Miscellanea spiritualia: or, Devout essaies: composed by the Honourable Walter Montagu Esq.

The twelfth Treatise. Concerning scurrility or uncleannesse of speech. In three Sect. (Book 12)

§. I.

Of the dangerousnesse of these libertyes, and the familiar excuses made for them.

BEing in chase of the tongue, which Saint James saith, is so wilde a beast as no body can tame, me thinks * 1.1 this other unruly evill seemeth to be her other fore∣leg, whereby she runnes so lightly in the course of our nature, and sets it (as the Apostle saith) on fire; wherefore these her two vitiousnesses of medisance and lubricity may well be pro∣secuted together, and in effect they are seldome parted in our humours. Moreover, as they are twins of an illegitimate and scandalous conception, their delivery is commonly after such a manner, as that of Pharez and Zara, where he that put his * 1.2 hand first into the world, came intyrely the last into it: So detraction and piquantnes of wit, doth likely first make prof∣fers to issue out of our corrupted nature, but is fully delivered the latter of the two, for we know that our fancies even in their immature season, strain to be forward in this point of medisance and mordancy of one another, but the other twin, namely loosnesse and uncleannesse of speech, entreth first com∣pleatly into our discourse, by reason that the full growth of medisance, requireth a riper fancy, and many extimulations to sharpen it; whereof our green youth is not susceptible:

so that most commonly our tongue delivereth fully this vice of foulensse and obscenity of speech the first into the world; and thus, that of the two which in part sallieth first out of our fancy, is the last in point of an intire production, I shall not stay to examine their priority, in this relation of their brother∣hood in iniquity, as neither of them are children of light, so their inheritance is such, as even the least share will seeme too much to each of them; wherefore I may truly say, Blessed are they who dash these while they are little ones, against the stones of the Temple of the Holy Ghost, repressing the first strainings and proffers of our fancies, at these indecent excursions.

But alas how distancial are we from this igennious coercion of our polluted fancies? When commonly we set al our wits upon this liberty, to cloake and palliate it, when it is accused; do we not familiarly seeke to elude the reprehensions, and to cover this our Idol of Wantonnesse with Rachels Mantle, answering * 1.3 our impeachers, it is with us after the manner of the world? the customary infirmity of our nature is made the palliation of this iniquity; but surely custome and possession in this case ought strongly to be impleaded; for if custome passe for a second na∣ture, even when at first it contendeth against her, when it doth concurre and second her; how strong and unruly must they needs both grow against the order and discipline of grace? which is evidenced in most companies by the notorious excesses of these impunities.

But it is no hard Argument to overthrow this plea of cu∣stome, and to prove this charge of a high offence against this licentiousnes of speech, because if we stand charged with al our words upon accompt, all our indecent and uncleane ones must needs be set very high in the reckoning; by reason they may be said to be responsable, not only for all the time we our selves take up upon them, but even for all the losse and prejudice the company suffereth by them, since whether they offend or affect the company, we are answerable for both these effects, for the scandall even when they are distasted, and much more for the temptation when they are well relished; and if we are injoyned

such a preferring the good of society, before that of singlenes, as we are disswaded by the Apostle, even lawfull and inno∣cent libertyes, in case of indangering the scandalizing of our brother; how faulty must be this unruly transgression of all the precepts that directly prohibit such licentiousnesse? Is it not a pleasant answer to Saint Pauls order, of let no ill word come out of your mouth, to reply, alas we are used to let out so * 1.4 many as the custome may stand for our defence: to which, me∣thinks we may suppose the spirit of Saint Paul answering as he did upon the occasion of reforming an effeminate fashion among the Corinthians, We have no such custome, nor the Church of God.

The most familiar extenuation of this culpable practise, is, that there are many light passages in discourse, that have no aime but the present jollity and recreation, and that many of such levities spring up in our way without the ranging of our fancyes for any such game, and that such accidentall free∣domes may produce a harmelesse recreation; I do not bring my charge against any such chances, there may many words be started in conversation that may move our first in∣stincts to runne after such sportings, wherefore I do not at∣taint all such propensions, but desire that this aptnesse in our nature may be rightly understood, and that we may discerne our being moved with such light invitations, to be rather excu∣sable by our frailties, then justifiable by the qualities of such mirth.

There is no fault so little in this kind, that is not accounted one; for the familiarity of these small imperfections, indange∣reth their rising into higher corruptions; how many little un∣cleannesses do we see, that being wiped off as soon as they light upon our clothes, come out again with any stain? which if they be neglected, sinke in, and leave their spots upon the place: nor is there any morall immundicity of a more dange∣rous insinuation then this of wanton discours, by reason it in∣troduceth it self in a harmeles apparence, & so subtilly, as even many who aime at purity of life, are sometimes if not affected,

at least amused & diverted by it in their design, and unto such wel disposed minds do I addres this animadversion; to such I say, in whose lives these amusements are the most apparent de∣fects; for in such subjects, (in whom these excesses are, the least of their corruptions, where out of the abundance of the heart, the mouth overfloweth in these pollutions) I cannot hope to wash off so easily this soule graine of their interior disposition; this particular being so twisted & inwrapped in other grosser vices (like strawes or fethers cleaving to some tenacious mat∣ter) as it cannot be easily severed or expurged, but in some fair souls; these levities are but like some loose dust or feathers that of themselves come up, and swim upon the top of their enter∣tainments, and so may easily be scum'd off by a gentle hand of reprehension, whilst in fordid and foul mindes, this filth stick∣eth to such heavy vices, as keep them in the bottome of their hearts, insomuch as they seem to require some storm of afflicti∣on that may move and agitate the deepest parts of their ill ha∣bits, and by that meanes cast out all the foul weight together that lay sunk in the bottome of their hearts.

I will therefore onely addresse these gentle prescripts unto such as intend the observance of Solomons advise, of keeping * 1.5 their garments alway white, that they must not onely set a guard over their heart, but also a watch over lips, that no inde∣cent freedomes may creep into a custome, for in that incroach∣ment they shall never discern the possession they have taken, till they attempt their remove; and the smalnes of this fault in the commencements of it, proveth the most dangerous part towards the progresse thereof; for it may be compared in a perverted sense, to that grain which is the least of all seeds, when it is cast into the ground; but at last it groweth to a nest for the fowls of the ayre, because, commonly what is at first but levity and veniall wantonnesse, groweth up very famili∣arly to beare and harbor all kind of foulnesse and impurity: Wherefore Solomon warneth us thus against such deceptions, There is a way that seemeth right unto man, but the end there∣of * 1.6 is the way of death.

§. II.

Some speciall causes of the growth of this licen∣tiousnesse, and some expedient proposed to∣wards the suppression thereof.

THE admission of these liberties by well disposed per∣sons, is derived commonly from the inconsideration of the dignity and duty of a Christian, upon this sug∣gestion, from him who transfigureth himselfe into an Angel of light, that the maimed and defectuous, were onely forbid the Altar, not debar'd the Congregation; to wit, that Can∣dour and immaculatenesse of conversation is onely required of such, as are sequestred for God, by some vow or consecra∣tion; and that other vocations need not attend to so much cleannesse of heart, as is intimated by these scrupulous sug∣gestions, but this flash of lightning of the evill Angell will quickly vanish, when we turne our eyes upon these beames of the Sunne of Righteousnesse, which shine out so fully in these words, Be ye perfect, as your heavenly Father is perfect: Where∣by * 1.7 our Saviour seemeth to presse so much our purity, as he setteth us a higher patern then even himselfe, (as he did then appeare to the eye of his disciples) and this similitude injoyn'd cannot possibly admit any voluntary adherence to the least unlikenesse and dissimilitude to this exemplar, and how di∣stanciall the most triviall imperfection is from his infinite purity, the Angels themselves cannot determine: How much ought we then to apprehend the slightest touch or dash of our pensill, in the copying this Immaculate Originall?

If we could discern the staynes and taints, even of our best workes, wherein we perceive no faultinesse, we would ne∣ver venture the voluntary exposing any to the sight of God, wherein we our selves find spots and blemishes, when the man

after Gods own heart was fain to appeale to Gods mercy for his secret and undiscerned sinnes; how vain a thing is it to e∣steem any sinne light or inconsiderable, which we our selves are able to discover? O what an honour is a Christian trusted with, when not onely the rejoycing of Angels is within his capacity, but even the satisfaction of the holy-Ghost? which is intimated by Saint Paul, when he chargeth us not to grieve or make sad the holy Spirit; and certainly all the loose mirth and jollity wherewith we flatter our nature, is so much contrista∣tion to his holynesse and purity; and alas, how often do these impure sparks of our tongues passe to a higher offence? when flying inward they kindle such a flame, as doth extinguish the order of the holy Spirit, how little a spark sets a whole wood on fire? is too frequently attested by unhappy experiments in this * 1.8 kind; wherefore Saint James warning us further of the ill consequences of our tongues disorder, tells us, that the tongue is the helme of the whole body, so that if it be ill steered, it must * 1.9 needs mislead the course of our whole lives.

Nothing methinks evidenceth more the faultinesse of these libertyes, then that the presence of any notedly good and vir∣tuous person, doth commonly restrain such freedomes of speech; doth not this forbearance avow their unjustifiablenes, and reproach the idlenesse of our inconsideration, while we forget the continuall presence of Almighty God? in reference whereunto, we are pressed even by instinct, to pay this reve∣rence unto men, of vailing our loose inclinations; if the eyes even of the children of light, are able to dispell these foule mists, the consideration of the presence of the Father of lights though in an invisible manner, may well dissipate the matter of these meteors, the substance whereof, is alwayes earthy and viscous, though the flame be never so bright: for the subject of lascivious words, is alwaies sordid and unclean, though the flame of fancy they glitter in be of never so clear and sharp conceptions.

The best expedient then in order to the bridling our un∣ruly fancyes, is, to awe them often with the presence of God,

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who is termed a consuming fire, for such minds as are habitu∣ated to that aspect, and whose thoughts walk before the Lord will be no more entangled with these levities, then they are retarded by Atomes walking in the ayre; and to indue this presentiall consideration of God, let us remember often that we are not our own, but are bought with a great price, by him who will be glorified as well as carried in our bodyes: and as * 1.10 we may be said to lodge God in our hearts, so we do carry him abroad no way more visibly then in our mouths, and surely the custome of any unclean speech, tainteth and spoileth the breath that is to carry him.

Let us not therefore be deceived with this vulgar diversion, to wit, that these freedoms of discourse are harmelesse and allowable, there is no action of a Christian inconsiderable to God, our recreations must be of the same species as our prayers, though not of the same degrees of intensive finenesse, they must be both of the same nature of innocence, though not adequate in the measures of purity; we may say methinks not improperly of our recreations and devotions, that the first must be holy, as the last are holy, in the same sense, that we must be perfect, as our heavenly Father is perfect, which is, in point of similitude, not in a degree of equality; such as analogy must the pleasures of a Christian hold with his prayers of being resembling, though not commensurate in Sanctity.

We may well infer, what an obligation of purity Saint Paul layeth upon Christians, when he saith, Those that are baptized have put on Christ, if we are to consider our selves as clothed with Christ, how can we be too curious and circumspect in point of keeping such a vestiment unspotted? methinks this should be a good glasse for those who are so curious and neat in their materiall clothes and dressings, wherein the least un∣becomingnes or disorder is so much examined; for by a re∣flexion from these words of the Apostle, they may see with * 1.11 what degree of purity they are incharged, methinks this re∣spect may well move them to an exact candour and cleanli∣nesse in their conversation, which is recommended by the holy

Spirit, under the notion of keeping in all times their vestments white and candid.

But I pray God, much of the worlds proprety and decen∣cies, be not affected expresly in order to the staining this our inward garment of Christian purity; this is light enough to all intelligent persons, for an exploring the rectitude or wrynesse of their behaviours in this particular; since even in this vain superficies of neatnesse, they may discern a figure of their Spi∣rituall obligation to purity, whereof Christ doth prescribe to us the preservation by this exact Discipline of Watch and pray lest you enter into temptation: For alas we have the roots of the forbidden fruit, planted in our nature, which shoo•• up continually so fast, as we have work enough to nip and crop off their buds and blossomes, and all unclean liberties, may well be said to be so much dung and filth we cast about these roots, to cherish and set them forwarder; but the ranknes and luxuriancy of our tempers in this kind, ought rather to be the subject of our extirpation, then a ground for ow•• manu∣ring and culture; we might better methinks derive much bash∣fulnesse and confusion from this notion of the pregnancy of our natures towards all these foul productions, then work thus with our fancies, to stir up the earth about these roots▪

They who extract sha••e and humiliation out of the foul∣nesse of their naturall propensions, may be said to do some such cure open themselves, as Christ did upon one of the blind men, to wit, upon their own eyes, by thus laying their own dirt upon them, and those who catch at all occurrencies in discourse, to advance their light impulses, may be said to con∣tinually raising a dust out of their loose earth, to put out not onely their own eyes, but likewise those of the company they frequent.

Referring to this depravation, there is one familiar iniquity, which deserveth a particular animadversion, which is, this, cu∣stome of letting our tongues runne full counter to this Chri∣stian precept, of Watch lest you enter into temptation. For alas how frequent is this practise of watching to lead all words in∣to temptation, by binding and straining even the modest

words of others into a crooked and lascivious sense, this viti∣ousnesse argueth a great sullnesse of the evill spirit, when it runs over with such a waste, even upon the words of our neighbour; and well considered, me thinks this is one of the most censu∣rable parts of this licentiousnesse, in regard it laboureth to taint the whole body of conversation, as it corrupteth the nature of words, which are the Publique Faith, whereupon all innocent discourse must needs trust it selfe; so that this perversion seem∣eth a publick impediment to the commerce of all vertuous communication; wherefore this distorting of equivocall words, which passeth commonly for a triviall peccancy, if it be well examined, will be found a very dangerous admission; for me thinks this may be termed a verball adultery, as it vitiateth and corrupts the property of another, which would have remained innocent without that sollicitation, and therefore seemeth much a fouler fault, then a single incontinency of our own words.

This discourse puts me in mind of a most ingenuous piece of S. Augustines Confessions, upon the reflection on the un∣cleannesse of his youth, whereof my repetition will be suffici∣ent application.

Thou O Lord, Phisitian of my soule, afford some benefit to others by my infirmities, grant that the confession of my evils past, (which * 1.12 thou hast remitted and covered, blessing me with a change of my soule by thy grace) when they are read and heard, may awake and stirre up the hearts of Auditors, that they may not sleep in de∣spaire, and say, alas we cannot rise, but rouse themselves up by the love of thy mercy, and sweetnesse of thy grace, whereby every weake one is sufficiently enabled, who by that influence commeth to be conscious of his own infirmity: Let those I impart this confessi∣on to, lament my ills, and long for my good: all my good is thy pro∣vision and gift, as my evils and faults are thy judgements: Let them sigh for these, and sing thy praise for the other: Let both pitie and praise ascend up to thy sight from the hearts of my bro∣thers, the which are thy incensors, and thou O Lord delighted with the odour of thy holy Temples: have mercy upon me according to thy great compassion, and for thy holy names sake, give not

over what thou hast begunne, but consume totally my imperfecti∣ons.

These words will be too easily applyed, since all those who have known me, cannot be ignorant of my culpablenesse in those particulars against which I have informed in these two Treatises: and truly if I could represent the just shame and con∣fusion I feele in the reflection upon my guiltinesse in this kind, I believe it would undeceive many, in their opinion of the light∣nesse of such faults; for we may learn by what meanes hu∣mane nature is the likeliest to be moved unto Reformation, by the Proposition of the unhappy rich man in the Gospell, who concluded that his brothers would certainly be converted, if they had one sent back to them from the dead, to preach and represent their sufferings; and surely I may passe for one retur∣ned as it were from the death and grave of these sinnes, where∣in I lay the deepest buried of any; so that I may truly acknow∣ledge in honour of the exceeding indulgence of God, Great is thy mercy toward me, and thou hast delivered my soule from the * 1.13 lowest hell, wherefore in all humility I offer up this short Petiti∣on to my deliverer.

Lord I beseech thee, let this my resuscitated voice, carry some powerfull effect to such of my bretheren as it shall come unto, re∣porting the painfull remorse these faults require for expiation; and while I stand here, brought by thy clemency to do this just and pub∣licke penance in these penetentiall sheets, grant that the admonition may prove as efficacious to others, as the confusion is sensible to me, who humbly acknowledge, that as the chiefe of sinners I have therefore obtained mercy, that in me first of all Christ Jesus might shew all patience, to the information of those that believe in * 1.14 him to life everlasting.

§. III.

What circumstances augment these faults, and Women incharged much severity in opposition to these levities.

DEsiring to compleate my charge in all points, and to denude this offending liberty of her most potent patronages, it is requisite to impeach some circum∣stances, as guilty of great aggravations in these of∣fences, namely, the quality, the reputation, and the Sex of such as favour these freedomes of speech; for though great vices may be made currant by great examples, yet they are cryed up in their own visibly base species, whereby every one knowes the matter they receive to be sordid, even while they use it: But this wantonnesse and petulancy of speech is oftentimes a kind of Alchimy, so well coloured over with wit, as it may easily passe for a good and innocent custome, when it is vented by great and observable hands, which may abuse even the Judge∣ments of their dependents, in the understanding of these licen∣ces: wherefore every one according to their degree of place, or estimation of vertue in the world, is charged with a proportio∣nate evidencing their discountenance of such liberties, for the advantage of quality may easily introduce them, and the ne∣pute of modesty may as easily disguise many of those faulry freedomes: The first of these capacities may authorize this cu∣stome, and so render it a destruction that wasteth at noone day, and the latter of them, may by a connivance bring it in as a pe∣stilence * 1.15 that walketh in darknes.

The most part of women, but especially such as this discourse is addressed unto, seem but passive, and tolerating of these levi∣ties, and many thinke that they discharge the duty of their Sex in some slight reprehensions of them, which are commonly not

of so sad a colour, but the whole company may through them see another tincture then the uppermost: lesse piercing eyes then Gods, discern what is under that veile: but surely vertu∣ous women ought to be very solemn & serious in such dislikes, especially such as have authority over the company, if they well consider that an easie Judge may do more mischiefe, then an impudent offender, by reason this publisheth the foulenes of the crime, and in that act discrediteth it, whilst the other pal∣liateth and disguiseth it, whereby the inducing the habit thereof is much endangered.

And since the weaknes of the world looketh commonly up∣on women, as the only Judges of their behaviour before them, when the Judges are conceived to be receivers, wee may ima∣gine to what a height this theft of liberty is likely to grow, and surely these light indecencies may be fitly compared to the children that theeves use to carry along with them, to put into windowes, which after they have crept in, open the doores to them that employ them, since very little freedomes stealing at first in at the eares, do often open the way to greater liberties, that expect an entry by the overtures shall be made by these first encroachments upon modesty, so that women (who have their bashfullnes and pudency given them for a guard of their weaknes and frailties) must beware of any surprisall of this out∣guard: Let those who are so bashfull and cautious in any un∣decent discovery of their bodies, know, that the admission and countenancing of this wantonnesse, is a detection of the naked∣nesse of their minds, which may prove the farre more dange∣rous temptation: I do not say but their honour may be kept alive in this ill aire of idle discourse, but certainly the unwhol∣somnesse thereof, induceth but a crazie constitution.

Let therefore all vertuous and wel-affected minds be choise in the ayre of their conversation, for though this unsound one do not change the features of their vertue, it will spoyle at least the complexion of it; all these staining levities are a sort of freckles that appeare upon the face of their piety, which taketh off much of the fairnesse and beauty of it.

Those persons then whose places in the world set their lives as patterns to be copied by others, are the most strictly bound to take care of the face and apparence of their vertue, which is never so lovely, as when it frowneth severely upon all indecent freedomes of speech: wherefore I may fitly present them with this memoriall from the Holy Spirit, to cast their thoughts up∣on in these occasions, Anger is better then laughter, because by the sadnes of the countenance the mind of the offender is corrected. * 1.16 So that all women, to whom civility, or any other respect gi∣veth power over men, should make use of it to preserve the li∣berty of their vertue, which is alway intrenched upon by any unbeseeming presumptions: and lest it may be apprehended that the retrenchment of these pleasant liberties, may flat and dead the taste of conversation, I dare answer by experience, that whosoever will enter into a course of purging his nature of that humour, (which I may call a morall jaundies that disco∣loureth the whole skin of civill conversation, and putteth us out of taste of the sweetnes of purity) shall recover the right favour and gust of purity by the same degrees he is cleansed from the other immundicity, and he will quickly find so much more pleasantnesse in the rellish of innocence, as the very smell of these herbes of Egypt will offend him, and Manna will not seeme too light a food for him, but will rather find Piety af∣fording him as many severall tastes of mirth and entertain∣ment, as his rectifyed appetite shall demand, and the savour of purity shall bring him quickly to professe, How sweet are thy words unto my taste? yea sweeter then honie to my mouth. * 1.17

Now then I will bind up all my perswasions with these bands of two Apostles, Saint Paul and Saint James, which strengthen them so firmly, as no subtilty of the most artificiall evader can loosen them, the first detesteth so much all licentiousnesse, as he forbideth even the naming any uncleannesse, filthinesse, foo∣lish * 1.18 talke, or scurrility, as incompatible with the sanctity of a Christian, and the last leaveth us this precise advice, in order to the same regulation, He that looketh into the perfect law of li∣berty, and continueth therein, being not a forgetfull hearer, but a

doer of the worke, this man shall be blessed in his deed: and if any man thinke himselfe religious, not bridling his tongue, but sedu∣cing * 1.19 his heart, this mans religion is vaine.

Notes

• * 1.1

  James 3.
• * 1.2

  Gen. 38.
• * 1.3

  Gen. 31.
• * 1.4

  1 Cor. 11.
• * 1.5

  Ecclesiastes 9.
• * 1.6

  Prov. 16. 25.
• * 1.7

  Mark 5.
• * 1.8

  1 Thes. 5. 20.
• * 1.9

  James 3.
• * 1.10

  1 Cor. 6. 20.
• * 1.11

  Ecclesiastes
• * 1.12

  Confes. Aug. l. 1. 10. Ch. 3. 4.
• * 1.13

  Psal: 85. 13.
• * 1.14

  1 Tim. 1. 16.
• * 1.15

  Psal. 19. 6.
• * 1.16

  Ecoles. 7. 4.
• * 1.17

  Psal. 118. 10.
• * 1.18

  Ephes. 5. 4.
• * 1.19

  Jam. 1. 25, 26