be talkatiue and exceede too farre in multiplying of words What though it be true that we say and so we know and are able to proue it Doth euery trueth befit euery time Should all men alwaies bee speaking all that they know It would bee a great meanes to hinder the increase of knowledge Some be talking when they haue more neede to heare some be teaching when they haue more neede to learne and many wrong themselues and them that are present in not giuing place to others that are more sufficient and better able to speake So did not Elihu he preferred his elders though not his betters before himselfe Hee would not open his mouth before his turne came and that he saw Iob and his three friends to Iob. 34. 4. 5. c. swerue out of the way on both hands Reproofe of those that destinate all their speehes and that in the ministerie of the Gospell to the setting forth of their owne praises It may truely be said of many that they preach not Christ so much as themselues contrarie to the faithfulnesse of Paul who preached not himselfe but the Lord Iesus Christ Their chiefe labour is not to win glory to God and men to saluation but credit to themselues and men to the admiration of their gifts and learning This they principallie aime at that all may be affected with their elocution that al may see the fruit of their wits that al may discerne of their skill in the tongues that al may witnes their paines in reading that all may wonder at their depth of iudgement If those be things that their hearts doe chiefly desire wee must conclude of them that their hearts doe publish foolishnes Verse 24. The hand of the diligent shall beare rule but the deceitfull shall be vnder tribute THe hand of the diligent that is diligent men who vse their hands or other members of their bodies or else their minds to some honest and profitable trauell according to their calling shall beare rule and attaine to some good place of estimation But idle persons whom want and other occasions draw to deceitfull courses to shift for themselues as wee haue shewed in the fourth verse of the tenth chapter shall be made vnderlings and brought into subiection and seruilitie Doct. They which are laborious and faithfull in meane places doe take the way to rise to an higher degree True it is that diuers attaine not to such greatnesse as others doe and yet be no lesse diligent then others are but the Lord maketh their inferioritie a step towards their heauenly aduancement and they are not without estimation in that low estate and God seeth their fruite to bee better and their comfort to bee more there than if they were raised vp to higher preferment Otherwise they that serue God in what place soeuer are sure to grow greater The Scripture proposeth examples hereof and sheweth how the point hath been verified in former ages Iacob at the first set himselfe to seruice and was at the commandement of an other man but at the last being painful and true he was able to keep seruants himselfe and other men were at his commandement Ioseph when hee came into Aegypt was bought and sold as a poore bondman but being faithfull in euery place that hee came into hee was promoted in euery place that hee came into When hee was a seruant when hee was a prisoner and especiallie when he was Prince Dauid had once the charge of a flocke of sheepe and thereof was not a little heedefull but afterwards hee had the leading of an armie of men and lastlie was exalted to the throne of a glorious kingdome Reasons 1 First promotion is from the Lord and hee setteth vp and putteth downe according to his owne will And therefore when he hath fitted men to authoritie by humbling them with labour he assigneth their places wherein they shall stand and by his providence preferreth them to the same some to bee Magistrates some to be Captaines some to be Ministers some to be Maisters some to bee Stewards some to haue one office and some another Secondly the hand of the diligent maketh rich and riches cause them that are wise and honest to be put into authoritie and imployed in the townes and places wherein they dwell or at least they grow to be housekeepers and beare rule in their owne families Thirdly painefulnesse with wisedome and faithfulnesse doth cause great personages to looke after them They entertaine them into seruice they put them in trust with their affaires they giue countenance vnto them and they many times are meanes of their rising and preferment And in this sense is that saying Thou seest that a diligent man in his businesse standeth before Kings and standeth not before the base sort Prou. 22. 29. Vse Reproofe of their follie that are ashamed and disdaine to take any paines vnlesse it be in seruing of sinne and lust and thereto they make themselues slaues and drudges And what is it that meaneth them to such nicenesse that they will not voutchsafe to put their hands to any worke or set their mindes to seeke for knowledge whereby they may bee fit for some good profession The feare of contempt the doubt that they shall bee little regarded if they applied themselues to such a base kinde of life It is not according to their birth and bringing vp to spend their time in labour or studie it will bee a hinderance to their preferment that they looke for But will they thus contrarie the word of God and crosse the trueth of his holy spirit Will they say that diligence doth make men contemptible when he saith the diligent hand shall beare rule will they say that idlenes doth bring men to promotion when he saith that the idle shall be vnder tribute He will as well crosse and contrarie them in their state and desires and make them feele his words to be true Who seeth not what beggerie and want and miserie they cast themselues into Are they not driuen to sell away and depart with that inheritance and patrimonie which their parents haue left them Are they not compelled to borrow and shift and to sincke deepely into debt And it is a true prouerbe that the borrower is seruant to the man that lendeth For further vse of this Prou. 22. 7. point see the fourth verse of the tenth chapter in the application of the second doctrine Verse 25. Heauines in the heart of a man doth bring it downe but a good word reioyceth it HEauines of heart that is such sorrowes or feares as are not godly and effects of faith but proceeding from infidelity or carnall respects especially being excessiue doth bring down the heart not humbling it kindely so as pride may be taken away but either filling it with discouragement or distemper against which the Prophet wrestled with sundry conflicts Why art thou cast down my soule and art vnquiet or tumultuous within me Psal 42. 5. Now withall
edge and point of a sword doth to ones bodie But the tongue of the wise is health their speeches are holesome and helpefull both to themselues and others Doct. 1 No weapon is more hurtfull then a wicked tongue Among all the complaints which the godly and Gods owne spirit make against the wicked in the scriptures they seldome complaine of any thing more then of their virulent and pestiferous mouthes It is said of flatterers that their words are more gentle then oyle and yet they are swords Psal 55. 21. It is said of false accusers such as Doeg was that their tongues are sharpe rasors that cut deceitfully Psalm 52. 2. It is said of false witnesse bearers that they are like hammers and swords and sharpe arrowes Prou. 25. 18. It is said of all sorts and of euery one of them that their throate is an open sepulchre they haue vsed their tongues to deceit the poison of aspes is vnder their lippes Rom. 3. 13. Reasons 1 First they cause swords to be drawne and bloud to bee shed and men to be slaine and much mischiefe to be wrought Ahimelech and his brethren the Priests were killed by the tongue Naboth and his sonnes were killed with the tongue Our Sauiour Christ himselfe was killed by the tongue as Peter chargeth vpon thē that procured his death Him haue ye taken by the hands of the wicked and haue crucified and slaine you desired a murderer to be giuen you and killed the Lord of life Act. 2. 23. 3. 15. Secondly the sword or any other weapon can onely hurt them that are present and in place neere to it but the stroke of the tongue will light vpon them most daungerouslie that are absent and farre off no place or distance can helpe against it and one man may doe mischiefe thereby to a great multitude Doeg with one breath destroyed the whole citie of Nob both man and woman both child and suckling and yet was not present at it 1. Sam. 22. 19. What a slaughter would Haman haue made throughout the whole Persian Monarchie if the Lord had not wonderfully preuented it Thirdly when men be assaulted with weapons others will bee rcadie according to their power and opportunitie to succour and defend them or to pitie them for the wrong and violence which they sustaine but a malignant tongue causeth others to smite those whom it smiteth either by reporting that which it affiirmeth or by beleeuing that which it reporteth Fourthly the sword can onely wound the bodie and take away the naturall life and when the breath is gone the paine is ended but a pestilent tongue may poyson the soule and depriue men of euerlasting life and bring vpon them perpetuall torments for euer Vse 1 Admonition to be warie how we carrie our tongues that they be safely put vp from doing of hurt and neuer vnsheathed but when we are to stricke at sinne and to skirmish with Sathan It is not good to make frayes with our brethren and to draw vpon their names If we cannot vse our weapons better the Lord will binde vs to the peace and take order that his people may goe more safely by vs. Instruction to auoide the companie of such sinfull hackesters that are neuer without such deadly weapons What can a Christiā doe or say or omit that will not set their tongues on worke And how can they open their mouthes to speake with their tongues but that they must needs spit venome If they be angrie their bitter raylings and reuilings shall haue sharp points keene edges if they be merrie they will persecute with taunts and girds biting iests howsoeuer they be disposed they will vomit our impious othes and blasphemies or such other corrupt speeches as will either bring griefe or infection 2. To be alwaies armed and wel fenced against thē because we shall haue necessary occasions diuers times to bee in presence with them That therefore wee seeke protection from God by prayer as the Prophet did saying Deliuer me O Lord from the euill man preserue me from the Psal 140. 1. 3. cruell man which sharpen their tongues like a serpent adders poison is vnder their lippes And withall let vs put on innocencie for that will repell their strokes and ward them off that they shall neuer hurt vs deadly True it is that none are so much laid at as they which are most blamelesse the greatest accusations and threatnings and scoffes are against them but yet they escape best of all others because they are least liable to all those kind of cursed speakings Doct. 2 But the tongue of wise men c. It is the propertie of good men to vse their lippes to doe good with them This point hath been in some part alreadie handled in the second clause of the sixt verse and we purpose if it please God to stand more largely vpon it in the fifteenth chapter verse 4. where is saide that a wholsome tongue is a tree of life Verse 19. The lippe of trueth shall be stable for euer and a lying tongue but for a moment THe meaning is that such as speake the trueth in vprightnesse will not varie in their talke but tell the same tale againe and be like to themselues in that which they shall say whereas lyers be in and out affirming and denying and speaking contradictions in the same matter Doct. Onely true men are constant in their words They goe not from that which they haue well spoken as they will not stand to that which they haue failed in as Iob professed of himselfe saying I will lay mine hand vpon my mouth Once haue Iob. 39. 37. 38 I spoken but I will answere no more yea twice but I will proceede no further This caused the Apostle S. Paul so seriouslie to cleare himselfe of all lightnesse and vnconstancie that the Corinthians should haue no suspition that with him should be yea yea and 2. Cor. 1. 18. nay nay but that his promises and preaching and purposes were stable and firme and vnchangeable Reasons 1 First their matter will helpe their memorie for that which is trueth once will be trueth euer so that the same ground and subiect remaineth still to repeate and reiterate as was to bee spoken of at the beginning Secondly the same spirit that worketh a loue conscience of the truth wherby men are made to be true doth neuer cease to be the same therfore as it seasoneth the heart guided the heart at the first so it will stablish the heart and direct the lips to the end For sinceritie and vprightnes is of all things most durable least subiect to alteration and change And that S. Paul assigneth for a cause of his vnuariable constancy that he minded not those things which he did mind according to the flesh whereby there should be with him yea yea and nay nay 2. Cor. 1. 17. Now liers doe want all these helpes they had neede to haue good memories to remember
that righteous men will make their brethren commoners with them in their prosperitie When they are aduanced others shall not bee disgraced thereby but honoured when they are inriched others shall not bee impouerished thereby but relieued when they are made mightie others shall not be weakned thereby but supported And so it is said concerning Mordecai that when the royall apparell was on his backe and the crowne of gold on his head that vnto the Iewes was come light and ioy and gladnes and honour Hest 8. 16. Now all this is contrary in the state of harmefull persons when God declareth his anger by casting them downe the people publish their ioy by clapping their hands at them At the least Gods seruants for Gods glorie their owne peace and the publike safetie take comfort in this mercie that is shewed to the Church in taking away such enemies God inclineth their hearts to do this and the crueltie of the enemie hath procured it as the effects of both did manifest at the drowning of Pharaoh and destruction of Sisera Vse 1 Instruction to them that bee desirous to possesse the hearts of honest men that they gaine them by iustice and vpright behauiour by mercie kindnes and goodnes This course will draw their desires to wish well vnto them this will put arguments into their mouthes to speake well for them this will giue them incouragement to further their aduancement this will make their promotion acceptable to them and then desirous of the continuance and increase of the same Now many men desire to be popular but few to be righteous it is easie to affect the greatnesse of Mordecai who was second to the King and great among his people and accepted among the multitude of his brethren but it is hard Hest 10. 3. to follow his goodnes in procuring their wealth and seeking their peace and prosperitie Good liking is not gotten by pompe and power and fauour is not gained with wealth and riches and loue is not commaunded by authoritie and dignitie these may be allured with goodnes but neuer compelled by violence Reproofe of enuious persons that maligne the good estate of godlie Christians they reioyce not at their prosperitie like worthy Citizens but grieue and vexe at it like barbarous aliants Either they labour to keepe them vnder that they shall not rise or to vndermine them that they shall not stand as appeareth in the example of Daniels aduersaries But all is in vaine they shall Dan. 6. be frustrate of their purpose they shall be foiled in their practise they shall be shamed and cursed and plagued for their malitious hearts and mischieuous enterprises They that hate Zion shall all be ashamed and turned backeward They shall be as the grasse on the house tops which withereth afore it commeth forth Psal 129. 5. 6. Doct. 2 The citie reioyceth c. Godly men are the chiefe inhabitants wheresoeuer they dwell They that reioyce at the prosperitie of the righteous are called the citie the place hath denomination from them and it is certaine that neither all nor the most nor in many places the greatest are so wel affected but contrary minded So it is said in the booke of Hester that when the decree was gone forth whereby all the Iewes were proscripted and destinated to death that the citie of Shushan was in perplexitie Who was this citie there but the poore condemned Israelites who from their first comming thither were but strangers and captiues Ahashuerus and Haman were not of the number for they were merily drinking of wine and a great number both in the Court and Citie as it may appeare were glad of their miserie So saith the Apostle to the Rom. 1. 8. Romanes Your faith is published throughout the whole world meaning thereby in all the Churches Reasons 1 First they haue a good estate in their goods and hold their liuings by a right tenure through Iesus being inheritors of the earth whereas none else are so much as tenants at will by any right or warrant from God but meere vsurpers intruding themselues without any allowance into his possessions Secondly all others are aliants in Gods account and only their vnderlings and seruants For so he speaketh of such as hold themselues to bee maisters and commaunders of many others The strangers shall stand and feede your sheepe and the sonnes of strangers shall be your plow-men and dressers of your vines Isai 61. 5. Vse Consolation to them that haue the testimonie of the faithfull and approbation of godly Christians in their behauiour It is as good as if all the towne and countrie did commend them And that was S. Iohns meaning when hee said that Demetrius had a 3. Ioh. vers 12. good report of all men All wicked men would neuer speake well of him or if they should it had been little for his credit but forasmuch as the Apostle testifieth of him and the trueth it selfe also it must needes be that those all men were all good men which knew his goodnes Terror for them that haue the complaint of Gods seruants against them Though they be magnified of the multitude and applauded of neuer so many wicked they shall neither haue true honour nor sound comfort thereby The voices of Christians will carrie the cause and their verdict is that which will cast the faultie if they conuict the Lord will condemne for they neuer agree all to finde any guiltie but where the word of God and his spirit haue first giuen in euidence against them It went hard with Zanecherib when God told him that Zion despised him and Isa 37. 22. laughed him to scorne and shooke her head at him But what cared he for that Did not he despise her as much True it is that he despised her as much but not with so much danger to her His was a vaine foolish absurd and contemptible contempt like paper shot against a strong bulwarke but hers was mightie and effectuall carrying force with it like a Cannon against a weake cottage which will shake it to peeces in a moment Verse 11. By the blessing of the righteous the citie is exalted but it is subuerted by the mouth of the wicked THe meaning is that iust men are very beneficial to the societies of men by their religious prudent and profitable speeches for so the word blessing signifieth in many places and so it is here meant as the antithesis sheweth and so a poore man in aduersitie may as well be an instrument of good to his countrie as a rich man in prosperitie as Salomon testifieth Eccle. 9. 15. On the other side the wicked with his mouth and hurtfull words doth worke mischiefe among whom he conuerseth Doct. By the blessing c. A godly man will alwaies do good to the place where he dwelleth that many shall fare the better for him The land of Iudah found the trueth of this by comfortable experience in the daies of their good Kings and Prophets
Elias Elisha and our Sauiour himselfe and he that is alwaies altogether destitute of this doth prouoke God to bee angrie with him for want of zeale and hatred of sinne But it is a passionate anger that is here reproued which is not a power of the soule but an impotencie He that conceiueth the other is an agent and doth a seruice to God but hee that is moued with this is a mere patient and sinne hath in that case preuailed against him Now it is said that a foole will be knowne the same day that is suddenlie and speedily as soone as he is prouoked he will shew it by outcries reuilings or threatnings or other such like signes of choller But a wise man so farre as his wisedome worketh and his naturall corruption and infirmities breake not out will hide shame that is will suppresse his anger and passe by the iniuries offered to him and not disgrace himself by returning reprochful speeches to him that hath done him the wrong Doct. They much be wray and lay open their folly that are giuen to be hastie to anger God did see it before within but now men shall also discerne it without that which formerlie did lurke in the soule will breake out by this into sight It will shew it selfe in their countenance in their gestures in their words in their actions And therefore it is said that the discretion of a man deferreth his anger and his glory Prou. 11. 11. is to passe by an offence Reasons First the originall and roote of this rash and hastie anger is sinfull and euill it proceedeth from the corruption of nature it is the worke of the flesh and a limbe of the old man Gal. 5. 20. Col. 3. 8. That holy anger against sinne and Gods dishonour doth not come so easily nor is so readie at hand that must be labored for and obtained by prayer and other godly exercises and when there is cause of it our flesh is very vnwilling to entertaine it Secondly more specially pride and a hie minde that disdaineth to beare any indignities doth kindle it and cause the flame thereof to breake out so violently Thirdly for the manner thereof it is inconsiderate and without all iudgement taking those to be enemies that are friends and those to be offences that are kindnesses and those offences to be the greatest that are the least and that to deserue much blame and punishment which is to be passed by with silence Fourthly the effects of it are daungerous as S. Iames saith that the wrath of man worketh not the righteousnesse of God Iam. 1. 20. And this scripture that he that is hastie to anger committeth follie yea exalteth folly Prou. 14. 17. 29. as shall bee shewed more particularly in that place And our Sauiour that hee that is angrie with his brother vnaduisedly shall bee culpable of iudgement And he that shall raile with all and call his brother foole shall be punished with hell fire Mat. 5. 22. Vse 1 Instruction to vse meanes that our hearts may bee stored with the wisedome which is from aboue that is peaceable and gentle Let vs not rake in the sinke of others mens faults to annoy our selues with the vnsauorie smell of them and therewith to be defiled and made as vnsauorie to others Hee that will take all aduantages of wronges done to him shall wrong his owne name with infamie and he that couereth the shame of others in priuate iniuries doth actually publish his owne praise as the holy Ghost saith It is a mans glorie to passe by an offence it is his honour to cease from strife Pro. 19. 11. 20. 3. Consider how amiable and louely a grace this mildnes this meekenesse this long sufferance and forbearance is it declareth wisedome it winneth credit it draweth loue it pearceth their hearts if any thing can that are so spared it bringeth comfort to our owne soules for the assurance of Gods mercie in pardoning of our sinnes Reproofe of them that for credites sake because they would not be counted fooles will rifle into euery word that is spoken and euery action that is done against them And so to auoide the name of fooles they will doe the workes of fooles and to haue the reputation of wise men they will practise that which is contrarie to wisedome they will shame themselues in desire of honour and bring contempt vpon their owne heades in hope to be much regarded When they shew themselues much displeased it seemeth to them that they are much feared and indeede they are much despised great heate with offer of reuenge they thinke will be imputed to great courage and magnanimity but God and wise men ascribe it to folly and debilitie It is a certaine rule of truth that he is most valiant that is most patient and so getteth Rom. 12. 21. the victory that ouercommeth euill with goodnesse And no conquerer is so mightie as he that subdueth his owne passions and distempered affections For so doth the Lord himselfe who is the fittest vmpiere in this and all other causes set downe his award He that is slow to anger is better then the mightie man and hee that Prou. 16. 32. ruleth his owne mind is better then he that winneth a citie Verse 17. He that speaketh trueth will shew righteousnesse but a false witnesse vseth deceit HE that speaketh ordinarily in his common speech that which is true will shew righteousnesse that is will carie himselfe iustlie and further righteousnesse with his testimonie when hee shall bee publikely called thereunto But a false witnesse a false man becomming a false witnesse will vse deceit will make a shew of trueth and peraduenture vtter some part thereof but with such craft and cunning as shall be contrarie to righteousnes and hurtfull to any good cause Doct. 1 He that speaketh the trueth c. They that vse not their tongues to the trueth in priuate can hardly be brought to deale truelie in publike There must be as well a trayning of that to make it fit for equitie and iustice as of the hands and other parts of the bodie to make them skilfull in handling a weapon and bearing of armes and doing of other feates that belong to a souldier As no man is meete to be made a publike person and to be called to eminent place either of magistracie or ministerie that hath not before declared his worthinesse by shewing forth those vertues and excellent qualities which the holy Ghost prescribeth in the scriptures so likewise is not any competent for any worke that is publicke vnlesse his former conuersation vpright and honest commend him vnto it but least of all if the contrarie be found common and ordinarie with him The rule which our Sauiour giueth in another case will hold as firmely in this Hee that is faithfull in the Luk. 16. 10. least he is also faithfull in much and he that is vniust in the least is also vniust in much Reasons First the mouth
of the man is the mouth of the mans treasure that which he speaketh he best loueth that which is most in the lippes hath greatest place in the heart If therefore the trueth be deere vnto him he will assuredly shew it forth when hee shall stand for that purpose before God and his substitute and doe so good a seruice of loue and pietie but if hee haue any fellowship with falsehood he will now take part with it beeing voide of the feare of God and affraide to displease man and hauing so fit opportunity to gratifie his fleshly friends and to procure thanks and recompence to himselfe Secondly no man exerciseth the truth at any time conscionably but by the spirit of trueth and that directing mens hearts at other times in matters of lesse weight will not faile them at their greatest neede when they are to performe a duetie of so great importance and so on the other side Sathan hath the disposing of their tongues that giue themselues to lying he is their father he teacheth them their trade and tasketh them in their worke and they be wholy at his commaundement and who doubteth but that he will commaund them to be on his side and to take against the truth so farre as the knowledge of the truth shall make against his practises Vse Instruction for them that would not fall to falsewitnesse bearing that would not incurre the displeasure of God and hazard the losse of their owne credit that they acquainte themselues with true speaking in all their words so as it may bee familiar with them when they are in any cause to bee disposed that they deale soundly in the company of few lest they shew their falsehoode in presence of many that they hate all lying among the meanest and thereby auoide it among the greatest 2. To iudges and magistrates and all ministers of iustice that they be very circumspect so farre as in them is what manner of persons they admit for Iurours and Quest-men to deliuer vp verdicts or to be accusers or witnesses for giuing in of euidence and well to sift the testimonie of thē that are wont to faile of fidedelitie lest as they vse to fill mens eares with vntruths so they also defile the place of iudgement with periurie and vniustice How many righteous men may a few such deceiuers turne out of the right way what wrong may they offer what hurt may they doe what mischiefe may they worke both in oppressing them that are innocent and clearing of the wicked Doct. 2 Will shew righteousnesse vseth deceite c. The speaking of true words is no note of a faithfull man vnlesse it bee in due manner and plaine meaning False witnesses doe not alwaies vtter flat lies and palpable vntrueths for then they would be soone espied and quicklie conuinced and easily confuted they would bee censured of euery man and credited of no man but their fraude is couered with a faire shew of veritie as slips of copper appeare to be good coine when they are gilded ouer The promise of euerlasting life is not giuen to all that speake the trueth but onely to them that speake Psal 15. 2. the trueth in their hearts that is in sinceritie and vprightnesse The diuell himselfe did speake that which was true and euen the words of holy trueth to Iesus Christ when he said that God had giuen a charge to his Angels to hold his people in their hands Matth. 4. 6. that they should not dash their foote against a stone but it was guilefully deliuered a materiall part being suppressed and the rest peruerted to draw him to sinfull presumption It was a true information that was giuen to Saul by Doeg that Ahimelech the 1. Sam. 22. 10. 23. 19. Priest had ministred both foode and weapon to Dauid and by the Ziphims that Dauid hid himselfe in the wood by them It was a true informatiō that was giuen to Nebuchadnezzar by the Chaldeans that Shadrach Meshach and Abednego would not serue his Gods Dan. 3. 12. nor worship the image that he had set vp and it was a true information that was giuen to Darius by his princes that Daniel regarded not the decree that he had sealed but made his petition three times a day but all these true informations were made by false men of Dan. 6. 13. deceitfull lipes and malitious hearts for wicked purposes Reasons 1 First God heareth our words beholdeth all our proceedings he looketh to the heart especially and obserueth likewise the manner of our testimonies not onely what is vttered but how much whether all that ought to be or more then should bee or the iust measure that is required and onely they that can approue themselues to him for sinceritie and vprightnesse are to be reputed faithfull and the rest are but craftie dissemblers Secondly if true words alone would passe for currant without further respect of drift and manner those things would be many times separated which God would haue alwaies ioyned together and those things would be made opposite which hee appointeth to be subordinate one to another trueth is oftentimes spoken without loue that will peruert iustice and true dealing and stirre vp oppression and violence as is to be seene in the former examples But so it must not be a breach must not be made among those that are euer to be knit together with an vnseparable bond of vnion Thou shalt sweare saith the Prophet the Lord liueth Ierem. 4. 2. in truth in iudgement and in righteousnesse that is thou shalt truly rightly and righteouslie professe him and take an oath by him when thou hast a cause and calling to sweare and accordingly dispose of all the rest of thy speeches Vse 1 Instruction so to order and guide our lippes in all that we say that men may finde nothing but veritie in the matter which wee declare and God may see nothing but sinceritie in the end which we propose And so though we be sifted yet we shall not bee shamed and though there bee accusations as the trueth must looke to be quarrelled withall yet there will bee no conuictions so long as an vpright heart doth cleere vs. Reproofe of guilefull persons whose trade is to be painters of bad causes If any man haue ragged torne and rotten matters in hand which euery honest man reiecteth let him come to them and they will set such colours and pictures thereupon as shall make them appeare very beautifull But let them know that they shall make themselues to be base and God will bring such cunning deceiuers as hee hath alreadie dealt with diuers aequiuocant sophisters to shame and contempt Verse 18. There is that speaketh words like the pricking of a sword but the tongue of wise men is health THere is a brood and companie of sinfull fooles which speake words like the prickings of a sword that is dangerous and pernicious which pierce deeper to the hurt of mens names and states then the
The punishment of iniquite shall not befall the iust but the wicked are full of euill AFflictions and corrections may come vpon the righteous but no reuenging curse tending to destruction as if they were abiects But the wicked are full of euill both of guiltines and continuall practise according to the corruption of their hearts which the righteous are purged from and therefore also of those punishments which the righteous escape Doct. Though the Lord afflict the godly as well as the godlesse yet it is done in farre different manner He commeth as a father in mercie and mildnes to the one and dealeth as a Iudge or rather an enemie in wrath and seueritie with the other He commeth with his pruning knife to cut off the superfluous sprigges and braunches of the one and with a keene axe in his hand to hew downe by the rootes the stockes and bodies of the other And this difference is spoken of in the foureteenth chapter of this booke vers 32. The wicked shall be cast away for his naughtines but the righteous hath hope in his death And this difference is spoken of in the seuen and twentith of Isaiah verse 7. Hath he smitten him as hee smote those that smote him or is hee slaine according to the slaughter of them that were slaine by him That is hath the Lord plagued Israel his Church and people in such a grieuous manner as he hath destroyed their enemies it is manifest he hath not And this difference is spoken of in the eight chapter to the Romans verse 1. that there is no damnation to them that are in Christ Iesus that walke after the spirit as there is to them that walke after the flesh The foure reasons wherewith the last doctrine of the former Chap. 11. 31. chapter was proued doe euidently confirme this point and therfore to auoide prolixitie and vnnecessarie repetitions wee referre the reader to that place Vse 1 Instruction to labour to be vnlike to sinfull men in behauiour as we are desirous to haue a better condition Let vs set our selues as enemies against the dominion and kingdome of iniquitie as they doe yeeld themselues to be subiects and slaues vnto it let vs seeke to cleanse our selues from all filthinesse both of the flesh and spirit and be filled with the graces of the holy Ghost and the fruites of the same as they are full of sinnes and vnrighteousnesse For the wicked not to conceiue the better of their owne case nor the godly to like the worse of theirs because externally all things seeme to happen alike to both sides for there cannot bee so great a disparitie betweene any earthly things though neuer so contrarie one to another as there is betweene their estates notwithstanding that in shew and appearance they are alike Verse 22. The lying lippes are abomination to the Lord but they that deale truely are his delight THe sense is plaine enough of it selfe if the supplie bee made of that which is vnderstood in both the clauses The Lord abhorreth lying lips that is those persons that abuse their lippes to lying which will also bee false in their deedes and hee is well pleased with them that deale faithfully which will likewise bee true in their words Doct. Euery lyer is a loathsome person God doth neuer hate any thing that is not hatefull and that must needes bee odible which hee abhorreth and especially when it is abomination which is in hie degree abominable vnto him And that hee is so affected towards lyers his owne word in other places doth testifie As when he saith in this booke These sixe things doth the Lord hate Prou. 6. 17 yea his soule abhorreth seuen the hautie eyes and a lying tongue and the hands that shed innocent bloud c. Yee may know by their companions among whom they are marshalled what account he maketh of them And so in the reuelation of S. Iohn he declareth his detestation of them by reckoning vp their fellowes and describing their grieuous punishment The fearefull and vnbeleeuing and the abominable and murtherers and whoremongers Reuel 21. 8. and sorcerers and idolaters and all lyers shall haue their part in the lake which burneth with fire and brimstone which is the second death Reasons 1 First nothing is more contrarie to the nature of God who is infinitely true and trueth it selfe then guile and falsehood is And nothing maketh men more like to sathan and workers of his will then lying So our Sauiour told the wicked vnbeleeuing Iewes Yee are of your father the diuell and the lustes of your father ye will doe He abode not in the trueth because there is no trueth in Iohn 8. 44. him When he speaketh a lie then he speaketh of his owne for hee is a lier and the father thereof It is his mother tongue and natiue language to lie when he vttereth any true sentence it is but borrowed and that also he cannot truely deliuer without grosse deceit and dissimulation Secondly lying is a worke of the old man and that which misbecommeth the children of God and lyers such as giue themselues Col. 3. 9. vnto it are vnregenerate and as yet the children of wrath and subiect to damnation Thirdly they are iniurious to them whom they mis-informe making them to beleeue errors and many times many euill consequents in sue vpon it And therefore the Apostle exhorteth all that are effectuallie regenerate to cast off lying and to speake euery man trueth vnto his neighbour because we are members one of another Eph 4. 25. Vse 1 Instruction to worke vpon our owne hearts so as that we comming also to hate lying God may loue vs for trueth and not haue vs in detestation for falsehood If we cause him to abhorre our lippes for our vntrueths to men he will abhorre our prayers and thankesgiuing and whatsoeuer shall proceede out of our lippes to him And it is not enough to leaue lying in respect of hereafter but to lothe the sinne of it that hath been committed by vs heretofore When Iob knew that his words were displeasing to the Lord though they were few and onely rash and vnaduised Iob 42. 6. and he himselfe by error was deceiued in them he abhorred himselfe and repented in dust and ashes how much more then ought wee to doe it which haue more prouoked God with innumerable false speeches and that knowingly and with purpose of deceiuing and hee doth professe that they haue been and are abominable to him And what though wee haue sometimes kept our selues from blame by telling of lies What though wee haue delighted others and obtained fauour to our selues thereby What though we haue made our gaine and commoditie of it Will all this if this were the winning of all the world be able to counteruaile the high displeasure of God and the losse of his fauour together with the forfaiting of our owne saluation And hereby shall we know that we bee soundlie purged from lying
if we doe not onely forbeare to lie but bee vtterly vnwilling that any other should tell a lie for vs. For that is the note of a righteous man that he hateth lying words as well as Prou. 13. 3. forbeareth to speake them And they shall bee shut out of the kingdome of heauen together which loue and which make lies Reuel 22. 15. Consolation to them that loue the trueth and exercise it the same God that hateth liers so deadly is as well pleased with true men that affect and practise that which he loueth so dearely Be it therefore that they are maligned for saying that which true is and hast not onely purchased euill will but hard dealing and that at their hands which seeme to be able to beare downe all before them yet know and remember that God maketh account of thee for thou art his delight and those that bee his fauourites shall find his fauour effectuall against all aduersaries for safetie and protection Doct. But they that deale truely c. That trueth which is acceptable to God consisteth both in speaking and doing Nothing can please him but the image of that which is in him and the streames which flow from him as doth this reall and operatiue trueth and not that which is verball and in word onely This is testified of the Lord Iesus Christ the deerely beloued sonne of God who is proposed to vs for a perfect example to imitate that he did no wickednesse as no deceit was found in his Isa 53. 9. mouth Reasons 1 First his word in many places doth commaund both and that equally and no where doth dispence with the want of either Secondly his spirit doth infuse both and that inseparablie and maketh euery man that hath attained to the one to be able to vse the other That which S. Iohn setteth downe in a more generall manner doth strongly confirme this particular point If anie man sinne not in word he is a perfect man and able to bridle all the bodie His meaning is not that some bee absolute without sinne in word and perfect without infirmitie in goodnes but that many be gracious without sinfulnesse though they haue their slips in speeches and sincere without wickednes though they haue their frailties in behauiour Thirdly both are infallible and essentiall fruites of regeneration and the Apostle doth perswade vs thereby to declare our selues to be of the number of the saints and faithfull saying Cast off lying and let him that stole steale no more Ephes 4. 25. 28. Fourthly both are required of them that would know and manifest themselues to be naturall members of the Church in this life and inheriters of saluation in the life to come Lord saith Dauid who shall dwell in thy Tabernacle who shall rest in thy holy Psal 15. 1. 2. mountaine He saith God that walketh vprightly and worketh righteousnes and speaketh the trueth in his heart Vse 1 Instruction 1. if we would haue the constant credit of honestie among men or the comfort of it in our owne soules or the allowance of it in Gods presence that wee bee not more smooth in words then faithfull in workes that men may not more beleeue vs to be true in speeches then the Lord shall discerne vs to bee trustie in actions Not to be ouerhastie to receiue their reports whom we are able to conuince of vnfaithfulnes in behauiour If God giue vs a caueat to looke to them and beware of them if he commend none to vs for credible but such as are righteous why should wee set light by his certificate and be credulous to hearken to sinfull persons especially sithence of all others they are most readie to fill mens eares with pernicious and hurtfull informations Verse 23. A prudent man concealeth knowledge but the heart of fooles publisheth foolishnesse A Prudent man he that is of good discretion and hath learned to be wary and circumspect concealeth knowledge not that he shutteth it vp altogether without any vse or benefit of it to others for that were contrarie to the profession which the Prophet maketh of that wherein euery godly man ought to follow him I haue not hid thy righteousnesse within my heart but I but I haue declared thy trueth and thy saluation I haue not concealed thy mercie and thy trueth from the great congregation Psal 40. 10. And that were contrarie to the testimonie which is giuen of wise men chap. 15. 7. The lippes of the wise doe spread abroad knowledge But he will obserue all good circumstances of speaking that it be in time and place when good opportunitie doth require it and good effect is like to bee wrought by it And contrariewise the heart of a foole which leadeth his tongue for guide it doth not doth set the tongue on worke either to vtter bad matter or that which is good in bad manner that euery man may see the folly which is in it Doct. It is not good for any man to speake as much and as often as he can but as often and as much as he ought Many wise sayings and sentences are inserted by the spirit of God into this booke to teach men how to be heedfull for the obseruation of this rule As when it is said that the tongue of the wise vseth knowledge aright Chap. 15. 2. And that a foole powreth out all his mind but a wise man keepeth in till afterwards Chap. 29. 11. Reasons 1 First this sparing of speech when men reserue themselues for fit occasions and only vtter that which serueth for vse doth giue a cleere testimony of a minde that is stored with vnderstanding and iudgement And this reason our text in hand doth offer vnto vs when it is said that a wise man hideth knowledge as a foole on the other side doth exercise the contrarie Wee deeme them not the most thriftie husbands and wealthiest men that will looke vp nothing in their coffers nor keepe any thing close in their purses but carrie al their monie in their hands and shew it to euery commer by and so doe they that haue no more matter within their hearts then all the standers by shall heare their lipes deliuer Secondly it is a point of humilitie to bee silent in modestie as pride and conceitednesse maketh men desirous to heare themselues speaking Thirdly their words are so much more desireable and better accepted as they are rare and few and seasonable How good is a word in due season saith the Scripture And a word spoken in his Prou. 15. 23. Prou. 25. 11. place is as apples of gold vpon pictures of siluer The ointment that is close kept in a boxe wil yeeld a sweter sauour when it is powred out then that which is continually open And wine fresh from the vessell hath a better relish then that which was drawne long before there was neede of it or any to drinke it Vse 1 Instruction to learne moderation and keepe measure in speaking vnlike to them that