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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

these wicked ones speak evil of Ans 1. Some refer it to Magistrates vers 9. 2. Some to the Law of God which taxed their wantonness vers 5. 3. Some understand it generally because the Apostle speaks distributively Qu●●qu●d sit whatsoever it is that they are ignorant of they speak evil of and whatsoever they know they de●●le So that the sence and meaning is the same viz. They speak evil of Religion or of their pious brethren or of the Magistrates themselves or of all these So that from hence we may learn That the tongue of the wicked is very prone to cursing and evil speaking or cursing and evil speaking is a sign of a wicked man For I. It comes not from the Holy Spirit for he rather cools the heat humbles the mind and teacheth the tongue words of love But II. It comes from Sathan Jam. 3.6 And III. It springs either 1. From the contempt of Magistrates Or 2. From the envy of their brethrens praises because they are dispraised thereby as Commodus hated and punished those who commended Aurelius his Father Or 3. From pride because we will not be drawn from our own judgement Rom. 12.16 Phil. 2.2 Or 4. From a wicked desire to sin Or 5. From the ignorance of the Law and Word of God † 4. In regard of Our selves we may learn these five Lessons I. That if we would live long and see good dayes we must refrain our tongues from evil Psal 34.13 1 Pet. 3.10 II. That Life and Death are in the power of the tongue Prov. 18.21 III. That he who keepeth his tongue keepeth his Soul from trouble Prov. 21.23 IV. That as the Can●elion draws nothing into the mouth but aire and nourishes nothing in the body but Lungs so some are Religious only in their tongues and discourse not in their hearts and lives V. We may learn that we must give an account for the use of our tongue or how we use it The tongue is a Talent lent unto us which we must render a reckoning for and therefore we m●●● speak unto profit Some say we harm none by silence but a man may deny Christ by silence when he professeth not and a man kills his brother whom he edifies not having a call thereunto And therefore we must learn to use our tongues aright both in regard of God and ●en First in regard of God we must use our tongues 1. In professing of him Rom. 10.10 2. In praying to him 3. In praising of him 4. In speaking of Religion Psal 71 24. 119.172 5. In vows and promises made religiously unto him Psal 116.12 Secondly in regard of our Brethren we must use our Tongues to H●aling and Restoring words 1. To Healing words when our necessary Reproofs are like Salt and Vinegar Psal 141.5 Prov. 24.25 2. To Restoring words and that when I. We pacifie their anger by soft answers Prov. 15.1 25 1● II. When we comfort their sorrowfull hearts by Christian consolations Prov. 16.24 III. When we teach their eyes Instruction Psal 51.13 Prov. 16.21 23. 20.15 31.26 IV. When we teach their feet how to walk 1. By exhorting them in general Hebr. 3.13 2. By teaching in particular I. Those of our own Family as Wives Children and Servants And II. Our Friends and Kindred And III. Our Neighbours † 5. In regard of the Tongue of man we may learn these Lessons I. That it is a most unruly member Jam. 3.5 6. II. That the tongue of a vertuous woman is the Law of kindness Prov. 31.26 III. That a soft tongue doth soonest prevail Prov. 25.15 IV. That the tongue of the just is as choice Silver Prov. 10.20 V. That the tongue of the wise is health and useth wisdom aright Prov. 12.18 15.2 VI. That a wholesom tongue is a tree of life Prov. 15.4 VII That the Tongue is either a very good or a very bad member Laertius tells us li. 1. ca. 9. that Anacharsis being asked Quid esset in homine pessimum quid optimum which was mans worst part and which his best answered Lingua the Tongue A sop being sent by his Master to buy all the best Meat he could get in the Market bought all Tongues and being sent again to buy all the worst he bought again all Tongues and being demanded Why he did so answered That no flesh was better t an a go d Tongue nor any worse than a bad And most true it is as Bias told Amasis King of Egypt The Tongue is the best and worst member of the b●dy for the most part an unruly mischievous member I ambit laedit Plutarch a killing and destroying member I ingua mali pars pessima servt Juvenal a dangerous weapon and the worst of all other weapons for the stroke of a Sword may be born off and the shot of an dirow may be shunn d or if not the wounds may be healed but there is no way to escape a poysoned tongue no salve to cure it VIII We may learn that some have been punished in their tongues for their Vertues some for their Vices e. g. 1. Anthony caused the head of Cicero to be set before him when he was at meat and his Wife Fulvia pulled out the tongue thereof and wore it in her hat for his zeal and affection to the Common-wealth Plutarch 2. The Egyptians did ever cut out his tongue who disclosed any secret or revealed any practico to the enemy Diodor. Stc. And thus as the Proverb is Some pay a fine for their tougue IX We may learn the use of the Tongue and that both in General and Particular 1. In General mens Tongues are very usefull for them for therewith a man doth complain of his want and poverty therewith a man doth implore help and seek remedy and therewith a man doth utter his injuries and wrongs and desires redress It is an admirable thing to consider how great variety there is in the tongue for with that sometimes we speak gravely sometimes jestingly sometimes sharply sometimes lovingly sometimes harshly sometimes sweetly Lingua à ligando Rhoding the Tongue hath its name from Binding because a man seems to have the minde of his brother as it were in his hands or rather in his tongue to binde or lose as he list for sometimes with the tongue a man doth incense and exasperate his Brother and sometimes therewith pacifie him sometimes we perswade and sometimes we disswade with the tongue even as though it were in the power of the tongue to make our neighbour doe what we desire 2. The Particular Vses of the Tongue are either Natural Political Moral or Spiritual First the Natural Vses of the Tongue are these two I. Lingua convenit in duo opera naturae scilicet gustum loquelam Arist de Anima li. 2. Lingua est propter sapores percipiendos literas exprimendas Id. de Animal li. 11. The tongue of man is usefull for Taste and Speech for Relishing what we eat and drink

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

another course 1 Sam. 25.22 c. Acaticus the Philosopher being at a Feast where he spake not a word was asked after Dinner the occasion of his silence whereunto he answered It is better for a man to know his time when to speak than it is to know to speak for to speak well is given us by nature but to know the fittest and best time to speak proceeds from wisdom † 10. Let our words be alwayes gracious and seasoned with salt or our speech should be seasoned with the salt and savour of grace Prov. 15.2 Luk. 4.22 Eccles 10 12. The words of the mouth of the Wise man have grace Coloss 4.6 Let your speech be gracious alwayes and powdered with salt Three things are here to be considered First what it is to be gracious alwayes in speech namely Our speech is gracious when it is so uttered that the graces of God wrought in the heart by his Holy ●pi●it are as it were pictured and painted forth in the same speech being the Image of the heart Or to be gracious alwayes in speech is to spe●k graciously at all times in all places on all occasions in all companies in all the ●empers and dispositions of the heart as in anger mirth fear sorrow and hope still to maintain gracious speech from a gracious mind after a gracious manner to a gracious end to stir up grace to manifest grace and to edifie them who hear us Secondly there are five reasons to be considered and observed why our Words must be thus gracious viz. 1. Because our tongues must be sanct●fied as well as our Hearts 2. Because it is a sign that our heart is seasoned with grace if our tongue be with gracious words 3. Because if it be otherwise it is a sign that the Devil rules in our hearts and that our tongue is set on fire by Hell Jam. 3.6 4. Because it is an excellent thing in it self Prov. 20.15 5. Because it leads to blessedness both here and hereafter Prov. 13.2 22.11 Thirdly there are two rules to be observed if we desire that our speech may be gracious and may minst●r grace to the hearers viz. I. Premeditate what is profitable to be spoken that so our heart may guide our tongue Prov. 16 23. II. Let us sanctifie and offer up our speeches unto God by Prayer that is pray that the Lord would guide our tongue Prov. 16.23 † 1. Lastly let our words be such as tend to edification Eccles 12.10 4.29 Let your communication be good to the use of edifring that it may minister grace unto the hearers For the understanding of those words observe that the Text there readeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad edificationem usûs to the aedification of use that is to the use of edification by an Hypallage as in that of Ovid In nova fert animus mutatas dicere formas Corpora Note again the Apostle there Eph. 4.29 requires two conditions in all our discourses viz. I. That they be usefull and profitable for the Edification of our brother II. That they be gracious that is such as may piously delight the hearers refresh their m●nds and beget a holy friendship betwixt speaker and hearers Thus much for the first particular How we must speak ¶ II. The Grounds why we must be thus carefull of our Speech and Talk are these three 1. Because a man reaps good by being so Prov. 13.2 2. Because a wholesom tongue is a tree of life Prov. 15.4 3. Because the lips of the righteous feed and profit many Prov. 10 21. ¶ III. These five Graces or Vertues following beautifie and adorn our Speech and Talk I. Reverence or a reverend regard had in all our speeches both of God and Man that is when speaking of God we do it with reverence Deut 28.58 and speaking of Men we do it with respect according to their places qualities or persons 1 Sam. 1.15 II. Modestly viz. when we are urged or constrained to speak of the good in us or done by us 1 Cor. 15.9 for this must not be spoken proudly or boastingly Prov. 27.2 III. Meekness when we either answer or reprove any 1 Pet. 3.9 IV. Sincerity or speaking the truth alwayes sincerely Levit. 19.17 Eph. 4.25 And V. Charity having in all our Speeches such a due regard to the good name of our Brethren that we do not at all injure or blemish their reputation Levit. 19.16 1 Cor. 13.7 The Marquess of V●sto being sent upon a Design or Expedition by the Emperour Charles 5. and thinking after his return with applause and Victory to take some rest was presently chosen General of the whole Army Antonio Daleva the former General being dead whereupon he caused this Device to be figured in his Shields Two Sheaves of ripe Corn with this Motto Finiunt pariter renovantque labores One Work being done A new's begun This Emblem suits and sorts very well with my thoughts for if these two compendious Tractates find kind acceptance and approbation I shall be encouraged to proceed in the Explication and Application of these words Knowledge and Vnderstanding which are usually taken for and signified by Wisdom and Prudence both Natural Moral and Spiritual together with their Contraries Blindness Ignorance and Darkness FINIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Say not My hand this Work to end hath brought Nor This my Vertue hath attained to Say rather thus This God by me hath wrought God's Author of the little good I do Pibrac quad 5. The Words fully handled and explained in this Tractate are Alphabetically these BAbling Pag. 218 Commune Pag. 193 Communication ibid. Conference ibid. Discourse ibid. Languages Pag. 150. 190 191 192 Lips Pag. 187 188 Loquacity Pag. 219 Mouth Page 186 Said Pag. 194 c. Say Pag. 194 c. Sayings Pag. 194 c. Speak Pag. 194 c. Speech Pag. 194 c. Talk Pag. 196 Tongue Pag. 149 150. 153 c. Words Pag. 203 c. The SCRIPTURES particularly and plenarily expounded in this Tractate are these GEnesis 11.7 8. Pag. 154 192 Genes 31.47 Pag. 191 2 King 18.26 ibid. Psalm 12.4 Pag. 174 Psal 15.3 Pag. 165 166 Psal 30.12 Pag. 156 Psal 45.1 Pag. 180 Ecclesiastes 10.12 Pag. 233 Hosea 14.3 Pag. 189 Matthew 5.2 Pag. 186 Matth. 5.22 Pag. 166 Matth. 9.33 Pag. 197 Mark 16.17 Pag. 154 192 Acts 2.3 Pag. 153 Acts 10.34 Pag. 147 223 224 Romans 3.5 Pag. 198 1 Corinth 1.5 Pag. 199 Ephesians 4.21 Pag. 167 Ephes 4.29 Pag. 233 Colossians 4.6 ibid. 1 Timothy 1.15 Pag. 195 Jude vers 10. Pag. 175 176 These Books following are printed for and sold by William Miller at the Gilded Acorn in St. Pauls Church-yard near the little North Door JVenal with Cuts by Sir Robert Stapylton Knight fol. Elton on the Colossians fol. Knowledge and Practice Or A plain Discourse of the Chief Things necessary to be known believ'd and practised in order to Salvation Usefull for Private Families The Third Edition revised and corrected By Samuel Cradock B.D. Rector of North-Cadbury in Somerset-shire 4 o. Emblems Divine Moral Natural and Historical Expressed in Sculpture and applied to the several Ages Occasions and Conditions of the Life of Man By a person of Quality The Christian Monitor earnestly and compassionately perswading Sinners unto true and timely Repentance by the serious view of the seven following weighty considerations 1. The stupendious love of God unto man in Christ Jesus 2. The great danger of Despair and greater of Presumption 3. The sweetness easiness and pleasantness of the wayes of God 4. The falshood and flattery of the wayes of sin 5. The safe joyfull and blessed state of the Righteous 6. The dangerous and most deplorable state of the wicked 7. The shortness and uncertainty of life terrors and amazements of an unprepared Death and Eternity of punishments after Death Generally usefull for all Private Families By Tho. Fettiplace Dom. Pet. Cant. Dod on the Lords Prayer quarto Medice Cura Teipsum or the Apothecaries Plea against Doctor Christopher Merret quarto Fettiplace the Souls narrow search for sin Oct. English Dictionary or Expositor the twelfth Edition Revised and enlarged by S. C. duod Complete Bone setter oct Templum Musicum or the Musical Synopsis oct The famous Game of Chess-play oct Shelton's Tachygraphia Lat. oct Clark about Comfort which Gods children have or at the least earnestly desire and long after whilest they are in this world together with the obstructions of comfort and the removal of them duod Jeofferies New-years Gift duod Divine Examples of Gods severe Judgements upon Sabbath-breakers in their unlawfull sports Collected out of several Divine Subjects viz. Mr. H. B. Mr. Beard and the Practice of Piety a fit Monument for our present times c. A brief Remembrancet or the right Improvement of Christs Birth-day A second Sheet of old Mr. Dod's Sayings or another Posie gathered out of Mr. Dod's Garden The Hunting for Money the first part The Hunting Match for Money the second part At the place aforesaid you may be furnished with most sorts of stitched Books as Acts of Parliament Proclamations Speeches Declarations Letters Orders Commissions Articles as also with Books in Divinity Church-government Sermons and most sorts of Histories Poetry Playes and such like c. FINIS