter:

I know not one of many Hundreds, that need∣eth any Game at all.—The Tem∣per of Christ: and his best Servants have been tar from Games and Sports.—I see but Few, but Distaste

in Ministers, even Shooting, Bowl∣ing, and the Healthful Games.— Therefore there is somewhat in others that Nature it self hath some Suspicion of. In such other Games as fit not the End of Re∣creations. That Student that needs Chess or Cards to please his Mind, I doubt hath a Carnal empty Mind. And his Disease should be rather Cured, than Pleased. Aurea men∣tis bracteatae Verba.

Reader; Can thy Charity reach to believe, that this Reverend Peni∣tent designs his Spiritual Benefit, if he returns to his Chess-Board? Or, that other Christians can easily think thee to be sincere, if thou pretendest to seek renovation of thy Strength for thy Duty, from a Game which evidently Wearies, Weakens, and Wastes Spirits? For thy Life look well to thy Aims, in Jests arid Games! And, for Shame, acknowledge this bright Truth; that Playing (and very

Praying also) is Sinful Folly, when Aims and Ends in them are not Wise! Let the Matter be what it will; whereinsoever, the Pleasure of the Flesh is, for it self, Sought, it is Served; and in whatsoever it is Served, the World, and Devil are Served also; for, their Interests are Conjunct and Ʋndi∣vided.

6. Immoderate Jesting is Foolish. That is Immoderate, which is used in Times prohibited; spends more time than is allowed; and is without any Serious thing immixed.

There is a time to embrace, and a time to refrain from the Embraces, of this sort of Speech. The Lord's-Day, is a Temporary-Heaven, into which no∣thing so Playful may enter. And other times there are, which require our se∣verest Composures of Spirit, and ad∣mit not its relaxations. Though we may not Faint, neither may we be Frolic, in a Day of Adversity. When we address unto Solemn Worship at

any time, it behoves us to go with fear and trembling. When we are among Persons Afflicted, and needing Commiseration;to Jest and Sport, is to intimate that we are glad of their Hurt; and is directly to foment their Grief. He is a Glutton of them, who cannot abstain from Jests upon such Fasting-Days. On which, every Sally of his Sportive Wit, is not a dead Fly, but dead Oxe in his Ointment. But,

So is he also Immoderate, who at any time whatever, spends more Hours in Tuning of his Instrument, than Using it. In Whetting his Sythe, than in Mowing. In Baiting of his Horse, than in Riding. As though Pastime were the Christian-Name of Jesting; and as if it had been said, Six days shalt thou, not Labour, but Play.

But is all Jesting Sober, that is in no Unseasonable time, and is but of an Hour long? No, by no means. He is no Temperate and Wise Man, that, for half an Hour together, eats

nothing but Sawce, or Speaks nothing but Jests. Salts and Sawces are not to be ate by themselves; Recreative Jests are such fare. Unwholsome sure∣ly, without somewhat more Substan∣tial taken with it. Some grave Sen∣tences among the light Kickshaws. Somewhat that may show the Jester to be no such Ape, as is not Man and Christian; and his Language, when most Merry, to be bridled by a Heart that is Wise. Somewhat that may both work and witness this rare Ef∣fect; that in the Recreation of our Minds, the Business of our Lives doth not go so far from them, as to be long out of them. In short; he who in∣dulgeth Fancy any more Jesting than this, his Jesting as truly sets his Con∣science to Sleep as his Fancy to Play.

7. Ostentatious Jesting is Foolish. Of all Sins, Pride is the most Sinful; and therefore the most Silly. And of all Pride, there is scarcely a more foolish, than Pride of Skill to play this Game.

True, our Age wonders after it; pri∣zes nothing so much. Men value themselves upon it; and therefore lust to be showing it. But,

For this appears no more Reason, than the poor Rustick had, for his Perswasion; that being Condemned to Die, his King would never let him be Executed, because he had so Rare a Knack of Whistling. No more rea∣son, than Children have to admire themselves for being Artists at Push∣pin. Arts, both of them, which have less corrupted the World and perver∣ted Mankind, than Jesting hath done. Worthy therefore, if not of more Ho∣nour, yet of less Disgrace. In a word, I ask;

Were they not born among the Cat∣tel of the Field; at least, disclaim they not the Privilege of a Nobler Birth, who look upon Reason as of less worth? Reason, their Likeness to An∣gels, of less worth than Jesting, their Similitude to Apes and Sportive Brutes. Reason, that in Conjunction with

Grace, doth all that is Good and Great for both Worlds; of less Worth than Freakish Wit, which doth its utmost, when it Unknits a Brow, Shakes a Spleen, and lets fall a drop of Oil on Reason's Wheel. Such Men, if they may be styled Men, do want little more than Hair and Horns to make them Beasts. For the same Wisdom it is, to break Jests for the praise of great Parts, and to bring forth Counters for the praise of great Estates. This is Self-evident, and no more shall be ad∣ded, but this; My need of Medicines can prove me to be but an Infirm Man; my Pride of taking them would prove me a Mad one. No Jesting is Law∣ful but what is Medicinal, and resto∣rative of Spirits for nobler Thoughts. My Need hereof, is but my common Infirmity; my Pride of it would be my perfect Phrenzy.

It is time that we now enquire,

§. 3. What makes Foolish-Talking and Foolish-Jesting so Detestable as our Doctrine speaks?

A Needless Question this were, but that, if any where, here Wicked Love, like Sacred, will Believe no Evil. A∣gainst these their Darling Sins and Da∣lilahs, Men will not believe their Eyes. These Plagues of Leprosy have been all along proved, as well as pronounced such. Nor have the Arguments been too short for the Censures; but the Discoveries have justified the Inve∣ctives. Nevertheless, Measure pressed down and running over shall be given. I may be Vile in some Eyes for ha∣ving laid so much already; but I shall say more, and I will yet be more Vile, if by any means I may gain some: And bring them to a wiser Heart and purer Language.

In Foolish Talking and Jesting; Sins of common occurrence to all Men, and of daily occurrence to every one; it

shall be briefly said, what, in general, All Men do; and, in special, What Good Men do.

1. All Men Sin. In the fore-descri∣bed Talks and Jests, they, really (and may I not say, confessedly?) Sin. And, consequently, in the same, they do the worst that Creatures can do: Sin, is Man's Worst done against God.

They Contemn the Supream King's Au∣thority; and deny him to be Lord over their Tongue.

They, Ʋsurp his Government; and, Deposing God, set up themselves to Reign in His stead. Subjecting their Lips to their own Lusts; instead of the Divine Laws. And should Dust and Ashes so set up themselves?

They Deny God's Propriety in them; constructively saying, their Tongues (and, therefore, their Whole Persons) are their own. The Clay is its own; and what hath the Potter to do with it? Hellish Conceit!

They Believe not his VVisdom; but say in Effect, they have found out a better Language than the Holy Tongue which he hath taught. Thus wiser is Darkness than Light; and thus do things of Yesterday take themselves for more Prudent than the Ancient of Days.

They Disown his Goodness; constru∣ctively saying, they be Cruel Laws he hath laid on their Lips. As if Rea∣son and Religion bloodily galled their Mouths. And, as though our heavenly Law-giver loved us so very little as we love our selves.

They Confess not his Mercies and Be∣nefits; but deny themselves to be so much in his Debt, as to owe him the rule of their Mouth. Alas, what have they, that they have considered them∣selves to have received of God? And do they owe any Debt of Gratitude? Is Life, and the Means of Eternal Bliss such a Matter, as that for them one's Lips should be still praising the Giver? They believe it not.

They Despise Divine Promises and Threats; and interpretatively tell the World, that Earth out-bids Heaven. Makes firmer or greater Promises, for Vain words, than the Gospel makes unto Savoury ones: And thunders more fearful Threats against Edifying Dis∣course, than the Gospel doth against Corrupt Communication. For, alas, is Hell such a Little-Ease? And is Hea∣ven so great a Preferment? No, not in their sight.

They Reject God's very Intreaties; and say in a manner, Though he doth Pray and Beseech them, to Speak Wisely, they will not grant him. No; that wondrous Condescention shall not move them; that miraculous Good shall not overcome their Evil. For, why; if All-mightiness will court Worms, must they presently be won? Nay, they are not. To turn Grace in∣to Wantonness they are Wise; but, for Grace, to turn from Wantonness they have no Knowledg.

They give the Lie to Eternal Truth: Virtually saying, that the Fountain of Truth is the Father of a Lie, when he faith that an unbridled Tongue can have but a Vain Religion. What? can∣not they with the same Mouth bless and curse? Cannot their Fountain send forth sweet Water and bitter? They will not believe themselves to be Leo∣pards, because of these Spots of their Lips.

They put the Son of God to open Shame: Telling him in the Rhetorick of Pra∣ctice, that they cannot think the Blood shed of his Heart, to have deserved his Lording it over their Mouth. No; and if he expect to command the Doors thereof, he shall fail of it. What? is Redemption such a Kindness, that the Redeemed must never speak but as the Redeemer pleases? They have other Thoughts.

They do Despite to the Spirit of Grace: Telling him, that though they hear of his Divine Essence and Wonderful Of∣fice; yet, if his Striving with them be

to circumcisetheir Lips, they shall strive against him, and not so easily part with those Fore-Skins. Indeed his Coming to fit us for Heaven was friend∣ly done; but he exacts too much, they think, if he look to have so perpetual Acknowledgments.

They Reproach the Divine VVord, and the Seals of it: They make them ill spo∣ken of; and cause Men to ask, To what End is your Reading the Word, and so much Hearing of it? Of what Use is your Baptism? and who is ever the better for the Lord's Supper? The Mouth utters the Heart; and who a∣mong you is any cleaner than Infidels in the Mouth?

They Imitate Satan and Please him: As he, so they, are Evil-Speakers. A Likeness to him, which cannot but highly please him; it doth so extraor∣dinarily serve his Interest, and manifest his Empire.

They Murder their own Souls: For Sin's Wages is Death. Tongues set on Fire of Hell, must bear Fire in Hell.

And they, who will not here with holy Waters cleanse them, shall not there have a Drop of Water to cool them.

They endanger the Lives of all that come into their Companies: For Poison may be drank in at the Ears, and these fill the Ears of their Companions with it.

They Rob and Steal perpetually: Rob God of his Glory; themselves, of the Reward that there is in using our Tongues to glorify him; and their Friends, of innumerable good things. These they rob, one while of their Pu∣rity; imparting to them a Filth, which costs many a Prayer and Tear to scour it out: other-whiles, of their Patience, which is their Souls very Mansion-house: but always of their Golden Hours, and convertible unto glorious Uses.

They bear false VVitness against Holi∣ness: For they take forbidden Words and Jests into their Mouths, purely to please themselves. Nor stick they to say, that this is the main Pleasure that they know under the Sun. Which is

plainly enough to say, God's Com∣mandments are very grievous, and Christ's Yoke is an uneasy one; and it is in Breaking of his Commands that we can find any Comforts.

They wage a wilful VVar against God, and Men, and themselves: Sin fights a∣gainst all; and it's wilfully that Men do Sin: Without God Tempting, with∣out Satan Compelling, without any Creature Forcing. The worst Flattery, and all Force used with them, is their own. In Foolish Talks and Jests, it is most freely that Fools shoot their Bolts; and at no fewer Marks or lesser. But, it remains to be said, that in these twain;

2. Godly Men do most aggravatedly sin. They incurring these Guilts, do present us with the most prodigious Sights. They, committing these Sins, are as follows in these Particulars.

They are Persons chosen to Glory, Re∣jecting him who Elected them thereunto. Putting God out of the Throne, who

of most free Grace hath appointed un∣to them a Kingdom. In foolish Talk, they turn to the foolish God of this World; and forsake him who is God and their God.

They are Redeemed-Captives, slighting him who died not for the VVorld as he died for them. Refusing to let him give Law to so much as their Lips.

They are Creatures raised from the Dead, despising him that Quickned them: As not vouchsafing to obey him in ve∣ry Words; and as far as very Scribes and Pharisees do.

They are Pardoned Malefactors, disho∣nouring the most Gracious King that hath Forgiven them Ten thousand Sins. Yea, Ten thousand times Ten thousand sin∣ful Thoughts, Words and Works.

They are Adopted Heirs, Provoking to wrath their Adoptive Father. Uttering, in his Presence, and in Mens Hearing also, Words that he cannot away with.

They are Cleansed-Lepers, making themselves unclean again. Defiling a∣new the Temple of God; and in that

which is named the very Glory of it. The Tongue is so called.

They are such, as, being Night and Day accused in the Court of Heaven, have but one Intercessor; and yet are Incensing him against them. Walking contrarily unto him, in whose Lips no Guile was found; and the Grace of whose Lips, all Men admired!

They are Comforted Souls, grieving their holy Comforter. Making him, by their offensive Breath, to keep far off from them; and to carry it, as kindest Friends use to do, when our Words much displease them.

They are Men that live by Hope, and yet sin against the only VVord whereon they do, or dare to hope. Their Possession is nothing to their Reversion; it is in Hope that they rejoice. Hope of the Glory promised in that Covenant, which promiseth none at all but to them that obey the Gospel in Word and Deed.

They are Sworn-Men, breaking their Oaths and Vows unto God. Their Vows,

Sacramental, and less solemn ones ma∣ny, to speak as well as act, by God's Rule and for his Glory.

They are Seers, and Children of Light, sinning against Light and Knowledg. A∣gainst Light more Heavenly and of a nobler kind, than any unregenerate Men are endued with.

They are strong Men, and invincible by VVorld and Devil; throwing them∣selves down under Divine VVrath. The Grace first infused into every Convert, makes him certainly able to walk ac∣ceptably with God; according to the Grace of the New-Covenant. O what a Sight is it, when, not a Child falls of Weakness; but, a Giant throws him∣self down a Precipice!

They are Professors of Purity, wallow∣ing in Mire. What Protestant-Christian professeth not, to take Christ's Word for the Rule of his Words, as well as Thoughts and Actions? Or who doth doubt, but foolish Talks and Jests are hereto most repugnant?

They are Petitioners unto Heaven; Men that give themselves unto Prayer; no more able to live without Praying, than without Breathing: and yet do by con∣trary words chase away the Spirit, deaden the Grace, and lessen the Gift of Prayer. Extream Madness! to disable them∣selves for that, by which they fetch from Heaven all they want.

They are Men often Reproved, kicking against the Pricks thereof. They have a hundred Rebukes for every one that an unregenerate Man hath. The Holy Ghost, their Conscience, their Pastor, their Pious Companions, must be sup∣posed ever and anon checking them.

They are such as have been enriched by Diamonds, and yet prefer Bits of Glass. Where is any Godly Man, but he has sometimes heard and sometimes spoke a good Word; which, for all the World he would not but have spoke and heard? After this, to take up Foolish Talks, is, after Gold tried to prefer Counters.

They are Children that have been Burnt, and yet fear not the Fire. I take it for granted, that Foolish Talks and Jests, have cost all good Men dear, at one time or other. Have blotted their Evidences, expell'd their Comforts, raisedtheir Fears, torn their Hearts. And what? will they sin more, that worse things may come?

They are such as Revive, what they have took abundance of pains to Kill. Sure, there is no sincere Convert, but what has laboured hard among his o∣ther Spiritual Enemies, to mortify those flying Serpents that proceed from the Lips, and to spoil the breed of them.

They are Men that most of all deceive Expectation. They have a good Trea∣sure, and all People look that their Tongues should bring forth good things. From Dogs we expect but Bar∣king; and from Monkeys nothing wi∣ser than Laughing. In the Mouth of a Saint, it's expected there should be the Tongue of an Angel. It is, at least, mon∣strous, if Doves gaggle as Geese, or Sheep bark as Dogs.

They are, finally, Lambs that murder more than VVolves. Indeed, Sin, espe∣cially Sin of the Tongue, is a catching Disease. But from none is it so very deeply and dangerously taken, as from Men of real or reputed Religion. Their Sins are the most deadly Examples; as it were, so many Warrants for other Mens Sins. If they sin audaciously, ma∣ny conclude they may then sin by Au∣thority, (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Eurip. Hecub.) There be those whom the Foolish Talk of another's Mouth shall not hurt; but if it come out of yours, it shall debauch. Do we not daily find it? Some Mens Names are Swords and Bucklers for o∣ther Mens Sins. But to conclude.

§. 4. What are the Truths to be in∣ferred, and what the Duties to be pressed from this Doctrine?

Of the Truths that I hence infer, these are all I shall offer; having al∣ready trespassed against the Brevity intended.

Tr. 1. Our Tongues are not our own. No, but our Lips are under Law, as well as our Hearts and Hands. For, if God be not Lord over them, how comes he to give the Law in my Text, unto them? And in the Day of Judgment, to Justify and to Condemn, according to our Words? Mat. 12. 37. It is not more, sure that God hath made Man's Mouth, than it is that he hath made a Law for it.

T. 2. Metals are known by their Sounds. Hearts are discovered by Talks, to be Silver or Brass. For God the Judg of them, declareth that he doth hereby judg them. And accoun∣teth foolish Talkers and Jesters to be Men of impure Hearts, as truly as For∣nicators; and the Covetous, which are Idolaters. If Mouths speak of Wisdom, and Tongues talk of Judgment, it ar∣gues that the Law of God is in the Heart; Psal. 37. 30. But, if the Tongue be not bridled, it is sure the Heart is not sanctified; and the varnished Religion

is vain; Jam. 1. 26. In Nature and Morality, it's a sure Rule; Stinking Breath is from foul Stomachs.

T. 3. Words be Treasonable. By the Gospel-Law they are so. For my Text makes all foolish Ones to be Mortal Sins; i. e. To be worthy of Death. Mens Proverb saith, VVords are but VVind; but the Divine Proverb saith, They do blow Life or Death. He that keepeth his Mouth keepeth his Life, but he that openeth wide his Lips shall have De∣struction, Prov. 10. 19. And, Death and Life are in the Power of the Tongue, Prov. 18. 21.

T. 4. Heaven and Earth are at a huge Distance. God and this Rebel-world, are of most contrary Minds. For my Text declares that God cannot bear, the Talks which they cannot leave. No, but addict themselves to, and af∣fect and prize as the Melody of their lives. His Soul hateth their Foolish Talks, and their Souls loath this Text and all its Parallels. Who then can please Men, and be the Servant of

Christ? Gal. 1. 10. Without becoming a Fool in the World's Repute who can become Wise in God's Esteem? 1 Cor. 3. 18. Holy Lips, are a Thread of Scar∣let, Cant. 4. 3. This Thread, in God's Sight, is a rich Ornament; in the World's Eye, it's only fit for a Fool's Coat. In short, we cannot have God's Approbation, but we must bear the World's Blame. The World thinks e∣very Man's Folly wonderful, when he forsakes what God pronounceth abo∣minable; Luk. 16. 15. 1 Pet. 4. 4.

T. 5. Diamonds have their Clouds. The truest Israelites have somewhat of the Botch of Egypt. Horrid Spots are e∣ver and anon found on very Nazarites, Lips. For, foolish Talks and Jests are detestable; and yet there is not a just Man on Earth that is perfectly free from them. Though every Saint be pres∣sing on toward Perfection, there is not any one hath already attained it; Phil. 3. 12, 14. There is not one upon Earth, that never offendeth in word. O by what Grace is it, that an Ʋsher, an O∣wen, a Baxter is saved?

T. 6. The Horses in Pharaoh's Cha∣riots, need Bridles in their Months. The Phrase that I use is Christ's own, Cant. 1. 9. Believers are so called for Spiritu∣al Strength and Beauty. Egyptian Hor∣ses were the best of the World; and doubtless, Pharaoh's were the best of Egypt, for Spirit and Shape. Believers are compared to these; and yet have they no Tongue but needs Discipline. For, so much is demonstrated by the Ephesian Saints being thus cautioned; Cautioned in the Text and Context, a∣gainst the detestable Sins of the Tongue. A Principle of Grace in the Heart, ex∣cuses not a Bridle in the Mouth. With∣out which, a very Moses will speak un∣advisedly with his Lips; a Job will curse his Birth-day; a David's Fire will burn and break out; a Jeremy will abdicate himself from his Mini∣stry, Jer. 20. 9.

T. 7. Wisdom is a valuable Commo∣dity. For, it seems that there is not a word that can be safely spoke without it. Foolish ones, be Treason and Poy∣son;

and without a Stock of Wisdom in our Hearts, all we speak must be Foolish. That is, traiterous against God, and poisonous to our Selves and our Neighbours. Silence, we would not be willingly condemned to; there are few but would rather be deprived of the Motion of their Hands and Feet, than of their Tongues. Nor indeed can a holy Manor Angel, chuse to be Dumb. All the Creatures beside, are Mutes; and but tuned instruments. They are Angles and Men, that are to make the Musick. They are the Orators of the University of the Creation. Miserable are they, whose Mouths must necessa∣rily speak, and yet their Hearts cannot prudently indite!

T. 8. Thoughts be not free. For if the Words of the Mouth are not, why should the Words of the Heart be so? If Foolish Talk with Men be detestable Sin, why not Foolish Talk with our selves, also? Thoughts be nothing but unfledged Words; Words, not yet taking wing? and flying forth. What

we commonly name a Word, is a Thought flown abroad; a Spark ascen∣ded from the fire of the Heart's Coal. True; Foolish Oral-Talks and Jests do sin against our Neighbours, which mental ones do not. But, the Fox is an unclean Beast while it hides in its Hole, as well as when it cometh forth for its Prey. And secret Sins, are cer∣tain Sins as any. The old Law pro∣nounced the Swan Unclean, though Feathers of Snow hid its black Skin. The Viper is not more detestable than the Cockatrices-Egg. Evil Thoughts grieved God to his Heart; Evil Thoughts made him repent that he had made Man!

T. 9. Foolish Actions be gross Shames. For, if Foolish Words be Detestable, Works much more; Because in them, Sin is obeyed and served by the whole Man. And, if I may so speak, the De∣vil is denied nothing you can grant him. Also, in them is the most Wilful of all Sin; for, as our Words are much more easily restrained than our Thoughts, so

our Actions are much more easily re∣strained than our Words. Besides, in them is the most Laborious Sin; In wicked Thoughts and Words, Men offer Satan what costs them next to nothing. Minds being volatile as Air, and Tongues as active as Fire. But the Work of the Hands ordinarily requi∣reth some Sweat of the Brows. Again, in Sins of Action, is commonly a power∣ful Contagion; no Language is so per∣swasive to Good or Evil as the Lan∣guage of Practice. Evil Communica∣tion much corrupteth good Manners; but, I think, not more than Evil Man∣ners corrupt good Communication!

T. 10. It's little Wonder that Peace is grown so scarce. For, if Foolish Talks and Jests be what hath been said, the wonder is, that any Peace at all is left among us. Because, every where, these are eaten as Men eat Bread; no Con∣science is made of them. And, it were a Marvel if such Poisons made no stirs in our Souls; if such Enemies of all righteousness raised no Wars in our

Consciences; and no Variances with one another. Surely, we must less grieve the holy Comforter, before he very much comfort us with Peace in our selves, and with each other.

T. 11. It is not True that All Men say. For, generally, All do say, that this Talk, which God pronounces Abomi∣nable, is very Innocent and Useful: And its daily Practice is very consistent with true Godliness. God declares it to be a Plague of Leprosy; and he is a rare and singular Man, that will not take it for very Comeliness and Beauty. If any Spot, a Beauty-Spot.

T. 12. Rods are for the back of Fools. Severe Reproofs are due to Foolish Tal∣kers. For, it seems, their Sin is dete∣stable, as well as Drunkards and Whore∣mongers. And it should be considered by Ministers and Parents, that neither of them ought to Whisper and but Mutter, against that which God doth Thunder: Or to tempt their Pupils to believe, that Folly of Words is None, or but Small, by making their Reproofs of it Such.

T. 13. Hony may be Poisoned. For, what more grateful than Jesting? yet, what more Mortal than Foolish Jests? The Natural Historian tells us of an Hony in Africa, lusciously sweet, but perpetually distracting all that eat of it; being by the Bees gathered from poisonous Flowers. Just like it is the Foolish Jocularity so much admired in our day; the Haut-goust of all Discour∣ses, the Comedy of every Playful Chat. So valued, that it's proverbially said, They will rather lose their Friend, and Soul also, than their Jest. Most poi∣sonous are the Weeds whence this Ho∣ny is gathered; and most wild and mad are the operations of it. It destroys habitual Seriousness, and Gravity; in∣ducing a Wantonness and Levity Pre∣judicial, if not Deadly, to all Christian Temper and Business. So St. Chryso∣stom on our Text; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, It makes effeminate the Soul, and impa∣tient of severe Thoughts.

T. 14. Idle Company is a Swine-Sty. Wherein is nothing to feed, but much

to turn the Stomach of a good Man. For, sooner are the Men of it to be found without Tongues, than without Talk; and much sooner without any Talk, than without Foolish. And what is so loathsom, as hath been foreshown. I judg of others by my self, saith the blessed Author of the Christian Directory;

I fly from a vain Talkative Person, as from a Bed that hath Fleas or Lice. I would shut my Doors against him, as I would stop my Windows against Wind and Cold in Winter.

T. 15. The Snuffers of the Sanctuary ought to be of pure Gold. Who ever would effectually Reprove and Reform others ill Ways, must Keep a good Tongue in his Head. For if Foolish Talks and Jests be so detestable, as we have heard; he that shall use them will have too ill a Name, to do any good Service. Because, the best Meat is loathed when uncleanly Cooks dress it; and best Admonitions be nauseated, when they are by Infamous Mouths de∣livered. Wisely the Spartan Princes re∣quired

such good things as were spoke by any ill Man, to be taken up and re∣peated by some very good one: as fear∣ing that the useful Documents would not look like themselves, coming out of a Foot's Mouth. Rhetorick gilds the Mouth, and gives it a rare gloss; but it is Grace that scowrs it clean, and fits it for use!

T. 16. Holy-Tongues are God's Silver Trumpets. Gracious Discourse, is the Mu∣sick of his Delight. For, if the contrary be so detestable, this must needs be as delectable. It is not for nothing that the Holy Scripture giveth it such Eulo∣gies. Naming it Bread, to Feed; Sil∣ver, to Enrich; Health, to make Strong and Useful; Hony, to Delight and give Pleasure; Wells of Water, to Refresh and Cleanse; Scarlet, to Adorn and make Honorable; Glory, to Exalt and Magnify God's Glory. For our Natu∣ral Faculties and our Supernatural Gra∣ces, without Holy Discourse, are Mutes. We commend not God to others, nor draw others unto God, by all our Know∣ledg

and Wisdom, all our Hope and Love and Joy in Christ Jesus, without holy Discourse. Wherefore, It is only the Devil and his Angels would have us Dumb, and refrain from it. Nor is it to be doubted, but that such as stile it Cant and Nonsense, and fain would make an end of it; if it were in their Power, they would disturb the Heavenly Quire also; break up that Meeting; silence Angels and Glorified Spirits; make an end of the Song of God and of the Lamb; destroy toge∣ther our Hosanna's here, and their Hal∣lelujah's above!

Of the Duties which might be hence pressed, I commend these principal; though I have room but for short Ex∣hortations, and must leave it to your selves to make just Enlargements.

Duty 1. Learn the Weight of Words. Great is the Moment of your least Talk. Light Words do make heavy Troubles here, and heavy Accounts for

hereafter. None weigh light in God's Ballance. The Psalmist saith of some, Their own Tongue shall fall on them, Psal. 64. 8. A fearful Weight! a Man would be easier under a Mountain of Lead. Origen conceited, that the Tongue of Dives was eminently his tormented Part in Hell, because it had been emi∣nently his Sinning Part on Earth. And St. Austin in his Confessions cried out, That his Tongue had been the Furnace which had Vomited forth his impure Fires.

D. 2. Ʋnlearn false Rules of ordering your Words. The Philosopher saith of Youth; but it's true of every Age, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. They Speak and Act more by Custom than by Rea∣son. More as others do, than as all ought to do. The Precept of my Text cannot be obeyed, if this be not con∣sidered: that, the Most Mens Talks and Jests are nothing but Faults, and the Best Mens be not Faultless. That Most Mens are stark Naught, and the Best Mens are very Imperfect. And

he that will be a Christian, 〈…〉〈…〉 Christ Jesus his Pattern. As his 〈…〉〈…〉 so his Pattern. He must 〈…〉〈…〉 contrary Precepts and 〈…〉〈…〉 addict himself unto Christ's 〈…〉〈…〉 late ones. Out of this 〈…〉〈…〉 out of the Christian World.

D. 3. Buy rich Furniture 〈…〉〈…〉 Discourse. While Heads have 〈…〉〈…〉 Tongues will have Talks; but 〈…〉〈…〉 Hearts be Wise, Tongues Talk must 〈◊〉〈◊〉 Foolish. The Lips of the Wise disperse Knowledg, but the Heart of the Foolish doth not so, Prov. 15. 7. The Heart is the Shop whence the Tongue takes all its Wares. If that be poor, and empty of things of Value, this may and will vend abundance of Wares, but no Goods. Buy the Truth, then, as its Divine Au∣thor counsels you. In short, Go to the Price of true Wisdom; Do not expect it for nothing, though Grace offers you a good Bargain; for you may have it for Asking, though not without. God, of his Wistom and Holiness, will not Give unless you Ask; Pray and Con∣tinue

〈…〉〈…〉 Prayer. Men, of their 〈…〉〈…〉, and worse, will 〈…〉〈…〉 their Teaching on any 〈…〉〈…〉 from Asking. Wherefore, 〈…〉〈…〉 come out of the Prison of 〈…〉〈…〉, break the great Bar of 〈…〉〈…〉 Ask Wisdom, of God and 〈…〉〈…〉 ask it; and give neither 〈…〉〈…〉 rest, till you sweetly Un∣derstand the Mystery of Christ and the Laws of his Kingdom. Till you fear not being asked the meaning, of any Article of the Apostles Creed, any Petition of the Lord's Prayer, any Commandment of the Ten; or being put to give an account of the Nature and Use of Holy Bapism and the Lord's Supper. When these you Know, then be Instructive; till you Know these, let your Tongues be per∣petually Inquisitive. To be Dumb is no Wisdom; it is only to hide Folly▪ He is Wise who Opens the Door of his Mouth, first, to call Wisdom in, and afterwards to send it out!

D. 4. Enact a Law of 〈…〉〈…〉 Lay a Command on your 〈…〉〈…〉 come behind your Thought. 〈…〉〈…〉 the first Judges of your 〈…〉〈…〉 God and Men will not so oft 〈…〉〈…〉 them, when you your selves 〈…〉〈…〉 Judg them before you do 〈…〉〈…〉 To think before we speak, is 〈…〉〈…〉 vent abundance of God's Wrath 〈…〉〈…〉 Man's, and abundance of our 〈…〉〈…〉 Repentance. When we do so, 〈◊〉〈◊〉 Prevent many, and Lessen all the Faults of our Speech. For then, if Bad, yet it is our Best; and to speak the best a Man can, is some Praise. He that useth it, shall find, among equal Judges, as much Pity as Blame for his very Faults. Besides; the Holy Ghost is offended at the contrary Haste. And He is much pleased with this sort of Slowness to Speak. Insomuch, that, by means of his Holy Aids, Children Speak better when Deliberate, than Doctors when they are Rash. Want of Discretion banes the Talk of Millions; but want of its Exercise as truly banes the Talk of Thousands.

〈…〉〈…〉 Keep a strict Hand upon the 〈…〉〈…〉 of the Tongue. Upon 〈…〉〈…〉, I mean. Love and Hate 〈…〉〈…〉 What you ought, and as Much 〈…〉〈…〉. Joy and Grieve, 〈…〉〈…〉 Fear, none but right Matters 〈…〉〈…〉 due Measures. This will make 〈…〉〈…〉 to your Mind to School your 〈…〉〈…〉. But Diseases of the 〈…〉〈…〉 be, very Mortal to our Under∣••tandings. Their Fumes put out the Eye of its Judgment, and Kill the Heart of its Attention to our Acts. So that in what we call a Passion, the Tongue is as an Horse in a Chafe, not to be curbed; as a Ship in a Tem∣pest, not to be managed.

D. 6. Set up full Purposes against Vi∣cious Talks. Full ones are such as the Understanding approves, the Consci∣ence commands, the Will chuses, the Memory prompts; all Powers con∣spire unto. You are Christians, and have such Purposes against Sin in general. But many, I fear, are in∣cautelous Christians, and have not

such Purposes against foolish 〈…〉〈…〉 and Jests, in particular. These 〈◊〉〈◊〉 ones do honour God, and 〈…〉〈…〉 will honour them. They be the 〈…〉〈…〉 ward Votes and Laws of our 〈…〉〈…〉 Souls; and they will stand up 〈◊〉〈◊〉 what is their own. And 〈…〉〈…〉 Provision for their Execution, as 〈◊〉〈◊〉 doth not ordinarily suffer to be fruit∣less. Great is the Power of a Hoy•• Purpose.

D. 7. Follow Resolutions with Prayers. When the black Ignorance is dispelled, and base Reluctance of our Hearts is conquered; the Falseness and Incon∣stance remains to be feared. And as neither Hearts nor Tongues are to be safe kept but by Divine Power; the Custody of neither is to be expected without Holy Prayer.

D. 8. Give your Selves the Joy of every Victory. Let him that hears your Prayer have the Praise, which is en∣tirely his own; but take you the Comfort, which he allows and re∣quires; when, through his Grace, you

〈…〉〈…〉 speak; This Day, being 〈…〉〈…〉 I Reviled not; I Suffered, 〈…〉〈…〉 not; Being tempted 〈…〉〈…〉 Wits unto Levity, I 〈…〉〈…〉 argued them into 〈…〉〈…〉 &c.—When thus you 〈…〉〈…〉 the Grace of your Lord, 〈…〉〈…〉 in the Lord and in his 〈◊〉〈◊〉 Joyfully Praise the Giver, 〈…〉〈…〉, and Worker, and Triumph 〈◊〉〈◊〉 his Goodness. This exquisite Plea∣sure will cherish Care, and sweeten Endeavours and Prayers for more such Victories!

D. 9. Let nothing Supersede the Watch of your Lips. Prayer engageth to Watchfulness, and not excuseth it. Spiritual Conquests also, excuse not Care; but together encourage and engage unto them. For, after them, Satan most rages; and Christians Souls, like as their Bodies, when in highest places, are most liable to Tempests. In short; no Beasts are at all times more apt to Stray, and to do Injury, than our Lips. No

Fire more easily breaks out and 〈…〉〈…〉 hurt than the Tongue, It is 〈…〉〈…〉 and Iniquity at any time, to 〈◊〉〈◊〉 over watching so wild Cattel, and 〈◊〉〈◊〉 let them go without Yokes and 〈…〉〈…〉. To give over looking to 〈◊〉〈◊〉 Fire, of which, all know, we can 〈…〉〈…〉 be too Careful.

D. 10. Exercise an Holy Revenge on your selves. For the Sin of your Tongues, sharply Reprove and Shame your Selves. Let Repentance have its Perfect Work; Humble your Souls deeply, and give not over hastily. Spare not the Rod; and give not over for the crying of Flesh and Blood. Unto them this Work is grievous; but by this Sorrow of the Countenance, Heart and Tongue are made better. And, sooner shall faul∣ty Oxen go better without the Goad, and wildest Children be reclaimed without the Rod, than an Extrava∣gant Tongue without this Rebuke.

D. 11. Associate with none but Men of a pure Language. Who knows not

〈…〉〈…〉 most-Omnipotency of chosen 〈…〉〈…〉 any? It is certain that in 〈…〉〈…〉 Company, God deserts 〈…〉〈…〉 and Satan is let loose on them; 〈…〉〈…〉 that they have is very much 〈…〉〈…〉 tower. They are as it were 〈…〉〈…〉, and Satan the Potter; 〈…〉〈…〉 them into any sort of 〈…〉〈…〉 unto Dishonour. Hypocrites can 〈…〉〈…〉 Endure; but the Heart of a 〈…〉〈…〉 doth Prefer, the Lip and Lan∣guage of Canaan. And they are Wise∣ly Good, who willingly go near none, from whom they cannot come Wiser and Better, Prov. 14. 7.

D. 12. Make your Friends your Mo∣nitors. Give them your Leave, yea Intreaty, to tell you when you speak amiss. Raise their Posse for your De∣fence. It will be no contemptible one; unless when you have engaged them against your Sins, you side and take part with your Sins against them. A wonder it is there should be any need to urge this Practice. We make other Admonition the Condition of

Friendship; and cannot 〈…〉〈…〉 Friend see our Feet in a wrong 〈◊〉〈◊〉 and doth not haste to give us notice. We should reckon his Silence of our Error, a Proclamation of his Unfaith∣fulness and Guile.

D. 13. Remember into what an Ear▪ every Word of yours droppeth. The Di∣vine aweful One hears all you say, as plain as if there were no Tongue in the World stirring but yours. And when the Thoughts hereof are stirring in your Mind, Experience can tell you how they facilitate the Rule of your Tongue. In the hearing of a wise Man, no Fool will prate foolishly, but a drunken One. Especially if, as the wise Man is endued with VVisdom to despise him, he be also armed with Authority to punish him. What Mouths should we have, if we duly minded how open God's Ear is now unto us; and how quickly his Mouth will be opened to judg us?

D. 14. Esteem it glorious Martyrdom to bear Reproach, for the Purity of your

〈…〉〈…〉 Language of one 〈…〉〈…〉 to the Natives of 〈…〉〈…〉 you are born from Heaven, 〈…〉〈…〉 Citizens of that 〈…〉〈…〉, and speak its Language, 〈…〉〈…〉 no avoiding of cruel Mockings 〈◊〉〈◊〉 the People of this Earth. These, 〈…〉〈…〉 enough to endure; no, but you 〈…〉〈…〉 as a Treasure. And 〈…〉〈…〉 that you are dignified with them; counting them to have more 〈◊〉〈◊〉 the Crown than the Cross in them. The Zeal of Socrates made him speak 〈◊〉〈◊〉 hot as to scald his vicious Hearers; the Wildfire of their Scoffs cast on him, moved him not. Famous is his Saying, That if VVild-Asses kicked him, he would never commence a Suit against them. And shall the Saints do no more than Socrates?

D. 15. Be Salt to all on Earth in whom you have any interest. Smartly Reprove the Vices of their Speech: Put forth your utmost Authority and Power to purge them away: Give your best Counsels, with Intreaties, for

holy Language: Follow with swee〈…〉〈…〉 Encouragements, as many as 〈…〉〈…〉 the favour to be reformed by you 〈…〉〈…〉 many as receive the Divine Law from your Mouth. What a Charity is it to cure such a Leprosy as that of Foolish Talking and Jesting? A Labour of Love that God will not forget. A Ser∣vice, in which you will find unknown Reward. The Blessing of many Souls will come upon you; and your 〈…〉〈…〉 will prosper. God will cast more Salt into your Heart, and put more good Words into your Mouth. For, to faith∣ful Sowers he will minister Seed. Li∣beral Souls he will make Fat. Sweetly will he amend us all, when all do du∣tifully correct one another. Would you be made Clean, cleanse your Com∣pany.

D. 16. Finally, Bless God for your Truth, while you are short of the Per∣fection that you seek. He that seeks not Perfection, is not sincere; but he that indeed is sincere, through the Grace of the Gospel he is a perfect Creature.

〈…〉〈…〉 Man in Christ, and 〈…〉〈…〉; he hath no 〈…〉〈…〉 on him; the Lord 〈…〉〈…〉 unto him; but honours 〈…〉〈…〉 stiles him a Perfect Man: 〈…〉〈…〉 in him as a Jewel, and an Apple 〈…〉〈…〉 Eye: Deals with him most 〈…〉〈…〉, withholding no good thing 〈…〉〈…〉 and making every thing 〈…〉〈…〉 or good to him; as though no 〈…〉〈…〉 were found in him, while much 〈…〉〈…〉 finds, and knows there is vastly 〈◊〉〈◊〉 than he can find, in himself; and his daily Cry is, Who shall deliver me from this Body of Sin and Death? So that, as the Husband-man may with Joy look on his Corn-fields, and bless God for the Riches thereof, though there be thousands and Ten thousands of offensive Weeds therein; no less may you joyfully praise God for his rich Saving-Grace, having the Testi∣mony of your Consciences, that in Simplicity and Godly Sincerity, not slothfully, but with all diligence gi∣ven, you obey my Text. Although,

full often, the Good that you 〈…〉〈…〉 speak, you do not; and the 〈…〉〈…〉 you would not, that you do speak. 〈◊〉〈◊〉 rather, Not you, but Sin that 〈…〉〈…〉 in you, speaketh it. O bless the 〈…〉〈…〉 that you are not under the Law, 〈…〉〈…〉 Grace. Not under the 〈…〉〈…〉 of personal, perfect and 〈…〉〈…〉; but under the Law 〈…〉〈…〉 of Repentance, Faith, and 〈…〉〈…〉 Obedience! That you have a 〈◊〉〈◊〉 Righteousness of Jesus Christ 〈◊〉〈◊〉 to you; and shall not be rejected for the Imperfection of the Righteous∣ness inherent in you.

It is not the least use to be made of my Doctrine, to bless God for our blessed Pair of Advocates. For his Ho∣ly Spirit, who works in us Evangelical Perfection; and his Holy Son, who hath redeemed us from Damnation for want of Legal Perfection, and of Ab∣solute Inoffensiveness in our Talks. He makes an ill Use of it indeed, who scares himself into Desperation either

〈…〉〈…〉 Attainableness of sincere 〈…〉〈…〉 to it, or of the Acceptableness 〈…〉〈…〉 to our Supream Judg. Against 〈…〉〈…〉 I give Warning in my 〈…〉〈…〉 Words; as supposing them 〈…〉〈…〉 keliest to pass unregarded. 〈…〉〈…〉 already published Directions 〈…〉〈…〉 to Holy Discourse; I 〈…〉〈…〉 no more added, than the 〈…〉〈…〉 Alarms, Whosoever shall keep 〈…〉〈…〉 Law, and yet offend, in the one 〈◊〉〈◊〉 (of my Text) he is guilty of 〈◊〉〈◊〉. And, if any Man seem to be Re∣ligious, and bridleth not his Tongue, but deceiveth his own Heart, this Man's Religion is vain.

FINIS.

Notes

• * 1.1

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Nec Sermones Stultitiae, Syriac. Stultiloquia, Aethiopic. & Arabic.
• * 1.2

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So∣crat. l. 3.
• * 1.3

  See Dr. Bar∣row, in Loc.
• * 1.4

  See Dr. Bar∣row, on Prov. 10. 18.
• * 1.5

  A 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 seu 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.6

  Dura Lex in spe∣ciem, sed ex cujus ri∣gore liqet qantopere Deo placet Verecun∣dia; & qantum a∣bominatur Impuden∣tiam. Calv.