applaud themselves in their own misery †16. Lastly Atheists are Positive Fools or positively called Fools Psal 14.1 53.1 The fool hath said in his heart there is no God For the understanding of these words I will first give the sense and meaning of them and then resolve three questions concerning them Observe here that this phrase To say in the heart hath a threefold acception or signification For 1. Sometimes it signifies to purpose certainly Genes 8.21 2. Sometimes to have doubtfull and perplexed thoughts about salvation Rom. 10.6 And 3. Sometimes to set down a thing inwardly or within ones self as there The fool hath said in his heart c. These words are not to be taken as if any how wicked foolish or mad soever did indeed think or resolve that there was no God for the notion of a God that there is one is more deeply and surely printed and settled into mans soul than that it can ever be blotted out no people being so barbarous but have acknowledged it but impudent sinners would gladly have it so and fain would think it so yea they live so securely as if there were no God forgetting his Power Justice and Providence and going on in a wicked race and course without any regard of these as the verses following which describe their course of Life do plainly expound it Quest 1. How is this Atheistical fool described there by the Psalmist Ans 1. By his deeds which are abominable vers 1 2 3. 2. By his understanding and affections He neither understands nor seeks after God vers 2. 3. By his devotion he calls not upon God vers 4. 4. By his needless fear of the wicked where God is not vers 5. And 5. By his contempt of good men and their counsel vers 6. Quest 2. How did David know the hearts of men to be evil that he saith The fool hath said in his heart c Ans 1. This he knew by the judgement of God or by divine inspiration God knows the heart and He inspired the Prophet in the writing hereof whence David knew the Pravity of the heart of wicked men Yea Ans 2. David knew this by their wicked actions From the abundance of the heart the mouth speaks outward actions demonstrate the inward affections corrupt streams argue a corrupt fountain a man may have an outward pure life but a polluted heart he cannot have a polluted and impure life and a clean heart Wherefore by the wickedness of their hands David knew the iniquity of their hearts Quest 3. Why or in what regard is the wicked Atheist or natural man called Fool The fool hath said in his heart c Ans He is called Fool both Privatively and Positively I Privatively not because he is destitute or deprived of the faculty of natural wit and wisdom but 1. Because he wants the knowledge of God 1 Cor. 2.14 And 2. Because of those things which he knowes he wants that effectual approbation and assent which should make spiritual things relish unto him or truly profit him Rom. 8.5 And 3. Because he wants the affect of subjection and obedience even in those things which in some measure in his judgement he approves of Rom. 8.7 And 4. Because he is not carefull to keep himself from the greatest dangers i.e. sin the occasions and evils thereof Prov. 7.7 22.23 14.15 16. And 5. Because he is not only destitute of true wisdom but is also uncapable thereof Prov. 17.10 16 22 27. II. The wicked Atheist is called Fool positively and that 1. Because he is endued with most depraved and perverse opinions and principles For his minde is not like a New Table-book wherein nothing is written but like a Leaf wherein is nothing but blots and blurs it being replete with the habits of all errors Prov. 24.9 2. Because he is delighted in this his natural carnal and sinfull condition and pleaseth himself therein Prov. 1.20 8.5 9.6 12.15 3. Because he sleights rejects and hates the offer and tender of true wisdom Prov. 13.19 4. Because he delights in the exercise of folly and foolishness Prov. 10.23 5. Because he loves to scatter and show abroad his folly yea to communicate it to others Prov. 12.23 13.16 6. Because he contemns and opposes the means of instruction and knowledge Prov. 15.5 7. Because he abuseth those means which principally lead unto true Wisdom Prov. 26.9 And 8. Because he appliâ—â— all the powers and faculties both of Soul and Body to the practice and exercise of wickedness Prov. 6.12 13 14. Thus much for the Lessons which may be learnt from concerning or in regard of Fools ¶ II. The Duties here required do either respect and concern Fools or us in regard of Fools I. These two things are required of Fools 1. To labour to understand wisdom Prov. 8.5 and to be of understanding hearts ibid. 2. To listen unto Christ who is true Wisdom Prov. 9.4 II. The Duties required of us in regard of Fools are either Negative or Affirmative First the Negative duties are these three I. We must not be afraid of them Certain young men rushing in one night upon Democritus thinking by their disguised faces voices and bodies to make him afraid he being no whit dismaid said only unto them Will you never leave playing the Fools II. We must not speak in the Ears of Fools Prov. 23.9 and that 1. Because they will despise the wisdom of our words Prov. 23.9 And 2. Because Wisdom is too high for a fool Prov. 24 7. III. We must not answer a fool according to his folly Prov. 26.4 Secondly the Affirmative duty required of us is to answer a fool according to his folly Prov. 26.5 Quest Solomon saying Prov. 26.4 5. Answer not a fool according to his foolishness lâ—st thou also be like him Answer a fool according to his foolishness lâ—st he be wise in his own conceit it may be demanded How do these two verses accord or how may they be reconciled Ans 1. The Antith sis is not simply in Answering but in the manner of answering as appears by the reasons there given For vers 4. teacheth us to be wise in all our talk with fools and diligently to observe what how much when and how to answer them or not Lest if these circumstances should not be observed we should be thought as foolish as they Or Solomon forbids us when we talk with fools to speak foolishly or foolish things as they doe and if they reproach or speak evil of us we must not answer them in their own language repâ—ying evil for evil In vers 5. Solomon teacheth that the forementioned circumstances being observed we may answer a fool namely when he glories in his foolishness or folly or when for his own good it is required that we should show him that he is but a fool Ans 2. Solomon in those two verses showes when we should answer to these railing speeches and when not
first a Stone the last an Age. One would have Spikes and him a Spade they give Another asks a Saw but gets a Sieve Thus crossly crost they prate and point in vain What one hath made another marrs again Nigh breathless all with their consused yawling In bootless labour now begins appawling But it was not thus with the Apostles for at the Feast of Pentecast they spake the wonderfull things of God in tongues which were understood both by themselves and by those also of those tongues and languages as we see Acts 2. The confusion of Languages at Babel was a punishment and that a great one sent for the scattering of the people through the whole world but this knowledge of new tongues was a gracious gift given for the gathering of the Church for by the benefit of this gift the Gospel was preached to every creature and all Nations were gathered unto the unity of Faith But of this more fully afterwards Chapter VI. SECT III. Of Natural Corporal and Ordinary Tongues In these we may observe I. Some things in the Dostrinal Part for the informing of our judgement And II. Some things in the Practical Part for the directing of our Lives CHAP. II. The Doctrinal Part. IN this Part I will 1. Divide Tongues Paragraph I. Then 2. Hint at some things concerning the Tongue in general Paragraph II. Then 3. Treat of Evil Tongues in particular Paragraph III. And 4. Of Good Tongues Paragraph IV. Paragraph I. In the Word of God I read of five sort of Tongues as I. There are spiritual and supernatural tongues Mark 16 7. Acts 2.3 4. II. There are Wise tongues Prov. 12.18 III. There are Religious tongues 2 Sam. 23.2 IV. There are Stammering tongues Isa 32 4. 33.19 V. There are wicked and naughty tongues as namely 1. Crafty and deceitfull tongues Job 15.5 20.12 16. Psal 50.19 52.4 120.2 Mich. 6.12 2. Flattering tongues Psal 5.9 Prov. 6.24 and 28.23 3. Mischievous tongues Psal 10.7 52.2 4. Naughty tongues Prov. 17.4 5. Froward tongues Prov. 10.31 6. Double tongues 1 Tim. 3.8 7. Perverse tongues Prov. 17.20 8. Muttering tongues Isa 59.3 9. Lying and salfe tongues Psal 109.2 120.3 10. Cruel and revengefull tongues Psal 57.4 and 64.3.8 Jerem. 9.3.8 11. Backbiting tongues Psal 15.3 12. Proud presumptuous and boasting tongues Psal 12.3 4. 73.9 Paragraph II. Concerning the Tongue of Man in General I will only in this Doctrinal Part observe five things †1. That it is called Glory Psal 30.12 That my glory may praise thee For the full understanding of that place observe that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word there used signifies to be honoured hence the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies honourable or honoured and the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour and the Participle honoured Now some read those words Adjectively for honoured as if the Kingly Prophet had said Every good man O Lord will sing to thee and endeavour to set forth thy praise But some more truely read them Substantively Glory as Hierome the 70. Tremellius and the old Latine Bible and thereby is meant the Tongue as Usal 16.9 57.8 108.3 Gen. 49.6 And the reason hereof is either First Because God is to be glorified with the tongue Or because Secondly the tongue is the glory and honour of men Or Thirdly because the Tongue is a treasure and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken for riches From this name Glory given unto the tongue we may learn That God is not only to be worshipped with the heart but with the tongue also Rom. 10.10 Psal 35.28 66.17 119.171 Now the reasons hereof are these six I. Because we owe our selves wholly unto God and therefore our tongues should praise him as well as the rest Rom. 12.1 1 Cor. 6.19.20 2 Cor. 7.1 II. Because Vox Index animi the tongue is the Interpreter and Index of the minde Matth. 12.34 35. III. Because the tongue is ordained for the glory of God and the glorifying of him Jam. 3.9 and therefore we abuse the tongue if we dishonour God thereby or therewith IV. Because our Brethren are to be edified with our tongues V. Because we incur danger by our tongues for we must give account for every idle word Matth. 12.37 And therefore we must keep our tongues Prov. 13.3 21.23 VI. Because the tongue is a powerfull member life and death being in the power of the tongue Prov. 18.21 1. The tongue is powerfull unto evil hence it is called a swords point Prov. 12.18 a sharp sword Psal 57. â— a sword and a dart Psal 64.3 a scourge Job 5.21 a knife Psal 52.2 a sharp arrow and burning coals Psal 120.4 a serpent and poyson Psal 140.3 and an Aspe or Viper Rom. 3.13 2. The tongue is powerfull unto good hence it is called A tree of life Prov. 15.4 and therefore David prayes that the Lord would open his lips that his tongue might set forth his praise Psal 51.15 †2. Observe what the Tongue is both in regard of the bea rt and life namely I. In regard of the life Nazianzen saith Lingua dimidiam humanorum vitiorum partem sibi vendicat half the wickedness that man commits the tongue is guilty of Bisil in Psal 32. goes further saying Tota vita nostra Linguae delict is est reserta all the crimes committed by us through the whole course of our Lives may be justly charged upon the tongue II. In regard of the Heart Ambrose saith Lingua â—st speculum mentis index animi the tongue is the Index Interpreter and glass of the minde for out of the abundance of the heart the mouth speaks The strokes in Musick answer to the notes that are pricked in the rules The Anatomists teach that the Heart and Tongue hang upon one string And hence it is That as in a Clock or Watch when the Wheel is moved the Hammer striketh so the words of the Mouth answer to the motions of the heart and when the heart is moved with any perturbation passion or affection the hammer beats upon the bell and the Mouth soundeth Psal 45.1 Rom. 10.10 Luk. 6.45 The reason why so many are tongue-tied in their devotions to God is because they are hide-bound in their hearts they cannot bring forth without because they have no stock within their words stick in their Mouths because they have no form in their hearts When the Pump goes we shall soon know what water is in the Fountain whether clear or muddy when the Clapper strikes we may guess what mettal is in the Bell. Thus the tongue of man becomes the Interpreter of his heart the inward motions of the minde have vent at the mouth as sparks from a furnace and the Souls conceptions are brought forth by its busie Midwâ—sry The Tongue is the Key that unlocks the hearts Treasury out of whose abundance it speaks so that the corruption of mens minds not much unlike the
pregnant Wit is soonest perverted Or as the sleetish Fish swalloweth the most delicate bait the highest towring Hawk traineth soonest to the Lure so the wittiest Brain is soonest inveigled with the suddain view of alluring vanities Or as the fine Crystal is sooner crazed than the hard Marble the greenest Beech burneth faster than the driest Oak the fairest Silk is soonest soiled the sweetest Wine turneth to the sharpest Vinegar the Pestilence doth soonest infect the clearest complexion and the Caterpiller cleaveth to the ripest fruit so the most delicate Wit is soonest allured with small inticements unto vice and most subject to yield unto vanity Fire an Element so necessary that without it man cannot live doth as well burn the house as burn in the house if it be abused Treacle doth as well poyson as help if it be taken out of time Wine if it be immoderately taken doth hurt the Stomach enflame the Liver and mischief the Drunkard Physick doth destroy if not well tempered and compounded Law doth overthrow and condemn the just if it be not rightly expounded Divinity doth mislead if it be not truly delivered poyson is extracted out of the Hony-suckle by the Spider and venom out of the Rose by the Canker and even so the greatest wickedness is drawn out of the greatest Wits if they be abused by will or intangled by the World or allured by Women Fifthly Ripe Wits are oftentimes very fickle and inconstant As there is nothing more smooth than glass yet nothing more brittle nothing more white than Snow yet nothing less firm so there is nothing more trim than Wit yet nothing more fickle As Polypus upon what Rock soever he sitteth turneth himself or becomes of the same colour with the Rock or as the Bird Piralis sitting upon a white Cloth is white upon green green and changeth his colour with every Cloth or as our changeable Silk turned towards the Sun hath many colours and turned back the contrary so Wit shapeth it self to every conceit being constant in nothing but in inconstancy FOURTHLY Observe that gross Diet and immoderate Feeding are the Impediments of Wit and contrarily choice diet and temperance are helps thereunto Thus much for Wit in general Paragraph II. Of Evil Wit or Wit abused In this Section I will only observe two things viz. FIRST that Wit abused may be compared to these three things I. To Weeds for as many wild weeds growing in a Field although naught of themselves yet are the signs of a fertile and fruitfull ground if it were tilled so many acts qualities and practises which are naught of themselves do argue no barren Wit if it were rightly ordered and well employed And II. To Owls for as they see better in the night than in the day so some are more witty in devising mischievous matters than in inventing things good profitable and praise worthy And III. To Crabs for as the Sea-Crab swimmeth always against the stream so Wit abused striveth alwayes against Wisdom SECONDLY Observe that the Evils and evil Fruits and effects of Wit abused do either respect Others or Our selves First some Evils and evil Fruits of Wit abused do respect Others For I. Sometimes a good Wit ill employed is dangerous in and unto a Common-wealth And II. Sometimes it is hurtfull to particular Persons for Mans Wit is of it self so corrupt and perverse that by counterfeiting and dissembling one may easily beguile and abuse another having one thing secretly hid in his heart and outwardly saith and doth the quite contrary The fiction of the Syrens was this in the Moral Pleasant Wits vitiated in accustomed lewdness who therefore were feigned to be Monsters of a parted nature who with sweet tunes enticed men to destruction Secondly some Evils and evil Fruits of Wit abused do respect Our selves For 1. In general sometimes Wit is hurtfull to a Mans self as Oedipus his cunning Wit in resolving Sphinxes Riddle did but betray him to the fatal Marriage of his own Mother And 2. Particularly these three Evils and evil Fruits do follow Wit abused I. It oftentimes makes a man more prone to Love Lust and Lewdness In the sweet Bud the eating Canker dwells and the forwardest Bud is eaten by the Canker ere it blow II. Oftentimes it makes a man blasphemously overween as one Alphonsus mentioned by Herold and the Magdeburgenses Cent. 6. cap. 7. said Si ille à principio creationis interfuisset Dei consilio nonnulla melius ordinatius disposuisset If he from the beginning of the creation had been Gods counseller he had disposed some things better and more orderly III. Wit oftentimes makes a man abuse Scripture as Prateolus with some truth and more malice saith of Origen P. 377. Dum ingenio suo nimium indulget dum so plus cunctis sapere praesumit quasdam Scripturas novo more interpretatur Hence Wit sometimes is the cause of errour Ex magnis ingeniis magni errores great errours have not come but from great Wits Paragraph III. Of good Wit or Wit well used In this Section we have five things to observe and consider of viz. First Observe that Wit well used may be compared to these three things I. To the Fish Trochus for as it as Pliny saith lib. 9. cap. 52. doth conceive of it self so some thorow the happiness of their Wit do as it were infuse into themselves the seeds of all Learning and by their own industry become learned These the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teachers of themselves And II. To Bitumen for as fire skippeth thereunto so soon as it comes near it by reason of the cognation and near affinity that is betwixt them as Pliny saith lib. 2. cap. 108. so Wits born to Learning do readily and forth with take it And III. To Chalk for as certain grounds have in them merle white earth or chalk by which they are manured and fatted so an honest and good Wit hath that in it which can enrich and better it self Secondly Observe that three things argue a good Wit viz. A good invention a quick conceit or apprehension and a ready answering as â—mpedocles saying He could not find a Wiseman Xenophanes presently answered No wonder Nam sapientem esse oportet qui agnoscat sapientem For none can find a Wiseman but a Wiseman intimating that his want of wisdom made it hard for him to find out a wiseman and not the want of wisemen Thirdly Observe that the excellency of a Wit well used doth appear by these two particulars I. It is better than a well-formed and well-featured body For by how much the more the interiour senses are more precious and the gifts of the mind more excellent than the exteriour organs and instruments of the body by so much the more is Wit to be preferred before the outward proportion of lineaments II. It is better than strength The Captain Consalvo Fernando in the last war at Naples performed great exploits but rather by policy than any
alone sufficient for such things as belong unto salvation neither to any such end do Christians crave help from the Heathens but they use them only as supplies concerning things belonging unto this life therefore as Kings and Princes use the service of Artificers Husband-men and Cooks for inferiour services so it is not unbeseeming a Christian to make use of the Gentiles inventions Ans 2. St. Paul doth not simply condemn Philosophy as that which consisteth of Physical Moral or Political principles and observations but he speaketh against that erroneous part of Philosophy and vain speculation as in the adoration of Angels and such like and the Apostle expoundeth himself in the next words saying Let no man spoil you through Philosophy and vain deceit Ans 3. There is not the like reason between the writings and the sacrifices of the Heathens for their Books may be read without hurt seeing in the reading of them one may chuse the good and refuse the evil but their sacrifices are altogether evil and idolatrous and yet the things in themselves which they offer in Sacrifice the abuse set apart Christians abhorr not as Wine bread or flesh for they are the good creatures of God but the abuse of them to most filthy idolatry we abhorr and condemn Ans 4. Notwithstanding therefore whatsoever is or can be objected there is a lawful and commendable use of humane Arts and Learning among Christians like as Moses made use of the Egyptian and Daniel of the Chaldean Learning and St. Paul in his Writings of the sayings of Heathen Poets A poor man finding the tag of a point and putting it into his pocket one asked him What he could do with it He answered What I find all the year be it never so little I lay it up at home till the years end and then with all together I every New-years day add a dish to my Cupboard Thus he who from every thing that occurrs and from every Book that he reads collects something as the Bee from every Herb and Flower gathers Honey shall in time get a treasury of Wisdom ¶ III. Observe that the Duties required of us in regard of Wisdom are either Negative or Affirmative FIRST The Negative duties are these five First We must not glory in wisdom though we be wise Jer. 9.23 or we must not vaunt brag and boast of our own wisdom Isa 10.13 Because the Lord will visit such in judgement and the fiery indignation Ibid. Secondly We must not restrain Wisdom to our selves or think our selves only wise Job 15.8 Thirdly We must not use our Wisdom principally for the raising or enriching of our selves Prov. 23.4 Fourthly We must not be conceited of our own wisdom or be wise in our own eyes Prov. 3.7 Rom. 12.16 and that for these five reasons 1. Because God hath denounced a woe against all such Isa 5.21 2. Because that is the way to become a fool Rom. 1.22 3. Because such wisdom is foolishness 1 Cor. 3.18 19. 4. Because there is more hope of a fool than of such an one Prov. 26.12 And 5. Because the Lord knoweth that the thoughts of such wise men are vain 1 Cor. 3.18.20 Fifthly We must not lean to our own wisdom Prov. 3.5 and that for these three reasons 1. Because many err when they think they walk right many sin when they think they do no harm The Princes of Pharaoh thought it was no hurt to commend Sarah unto their Lord and yet God plagued them for it Gen. 12.15 17. Abimelech thought that he did no evil in taking of Sarah but yet the Lord threatens him for it Gen. 20.2 3. Other examples we may see hereof in these places 1 Sam. 13.9 and 15.13 and 2 Sam. 6.6 7. Yea certainly divers observe sundry superstitious customs who think they do well in so doing Many think scurrilous words to be honest jests Many think that lawful recreations may be followed as men follow their callings and that there is no hurt in them although they spend too much time therein yea are thereby often moved unto anger and oaths And therefore seeing it is so usual for men to sin when they think they sin not we should not rely too much upon our own opinions And II. Sathan will not suffer us to see our errours until we are gone so far that we cannot return As the bullet out of the piece kills before the crack admonishes so Sathan possessing the mind doth not open the eyes to behold danger till the soul be flain As a man in shipwrack being asleep is not awakened from his sleep till he be cast out of the Ship into the Sea so man possessed by Sathan and sleeping in sin is not awakened if the devil can hinder it until he be brought to utter destruction And therefore we must not be too obstinate in our own ways and opinions lest we be but deluded by Sathan and hood winked in a wrong way And III. We should be very cautelous and circumspect in our ways and works and not rely too much upon self-conceits because as in a wilderness there is but one true way and many false or as in a mans body there is but one health and many sicknesses so in the soul there be many ways of errours and but one of truth For there are sins I. Both 1. Of the right hand as heresie superstition blind-zeal and the like And 2. Of the left-hand as atheism prophaneness impurity injustice intemperance and the like II. There are sins both 1. Internal of the heart And 2. External of the tongue and life III. There are sins both 1. Of omission and neglect of our duty And 2. Of commission doing what we should not IV. There are sins both 1. Circumstantial as the occasions and appearances of evil And 2. Substantial as the breach of any Precept of the Moral Law SECONDLY The Affirmative duties required of us in regard of Wisdom are many as First To deplore our want and bewail our weakness of Wisdom as Prov. 30.3 Agur with grief saith I have not learned Wisdom nor attained to the knowledge of holy things Secondly It is our duty or required of us to acknowledge that all singular Wisdom comes from the Lord Dan. 2.20 21 23. And Thirdly to pray unto God for it Jam. 1.5 And Fourthly to hear the Call and obey the Commands of Wisdom Prov. 20.1 c. and 5.1 and 8.1 and 2.2 and 3.21 and 22.17 Fifthly It is our duty or required of us to prize Wisdom as Prov. 7.4 Say unto Wisdom thou art my Sister and call Vnderstanding thy Kinswoman And Sixthly To acknowledge that it is better to follow Wisdom than our own corrupt affections as Eccles 2.12 13. I turned to behold Wisdom and madness and folly then I saw that there was more profit in Wisdom than in folly as light is more excellent than darkness Seventhly It is our duty to seek Wisdom as Prov. 2.4 5. If thou seekest Wisdom as Silver and searchest for her
O Demea isthuc est sapere non quod ante pedes modo est vivere sed etiam illa quae futura sunt prospicere to be wise is not only to take knowledge of those things which are present but also to foresee and to provide for those things which are to come For as they who sail with successfull winds have instruments ready whereby they may arm themselves against a storm so Wise Men in prosperity will prepare themselves to bear adversity 12. Another property of a wise man is Tacere to hold his peace and keep his own counsel Aliquando bonum est verum celare August It is lawfull sometimes to conceal some Truths A man is not bound by his own babling to betray himself it being the part of a fool to utter all his minde Prov. 29.11 And 13. Patienter ferre to endure patiently and contentedly the evils which lie upon him And 14. Sincerè profiteri to profess Christ and Religion in sincerity not in shew in truth not in hypocrisie 15. The property of a wise man is to love those who rebuke him Prov. 9.8 25.12 And 16. To lay up Knowledge Prov. 10 14. And 17. To endeavour to encrease in Wisdom Prov. 18.15 And 18. To consider well ere he act Plotinus saith It is wisdom to think upon every thing before we execute it and as the Proverb is to look before we leap Bias saith Considera postearem aggredâ—re Laert. First weigh and then work first consider and then act 19. The Wise Man is a Law to himself Antisthenes the Athenian saith Non vivit sapiens juâ—ta Iâ—ges ah hominibus conditas sed juxta normam virtutis c. The wise man doth not live according to the Edicts or Laws enacted by man but according to the rules and dictates of vertue For he doth not avoid evil because mans Law forbids it but because reason it self doth disswade from the doing thereof Laert. lib. 6. 20. Lastly it is the property of a wise man to be wise for himself Non sapit qui sibi non sapit Ille sapit qui sibi sapit Euripides As he is not wise who is not wise for himself so he is wise who is wise to himself Prov. 9.12 Thus much for the Lessons to be learnt from or in regard of Wise Men. †III. It is required or the Duty of all to labour to be wise or wise men Many things in regard of Wise men might offer themselves to our consideration I will only instance in or insist upon these seven †1. Observe who those seven Wise men were which the Grecians so much boast of namely The seven Sages or Wise men of Greece who were renowned throughout all the world were these 1. Thales Milesius who invented the Card to sail by he was born at Myletum in Greece 2. Solon who gave the first Laws to the Athenians and judged no man happy before his death He was born in the Island of Salamine 3. Chilo of Lacedaemon who was Ambassador into the Orient for the Athenians He was born at Lacedaemonia 4. Pittachus who was not only a Philosopher but also a Captain of the Mytilenes He was born at Mytilene in the Isle of Iesbos 5. Cleobulus who descended from the ancient line of Hereules He was born at Lind in the Isle of Rhodes 6. Periander of whom Historiographers doubted whether his Philosophy or Tyranny were greater He was King of Corinth 7. Bias who was Prince of the Pyraneans he was a learned Philosopher and a valiant Souldier who overcame the Metinenses This battel was the first that any Philosopher of Greece fought He was born in the Haven Town of Priene in the Countrey of Ionia †2. Observe who are truly termed prudent and wise men namely 1. Great men are not alwayes wise Job 33.9 But 2. The wise in heart are prudent Prov. 16.21 And 3. Those who abstain from evil are wise Socrates being asked Quinam prudentes essent who were wise men he answered Qui non facilè delinquunt They who are not given unto or who carefully avoid sin 4. Those who win Souls are wise Prov. 11.30 5. Those who refrain theirs Lips are wise Prov. 10.19 17.28 And 6. Those who receive and obey Directions and Precepts Prov. 10.8 12.15 And 7. Those who gather in Summer Prov. 10.5 And 8. Those who keep and observe the Commandements of God Deut. 4.6 Solomon Prov. 1.5 6 7. and in many other places of that Book doth usually call good and godly men wise and wicked persons fools and that for these three reasons I. Because there is Folly and Madness in all Wickedness II. Because the fear of God is the beginning of wisdom as both making men carefull to learn their duties and having also a promise of direction in the way that they should choose And III. Because true piety and goodness are hereby freed from the reproach of folly and simpleness cast upon them by worldly wise men For as the Heathen wise men counted the Doctrine of the Gospel foolishness so worldly wise men judge all true conscience of it and obedience unto it to arise from want of wit and superstitious simplicity But let men say what they will the Gospel is the wisdom of God and the obedience of it the wisdom of Gods people Deut. 4.6 in his sight and in all theirs who judge aright which to neglect and true happiness in it is the madness of folly †3. Observe that many in the Word have been commended for their Wisdom to wit both Jews Gentiles and Christians yea both publique and private persons of all I. Among the Jewes are commended 1. These publique persons Solomon 1 King 2.6 3.28 Jeshua Deut. 34.9 David 2 Sam. 14.20 Joseph Gen. 41.39 Ezra 7.25 And 2. These private persons David when he kept his fathers sheep 1 Sam. 16.18 and the woman of Abel 2 Sam. 20.22 II. Among the Gentiles are commended Sergius Paulus the Deputy Acts 13.7 and divers others III. Among the Christians only is true wisdom and spiritual prudence and therefore to instance in them or give examples of wise Christians is needless and endless †4. Observe who are destitute of wisdom or who are not wise men namely 1. Those who justifie themselves before God are not wise Job 4.17 21. 2. Fools are destitute of Wisdom Prov. 1.7 10.21 17.16 3. He who despiseth his neighbour is not wise Prov. 11.12 4. Scorners are destitute of wisdom for though such should seek it yet they find it not Prov. 14.6 5. Those who reject the Word of the Lord are not wise Jerem. 8.9 And 6. Those who are given unto or deceived by wine Prov. 20.1 †5. Observe who must or should be wise namely I. Magistrates Deut. 1.13 2 Chron. 2.12 As Socrates by the Oracle of Apollo was held the wisest man among the Heathen so Solomon by the testimony of God was the wisest man upon earth 2 Chron. 1. Be wise now therefore
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
understanding may be known Speech is the Image of the minde and such as the man is such is his talk for out of the abundance of the heart the mouth speaketh †6. We may learn from Thesilius that rude ordinary Words which are profitable and true are better than eloquent and sweet words which tend to deceit and flattery And †7. Nescit vox missa reverti Horat. Quod dictum est non potest amplius sumi Arist Post semel emissum volat irrevocabile verbum Mant. Words once uttered cannot be recalled Isa 45.23 and 55.11 †8. We may learn what manner of talk we must avoid or what we must not speak viz. 1. We must speak no corrupt talk or communication Eph. 4.29 1 Cor. 15.33 2. We must talk no Foolish talk Eph. 5.4 3. We must talk no Obscene talk Eph. 5.4 Col. 3.8 4. We must not swear in our talk Matth. 5.37 5. We must speak no evil one of another Jam. 4.11 12. 6. We must not speak all our mind Prov. 29.11 7. We must use no evil fraudulent or deceitfull talk 1 Pet. 3.10 8. We must use no Lying talk Col. 3.9 9. We must in our speeches use no blasphemy against God Exod. 22.28 Psal 14.1 c. 10. We must not in our talk use any Imprecations or Curses against our Rulers Exod. 22.28 11. We must not in our speeches use any Jeasting which is inconvenient Eph. 5.4 12. We must not make any rash Promises or Vows unto God Eccles 5.2 Now there are three reasons why we must beware and avoid all evil speeches viz I. Because perversness in the tongue is a breach in the spirit Prov. 15.4 II. Because evil speakers shall not inherit Heaven Eph. 5.4 5. III. Because he shall see good Dayes who refrains his tongue from evil and his lips from guile 1 Pet. 3.10 †9. We may learn that there is a time to speak and a time to be silent Eccles 3.7 Est tempus quando nihil est tempus quando aliquid nullum autem est tempus in quo dicenda sunt omnia Hugo There is a time when we should speak nothing there is a time when we should speak something but there is no time wherein we should speak all things because he is a Fool who utters all his minde Prov. 29.11 Tempus tacendi tempus loquendi discretâ vicissitudine pensanda sunt tempora ne aut quum restringi lingua debet per verba se inutiliter solvat aut quum loqui utiliter potest semetipsam pigrè ristringat Greg. l. 7. Moral Octavian the Emperour asked Pisto the Philosopher when men should speak and when they should be silent He answered When speech is profitable then we should speak when speech is hurtfull then we should be silent And therefore there is a great deal of discretion to be used both in our speeches and silence lest we hold our peace when we ought to speak or speak when we should rather be silent Thus S. Peter kept silence while Cornelius spoke but when he had done Then Peter opened his mouth Act. 10.34 For the right understanding of those words observe That doubtless 〈◊〉 Periphrasis is not idle or vain but showes either I. Some serious thing as Matth. 5.2 Psal 78.2 Acts 8.35 Or II. A wonted silence and accustomed taciturnity except when some serious occasion requires speech Prov. 31.8 9. Hence S. Paul entreats the Ephesians 6.19 to pray unto God to give him utterance that he may open his mouth boldly And in this sence it is there Acts 10.34 taken to teach us That the door of our lips should be shut but when urgent occasions require our speech Psal 39.1 Prov. 17.27 Jam. 1.19 For 1. Many Words is the badge of a fool Prov. 15.28 Eccles 5.2 And a tongue full of words utters much folly Prov. 10.19 Acts 5.3 Jam. 3.6 2. We must be accountable to God for every idle Word Matth. 12.36 3. He who keeps his tongue is perfect Psal 17.3 Jam. 3.2 And therefore let us learn to bridle our tongue and to have the Bit alwayes in our mouth that is I. Let us alwayes take heed of all evil Words whether 1. Blasphemous Words Or 2. Scoffing or reproachfull Words Or 3. Impure Words Eph. 5.3 Or 4. Contentious Words Or 5. False and lying Words Or 6. Vain and Idle Words III. Let us speak opportunely and seasonably when we speak Prov. 15.23 And IV. Wisely Coloss 4.6 Eph. 4.29 Psal 37.30 Prov. 10.11 31. †10. We may learn that God observes marks and remembers our Words Three things are here to be hinted at viz. 1. That God doth it 2. Why he doth it 3. What Words he observes First God observes marks remembers and takes notice of our Words Matth. 6.32 12.36 For I. God is to be glorified by our Words Jam. 3.9 10. but evil Words corrupt good manners and dishonour God And II. Vox Index Animi out of the abundance of the heart the mouth speaks and therefore our Words will witness against us at the last day Secondly there are three reasons why God observes our Words viz. I. Because he takes notice of all things his knowledge being infinite and therefore also of our Words II. Because he expects that we should glorifie him in our Words and therefore he marks whether we do it Rom. 10.10 Col. 4.6 III. Because all sinfull Words offend him therefore he observes all our Words that he may punish those which are not good Thirdly God hears and marks both our bad and good Words I. God hears and observes all our evil and wicked Words as 1. All our murmurings grudgings and repinings Exod. 16.6 7 8. Num. 14.27 16.41 2. All our blasphemous and Atheistical Words Psal 14.1 53.1 3. All our insulting Words Ezek. 35.12 13. 4. All our bragging and boasting Words Psal 10.5 6. Isa 47.8 5. All our threatning and cruel Words 2 King 19.23 Isa 37.29 6. All our idle Words Matth. 12.36 II. The Lord hears all our Good Words as 1. All the Prayers we offer up unto him Psal 50.16 Isa 65.24 Apoc. 8.3 2. All our mournfull Ditties Psal 56.8 Exod. 3.7 3. All our Penitential Words Jer. 31.18 4. All our Pious and Religious Words Malac. 3.16 †11. Lastly we may learn that by our Words and Speeches we may know whether we be freed from Sathan or not Three things are here to be examined by us viz. I. Examine if we have no tongue that is 1. If we have no tongue to praise God 2. If we have none to profess Religion 3. If we have none to pray unto God Jam. 2.4 4. If we have no tongue to explain our minde or to counsel our brother If in all these we be dumb then it is a sign that Sathan is not cast out of us for if he were then as Matth. 9.33 the dumb would speak II. Examine if we have not a filthy impure and corrupt tongue which continually belcheth out polluted Words either against God or