the things which are of God Rom. 8.5 Now in Phil. 1.7 it is taken either I. For curare as Zanchy thinks because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follows Or II. For sentire as Beza and the most understand it because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added lest those who are weak should complain that they were excluded ¶ IV. Observe whence these words Wisdom and Prudence came namely I. Prudens quasi providence the true prudent man is the true provident man who provides for this life present and that to come Or as Aquinas saith Sumit nomen à providentia sicut à principaliori ejus parte c. Thom. 2.2 q. 47. art 13. Prudence takes her name from Providence as from the principal part thereof because as Providence so prudence doth dispose of every thing unto some end II. Sapientia dicitur à sapio quod est rectè sentio or according to Guil. Sco. in lib. d. 34. qu. Prolog Sapientia Wisdom come from a threefold word viz. 1. Vno modo à sapere in quantum illuminat intellectum unde sic solum actum in tellectus importat 2. Secundo modo dicitur à sapore in quantum inflammat affectum sic proprtè dicit actum voluntatis 3. Tertio modo dicitur quasi sapida scientia hoc modo dicit tam actum intellectus quasi praecedentis quà m actum voluntatis quasi sequentis ¶ V. Observe that there are two sorts and kinds of Wisdom to wit Divine and Humane of both which afterwards particularly and fully ¶ VI. Observe that Wisdom and Prudence are by divers diversly defined and described viz. †1. Tully lib. 4. Tusc defines it thus Sapientia est rerum divinarum humanarumque scientia cognitioque quae cujusque rei causa sit ex quo efficitur ut divina imitatur humana omnia inferiora virtute ducat †2. Aquinas 2.2 q. 47. art 13. defines it thus Prudentia vera perfecta est qua consiliamur judicamus praecipimus quae ad bonum finem totius vita humanae-pertinent solis bonis convenit †3. Augustin de Trinit 14. defines it thus Sapientia est divinarum humanarumque rerum cognitio studio bene vivendi conjuncta vel ordinata †4. Aristotle lib. 1. Rhetor. defines it thus Sapientia est multarum mirabilium rerum scientia and lib. 1. Metaph. Sapientia est cognitio primarum altissimarum causarum †5. Wisdom in the general view of the simple word may be conceiv'd to be some quality sufficiency and habit singular and elevated above that which is common be it good or evil †6. Some say Wisdom is a knowledge of humane and divine things and the causes of them †7. Some say Wisdom and Prudence is a virtue which is evermore conversant and busied in searching out the truth †8. The Philosophers distinguish Wisdom into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sapience which they define to be the knowledge of all divine and humane things so far as they fall within the scantling of mans reason And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prudence which they restrain to the ordering of humane affairs †9. True Wisdom is a heavenly light set up in the soul by the Spirit of God whereby it discerneth the general truths concerning God our selves the state of the Church the privileges of Christianity and such like or in short It is a right divine apprehension of spiritual truths Prudence is a kind of sharpness of spirit whereby the Spirit of God directs the soul referring the right general principles to particular cases Or Prudènce is an application of the general knowledge of general things to particulars and is an ordering of the life in particular exigences and cases in a right order according to the direction of the Spirit †10. To those who ask What is wisdom the Scripture answers 1. It is Wisdom to use but few words Prov. 10.11 and 15.2 and 17.27 And 2. To hearken to counsel Prov. 12.15 and 17.12 And 3. To think modestly of our selves Rom. 12.3 and 1 Cor. 3.8 Prov. 26.12 Isa 5.21 And 4. To be meekly affable Prov. 14.29 Jam. 3.17 And 5. To remember the last things Deut. 32.29 And 6. To prefer those things which are most excellent Phil. 1.10 Luk. 10 41. And 7. To abhor all sins Prov. 10.23 and 14.9 and 15.21 And 8. To be religious as Prov. 4.11 I have taught thee in the way of wisdom where Solomon calls Religion Wisdom to teach us That true Religion is true Wisdom Psal 111.10 Prov. 1.7 Deut. 4.6 and 1 Cor. 2.6 7. Acts 6.3 All true wisdom is hid in Christ Colos 2.3 and is therefore learned only in the knowledge of Christ Two Corollaries we may hence deduce Corol. I. Learn hence that they are to blame who would reconcile godly and worldly wisdom Non bene conveniunt they are Antagonists never to be made friends Rom. 8.6 7. and 1 Cor. 1.18 20 23 25. and 2.14 and 3.19 Indeed there is a Serpentine Wisdom which is commended Matth. 10.16 But it is called either I. Divine skill or experience Rom. 16.19 Or II. Civil discretion or moderation Tit. 2.2 5. Col. 4.5 Or III. Christian precaution and that both 1. From the perswasions of evil men Eph. 4.14 And 2. From their malice Acts 19.31 and 1 Sam. 18.14 But 3. Not by wicked cunning and craft Joh. 5.13 Ezek. 28 4 5 7. Isa 29.15 16. and 30.1 And therefore true Wisdom consists in godly simplicity 2 Cor. 1.12 Corol. II. Learn hence to labour for true Wisdom and knowledge Note here that there is a fourfold knowledge viz. First There is a knowledge of our selves though there be no good in us To know thy self thou labour'st but in vain There 's nothing in thee worthy half the pain Yet it is good to know our naughtiness and therefore we should know these six things 1. That we are miserable being sold under sin lying under the sentence of condemnation and waiting for the hour of execution and eternal death except God by his prerogrative royal freely remit and pardon us Psal 17. ◠Eph. 2.1 And 2. That we are so weak that we cannot help our selves at all in regard of spiritual edification or eternal salvation And 3. That we can neither will nor seek good Apoc. 3.17 And 4. That if we do seek God we do it coldly and are quickly weary And 5. That we usually deceive our selves by our idle dreams and vain delusions Isa 28.14 And 6. That our lives are short and uncertai Luk. 12.21 Secondly There is a knowledge of God the Father c. 1. The knowledge of his Law that we obey it Eph. 5.17 And 2. Of his purity that we may imitate it Eph. 5.26 And 3. Of his wrath and jealousie that we may not
Europe with the Huns. 4. The Language of the people of Finland near to which is that of Lapland The fifth is the Irish The sixth is the Welch And the seventh is Biscay But There are three Tongues which are in a more especial manner famous over all the world The Latine Greek and Hebrew The first Propter regnum because of the Monarchy of the Romans who as they subjected the people whom they did conquer to their Laws and Customs so did they force them to learn their Language The second Propter Doctrinam because in it the great Philosophers and Wise Men of the world left the Monuments of their Wisdom and Learning to posterity The third Propter Deum because in it God delivered his Law and the Interpretation of it by Moses and the Prophets to the people of Israel his Chosen The Latine is a common tongue the Greek a copious tongue but Hebrew the most ancient and holy Tongue for antiquity the tongue of Adam for sanctity the tongue of God In this tongue God spake to the Patriarchs and Prophets in this tongue Angels spake to men in this tongue the Prophets wrote the Old Testament and in this tongue it is thought shall the Saints speak and sing Praises unto God in Heaven Thirdly observe that there have been some learned men in all chief Languages as 1. In Hebrew Moses David Salomon Isay 2. In Greek Homer Plato Herodotus Demosthenes 3. In Latine Cicero Caesar Salust Virgil. 4. In Italian Boccace Petrarch Ariesto Tasso 5. In Arabick Aben-rois Eldebag Avicen Ibnu-farid 6. In Dutch Peuther Luther Bucer Butrick 7. In Spanish Guevara Boscan Granada Garcilaco 8. In French Marot Amyot Rousard Plessic 9. For England and Scotland I dare not presume to namo four of each lest every one should tell me That there were many fours as excellent as those Fourthly observe that teachers of Tongues and Languages should be prized and the study of tongues should be encouraged David made a Statute in Israel that they who tarried by the Stuff should have equal share with those who went to battel The Professors of the Tongues are they who keep the stuff and they should be as well rewarded as they who go into the field and fight in the Ministry Fifthly observe that it is hard to alter the Language of a Land William the Conquerour caused the Laws of our Land to be set down in French and all pleadings at Law to be in French and children at Schools to be taught only that Language thinking thereby to alter our Mother tongue into French but was not able to doe it Now as it is difficult to change the tongue of a Land so it is no easie matter for a siranger to speak a Language as perfectly as a Native whence The phrastus for speaking too much the meer Athenian tongue was of a simple old woman known not to be of Athens SECT II. Of Spiritual and Extraordinary Tongues Concerning these Tongues mentioned Acts 2.3 I will propound six Quaeres Qu. 1. From those words And there appeared unto them Cloven Tongues c. it may be demanded Why were Tongues given Ans 1. For the pulling down of Spiritual Babel 2. For building up the mystical Jerusalem and therefore he who employeth his tongue in furthering the false Church and hindering the true had better have no tongue in his head for such a tongue is set on fire from Hell not from Heaven Qu. 2. How may Ministers know whether they have the gift of Tongues or not Ans 1. If their Tongues be the Pens of a ready Writer and that they can readily speak of the things which they have made unto the King preaching in season and out of season Psal 45.2 2. If their Tongues be not double but cloven Tongues able to divide the Word of God aright and to give every man his portion in due season that is mercy to whom mercy belongs and judgement to whom judgement 3. If their cloven Tongues be of Fire that is used rather to gain souls than to win applause or gather wealth Qu. 3. Why did the Holy Ghost appear like Tongues Ans 1. Because the tongue is a Symbol of the Holy Ghost proceeding from God the Father For as the tongue hath the greatest cognation and nearest affinity with the Word and is moved by the word of the heart to express the same by the sound of the voice so the Holy Ghost hath the nearest affinity that can be with the Word God and is the expresser of his voice and the Speaker of his minde and will unto us 2. Because as the Tongues are the sole instruments of knowledge which convey the same from man to man for though the Soul be the fountain from whence all wisdom springs yet the Tongue is the channel and the Conduit Pipe whereby this wisdom and knowledge is communicated and transferred from man to man so the Holy Ghost is the sole Author and teacher of all truth For though Christ be the Wisdom of God yet the Holy Ghost is the teacher of this wisdom unto men Qu. 4. Why did the Holy Spirit manifest himself in the likeness of Fiery Tongues Ans 1. To shew his affinity with the Word such as is between the fire and light the Word is the true light which enlightneth every man that cometh into the world and there the Spirit descended in the likeness of fire 2. To shew that as by the tongue we taste all corporal meats drinks and medicinal potions so by the Spirit we have a taste of all spiritual things 3. To teach us that as by the Tongue we speak so by the Spirit we are enabled to utter Magnalia Dei the wonderfull works of God and the Mysteries of his Kingdom Matth. 10.20 Qu. 5. Whether was this true fire or not Ans The fire by which these Tongues were enlightned was not earthly but heavenly and therefore it is there Acts 2.3 said As of fire Qu. 6. How was the multitude of Tongues and Languages a punishment at the destruction of Babel when the diversity of Tongues is promised Mark 16.17 and performed to the Apostles Acts 2.3 and Apostolical Church as a great and rare gift of the good Spirit of God Ans It was not the multitude of Tongues but the confusion of Languages without understanding one another which was the punishment of their pride But the gift of Tongues was a power given miraculously to the Apostles whereby they were enabled to speak divers tongues to their own understanding and the understanding also of others Whilest the people built Babel Genes 11. they were struck with such confusion of speech that one could not tell what another meant as by Dubartas is elegantly expressed in these Verses Bring me quoth one a Trowel quickly quick One brings him up a Hammer Hew this Brick Another bids and then they cleave a tree Make fast the rope and then they let it flee One calls for Planks another Mortar lacks They bring the
the time of our K. Edward 6. the story is note worthy of that prophane young Gallant who being notoriously given to swearing and blaspheming and despising all Christian admonition would say that three words before his death would save him One day riding with company swearing and blaspheming as he was wont his Horse leapt over a Bridge into an arm of the Sea whereupon his man seeing him in imminent danger of drowning cried to him Master Master remember your three words who presently cried out Horse and man and all to the Devil and then sunk and neither of them was ever more seen Foâ— Again there was a Serving man in Lincoln-shire who was alwayes wont to swear Gods precious blood and that for every trifle and though he were often reproved for it yet he still persisted in his wickedness untill the Lord struck him with sickness yea then he could not amend but hearing one day the Church Bell tolling when the anguish and pangs of death were upon him starts up in his Bed and swore By Gods blood this Bell tolleth for me whereupon immediately the blood issued from all his joints not one free in great abundance and so miserably died Peter Stubs Book Printed 1531. Secondly Men abuse their tongues ludendo cum sanctis by jeasting with holy things as Cavalier Casio the Bolognian Poet wore in his hat in a great Agate the descension of the Holy Ghost upon the Apostles and being demanded of Pope Clement with whom he was very familiar wherefore he wore that Dove representing the Holy Ghost and the fiery tongues upon the heads of the Apostles he answered Not for any devotion but to express a conceit of love For having been long enamoured of a Lady and ungratefully handled of her not able any longer to support her crafty delayes nor the expences bestowed on gifts and presents I figured the Feast of Pentecost meaning thereby I repent of the cost bestowed on my Lady Thus he durst dally with this high mystery Thirdly as men abuse their tongues in regard of God and Godliness or holy things so also in regard of the godly and that three manner of wayes viz. I. By false accusations thus three men conspired against Narcissus Bishop of Jerusalem a man who led a godly and blameless life and charged him with a very heinous crime all three confirming their accusation by oath The first wished If it were not so as they said that he were burnt this wish presently came to pass for his house in the night being set on sire he and his whole family were burned The second wished that he might die of the Jaundice and presently after was taken with the same disease from head to foot and died thereof The third wished that he might lose his eyes who after seeing what was befallen those twain repented and confessed the conspiracy against Narcissus but by excessive weeping for his wicked oath he at last lost his eyes Euseb li. 6. ca. 8. II. Men abuse their tongues in regard of the Godly by mocking them in their Christian speeches e. g. In the dayes of Qu. Mary as James Abbeyes was led by the Sheriff to execution he distributed his money and clothes to his shirt to the poor exhorting them to stand fast in Religion and entreating them to pray for him A servant of the Sheriffs mocked him bidding the people not to regard his speeches he being but a mad heretick with such like terms and as one continued in his godly admonitions so the other persevered in his blasphemies Now this godlâ— Martyr was no sooner burnt but the blasphemer was struck with a frenzie by Gods hand and ran about the Town of Bury pulling off his clothes and casting them away and crying Thus did James Abbeyes the true servant of God he was a good man and is saved but I am damned and thus continued till he died Fox III. Men abuse their tongues in regard of the Godly by reviling miscalling and slandering of them as one Leaver a Plough-man railing against that good Martyr said That he saw the ill-favoured Knave Latimer when he was burned and that he had teeth like a Horse at which time and hour as near as could be gathered the son of the said Leaver desperately hanged himself Fox Now as the North wind driveth away the rain so doth an innocent Life the slandering tongue For as Hierom saith An Arrow shot from a Bow sticketh not in the hard Rock but rebounding back again with violence hurts him who shot it and therefore none should slander the innocent As he doth ill who sets a house on fire and he also who when he may quench it doth not but much more he who coming to the flame warmeth himself at it so he doth evil who speaketh wrongfully evil of others and he also who doth not silence a slanderous tongue when he may but much more he who taketh occasion by a detracters words to spit forth more poyson of defamation against the godly Fourthly men abuse their tongues in regard of Themselves three manner of wayes viz. I. The abuse of the tongue is taught Eph 4.29 30 31. where we see that corrupt communication grieves the good Spirit of God and by such words we give place unto the Devil and hurt both others and our selves II. Men abuse their tongues by ungodly acclamations speeches and cries for crving out is an abuse of the tongue and it oftentimes happens through great choler and anger Eph. 4.31 In the dayes of K. Edward 6. certain English Souldiers being by a tempest cast upon the Sands on the coast of France gave themselves to prayer and commended their Souls to God as in so great danger it was meet but one amongst the rest desperately and prophanely minded went apart and cryed out saying twice or thrice O Gallows claim thy right Now the said party as God would have it escaped the present danger among the rest and living some short space in France after a while returned into England where within six months he was hanged for stealing of Horses Perkins A Spanish Souldier being angry with his wife who was great with child wished that she might bring forth an infernal Devil soon after she was delivered of a Son well and right shaped in the lower parts but most mishapen in the upper for the eyes were in the forehead the mouth wide black and gaping the ears long and hanging down like a Hounds on the head two crooked Horns and the shape of the upper parts not much unlike a Satyre Wierus III. Men abuse their tongues by vaunting boasting and vain-glorious speeches as Xerres once said That if the Sun and Moon would not obey him he would surely punish them for which proud words an handfull of Grecians subdued a vast Army of his Thus when Sophocles sent Ajax to fight against Troy he bid him fight but withall to pray to God for victory no said Ajax Deo vincant ignavi Let Cowards overcome by Gods helping
our tongue we must confess our sins unto God V. We must speak the truth with our tongue and hold forth the truth in our words VI. We must edifie our brethren with our tongue and by our words and talk endeavour to benefit and better others Eph. 4.29 Coloss 4.6 These 〈◊〉 duties God requires of us and for the performance of these duties God in much mercy hath given us not as unto the other creatures dumb and silent tongues but speaking tongues and therefore he who shall thus far â—esrâ—nd the Lord of his expectation as to make this raâ—e member an instrument of wickedness shall be punished by the Lord for this abuse thereof with Hell fire Ans 2. The abuses of the tongue shall be punished with Hell fire because such speeches are evil in themselves Hence Michael contending with Sathan about the body of Moses durst not use any railing speeches but only said The Lord rebuke thee Jude vers 9. The Lord best knowing the iniquity of such words and how prone we are unto them hath shewed his infinite mercy and care towards us in the preventing of them by the framing fashioning and placing of the tongue God doth nothing in vain and therefore he would have the sons of men to anatomize the tongue and to read some profitable Lecture upon every particle thereof e. g. I. The tongue is placed in the head in the midst of the senses to teach us that our words must be wise grave weighty and discreet II. The tongue is hedged or fenced in with a double wall viz. of earth and of Stone the Lips being as the earthen wall the Teeth as a stone wall to teach us that we must set a watch over our Lips and keep our tongues as with a bridle yea be cautelous and circumspect in our words that nothing may break thorow our Teeth and Lips which is either displeasing unto God or disagreeing unto our profession or disgracefull unto our brethren III. The tongue is simple and undivided men not being like Serpents double or cloven tongued to teach us that we must speak the truth alwayes for truth is but one and we have but one tongue and therefore it should alwayes utter the truth IV. The tongue is tied below but hath no ligaments above to teach us that our tongues must be much more prone and ready to speak of heavenly and celestial things than of terrestrial and earthly frequent in discoursing of those things which are above but more sparing of those which are below V. The tongue is of a soft not hard cauly or tough nature to teach us that our words must be mild soft gentle and not proud reproachfull cruel disdainfull and the like These and the like things the Lord would have us to ruminate upon in our tongues that so it may be a means to make us more wary of our words we being naturally so prone to break forth upon all occasions and provocations unto unchristian speeches which are both displeasing to our Father hurtfull to our Brother and mortal to our selves And therefore if we would not defile our tongues provoke our God extinguish Grace grieve the Spirit and enflame and kindle the sire of Hell for the burning of our selves we should carefully abstain from all railing reviling and reproachfull words not saying in our anger unto our Brother either Racha or thou Fool. And as all Sailers are wont to have all dangerous Places noted and deciphered in their Maps by which their Ships might be endangered and hazarded that they may avoid them so we ought to have all kind of corrupt speeches noted and set down that our tongue may not offend in or be endangered by any of them Thus much for the abuses of the tongue †◠Consider the nature of a naughty tongue in these seven particulars 1. It declares and discovers the whole Malice and rottenness of the heart Matth. 12 34. 2. There is no sort of sin but in some regard or other at least the tongue Fath some hand or acts some part Jam. 3.8 3. The tongue is a more ready instrument for the acting and exercising of any wickedness than the other members of the body are Jam. 3.5 The Adulterer cannot act his wickedness without a companion nor the murderer without some bloody instrument or other c. but the evil speaker hath alwayes a weapon ready and an occasion to use it is never long wanting 4. The tongue hath a double naughtiness for it both kindles wrath and is wrathfully kindled Jam. 3.6 5. It is very hard to bridle it Jam. 3.8 6. It pierceth deep and wounds to the quick Prov. 12.18 18.8 2â— 22 Psal 120.3 4. 140.2 3. 7. The malice and biting of a venemous tooth doth so rankle and fester that it is very hardly cured Prov. 30.14 Jam. 3.8 â—ssundit mala Lingua vâ—â—us atrum Virgil Maxima pars invidâ—ae nascitur ex intemperantia linguae Erasm †5. Consider that as an evil slanderous and perverse tongue is a sign of a very wicked man Psal 52.2 so to speak well of none but ill of all is a sign of a very wicked tongue It is commonly known that Scarabs and Flies swarm to the galled part of a poor Pack-horse and there sit feeding upon that worst part of his flesh not once medling with the other sound part of his skin Just thus do the malitious tongues of Detractors for if a man have any infirmity in his person or actions that they will be sure to gather unto and dwell upon whereas his commendable parts and well deservings are passed by without mention without regard Now what do they get by this It must needs be a filthy creature that is alwayes feeding on stinking carrion Plâ—â—y nat hist l. 7. c. 2. maketh mention of a certain people in the Indies upon the River Ganges called Astomi who have no mouth but do only feed upon the smell of Herbs Flowers c. Though the truth of this may be uncertain yet this is most sure that there is such a generation amongst us who when they should speak well are like men possessed with a dumb Devil and have no Mouth no Lips no Tongue at all but if it be to blaspheme God and the King or to back-bite and slander their neighbour they have tongue enough and to spare Thus much for Evil Tongues Paragraph IV. Of Good Tongues The Popish Author mentioned before concerning Eâ—il Tongues doth thus after his manner de cribe Good ones Lingua est Mollis delicata Rubea colorata Acuta more gladii figurata Plicabilu ad movendum quam Plurimum applicata Inclusa dentium circuitu vallata And therefore the language of our Lips should be Mollis pâ—r benig nitatem Colorata per honest â—â—em Acuta per severitatem Plicabilis per sagacitatem Inclusa per custodiae sedulitatem Or the Tongue of our Discourse should be Mollis per compassionem Rubea per dilâ—ctionem Acuta
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 Quâ—â—quâ—d sit whatsoever it is that they are ignorant of they speak evil of and whatsoever they know they deâ—â—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 Canâ—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 mâ—â—â— 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 â—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 Hâ—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 1â— 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 bâ—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