A Golden Chain, Chapter 4
CHAP. IV. What is to be done in speaking; and of wisdome.
VVHen we are in speaking, two things are to bee practised: first, care must be had of the speech, that it be gratious: secondly, it is to be vttered with conuenient bonds of trueth.
The speech is gratious, whē it is so vttered, that the graces of god wrought in the heart by the holy Ghost,Coloss. 4.6. are as it were pictured and painted forth in the same: for speech is the very image of the heart.
Eph. 4.25. foreign.Contrarie to this is rotten speech, that is, all such talke as is voide of grace, which is the heart and pith of our speech.
And by this it appeareth, that no voice can bee named but with disliking:Eph. 5.3. Psal. 16. 4. and hereupon in Scriptures when by occasion a vice should be named, in token of a loathing thereof, the name of the vice is omitted, and the name of the contrarie vertue vsed in the roome thereof, as in these wordes: For Iob thought, It may be that my sonnes hauehave sinned and blessed, that is, blasphemed God. Iob. 1.5.This being true, then by proportion the visible representation of the vices of men in the world,1. Kin. 21. 10. which is the substance and matter whereof plaies and enterludes are made, is much more to be auoided.
1,2,3,4,5, 6,7,8,9.Gods graces, which we are to shew forth in our communication are thes… Wisdome, Truth, Reuerence, Modestie, Meekenes, Sobrietie in iudgement, Vrbanitie, Fidelitie, Care of others good name: and let vsus consider of them in order.
Wisdome in our speech is a goodly ornament. The Apostles when they waited for the holy Ghost in Ierusalem, it descended vponupon them in the forme of fierie tongues:Act. 24. foreign Prou. 6: 23. & then it is said that they spake as the holy Ghost gaue them vtterance in Apophthegmes or wise sentences. And hee that gouerns his tongue wisely addeth doctrine to the lips, that is, so speaketh, as that others be made wise thereby.
This wisedome is then shewed, when a man can in iudgement apply his talke, and as it were in good manner make it fit to al the circumstances of persons times, places, things.Pro. 19.11. A foole poureth out all his minde, but a wise man keepeth in till afterward. A word spoken in his place, is like apples of gold with pictures of siluer.
Now he that would hauehave his speech to be wise, must first of al himselfe become a wise man. And the wise man of whome the holy scriptures speake, is a godly man, and such an one as feareth God: because this feare of God is the beginning and head of wisdome: Prou. 1.7. Eccl. 12. 13. Psal. 14.1. and 38.5. Gen. 34.7.as on the contrarie, the foole, whereof the scripture often speaketh, is the vngodly person, that maketh no conscience of any sinne. And indeede such an one is the most sensles foole of all. He that shall euer and anon be casting himselfe into the fire and water, and run vponupon dangerous places to breake his legges, armes, necke: and further shal take pleasure in doing all this, is either a foole or a mad man. Now the vngodly man as oft as he sinneth, he endeuoureth as much as in him lieth to pitch his soule into hell, and whereas he taketh pleasure in sinne, he sports himselfe with his owne destruction.
Furthermore the man fearing god must hauehave two things in his heart: a perswasion of Gods presence; and Awe.
The perswasion of Gods presence is, whereby a man is continually resolued, that whersoeuer he is, he standeth before God, who doth see euē into the secrets of his heart. This was in Cornelius:Act. 10.3… Now therfore (saith he) we are in gods presence to heare all things that are commanded thee of God.
Awe in regard of God, is that whereby a man behaueth himselfe reuerently, because he is in Gods presence.
Awe is either in regard of sinne, or of chastisements.
Awe in respect of sinne, is when one is afraid to sinne, fearing not so much the punishment, as sinne it selfe, because it is sinne. For he feareth God indeed which is of this minde, that if there were no Iudge to condemne him; no hel to torment him; no deuil nor conscience to accuse him; yet hee would not sinne, because Gods blessed Maiestie is by it offended and displeased: and if hee had it in his choice, whether he would sinne or loose his life, he had rather die thē willingly and wittingly sinne against God. This awe being in Ioseph, was the cause that moooued him not to commit folly with Putiphars wife.Gen. 39.9. How then (saith he) can I doe this great wickednes, and sinne against God?
Awe in chastisements is, when one humbleth himselfe vnderunder the mightie hand of God with all meekenes and patience, when God laieth his hand on him more or lesse. When Shemi came foorth and cursed Dauid, and flung stones at him, what did he? truely he stood in awe of God, and therefore said,2. Sa. 16.1…. What hauehave I to doe with you, ye sonnes of Zeruiah? for hee curseth, euen because the Lord hath bidden him curse Dauid, who dare then say, Wherefore hast thou done so?
When a man is thus made wise, that is, righteous and fearing God, he is so guided by the spirit of feare, that he can not but speake wisely. Salomon saith, The lippes of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things. Pro. 10.31.And againe, The heart of the wise guideth the mouth wisely.
Contrarie to this is fonde and foolish talke: an example hereof we hauehave in Luke, where Pilate wanting the feare of God, saith, I finde no fault in Christ: let vsus therefore chastise him, and send him away. Luk. 23. 14.Whereas he ought to hauehave reasoned thus: I finde no fault in him: therefore let vsus send him away without chastisement.