Foure godlie and fruitful sermons two preached at Draiton in Oxford-shire, at a fast, enioyned by authoritie, by occasion of the pestilence then dangerously dispearsed. Likewise two other sermons on the twelfth Psalme. VVhereunto is annexed a briefe tract of zeale. / By I. Dod. R. Cleauer.

The fourth Sermon. (Book 4)

PSALM. 12. Ver. 3. 4.

3. The Lord cut off all flattering lippes, and the tongue that speaketh proud things.

4. Which haue saide, with our tongue wee will preuaile: our lips are our owne, who is Lord ouer vs?

IN the two former verses it set downe the petition that Dauid made vnto God for helpe, and his complaint that he put vp concerning the decay of good and righteous men, and the deceitfulnes of vngodly and vnrighteous men.

Now in these verses is set forth an other part of his prayer, to wit, an imprecation; The Lord cut off, &c: wherein hee doth by the spirit of Pro∣phesie, and according to the Analogie of faith, denounce iudgement against Gods and his enemies, to the end he might comfort himselfe, and refresh his hart with hope that good men should bee recouered, and wicked men confounded. And as for this curse, we must vnderstand that it is not vttered in bitternes, but in zeale, and with warrant from Gods owne spirit; and this is directed,

1. First against deceitfull persons, who are called flatterers: the Lord cut off the flattering lips.

2. Secondly, against proud persons, who are described:

1. In generall by their speech, that they speake proud things, verse 3.

2 More particularly, that they say, with our tongue wee will preuaile. vers. 4. as if they should haue said, looke what wee aske, we will obtaine it: looke what we threa∣ten, wee will performe it: looke what we set downe, that shall come to passe.

But it might be said vnto them, you speake presump∣tuously,* 1.1 and vtter words that doe not beseeme you.

They answere,* 1.2 our tongues are our owne: as if they should say, who dare be so audacious as to controle vs? we will speake what we list, in despite of them all.

But some might say, though you set so light by men,* 1.3 you must know that there is one higher then you: what if the Lord should take the matter into his hand?

To that they answere.* 1.4 who is Lorde ouer vs? they thinke they may blaspheme God, & reuile his seruants, and speake what they list, and yet none shall haue to doe with them for it.

The Lord cut off all flattering lips.] whereby are vnder∣stood,* 1.5 the most dangerous and subtill deceiuers, who vnder pretence of friendship, doe seeke a mans vtter o∣uerthrow.

Now in that the Prophet prayeth against such as doe so cunningly carry their matters, that they will appeare to loue, where they hate with a deadly hatred, and in praying doth shew, not only what is his wish, but what is Gods purpose, viz. that the Lord will cut off the flattering lips: hence this doctrine may be gathered, that,

The more skillfully and artificially anie coutriues his euill purposes,* 1.6 the more fearefull destruction shall fall vpon him.

The more fraudulent a deceiuer anie one is, the more heauy shall the hand of God be vpon him, to crosse and contrarie him, and to bring him to such straits, that hee

shall not for shame open his mouth againe to speake as he hath done: and this is to haue his tongue cut out, as it were, as is threatned in this place.

Flatterers haue a certaine kinde of dexterity in their enterprises, that they will not be seene to be brochers of those things whereof they afterwards become practi∣sers: but they speed neuer the better, but a great deale the worse for that. Therefore doth Dauid conclude,* 1.7 that God would certainely destroy Doeg, because hee was a skilfull worke-man, and as it were a tradesman in mis∣chiefe: he could flatter Dauid, that he wisheth him well, and was sorry for his troubles, and would be ready to befriend him in any thing he could: but when Saul complaines how hardly he was dealt with, in that no body would discouer vnto him the treacheries of Da∣uid, Deog changeth his tune, and falleth to accuse Dauid,* 1.8 and most iniuriously chargeth Abimelech to haue con∣spired with him: and for all this, he (no doubt) would haue goodly pretences: as, that dutie bound him to speake as he did: he respected the Kings honour and safety, and certainely things were not well, but some mischiefe was a working; for he saw the sonne of Ishai come vnto Abimelech, who gaue him a sword, and asked counsell of the Lord for him, and ministred food vnto him, and to those that were with him, and that extraor∣dinary food too, euen the shew-bread: in which regard, he, as a loyall subiect, must needs aduertise Saul, to take heed, and to looke well to himselfe, that so he might preuent all imminent dangers.

So in the prophecie of Ieremie,* 1.9 this is set downe as one cause of the vtter subuersion of the Iewes, that they were wise to doe euill, but had no knowledge to doe well. They wanted not ordinarie capacitie, (which had beene one degree of happinesse vnto them, for then God would haue shewed them greater compassion) but they wan∣ted grace to vse it well, and had cunning heads to plot

mischiefe, and therefore doth the Lord threaten iudge∣ment against them. And in another place he saith, that they had taught their tongues to speake lies.* 1.10 And what fol∣loweth? Therefore thus saith the Lord of hosts, Behold, I will melt them, &c. Shall not I visit them for this, saith the Lord? Or shall not my soule be auenged on such a Nation as this? Their tongues were too much inclined to lies of their owne accord, so that they needed not to be taught that language: yet did they set their tongues to schoole, as it were, that they might be artificiall in their leaud practises, & carry out their lies vnder a colour of truth, and so sinne with lesse disgrace: which was a thing that the Lord could not abide, and therefore he threatneth to plague them therefore.

And good reason is there that it should be so:* 1.11 for

[unspec 1] First, such persons are extreamely hurtfull. Neuer is euill practised with such mischiefe, as when it is contri∣ued by craft, and polished with deceit. The Apostles were neuer so troubled in dealing either with the idola∣trous Gentiles, or with the superstitious and malicious Iewes, as they were when they had to doe with those that pretended to be Christians, to be Ministers of the Gospell, yea to be Apostles: and therefore Paul expo∣stulateth the matter with the Galathians, saying, O foolish Galathians,* 1.12 who hath bewitched you? &c. As if he should haue said, No man could deale so dangerously as these false Teachers, who haue as it were charmed your af∣fections, and bewitched your mindes. And in the Epistle to the Corinthians, he greatly complaineth of such de∣ceiuers: I am iealous ouer you with a godly iealousie: for I haue prepared you for one husband,* 1.13 to present you as a pure Virgin to Christ. But I feare lest as the Serpent beguiled Eue through his subtiltie, so your minds should be corrupted from the simplicitie that is in Christ. For such false Apostles are deceitfull workers,* 1.14 and transforme themselues into the Apo∣stles of Christ. And no maruell, for Sathan himselfe is trans∣formed

into an Angell of light. Therefore it is no great thing though his Ministers transforme themselues, as though they were the Ministers of righteousnes. Paul had taken great paines to make a match betwixt Christ and them, and to fit them for such a glorious husband: but he was much afraide lest it would be broken, in regard of manie of them, and that as the Diuell deceiued Eue, so the false Apostles would deceiue them, and that by transforming themselues into the Apostles of Christ, making shew (as the Diuell doth,) of the greatest loue and care of their good, and of their eternall saluation: when the truth was, they intended no such thing, but onely the seruing of themselues, in their carnall credit and commoditie.

Secondly, albeit such kinde of persons doe worke [unspec 2] much mischiefe, yet they seldome passe vnder the cen∣sure of men for the same, and therefore it stands the Lord vpon to rebuke and punish them; Nay, they are so farre from being condemned by men, that they haue great thankes many times, for their wise counsell and good aduice (though it be most vile and diuellish,) in incensing mens mindes against such as haue wronged them, and putting it into their heads how they may bee auenged of them; which is a thing most detestable before God, and therefore shall not goe vnpunished.

Thirdly, their hearts are maruellously hardened: for when they can fetch ouer men according as they list, [unspec 3] they intertaine an opinion of singular witte and vnder∣standing, & of a deepe reach in themselues, and so begin to contemne others, and will not admit of a reproofe or admonition from any: and therefore being growen to this height of pride, and this exceeding hardnesse of heart, they are the more fit for Gods iudgements to be executed vpon them.

Fourthly, Gods wisedome is much magnified by pro∣ceeding against such: they are fit aduersaries for him, [unspec 4] who scattereth the deuices of the craftie,* 1.15 so that their handes

cannot accomplish that which they enterprise, (as Iob spea∣keth) and that taketh the crafty in their craftinesse, causing those that are cunning hunters and fowlers, to fall into the pit that they haue digged for others, and to be insnared in the works of their owne handes;* 1.16 so that when they goe about to take others, it falleth out by the righteous and wise prouidence of God, that they are taken themselues.

Sith it is so dangerous to haue a crafty and cunning head,* 1.17 closely to plot and contriue mischiefe, let this ad∣monish vs to beware of that vice: for assuredly, it will bring shame vpon the fauourers thereof. The wise man saith,* 1.18 Hee that imagineth to doe euill, men shall call him an authour of wickednesse. All men shall point at such a one, There goeth a crafty fellow, a subtill Foxe, &c: so that the name of a vagrant is not more odious then his: euery one hath such in detestation, euen the most con∣temptible of the people: Doe you see yonder man? (will they say) he is a perillous fellow, able to set a thou∣sand together by the eares; If any haue an euill cause, hee is a man for his turne: Let him make him his So∣liciter, and hee will goe as farre as diuellish and craftie wit can reach. And as it is a blemish to the name, so it is the bane of ones estate to bee a fraudulent dealer. The bread of deceit (saith Salomon) is sweete to a man, but after∣terward his mouth shall be filled with grauell.* 1.19 Howsoeuer deceitfull persons doe snatch heere and there, and get much from others, yet few of them thriue, but the curse of God lighting vpon that which they haue, makes ha∣uocke of all. And therefore as wee tender our esti∣mation and good estate in the world, let vs beware of such practises.

Secondly, let vs hence learne, not to be discouraged at crafty aduersaries,* 1.20 that haue winding wits, & plotting heads, and flattering tongues, and acceptance with great ones, euen as they would wish: let vs not bee dismayed heereat, but let this be our comfort, when they fawne,

and flatter, and lie, and traduce vs most shamefully, that the Lord will cut off the lying lips. Grant that we haue not libertie or skill to encounter them, yet the Lord hath: There is no wisedome,* 1.21 nor vnderstanding, nor counsell against him: that is, none of these shall take any effect against him:* 1.22 and therefore the Psalmist saith, The Lord breaketh the counsell of the Heathen, and bringeth to nought the deui∣ces of the people. Though all the wisedome of all the na∣tions in the earth were laide together, yet God would bring all their consultations to nothing if they made a∣gainst him. When Achitophel fell from Dauid to take part with Absolon, it much troubled Dauid, for his words were as Oracles, and none could speake more in mat∣ters of policie then he, and he knew all Dauids heart, and the state of the whole kingdome, and therefore he tur∣neth himselfe vnto God: O Lord (saith he) I pray thee turne the counsell of Achitophel into foolishnesse: and God heard his request, and did so, insomuch that no creature could deale more foolishly for the procuring of his owne euerlasting woe and shame, then he did in han∣ging himselfe.

The diuell is still labouring to worke mischiefe, and he wants not craft nor subtiltie, besides the experience that he hath had from the beginning of the world hi∣therunto: yet for all this, he hath neuer beene, nor shall be able to procure the ouerthrow of one of Gods elect. The Church hath beene nothing the worse, though he haue beene still warring against it. And why is this, but because Gods wisedome is infinitly beyond all the sub∣tilty of the diuell? And what cause haue we then to feare crafty men, seeing their Captaine hath had no better successe, and seeing that the Lord hath a quarrell against them as well as against their head?

And the tongue that speaketh proud things.]

In that the Prophet denounceth iudgement against such kinde of persons, the doctrine is, that

The more wicked men boast of their mischieuous intents,* 1.23 the neerer mischiefe is vnto them.

When they bragge most how well the world goes with them, and what hope they haue of effecting their badde purposes, some great euill is euen at their doores. When men boast in their talke, and swords are in their lips (as Dauid speaketh) then the Lord will haue them in deri∣sion,* 1.24 and laugh at their destruction. When they fall to bragging, God fals to laughing: and when their swords are drawne out against others, the Lords hand is stret∣ched out against them. Whē Pharaoh in the pride of his heart said, Who is the Lord? God made him know who he was.* 1.25 And when the enemie said, I will pursue, I will ouer∣take them, (meaning the Israelites) I will diuide the spoile, &c: then the Lord set in against them, and made the Sea to couer them, so that they sanke as lead in the mighty wa∣ters.

So when Saneherib insulted against God,* 1.26 and against his people, and bragged what his forefathers and him∣selfe had done, and what now he would doe, if they would not yeeld vp the Citie and themselues into his hands,* 1.27 then did the Lord put a hooke into his nostrils, and a bridle into his lips, & brought him backe againe the same way he came, and caused him to fall by the hands of his owne sonnes.

And the reasons why it must needs be so,* 1.28 are these:

[unspec 1] First, when vngodly men do most vaunt of their ma∣licious intents against Gods people, then is the Lords compassion most stirred towards them: euen as it is with earthly parents, when any one threatens their chil∣dren, that if hee take them, hee will knocke out their braines; this will cause them to prouide for the safetie of their children, and that such leaud persons bee puni∣shed and restrained.

This was Dauids comfort against Doeg:* 1.29 Why boastest thou thy selfe in thy wickednes, ô man of power? (saith hee)

The louing kindnesse of God endureth daily. If the stocke of Gods goodnes were all spent, then his children had reason to hang downe their heads: but seeing that is, and will be as much still as euer it was, they neede not feare the insultations of their wicked aduersaries.

Secondly, at such times Gods seruants begin to looke [unspec 2] about them: when their enemies speake of wonders that they will worke against them, then they are wake∣ned, and stirred vp to crie vnto the Lord, as in the 94. Psalme, O Lord God the auenger! O Lord God the auenger! shew thy selfe cleerly. And why are they so instant and earnest with God? The reason is yeelded, verse 4. The wicked prate and speake fiercely: all the workers of iniquitie vaunt themselues. As if they should say, Lorde, if euer thou wilt awake and stand vp for our defense, now doe it, when vngodlie men doe so insult and triumph ouer vs.

Thirdly, such proud persons doe bid defiance to the [unspec 3] Lord himselfe, and therefore hee hath a quarrell against them. All the proud [in heart] are an abomination vnto him. But if their pride appeare in a more notorious manner in their tongues, and in their behauiour, they are much more hatefull vnto him: for in making boast of their owne hearts desire, they doe contemne the Lord;* 1.30 and in speaking against the Church,* 1.31 they set their tongues a∣gainst heauen it selfe, as the Prophet speaketh.

Which point thus prooued, ministreth vnto vs,

First,* 1.32 an vse of instruction, that seeing the Lord is so incensed against proud boasters, therefore wee should containe our selues within the compasse of modestie, and neuer boast at all, but let others mouthes, and our owne workes, and Gods voice at the last day praise vs, and not our owne lips: but especially let vs take heede of vaunting our selues against the people of God, and a∣gainst the Maiestie of God himselfe; for that will least of all be endured,

Secondy, here is an vse of consolation against all the insultations of malicious enemies:* 1.33 if wee can with pa∣tience and modestie endure, and stand it out for a while, not returning like for like, nor vsing any sharpnes and bitternesse against them, we shall see that the Lord will cut them off. If a man had knowne the day before, what should haue befallen Haman, notwithstanding all his boasting of his greatnes, and of his honour, and of that fauour which hee had with the King, and of all the euill that hee intended against the Iewes, and against Mordecai especially; if (I say) a man had knowen be∣fore hand what should haue befallen him, would it not haue made him laugh at his pride and follie? Yes cer∣tainely: and yet the case of all boasters against Gods Church is little or better then his. And if we could with the eye of faith behold Gods purpose concerning their ruine and ouerthrow, all their bragging would seeme vnto vs, and it is indeed, euen exceeding ridiculous. And this in particular should comfort vs against the blasphe∣mies of the Church of Rome, and against all her insulta∣tions ouer the Saints: for the Lord hath set downe her sentence:* 1.34 In as much as she gloried her selfe, so much giue ye her torment and sorrow: for she saith in her heart, I sit be∣ing a Queene, and am no widow, and shall see no mourning. But what saith God? Therefore shall her plagues come at one day, death, & sorrow, & famine, and she shalbe burnt with fire, &c.

Verse 4. With our tongues wee will preuaile: our lips are our owne] In that they are heere found fault with for thus speaking, because they affirme that which is di∣rectly contrary to the truth, the point hence to bee ob∣serued is, that

No man hath the royaltie of his owne tongue, nor the ordering of his owne speech.* 1.35

Euery mans tongue is in Gods hand, and his wordes at Gods disposing, hee is Lord ouer all mens, tongues; which will euidently appeare by this, that

First, men cannot speake what they would, but what the Lord will,* 1.36 according to that of Salomon: The prepa∣rations [unspec 1] of the heart are in man:* 1.37 that is, a man determineth and prepareth what to vtter: but the answer of the tongue is of the Lord. As who should say, When a man hath done so, yet he shall speake, not what he himselfe intended, but what God hath decreed; as is plaine in Balaam, who came with a purpose to curse, and if the Lord had per∣mitted him, he would haue vomited out horrible im∣precations against the Israelites; for that would haue made for his credit and commoditie:* 1.38 but notwithstan∣ding his intent, the Lord made him to blesse his people in stead of cursing them. And so Saul, he would haue all men know that Dauid was a Traitor, and therefore he pursued him, to bereaue him of his life: yet when he met with him, he had no power so much as to rate him, or to rebuke him; but on the contrarie part, is driuen to iustifie him: O my sonne Dauid (saith he) thou art more righteous then I. And this we may obserue in our owne experience, that oftentimes men, contrary to their mindes, doe vtter things which doe exceedingly grieue them, and bury other things in silence, the speaking whereof might haue beene very behoouefull vnto them: whence do arise these and the like speeches, How was I ouerseene in that which I said? What an adun∣tage did I lose at such a time? which doth plainly prooue, that God hath the disposing of mens tongues.

Secondly, God hath giuen Lawes for the tongue, how [unspec 2] it should be ruled,* 1.39 that men should not speake blasphe∣mously, nor filthily, nor bitterly: whence it may be con∣cluded, that it is Gods subiect; for Princes make sta∣tutes for none but for their owne subiects.

Thirdly, the successe and euent of mens speeches is [unspec 3] according to Gods pleasure. They say, With our tongues we will preuaile; yet doe they not preuaile: for whereas they forespeake others destruction, the wise man saith, A fooles mouth is his owne destruction. And whereas they

say triumphingly,* 1.40 Sion shall be condemned, and our eye shall looke vpon Sion, they know not the Lords counsell, to wit, that they themselues shall be gathered as sheaues into the barne▪ to be threshed & beatē in pieces by Gods people.

[unspec 4] Fourthly, God will plague wicked men, as well as re∣ward godly men for their speeches.* 1.41 By thy wordes thou shalt be iustified, (saith our Sauiour) and by thy wordes thou shalt be condemned: And, Wee must render an account for e∣uery idle word: which euidently sheweth, that God hath the soueraigntie of mens tongues.

Now seeing that the Lorde hath the gouernement thereof, this serueth

First, to teach vs, that therfore wee should craue assi∣stance* 1.42 from him for the well ordering of the same. Euen as that holy Prophet doth, where he saith, Set a watch ô Lord before my mouth, and keepe the doore of my lips: God will haue the ordering of them by his prouidence,* 1.43 whe∣ther we will or not: but by his grace hee will not guide them, vnles we sue vnto him in that behalfe: therefore let vs beseech him so to sanctifie & purifie our harts, that out of the abundance thereof, our tongues may speake vnto his praise, and to our owne, and others edification.

Secondly,* 1.44 that we should not be afraid of performing any good dutie, in regard of mens tongues; for though they threaten, and raile, and slander, and traduce vs, yet they shall not hurt vs, for God will hide vs from the scourge of the tongue,* 1.45 so that no such weapons shall preuaile against vs: for the Lord made the tongue, and the men themselues that speake therewith; and there is no voice, nor sound that proceedeth out of the mouth, but the Lord hath the ordering thereof: and therefore let vs sue vnto him, as the Apostles did, saying, O Lord behold their threatnings,* 1.46 behold their reuilings, and doe thou iudge betwixt vs and them: and thou which hast the disposing of all mens tongues, preserue thy seruants from the hurt that may befall vs through the same.

The ende of the fourth Sermon.

Notes

• * 1.1

  Obiect.
• * 1.2

  Answere.
• * 1.3

  Obiect.
• * 1.4

  Answere.
• * 1.5

  Verse 3.
• * 1.6

  Doct. 1. The more cun∣ning any is for mischiefe, the more fearefull shall his mine be.
• * 1.7

  Psal. 52. 4. 5.
• * 1.8

  1. Sam. 22. 8. 9. &c.
• * 1.9

  Ier. 4. 22.
• * 1.10

  Ier. 9. 5.
• * 1.11

  Reasons.
• * 1.12

  Gal. 3.
• * 1.13

  2. Cor. 11. 2. 3.
• * 1.14

  Vers. 13. 14. 15.
• * 1.15

  Iob. 5. 12.
• * 1.16

  Psal. 7. & 9.
• * 1.17

  Vse 1.
• * 1.18

  Prou. 24. 8.
• * 1.19

  Prou. 20. 17.
• * 1.20

  Vse 2.
• * 1.21

  Prou. 21. 30.
• * 1.22

  Psal. 33. 10.
• * 1.23

  Doct. 2. The wickeds boasting, a forerunner of their ruine.
• * 1.24

  Psal. 59 7. 8.
• * 1.25

  Exod. 15. 9.
• * 1.26

  2. Kings. 18.
• * 1.27

  Chap. 19. 28.
• * 1.28

  Reasons.
• * 1.29

  Psal. 52. 1.
• * 1.30

  Psal. 10.
• * 1.31

  Psal. 73. 9.
• * 1.32

  Vse. 1.
• * 1.33

  Vse. 2.
• * 1.34

  Reuel. 18. 7. 8.
• * 1.35

  Doct. 3. No man hath the ordering of his owne tongue.
• * 1.36

  Reasons.
• * 1.37

  Prou. 16. 1.
• * 1.38

  Num. 23.
• * 1.39

  Ephes. 4.
• * 1.40

  Prou. 18. 7. Micah. 4. 11. 12. 13.
• * 1.41

  Mat. 12. 36. 37
• * 1.42

  Vse 1.
• * 1.43

  Psal. 141. 3.
• * 1.44

  Vse 2
• * 1.45

  Iob. 5. 27. Isa. 45. 16. 17.
• * 1.46

  Act. 4. 29.