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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67553	Two very usefull and compendious theological treatises the first shewing the nature of wit, wisdom, and folly : the second describing the nature, use, and abuse of the tongue and speech, whereby principally wisdom and folly are expressed : by Richard Ward.	Ward, Richard, 1601 or 2-1684.	1673 (1673)	Wing W807; ESTC R25182	162,213	249

TWO very USEFULL and COMPENDIOUS Theological Treatises The FIRST shewing The NATURE of WIT WISDOM and FOLLY The SECOND describing The Nature Use and Abuse OF THE TONGUE and SPEECH Whereby principally WISDOM and FOLLY are expressed Wherein also are divers Texts of SCRIPTURE touching the respective Heads explained By RICHARD WARD Preacher of the Gospel at Bushey in Hartford-shire Prima Sapientia est Vita Laudabilis apud Deum Pura Mens per quam Puri puro junguntur Sancti sancto sociantur Nazianz. in Apolog. Wisdom is the Principal Thing therefore get Wisdom and with all thy gettings get Vnderstanding Prov. 4.7 LONDON Printed for William Miller at the Gilded Acorn in St. Pauls Church-yard near the little North Door 1673. TO THE TRULY HONOURABLE COLONEL TITVS ONE OF His MAJESTIES Bed-Chamber Much Honoured and Worthy SIR THese two short Treatises must either have come into the World without a Patron which at first I thought or must shelter themselves under your Patronage which upon second thoughts I have presumed to doe for this Cause In the Dedication of Books Authors usually aim at such Mecaenas's as either they have some Ecclesiastical Relation unto or have been long acquainted with or have been greatly obliged unto or such as are able to understand and judge of what is written whether Corrupt or Sound whether chaffy or solid or such as are able in regard of their Parts Place and Power to give countenance and patronage to the Books dedicated unto them Now Sir You above all the Friends I have may most justly chalenge the Patronage of this Piece in all the forenamed regards For When your high Employments and important Affairs will permit you to be in the Countrey you are then under my Ministery I have had the honour and happiness to know you to be thorowly known unto you and intimately acquainted with you for many years You have been a constant Friend yea as a Patron to me and mine Your singular Parts general Learning and knowledge and transcendent Judgement makes you abundantly able to understand and judge what Books are of worth and which are worthless what Books are profitable and which are useless what Books are Orthodox and which are Heterodox And therefore if this short Manual be approved by you I hope it will please the most and best Again so eminent is your place in the State and so great your Power through the Favour of His Majesty your Princely Master for your extraordinary parts personal worth and singular Faithfulness and Loyalty that you are fittest and best able to patronize this poor Infant that flies unto you as its only Guardian for Protection Concerning these two Treatises presented unto you be pleased to observe That Books may be distinguisht by these four Notions some are to be spit out some to be swallowed some to be eaten and some to be chawed I. Some Books are to be spit out as impertinent erroneous heretical lying scurrilous scoffing seditious and obscene Discourses and the like which neither afford any lawfull Pleasure or true Profit unto the Reader but rather bring with them a danger unto him These Books I say are not to be relished but rejected lest the Appetite by them should be infected II. Some Books are to be swallowed as Romances Histories Poetical Fictions and all such Books as are written only for the Solace and lawfull Refreshment of the Minde these are perfunctorily to be perused and cursorily to be read III. Some Books are to be eaten as Books concerning Morality Nature Liberal Sciences Illiberal Arts and the like these may diligently be read and carefully studyed in respect of their benefit but yet neither in such manner or measure as if those only were the Breasts of true Nourishment or Books most worthy our study IV. Some Books are to be chawed and scriously ruminated and pondered as those which are written for the understanding explicating and applying of the Sacred Oracles of God because these minister Comfort to the Minde and spirit seasonably these suffer no inordinate Affection to domineer over the Will imperiously yea these tend wholly to the spiritual and effectual accomplishment of the Reader wherefore such Books are most diligently and principally to be studyed Now of this nature and kinde are these two Tractates which I here present to your favourable and judicious perusal wherein my endeavour hath been that there may be as many Sentences as Lines and that it may be a serious and sinnewy Piece without any affectation Dear and highly honoured Sir that your Health and Life may be long continued and your Honour and Happiness encreased is and shall be the hearty Desire and Prayer of SIR Your much obliged and most Humble Servant Rich. Ward To the READER Courteous and Christian Reader WHen I remembred that memorable saying of Tully Pudeat illos qui ità in studiis se abdiderunt ut ad vitam communem nullum fructum proferre possint A man should not cloyster up himself in his Study for private but publick profit not only for the encrease of his own Knowledge and Learning but for the augmentation of the spiritual benefit and advantage of many others Yea when I considered that nothing concerns us more next to Gods glory than the salvation of our Souls Matth. 16.26 Luk. 10.20 and that the Sacred Oracles of Holy Writ were able to make a Christian wise and perfect unto salvation 2 Tim. 3.16 I thought it my duty in what I was able to endeavour to promote the benefit of those who desire to abound in all spiritual Knowledge Now what I do intend and have here attempted to this end and purpose is the Explicating Explaining and Applying of some material Heads or Words mentioned in the Bible And if these two short Treatises be kindly accepted or generally well approved of by thee gentle Reader then I shall be emboldened to handle some other Scripture Words both Dogmatically Practically and Polemically as I have done these in small Volumes or Tracts In a Book worth reading and observing there are three things principally required A Plain and easie Method Sound and Orthodox Matter or Necessary and Saving Truths and a good Pen or neat and handsom Expressions The two former of these kind Reader thou wilt find in this small Manual but the last thou must not expect seeing the Lord who diversly distributes his Gifts for the good of his Church and children hath not made me like Aaron of an Eloquent Tongue or enabled me to express my self in a high soaring Style Wherefore I entreat thee Courteous Reader to accept of the few Talents which the Lord hath lent me to improve and to expect sound and soul-saving matter from me but strong lines neat phrases polite and eloquent Expressions sweet and mellifluous Words from others I naturally affect Matter more than Words and sound Sentences than set Speeches My study is to express Multa paucis much Matter in few Words and my care is in

and have no ship or a thrifty man and have neither mony nor stock so it is to little purpose to have fine dexterity of wit except there be wealth to maintain and show it 8. We may learn that there are diversity of Wits for some cannot profit under some Masters but can under others Some Wits are better managed by force and some by fair words 9. We may learn that Wit is sometimes lost with age When Hermogenes was but fifteen years old he was said to be an approved Sophist but afterwards he utterly lost the habit of that faculty whence Antiochus Sophista said of him Hermogenes is become in his old age a child who in his childhood was an old man 10. Lastly we may learn that a true good Wit is constant in goodness for as the Sun shineth upon the dunghil and is not corrupted the Diamond lieth in the fire and is not consumed the Crystal toucheth the Toad and is not poysoned and the bird Trochilus liveth by the mouth of the Crocodile and is not spoiled so a perfect Wit is never bewitched with lewdness nor inticed to lasciviousness Thirdly Four things are required of us in regard of Wit viz. I. To have a special care of and regard unto the Wit of our children for as Mortar is to be straight-ways used because it quickly dryeth so the Wit of a child is forth with to be endued with literature and wholesome counsel lest growing stubborn and hard it do not admit the hand of a fashioner The more fruitful the earth is by nature the more it is corrupted if it be neglected So Wits the more pregnant they are the more vices they bring forth if they be not rightly instructed As the Potter fashioneth his clay when it is soft the Sparrow is taught to come when it is young and the Iron being hot receiveth any form with the stroak of the Hammer and keepeth it being cold for ever so the tender Wit of a child if with diligence it be instructed in youth will with industry use those qualities in age II. It is required of us to have a low conceit of our own Wit for he best perceiveth his own Wit who though his knowledge be great yet thinketh himself to understand little III. It is here required of us to labour and endeavour to learn wisdom Socrates saith that man is very unhappy who hath Wit and will not learn Wisdom for the best Wit without heavenly Wisdom makes us either the devils instruments to trudge upon his errands and to drudge in his service or his implements to wear his coat to make him pastimes and therefore let him who hath a quick and capable Wit so give his mind to the study of spiritual knowledge that by his Wit he may reap not only pleasure but profit and that not only external but internal Abscondere talcutum in terra est acceptum ingenium in terrenis actibus implicare non lucrum spirituale acquirere Chrysost sup Matth. 25. IV. It is required of us in regard of Wit to study how to make a right use thereof Note here In the Levitical Law Deut. 21.10 11. c. there are directions for the usage of a Captive taken to wise Now by way of allusion this Captive-woman is Wit as yet unsanctified or Wit without Wisdom when speeches are witty whilst the behaviour is wicked when deeds are in congruities whilst words are Apothegms In this case this must be done the hair must be shaved and the nails pared that is we must take off the abuse of wit and pare off such evils as usually are concomitant viz. 1. Blasphemy in jesting with the sacred Scriptures And 2. Lasciviousness in wanton discourses and Poems And 3. Insolence in trampling on men of weaker parts And 4. Contention in making Policy to eat out Piety for this being done Wit is become Wisdom and then we may marry her and use her as our own Thus much briefly for Wit CHAP. II. Of Wisdom and Prudence IN this Chapter I will 1. Treat of Wisdom and Prudence in general Paragraph I. 2. Of carnal and humane Wisdom in particular Paragraph II. and III. 3. Of spiritual Wisdom in special Paragraph IV. Paragraph 1. Of Wisdom and Prudence in general In this Section we have two main things to observe or consider of whereof the first is more Doctrinal the other more Practical ¶ 1. In the Doctrinal Part we have these eight things to open and unfold ¶ 1. That Wisdom in the Word is Referred to many As First to God essentially as Luke 11.49 The Wisdom of God said I will send them Prophets c. And Rom. 11.33 O the depth of the wisdom of God! Yea God is said to destroy the wisdom of the wise and that for these three causes I. For the epidemical and general iniquity of a People Isa 3 2. Jer. 49.7 And II. For the formality and hypocritical worship of a People Isa 29.13 14. And III. For their craft and cruelty against his People Isa 44.25 But having to handle the Wisdom of God in my Tract of Divine Attributes I here wave it Secondly wisdom is referred to Christ personally as Luke 2.52 Jesus encreased in wisdom Thus Wisdom that is Christ doth call I. To men and the children of men Prov. 8.4 And II. To fools and foolish men Prov. 1.22 and 8.5 and 9.1 4. And III. To all in general whether high or low rich or poor wise or simple Prov. 1.20 and 8.1 c. But having to handle the wisdom of Christ in the History of his Life Death c. I here omit it Thirdly Wisdom is referred to Things or irrational Creatures And thus I. Job refers Wisdom privatively or negatively to the Ostrich Job 39.20 And II. Agur the son of Jakeh Prov. 30.24 refers wisdom affirmatively to some creatures saying There are four small things in the earth which are wise yea full of wisdom viz. 1. The Pismires are a people not strong yet they prepare their meat in Summer 2 The Conies are a people not mighty yet they make their houses in the rock 3. The Grashoppers have nothing yet go they forth all by bands 4. The Spider taketh hold with her hands and is in Kings Palaces Fourthly Wisdom is referred to rational incorporeal and immortal creatures as Angels 2 Sam. 14.20 My Lord is wise according to the wisdom of an Angel of God Fifthly Wisdom is referred to rational corporeal and mortal creatures that is both I. To People Note here the Grecians boast as Paufanius saith that all the Wisemen were of Greece but the Oracle of Apollo pronounced that the Chaldeans and the Hebrews only had wisdom parted and divided betwixt them Indeed if we consult the Oracles of God in this point they plainly teach us Deut. 4.6 Keep my commandments and do them for this is your wisdom and understanding in the sight of the nations which shall say Surely this great nation is a wise and understanding people Thus the

and slew him whereupon the rest took such courage and the Thebans were so dismayed that the victory remained with Agesilaus Experience hath proved it in all ages that Wisdom hath more conduced in war to victory than might and that Archimedes in his study and Demosthenes in his gown can more dangerously trouble their enemies than the Syracusians and Athenians in their armour A wise man saith Solomon goeth up into the City of the mighty and casteth down the strength of the confidence thereof Prov. 21.22 SECONDLY Some Fruits Effects and Benefits of true Wisdom are Moral and these are either in our selves or come from others First Some Moral Benefits and Fruits are in our selves as these two I. Wisdom helps and rectifies nature Socrates being according to the judgment of some Physiognomers given to all manner of wickedness and lewdness by the study of Wisdom reformed himself and became as Plato saith a good example or pattern of a very just and good man II. Wisdom helps and regulates the life for as a Captain guideth his Army a Pilot his Ship God the world and understanding the soul so Wisdom tempereth and guideth the felicity and state of this present life As the Bevers of Pontus do bite off their cods when they are hunted because they know that for them they are pursued so Wisdom teacheth a man to cast away those things for which he is endangered As Tin separateth brass and lead from gold and silver so Wisdom distinguisheth good from evil and discerneth things profitable from hurtful or as the sense of smelling discerneth good savours from ill smells so Wisdom discerneth good things from bad As the North-wind is vehement in the beginning but milder at the end and contrarily the South-wind is mild in the beginning but vehement at the end so they who take matters in hand boisterously have no good success but they who with Wisdom begin to order their lives and actions and so continue with good success make an end of what they do and finish their lives with credit When Wisdom saith Solomon entreth into thine heart and knowledge delighteth thy Soul then shall counsel preserve thee and understanding spall keep thee c. Prov. 2.10 c. that is the word of God true Wisdom shall counsel and teach thee how to govern thy self and life Secondly Some Moral Benefits and Fruits of true Wisdom come from others as do these four I. Love for true Wisdom gets and gains the love of many for as the Loadstone by a certain secret and hidden force doth draw Iron unto it so Wisdom by a secret reason doth draw the minds of men unto it Plin l. 35. c. 10. The pleasure of a King saith Solomon is in a wise Servant Prov. 14.35 Hence Wisdom and Favour are joined together Acts 3.10 And the Lord gave him Wisdom and favour in the sight of Pharoah King of Egypt And II. Praise and commendation as Prov. 12.8 A man shall be commended for his Wisdom And III. Glory as Prov. 3 3● The wise shall inherit glory Hence wise men have been esteemed as Gods Sapientia similis est diis immortalthus Lipsius Sapience makes a mortal man like to the immortal gods Magna est dignitas Sapientiae quae Soeratem summo Deo coaequat Apuletus de Deo Socratis Prudentia sui possessores efficit Deo similes Iamblichus ap Stob. ser 3. de Prud. And therefore better is a poor and wise child than an old and foolish King Eccles 4.13 and much more highly honoured and esteemed How honourable and how venerable yea of how high esteem have wise men been of old though of a lower value in our times How highly was Homer honoured amongst the Grecians Solomon amongst the Hebrews Lycurgus amongst the Lacedemonians Phoroneus among the Greeks Ptolomeus among the Egyptians Livy among the Romans Cicero among the Latines Apollonius among the Indians and Secundus among the Assyrians Cato for the great love which he bare unto Wisdom entertained Athenodorus Vlysses as Homer saith embraced Carylas Pyrrhus esteemed Artemius Trajane desired Plutarch and Scipio Panetius who were learned in all sorts of learning and eminent for Wisdom The Grecians had their Philosophers the Persians their Magi the Indians their Gymnosophists the Egyptians their Priests the Hebrews their Prophets the Assyrians their Chaldeans the Latines their wise men the French their Druides all which in every of those Nations and throughout all the world were renowned for their Wisdom and profound learning IV. Wisdom procures and preserves a good name for as great Obe●●skes are squared by great labour and placed by the exceeding industry strength and wit of man but being once placed endure infinite ages so it is somewhat hard to obtain a good name but having got one by vertue and wisdom it never dies as appears by the instances in the former particular THIRDLY Some Benefits Fruits and Effects of true Wisdom are Political Now these either First Come from others as preferment for Prov. 17.2 A wise servant shall have rule over a lewd son and shall divide the heritage among the brethren Or Secondly are in our selves as I. Wise men shall prosper and have good success or what is done by Wisdom shall have a good issue and turn to the good of the doers thereof as Prov. 16.20 He who is wise in his business shall find good Eccles 10.10 If the Iron be blunt and one hath not whet the edge he must then put to more strength but the excellency to direct a thing is Wisdom that is without Wisdom whatsoever a man taketh in hand turneth to his own hurt And II. Wise men do not want hence Crates the Theban delivered a stock of money to his friends upon this condition that if his children should prove fools they should therewith be maintained but if they became learned and Philosophers then to distribute it to the poor Epicurus blamed those who say Sapientem seipso esse contentum propter hoc amico non indigere c. A wise man is so absolute and rich in himself that he needeth no friend For the understanding hereof observe the distinction of Chrysippus who saith Sapientem nulla re indigere tamen multis illi rebus opus esse contra c. A wise man wants nothing yet hath need of many things and contrarily a fool hath need of nothing not knowing how to use any thing but wants all things The Wise man hath need of hands and eyes and many things for his daily use but he wants nothing because to want is of necessity and there is nothing necessary to a wise man therefore although he be content with himself yet he hath need of a friend and he desires to have as many as he can not that he may live happily for he can so live without friends Senec. ep 9. Diogenes proved that a wise man wanted nothing by this argument Deorum omnia sunt Deorum autem amici sunt sapientes amicorum communia