indeed than only to seem so 6. Those who hold Fato Prudentia minor That Prudence is inferiour to Fate whereas Sapiens dominabitur astris Wise men rule the Stars and Nullum numen abest si sit Prudentia Fortune hath no power over Wisdom that is those who look to the first causes seeing the Providence of God in all things and acknowledging his hands in the least dispensations ascribe nothing at all either to Fate or Fortune 7. Those are to blame who colour wickedness with the name of Wisdom The Italians unable to excuse the great faults treacheries cowardise and dissimulation of their Nations go about to colour their villanies with the name of Italian Prudence As the rude Poet Cherillus had nothing to be noted in his Verses but only the name of Alexander or that rural Painter Daretus any thing to cover his deformed Ape but a white curtain so many have nothing to shadow their shameless wickedness but a shew of humane Wisdom 8. Those are here faulty who are much wiser in other mens matters than in their own As some cannot see things which are very near them but can well discern those things which are further off so some men are more wise in the affairs of others than in the things belonging unto themselves 9. Those are blame-worthy who complain of Wisdom When Tully saw all publique events to make against him he complained O turpem senectutem O me nunquam sapientem I would I had never lived to be old I would I had never known what Wisdom meant 10. Those are to blame who are wise to do evil Jerem. 4.22 And 11. Those who glory in their Wisdom Jer. 9.23 12. Those who oppress and tyrannize over others through presumption of their own wisdom Isa 47.10 or who trust so much to their wisdom that thereby they are emboldened to injure others And 13. Those who despise wisdom coming from a poor person Eccles 9.16 And 14. Those who think as Solomon did to keep their wisdom though they follow unlawful pleasures Eccles 2.3 9. And 15. Those who wholly imploy and exercise their wisdom in finding out things tending more to pleasure than profit as Solomon for some time did Eccles 1.16 17. 16. Lastly they are faulty who inquire after divine truths by humane means as 1 Cor. 1.22 The Greeks seek after Wisdom that is they look for and hang upon reasons and arguments such as humane wisdom does afford to perswade them of the truth of the Gospel which all men ought to believe simply because of God who speaks it without argumentation or humane perswasion ¶ II. The Lessons to be learn'd from concerning or in regard of Wisdom are either negative or affirmative I. The negative Lessons are these three 1. That it is not true Wisdom which is without practice for as a hand is no part of a man except it can do the office of the hand so Wisdom is no part of a Wise man except it be employed as it should And 2. That there is no wisdom or understanding against the Lord Prov. 21.30 And 3. That there is no Wisdom in the grave Eccles 9.10 II. The affirmative Lessons are these nine First We may learn that in the multitude of Wisdom there is much grief Eccles 1.18 For I. The fuller of wisdom any man is or the greater meafure of wisdom any man hath the more severe solemn and enclined to grief and melancholy he is And II. The wiser any man is the more causes he hath of grief and anger as he who daily sees many unworthy things which he cannot amend And III. The more perfectly any knows by the wisdom of God how evil the things of this life are and how good the things of the life to come the more he grieves to be subject to those present calamities and to be so long absent from these joys Secondly We may learn that we should be wise unto two things viz. I. Unto Sanctification or to that which is good Rom 16.29 that is we must labour to be so furnished with knowledge and wisdom that we may embrace good eschew evil and beware of the deceit of false Prophets And II. Unto Salvation 2 Tim. 3.15 that is we must labour for such a measure of spiritual Wisdom that we may behold and know Jesus to be the Christ and our Saviour Joh. 17 3. Thirdly We may learn that the heart is the seat of true wisdom whence prudent men are called wise in heart Prov. 14.33 and 16.21 and 23.15 And Fourthly That they are most miserable who are destitute of wisdom Joh 4.21 Prov. 10.21 And Fifthly That those who despise wisdom are fools Prov. 1.7 And Sixthly That Wisdom cannot be acquired or obtained without much sweat and labour Prov. 2.4 5. Eccles 7.17 and 11.6 Hence those who encrease wisdom encrease sorrow Eccles 1.8 that is Wisdom and Knowledge cannot be come by without great pain of body and mind for when a man hath attained to the highest step of Wisdom and Knowledge yet is not his mind contented Sevently We may learn that many moral wise men have been entangled in Cupids snares Gratian was in love with Tamira Solon with a Grecian Pittacus left his own wife and was in love with a bond-woman which he brought from the wars Periander Prince of Achaia and chief Philosopher of Greece at the perswasion of his Concubine slew his own wife Anacharsis the Philosopher loved so dearly a woman of Thebes that he taught Philosophy unto her Architus Tarentinus the Master of Plato and Scholar of Pythagoras busied his mind more to invent the Art of Love than to employ it in Vertue and Learning and Gorgias Leontinus who in his time was eminent for Learning had more Concubines in his house than Books in his study Eightly We may learn that Wisdom is good with an inberitance Eccles 7.13 14. For the understanding of this observe that there are four sorts of men in the world viz. I. Some have neither riches nor wisdom these are the worst of the four II. Some have riches without wisdom these are next to the worst III. Some have wisdom without riches these are better than the former IV. Some have both wisdom and riches these are the best of all and the persons which Solomon there speaks of Ninthly we may learn that it is lawful for us to gather Wisdom from the Heathens or the Books and Writings of the Heathens are meet and fitting to be read for the attaining unto Wisdom Three thing are objected against this viz. Obj. 1. The Scriptures alone are sufficient unto salvation what need have we then of forreign help 2. St. Paul Colos 2.8 seemeth to condemn Philosophy Brware lest any deceive you through Philosophy 3. Julian the Apostate thus objected Cur abhorrent Christiani à sacrificiis Gentilium cùm non abhorrent à libris eorum Why do Christians abhorr the Heathens sacrifites seeing they do not abhorr the Heathens writings Ans 1. The Scriptures are indeed
hand but I will subdue my enemies by my own power Fifthly men abuse their tongues in regard of their Neighbours or of Others six manner of wayes viz. I. By bitter speeches as when men who be at variance give out grievous words one against another Prov. 12.18 Eph. 4.31 II. By wrangling and contentious speeches as when between parties disagreeing neither will yield but both are obstinate Phil. 2.14 III. By threatning speeches or menacing words against others Eph. 6.9 IV. By girding and taunting at others by close and secret nips although there be no open railing V. By back biting as Psal 15.3 He who backbiteth not with his tongue c. By these words the Kingly Prophet would teach us that the wantonness and wickedness of the tongue is a vice too vulgar and universal and excludes men from the Kingdom of God Jam. 3.2 Psal 15.3 Now the reasons hereof are these two 1. Because words seem to hurt less than deeds therefore men more usually and universally sin by word than deed 2. Because men ordinarily and naturally do rather give way to fained excuses than to many other sins VI. Men abuse their tongues to the prejudice of others by rash inconsiderate unadvised and tatling speeches as the City of Athens was taken by Sylla the Roman Dictator who by his Spies was admonished of the pratling of certain old men in a Barbers shop where they talked of a certain place of the Town which was weakest and worst defended upon which information Sylla with all his force assanlted the City in that place and took it The unadvised talk of one only man was the cause why Rome was not delivered from the tyranny of Nero and why many were put to death by him For that man seeing one of the prisoners that was taken by the Tyrant to be dismaid because he should be put to death willed him to pray to God that he might escape but untill the morrow only and then he should have cause of rejoycing The Prisoner to save his own life declares and reveals those words to Nero who thereupon suddenly seized upon the Conspirators and put them to death Thus we have seen how many sundry wayes the Tongue of man is abused and how severely the abuses of the tongue are punished Qu. 1. Doth the abuse of the Tongue deserve Hell fire or destroy the soul Ans 1. Our Saviour saith Matth. 5.22 Whosoever shall call his Brother fool shall be in danger of hell fire Ans 2. Pomerius saith Convitia reproachful words are venial sins when they are thus qualified I. When they are given by Superiours by way of correction or reproof II. When they proceed not from hatred but from the levity of the minde III. When they proceed from a smallor light anger and not from unbridled or immoderate rage IV. When they proceed from no desire of disgrace that is although a man use some reproachfull or disgracefull words unto his brother in his anger yet he doth it not with a purpose or intent to disgrace him V. When by the reproachfull words which are given our brother is not much disgraced Ans 3. Pomerius saith Maledicta evil speeches and maledictions are but venial sins when thus occasioned or uttered 1. When they proceed from a good cause or some call from God 2. When they are pronounced against or reflect upon him only who hath deserved to be evil spoken of 3. When they are occasioned for a trifle or a matter of no great moment 4. When they are from a sudden undeliberated heat of passion These respects Pomerius thinks do so allay and qualifie the poyson of the tongue that it will not prove mortal unto us Ans 4. We have a more sure Word of Prophecie to resolve and establish us in this particular than the opinion of an erring Papist and that is the Word of God which teacheth us what to think of railing reproachfull and cursed speeches by these four particulars I. The Scripture commands us if we desire to approve our selves to have put on Christ then to put on the vertues contrary to such speeches as Coloss 3.12 13. But on therefore as the Elect of God bowels of mercy kindness humbleness of minde meekness long suffering forbearing one another and forgiving one another All these are contrary or opposite to reproaches and evil speakings and therefore if the one be commanded then the other is forbidden if one be an argument of an Elect Vessel the other is of a reprobate at least for the present And therefore whether simply taken or according to Pomerius his qualifications and restrictions they are no venial sins II. The Scripture prohibits these Ex consequenti by a necessary consequence Eph. 4.21 Let no corrupt communication proceed out of your mouth but that which is good c. that you grieve not the Holy Spirit of God Now none will deny but that reviling and wicked speeches are corrupt communication at least tend not to edification but rather offend God The Apostle seems plainly thus to argue Those speeches which are corrupt and edifie not the hearers are displeasing to the pure Spirit of God and become not Christians But railing reviling and reproachfull speeches are corrupt and tend not to edification and therefore they are unbeseeming Christians displeasing to the holy Ghost and consequently in their own nature lethal not venial III. The Scripture dislikes all speeches of this kind because they argue that there is neither grace in us for the present nor hope of glory for the time to come 1. That man who gives way to these abusive speeches doth thereby testifie that his heart is not seasoned or sanctified with true grace Jam. 1.26 If any man seem religious and bridleth not his tongue he deceiveth his own heart and his Religion is in vain 2. That man is as yet no heir of glory 1 Cor. 6.10 Be not deceived for railers and revilers shall never enter into the Kingdom of God I conclude this particular with this plain Syllogism That which excludes us both from grace and glory is mortal and not venial but railing reviling and reproachfull words not being repented of exclude us both from the participation and possession of grace and all true hope of glory therefore they are no venial sins IV. These kinde of speeches are directly and positively forbidden by God in his Word and therefore are no venial sins in their own nature 1 Pet. 2.1 Eph. 4.31 Qu. 2. Why do the abuses of the tongue destroy the Soul or why shall they be punisht with Hell fire Ans 1. Because the tongue was given us for other ends and speech is only naturally given to men and that for this end that thereby they might perform those duties which God requires of them viz. I. We must bless and praise God with our tongue Jam. 3.9 II. We must confess Christ with our tongue Rom. 10.10 III. We must invocate and supplicate the throne of grace for mercy with our tongue IV. With
received the sentence of death Certain Thieves and Murderers were thus taken and known by their too unadvised prating for having slain the Poet Ibycus and rob'd him for a long time they were not descryed but at last it thus fell out that being at a Publick Solemnity in the Fields and hearing a great noise of Cranes in the Aire one of them scoffingly said to his fellow not thinking that any had overheard him Heark fellow these are the witnesses that Ibycus said should disclose his death this being heard they were apprehended examined and upon their confession hanged Now the cause of the Thiefs speech was this When they were going about to kill Ibycus he seeing a company of Cranes flie over his head said You Cranes shall bear witnesse of my death Plutarch Thus the saying of Solon appears to be true That much hurt comes to Beasts because they are dumb but more to many Men because they can speak Paragraph III. Of Doubtfull Words There are some Words and Speeches which are neither simply good nor simply evil but of a Doubtfull signification being sometimes taken In malam partem in a bad sence sometimes In meliorem in a good e. g. First there are curses and evil speakings Note here that of cursings and evil speakings there are many causes For I. Some do it out of private hatred This is the worst of all II. Some out of perversness of nature as in ordinary sudden scolding Thus wicked men often speak evil of Magistrates III. Some out of rudeness of nature who are so ignorantly and rustically brought up that they neither know how to speak civilly nor how to carry themselves courteously These are called Corydons IV. Some out of Carelesness and Negligence of speech as when a man for want of care and circumspection speaks irreverently to a Magistrate or some publick person or to any Brother V. Some out of Zeal against odious vices Thus the Scripture is wont to call 1. Those who are cruel Lyons Wolves Dogs and 2. Those who are perverse and wilfull Vipers and deaf Adders And 3. Those who are filthy and unclean vomiting Dogs and wallowing Swine c. Now this being approved of both by the practice of Christ and his Holy Spirit we may learn from it That it is lawfull to inveigh against wicked men by strengthning our Reproofs with such manner of names as these Cant. 2.15 Zeph. 3.3 Matth. 7.15 3.7 23.27 â—uk 13.32 Acts 20.29 2 Tim. 4.17 Names are like Pictures which to the life describe the nature of things and better and more aptly represent them Names are like Fables Parables and Hieroglyphicks setting before our eyes more fully and plainly the nature of vices and therefore such Names are as lawfull as Emblems Again it is not the Name but the malice that makes the reproach and therefore when there is no malice in the heart there is no hurt in the Name Yea the end of these Names is the conviction of errour and the demonstration of vice as the craft of Herod the cruelty of Nero the hypocrisie of the Pharisces the Viper like impiety of some Parents and the uncleanness of Swine c. Thus cursing and evil speaking is sometimes taken in a good and sometimes in a bad sence Secondly there are Ambiguous and doubtfull Words or abstruse and mysterious Speeches which are hard and difficult to understand These are I. Sometimes affected but not praised as Melanthus said of Dâ—ogenes his Trâ—gedy A man cannot see the Matter for Words Plutarch And Augustus said That doubtless Antonius was mad Qui scripsit ea quae mirentur potius homines quam intâ—lligunt Suet. in Octav. ca. 86. who writ so that men should rather admire at what he writ than understand it II. Sometimes Speeches are obscure and dark for the exercise of mens Wits as Christs Parables and Sampsons Riddles This I enlarge not because Heidfeldius in his Sphinx pag. 769. 933. 943. 956. 1005. gives us divers instances of these commendable Riddles III. Some ambiguous sayings or sentences tend to the ruine of others e. g. Mortimer comforted K. Edward 2. his Keepers with this sentence Nolite occidere Regem timere bonum est or Edwardum occidere nolite timere bonum est Tho. de la Moor. To shed King Edwards blood Refuse to fear I count it good Dioclesian being told by Druas his Concubine that he should be Emperour when he had slain a Boar gave himself much to hunting and slew divers wild Boars but seeing no success to come thereof would often say Ego apros occido alius pulpamento fruitur I kill the Boars but others eat the flesh Afterwards seeing Aper who had killed Numerianus the Emperour and swearing to the Souldiers that Numerianus was unjustly slain he drew his sword sheathed it suddenly in Apers bowels and then having slain the Boar indeed he was chosen Emperour Eup. Vopisc IV. Some ambiguous sayings and sentences tend to the detriment and ruine of a mans self e. g. Hugh Pulath Bishop of Durham in the Reign of K. Richard I. though he was old yet he presumed that he should live many years more because Godrick the Hermit told him that he should be stark blind seven years before he died which he understanding of a Corporal blindness but the Hermit of a Spiritual he was taken away by death before he thought of it or was prepared for it Matth. Par. and Polyd. Virg. Wickham Chaplain to K. Edward III. being made Overseer for the repairing of Windsor Castle caused these three words to be inscribed upon the great Tower Hoc fecit Wickham This made Wickham which words had lost him the Kings favour and undone him if he had not construed them thus That he did not make the Work but the Work made him Virgil made a Head to speak of which he once demanded What he should do in a certain business or purpose The Head answered That if he kept well his Head he should return in safety but that day the Sun shined so hot and so chafed and over-heated his brain that he died thereof Walter Earl of Athol being told by some Witches and Sorcerers that he should be crowned suborned certain bloody Traitors to murder K. James I. of Scotland at Perth for which he was crowned not with a Regal Crown but with a Crown of red hot Iron which being clapt upon his head he died in excessive torments Pope Sylvester 2. being an Inchanter asked the Devil one day How long he should be Pope who answered He should not die untill he had said Mass in Jerusalem He rejoyced at this purposing never to see that City But afterwards in Lent saying Mass in the Church of the Holy Cross called Jerusalem he was there taken with a violent Feaver whereof in great torment of soul he died John de Pineda V. Some ambiguous sayings and Sentences tend either to the praise or disgrace of some as the pointing of these Verses following will make them either
thee in the way of Wisdom And Sixthly To endeavour after wisdom that is to seek her as silver and to search for her as for hid treasures Prov. 2.4 Qui thesauros effodit terram rejicit foveam in altum facit sedulus insistit donec inveniat quod quaerit sic qui thesauros Sapientiae invenire desiderat omne pondus terrenum à se rejiciat in se fossum humilitatis faciat nec quiescat donec inveniat Glos Hier. sup Prov. 2. Wisdom is like a thing fallen into the water which no man can find except he search at the bottom with a great deal of pains THIRDLY There are celestial and heavenly Means unto or causes of true Wisdom viz. the Lord or the all wise God Job 28.7 and 38.36 37. Psal 5.6 Prov. 2.6 Seneca saith Si pulcher es lauda Naturam si dives lauda fortunam si sapiens es lauda teipsum Praise nature for thy beauty fortune for thy riches but thy self for thy Wisdom This saying not pleasing Victorinus as being indeed grosly false he mends the matter thus Si sapiens es principaliter lauda naturam nam natura facit habilem ars facilem usus verò potentem if thou be wise praise nature this also is false except he mean natura naturans or the God of nature For as the Lord granted the office of baptizing to many but kept the power and authority to remit sins in baptism only to himself as John saith He it is who baptizeth with the Holy Ghost so also he giveth speech to many but Wisdom to a few to whom he will after what manner and in what measure he pleaseth that all may know and acknowledge that he is the original and fountain of all true Wisdom Thus much for the Means thereunto ¶ 4. Observe what the Benefits Fruits and Effects of true Wisdom are that we must take so much pains and use so many Means for the obtaining thereof namely they are such as respect either others or our selves ¶ 1. The Benefits and Fruits of Wisdom in regard of others do either respect People or Persons First Some Benefits of true Wisdom respect Cities or Nations For 1. Wisdom preserves Cities and Nations from ruine The Athenians being divided and banded into three contrary parts and factions Solon would not join himself with any one of them but kept himself indifferent to all seeking by all means to reconcile them together in the end being chosen their Umpire and Arbitrator by his Wisdom he reformed their State and placed them in greater glory than before Alexander about to destroy the City of Lampsacus Anaremenes his master came towards him intending to desire him to spare it but the Monarch imagining wherefore he came did swear that he would not grant his request who thereupon besought Alexander to destroy Lampsacus which request by his oath he could not grant and so by this policy he saved the City Valer. Scornful men saith Solomon bring a City into a snare but wise men turn away wrath Prov. 29.8 There was a little City and few men in it and a great King came against it and compassed it about and built forts against it and there was found therein a poor and wise man who delivered the City by his Wisdom c. Eccles 9.14 15 16. II. Wisdom helps to govern a Nation Among the Romans was a Colledge of wise men called Augures by whose authority and Wisdom the State was sometimes governed and never better than at that time Varro Lycis the Pythagorean invented Laws for Epaminondas Plato for Dion Aristotle for Alexander Anaragoras for Pericles Pythagoras for the Princes of Italy and Agrippa for the Emperor Octavius so useful and profitable have wise men always been unto Princes in the governing of their people Secondly Some Benefits of true Wisdom respect particular Persons as I. Wise children rejoyce parents Prov. 10.1 and 23.24 and 29.3 The joy and rejoicing of Parents is a fruit and effect of childrens prudence II Wise men make their companions and associates better For as sweet odours according to Philo. lib. de somn by their fragancy do sweeten all the places near unto them so a wise man doth make all those better who converse with him III. Wisdom sometimes helps to deliver from danger an innocent person e. g. Demosthenes knowing the innocency of a poor woman drawn into judgment with danger of being overthrown or cast in her suit saved her by his great Wisdom for two strangers having given her a good round sum of money to keep with this condition that she should not restore it to the one except the other were present within a while after one of them came very sorrowful feigning that his companion was dead and bringing some counterfeit token thereof with him whereupon he so perswaded the poor woman who meant simply plainly and honestly that she restored the money to him afterwards the other came and demanding the money also brought the woman before a Judge who being without hope of escaping Demosthenes answered for her That the money was ready and she ready to restore it so that he brought his fellow because as himself confessed she ought not to give it to the one without the other ¶ II. Some Benefits Effects and Fruits of true Wisdom do respect our selves that is either in regard of the life to come or this life First The Fruits and Benefits of Wisdom which respect the life to come are that those who are wise shall shine as stars in Heaven Dan. 12.3 Secondly the Fruits and Benefits of true Wisdom which respect this life are either general or particular I. General as 1. Wisdom is profitable both for others as was shewed before and for a mans self Job 22.2 And 2. It is the best and readiest way for the obtaining of our desires Homer in the whole discourse of his Odysses where Minerva always accompanied Vlysses giveth us to understand that Prudence ought always to guide a man in the attaining to the end of his enterprize 3. By Wisdom a man is made better Prov. 19.8 He keepeth Wisdom to find goodness II. The particular Benefits Fruits and Effects of Wisdom are of five sorts viz. either Martial Moral Political Corporal or Spiritual FIRST Some Benefits of Wisdom are Martial and respect War as Victory for Wisdom in war doth exceedingly conduce to conquest Agesilaus King of Lacedemonia after great losses sustained by Epaminondas the General of the Thebans said to his men that they should not greatly regard or care for the multitude of their enemies but bend all their forces against Epaminondas only because none but wise and prudent men are valiant and the cause of victory and therefore if they could destroy him they should undoubtedly have the rest at their devotion and mercy as indeed it came to pass in that battel which they fought together wherein the Lacedemonians half discomfited one of those who fled being pursued by Epaminondas himself turned suddenly back upon him
sunt omnia All things are Gods wise men are the friends of God and all things amongst friends are common therefore all things are wise mens Laert. lib. 6. This argument is something like S. Pauls Sorites all things are yours because you are Christs and Christ is Gods 1 Cor. 3.21 22. That wise men want nothing might further be proved from Aristotle Laert. li. 6. Sapientem sibi sufficere eo quod omnia quae sunt aliorum sunt hujus qui cum omnibus habet amicitiam amicitia facit omnia communia So Ambros Ep. 36. ad Constan Quocunque sapiens accesserit sua omnia totus ei mundus possesslo quoniam toto 〈◊〉 quasi suo utitur FOURTHLY Some Benefits Fruits and Effects of true Wisdom are Corporal belonging to the Body as First The wise man of all other is most free Seneca blames Cicero for calling himself semi liberum half free Nunquam mehercule sapiens in tam humile nomen procedet integrae semper libertatis sui juris c. I never heard a wise man in so low a key he being intirely free and at his own disposing and much higher than others Quis enim supra cum esse potest qui supra fortunam est For who can be above him who is above fortune Secondly the wise man of all others is most safe For I. Wisdom preserves a man in forreign Nations as Alcibiades in what Countrey soever he was by his Wisdom he kept himself out of danger And II. From the power and force of enemies Ad constantiae nostrae asylu◠te voco ad arcana illa sapientiae Templa cujus tectum si semel subis penetras tectum ego te habeo ab omni vi ab omni hoste Lipsius He who once houseth himself under Wisdoms roof is sheltred from the might and malice of his enemies And III. From tyrannical commands Petilius enjoined upon pain of death by his Sovereign to make an Ass speak Knowing it to be a matter impossible demanded seven years time for the effecting of it hoping that in that time either the King or he or the Ass would die FIFTHLY Some Benefits Fruits and Effects of true Wisdom are spiritual and respect the inward man These are either General or Particular I. General as Wisdom makes man happy and blessed Prov. 3.13 Blessed is the man who findeth wisdom and who gets understanding Or II. Particular as First Wisdom preserves from Sathan As the Doves know the manner of the flying of the Hawks that is if he be of those which fly aloft then the Dove will sit still if of those which take to the ground the Dove will flie away so Wisdom teacheth us to be as wise to watch Sathans manner of temptation how to avoid and prevent him where and how he meaneth to assault us lest at any time he should circumvent us 2 Cor. 2.11 Secondly Wisdom preserves from sin and evil Prov. 16.20.23 and 2.10.16 and 7.4 5. For as the Plow rooteth out of the earth all brambles and thistles even so Wisdom rooteth all vices out of the mind If any should object wise men do often that which is wicked Seneca answers Epist 90. Multa sapientes faciunt quà homines sunt non quà sapientes wise men do many things as they are men not as they are wise men Particularly I. Wisdom preserves a man from covetousness for as the root of a Reed being powdered and laid upon the stem of Fern doth cause that stalk to wither and contrarily if the root of the Fern be powdered and laid on the stalk of the Reed that stem dies so Wisdom doth root out of the soul and destroy the love of money and in like manner the love of money doth destroy and root out Wisdom And II. Wisdom preserves a man from treachery against or from betraying his own Countrey Themistocles being banished Athens and forced to go into Persia was entreated by the King to shew him the state of his Countrey but he wisely besought him to respite him one year to learn the Persian Language and then he would tell him Valerius Thirdly Wisdom is a remedy against death or wisdom maketh men to despise death and ought therefore of all men to be embraced as the best remedy against the fear of death Fourthly Another Spiritual Benefit and Fruit of true Wisdom is knowledge and understanding for Prov. 14.18 The Prudent are crowned with knowledge and 10.15 with understanding Wisdom makes a man rightly to understand the administrations and dispensations of God towards good and bad in outward things Psal 108.43 Who is wise will observe these things Fifthly The last Spiritual Benefit of true Wisdom is joy for as by our tast we relish things below here upon earth so by Wisdom we tast those things which are above in Heaven Thus much for Wisdom and Prudence in general Paragraph II. Of Evil or Carnal Wisdom In this Section we have some things to consider of which are Doctrinal some which are Practical and some which are Polemical The Doctrinal Part. In this Part we have these three things to observe or consider of FIRST The Names or Epithets which are given to Carnal Wisdom namely 1. It is called Earthly Wisdom Jam. 3.15 that is such Wisdom as earthly-minded men have And 2. Devilish Wisdom Jam. 3.15 that is such as men learn from the devil not from God And 3. Sensual Wisdom Jam. 3.15 Fleshly Wisdom 2 Cor. 1.12 and the Wisdom of the flesh Rom. 8.6 7. that is such Wisdom as unregenerate men are endued with all whose wit and reason as well as their will and affections savours only of earthly things 4. It is called Mans Wisdom 1 Cor. 2.4 And 5. The wisdom of the wise 1 Cor. 1.19 And 6. Wisdom of words 1 Cor. 1.17 and 2.1.4 that is affected eloquence or pompous and painted speech whereby carnal men use to shew forth their carnal wisdom 7. It is called Wisdom of the world 1 Cor. 1.20 and 2.6 that is such understanding of divine things as men may attain unto by vertue of natural wit without the revelation of the Spirit or the wisdom of this world signifies the knowledge of things pertaining to the world which wisdom is foolishness 1 Cor. 3.19 SECONDLY Observe that this evil wicked and Carnal Wisdom is threefold viz. either †1. Ironical and called Wisdom by way of derision as Judg. 5.29 and 2 Cor. 11.19 Ezek. 28.3 Thou art wiser than Daniel c. this he speaketh by a Sarcasm or derision for Daniel had declared notable signs of his Wisdom in Babylon when Ezekiel wrote this and vers 12. Thou art full of Wisdom c. in which words he derideth the vain opinion and confidence that the Tyrians had in their riches strength and armies Or †2. Diabolical this Wisdom is twofold to wit either I. Inherent in the devil for he hath still the Wisdom of an Angel which is very great in all natural things and causes yea in
inflammation of a Feaâ—er ordinarily breaks forth and blisters upon the tongue He who is rotten in his heart is commonly rotten in his talk and as evil words corrupt good manners so they also discover corrupt manners as a soul stomach bewrayes it self in a stinking breath so doth a wicked heart in wicked communication and on the other side As a Parrot is known by speaking like a man so by sanct fied discourse we are known to be spiritual for where grace is in the heart it will manifest it self in holy heavenly and savoury speeches †3. Observe when we must hold our tongues and when not namely I. We must held our tongues 1. When the Lord talketh and disputeth with us Job 6.24 2. When our betters are in presence or when our Superiours are speaking Job 29.0 II. We must nor hold our tongues 1. When we see the people of God in danger of perishing Hesth 7.4 c. 2. When we ought to sing praises unto God Psalm 137.6 †4. Observe here one difference between a Wise man and a Fool the wise man hath his tongue in his heart and therefore knowes when to speak and when to be silent but the Fool hath his heart in his tongue for a Fools tongue is like the Buoye of an Anchor you shall find his heart by it wheresoever it lies †5. Heathens will teach us Why God or Nature or the God of Nature hath given us but one tongue Zeno hearing a young man full of words said Aures habemus duas os unum ut plura audiamus loquamur perpauca Laert. lib. 7. We have two ears and one tongue to teach us to hear much and speak little Demâ—sthenes being asked Que causa esset unius tantum linguae geminarum aurium Why man had two ears and but one tongue answered Quoniam duplo magis audire homini expedit quà m loqui Stob. Because men should hear as much more as they speak Anaragoras reading a Lecture to his Scholars of the frame of Mans body said Nature hath given us two feet two hands two eyes two ears and but one tongue to teach us that in our going feeling smelling hearing and seeing we may be as long as we will but in speaking we should be as scant and sparing as is possible Paragraph III. Of Evil and Abusive Tongues Concerning these Tongues five things may be observed or considered †1. A Popish Author who is much delighted with the cadence of words saith That there are sundry sorts of Evil Tongues viz. Lingua mollis per adulationem Acuta per detractionem Rubea per incautam locutionem Mobilis per verborum vartationem Clausa per invidiam indignationem For there is a Tongue Adulatorum Dissamatorum Jactantium Duplicium Invidentium But I wave and pass by these †2. Consider what an evil tongue is like or whereunto it is compared or resembled viz. I. To a Sword which killeth Comminus near hand Psal 42.10 Jer. 18.18 Or as the Sword wounds so the tongues of reproaching men cut deeply into the credits and reputations of their brethren but as Pythagoras saith Gladii plagam quà m linguae leviorem esse ille enim cerpus haec animum vulnerat Val. Max. the harm done by the Sword is much less than that which is done with the tongue for the Sword only wounds the body but the Tongue the mind II. Because the Sword doth mischief only near hand not far off therefore the Tongue is compared to an Arrow which killeth Eminus for off Gen. 49.23 and can hit at a distance For revilers do not ill offices only to those of the Town or Parish where they live but to others far remote III. An Evil Tongue is compared to a Razor Psal 52.2 such an one as will shave or take off the least hair for a reviling tongue will not only take advantage of every gross sin committed by others but those Peccadillo's the least infirmities which others better qualified cannot so much as discern IV. An Evil Tongue is like unto a Serpent which bites privily and leaves poyson or venom in the wound for it slanders so secretly and with such probability of truth that though the wound be cured yet Aliquid adhaerebit the fear will remain V. Pittachus said that a mans tongue was like the Iron point of a Lance but a bad tongue was more dangerous than that because the point of a Lance can only hurt the flesh but an evil tongue pierceth the heart VI. A naughty tongue is like an unbridled Colt for as it is hard to rule and hold in an unbroken and unbridled Colt foaming and chafing in the midst of his race so it is much more difficult to restrain an unruly and malicious tongue Whence Theophrastus said That he would sooner trust an untamed Horse than a wicked tongue Nemo non metuit insidere equo infreni at plus est periculi à lingua essreni Laert. l. 5. c. 2. For although men are afraid to ride a mettled Horse without a bridle yet they should more fear as more perilous an unbridled tongue VII Pliny li. 11. ca. 25. compares an evil tongue to a Night-raven thus As the unlucky howling Night-ravens envying the rest of man disquiet him with their nightly ill-sounding shriekes cries and unpleasing notes so a virulent and venemous tongue doth alwayes disperse something abroad to the disturbance of the quiet peace and concord of some or other VIII Chrysostom hom 9. op imperf compares a malicious tongue to a spark of fire for as one spark may make a great fire and doe much mischief so an evil tongue is often the cause and rise of great sutes of Law and much discord IX The Lord likens an ill tongue to a Rod Prov. 14.3 And X. To Juniper Coals which burn most hotly Psalm 120.4 †3. Consider that the Tongue is many wayes abused and the abuses of the tongue are mostly severely punished Note here that men abuse their Tongues sive manner of wayes viz. both 1. In regard of God And 2. In regard of godliness And 3. In regard of the godly And 4. In regard of themselves And 5. In regard of their neighbour First men abuse their Tongues to their hurt in regard of God two manner of wayes viz. I. By using blasphemous speeches of God as Pythagoras said in the beginning of one of his Books That of God he would say nothing whether there were any or none for which words he was banished by the Athenians Some children sitting together at the School fell into communication of God and what he was one said He was a good old Father to whom another named Dennis Benfield a little girle replied He is an old doting Fool which Girle going the next day to the Market as she came home she was so stricken that all one side of her was black and she became speechless and so died For. II. Men abuse their Tongues in regard of God by swearing and blasphemous Oaths In