sunt omnia All things are Gods wise men are the friends of God and all things amongst friends are common therefore all things are wise mens Laert. lib. 6. This argument is something like S. Pauls Sorites all things are yours because you are Christs and Christ is Gods 1 Cor. 3.21 22. That wise men want nothing might further be proved from Aristotle Laert. li. 6. Sapientem sibi sufficere eo quod omnia quae sunt aliorum sunt hujus qui cum omnibus habet amicitiam amicitia facit omnia communia So Ambros Ep. 36. ad Constan Quocunque sapiens accesserit sua omnia totus ei mundus possesslo quoniam toto 〈◊〉 quasi suo utitur FOURTHLY Some Benefits Fruits and Effects of true Wisdom are Corporal belonging to the Body as First The wise man of all other is most free Seneca blames Cicero for calling himself semi liberum half free Nunquam mehercule sapiens in tam humile nomen procedet integrae semper libertatis sui juris c. I never heard a wise man in so low a key he being intirely free and at his own disposing and much higher than others Quis enim supra cum esse potest qui supra fortunam est For who can be above him who is above fortune Secondly the wise man of all others is most safe For I. Wisdom preserves a man in forreign Nations as Alcibiades in what Countrey soever he was by his Wisdom he kept himself out of danger And II. From the power and force of enemies Ad constantiae nostrae asylu◠te voco ad arcana illa sapientiae Templa cujus tectum si semel subis penetras tectum ego te habeo ab omni vi ab omni hoste Lipsius He who once houseth himself under Wisdoms roof is sheltred from the might and malice of his enemies And III. From tyrannical commands Petilius enjoined upon pain of death by his Sovereign to make an Ass speak Knowing it to be a matter impossible demanded seven years time for the effecting of it hoping that in that time either the King or he or the Ass would die FIFTHLY Some Benefits Fruits and Effects of true Wisdom are spiritual and respect the inward man These are either General or Particular I. General as Wisdom makes man happy and blessed Prov. 3.13 Blessed is the man who findeth wisdom and who gets understanding Or II. Particular as First Wisdom preserves from Sathan As the Doves know the manner of the flying of the Hawks that is if he be of those which fly aloft then the Dove will sit still if of those which take to the ground the Dove will flie away so Wisdom teacheth us to be as wise to watch Sathans manner of temptation how to avoid and prevent him where and how he meaneth to assault us lest at any time he should circumvent us 2 Cor. 2.11 Secondly Wisdom preserves from sin and evil Prov. 16.20.23 and 2.10.16 and 7.4 5. For as the Plow rooteth out of the earth all brambles and thistles even so Wisdom rooteth all vices out of the mind If any should object wise men do often that which is wicked Seneca answers Epist 90. Multa sapientes faciunt quà homines sunt non quà sapientes wise men do many things as they are men not as they are wise men Particularly I. Wisdom preserves a man from covetousness for as the root of a Reed being powdered and laid upon the stem of Fern doth cause that stalk to wither and contrarily if the root of the Fern be powdered and laid on the stalk of the Reed that stem dies so Wisdom doth root out of the soul and destroy the love of money and in like manner the love of money doth destroy and root out Wisdom And II. Wisdom preserves a man from treachery against or from betraying his own Countrey Themistocles being banished Athens and forced to go into Persia was entreated by the King to shew him the state of his Countrey but he wisely besought him to respite him one year to learn the Persian Language and then he would tell him Valerius Thirdly Wisdom is a remedy against death or wisdom maketh men to despise death and ought therefore of all men to be embraced as the best remedy against the fear of death Fourthly Another Spiritual Benefit and Fruit of true Wisdom is knowledge and understanding for Prov. 14.18 The Prudent are crowned with knowledge and 10.15 with understanding Wisdom makes a man rightly to understand the administrations and dispensations of God towards good and bad in outward things Psal 108.43 Who is wise will observe these things Fifthly The last Spiritual Benefit of true Wisdom is joy for as by our tast we relish things below here upon earth so by Wisdom we tast those things which are above in Heaven Thus much for Wisdom and Prudence in general Paragraph II. Of Evil or Carnal Wisdom In this Section we have some things to consider of which are Doctrinal some which are Practical and some which are Polemical The Doctrinal Part. In this Part we have these three things to observe or consider of FIRST The Names or Epithets which are given to Carnal Wisdom namely 1. It is called Earthly Wisdom Jam. 3.15 that is such Wisdom as earthly-minded men have And 2. Devilish Wisdom Jam. 3.15 that is such as men learn from the devil not from God And 3. Sensual Wisdom Jam. 3.15 Fleshly Wisdom 2 Cor. 1.12 and the Wisdom of the flesh Rom. 8.6 7. that is such Wisdom as unregenerate men are endued with all whose wit and reason as well as their will and affections savours only of earthly things 4. It is called Mans Wisdom 1 Cor. 2.4 And 5. The wisdom of the wise 1 Cor. 1.19 And 6. Wisdom of words 1 Cor. 1.17 and 2.1.4 that is affected eloquence or pompous and painted speech whereby carnal men use to shew forth their carnal wisdom 7. It is called Wisdom of the world 1 Cor. 1.20 and 2.6 that is such understanding of divine things as men may attain unto by vertue of natural wit without the revelation of the Spirit or the wisdom of this world signifies the knowledge of things pertaining to the world which wisdom is foolishness 1 Cor. 3.19 SECONDLY Observe that this evil wicked and Carnal Wisdom is threefold viz. either †1. Ironical and called Wisdom by way of derision as Judg. 5.29 and 2 Cor. 11.19 Ezek. 28.3 Thou art wiser than Daniel c. this he speaketh by a Sarcasm or derision for Daniel had declared notable signs of his Wisdom in Babylon when Ezekiel wrote this and vers 12. Thou art full of Wisdom c. in which words he derideth the vain opinion and confidence that the Tyrians had in their riches strength and armies Or †2. Diabolical this Wisdom is twofold to wit either I. Inherent in the devil for he hath still the Wisdom of an Angel which is very great in all natural things and causes yea in
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
was done for the amplification of the miracle or to shew the power of Christ who could make men contrary to what they were by nature who could make a covetous man liberal and a persecuter a professor II. This was done because none are perfectly freed from evil the reliques of sin remaining in all and therefore all should strive and labour daily to encrease in grace more and more ¶ II. Observe that Words Speech c. are referred I. Sometimes to Man as Job 13.7 15.3 II. Sometimes to Angels Judg. 6.17 Zach. 1.13 19. III. Sometimes to God essentially Num. 11.17 IV. Sometimes to God personally that is 1. Sometimes to God the Father Mat. 3.17 17.5 And 2. Sometimes to God the Holy Ghost Matth. 10.20 John 16.13 Act. 6.10 3. Sometimes to Christ God the Son Matth. 22.15 John 14.30 Now Christ speaks unto us five manner of wayes that is I. He speaks unto us in his Word converting us thereby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. II. He speaks unto us in Meditation and holy thoughts infusing his Spirit into us III. He speaks unto us in Prayer answering our requests 2 Cor. 12.9 IV. He speaks unto us in Faith assuring us of our justification Hebr. 12.24 and Adoption Rom. 8.15 16. V. He speaks unto us in our striving strugling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Rom. 16.20 ¶ III. Concerning the sence meaning and signification of the words mentioned these doubts may be propounded Qu. 1. What is meant by Speech 1 Cor. 1.5 You are enriched by Christ in all speech and knowledge Ans 1. Some by Speech there understand eloquence see the Marginal Note 2. Some the gift of Tongues Pomeran Calvin 3. Some the Profession of Religion 4. Some the Word of God preached Ambros Titleman in this sence Speech is the same with knowledge 5. Some by Speech understand zealous religious and well ordered discourse and in this sence it differs not much from the third interpretation the Profession of Religion Qu. 2. From Rom. â— 5 it may be demanded How many wayes is this phrase used or taken I speak as a man or after the manner of men Ans The use of that phrase is threefold viz. I. When we speak or teach after the common manner of men Rom. 6.19 Galat. 3.15 II. When we would avoid the suspicion of boasting 2 Cor. 11.16 17. And III. When we would shun blasphemy or blasphemous speeches against or concerning God as there Rom. 3.5 Qu. 3. What is meant by this word Said Ans 1. Sometimes it signifies a Word uttered Matth. 9.4 2. Sometimes a word conceived in the mind Psalm 14.1 3. Sometimes an uncreated and effectual Word Gen. 1.3 John 1.2 Qu. 4. What is meant by this word Say Ans 1. Sometimes it signifies to promise Luk. 23.43 2. Sometimes to affirm and pronounce Matth. 18.3 3. Sometimes to think in the heart or to intend and will a thing Gen. 27.41 Exod. 2. â—4 Acts 7 28. 4. Sometimes to decree and command Genes 1.3 Psal 148.5 Qu. 5. What is meant by this word Speak or to speak Ans 1. Sometimes it signifies to utter some word with our mouth thereby to express the inward thought Gen. 34.2 2. Sometimes to declare witness and signifie ones mind by another Psal 62.12 Exod. 20.1 Jer. 10.1 3. Sometimes to utter some weighty thing with deliberation Psal 49.3 4. Sometimes to declare and make plain something which was spoken before Galat. 4.1 5. Sometimes to speak with authority by way of enjoyning Rom. 12.3 6. Sometimes to preach Acts 11.20 14.1 7. Sometimes to think or muse upon a thing Mark 5.28 Matth. 9.3 8. Sometimes to confess with our tongue before men what we believe with our heart before God Psal 116.26 2 Cor. 4.13 9. Sometimes to work and effect something Hebr. 12.24 10. Sometimes to sue and seek unto God either for our selves or others 1 Sam. 1.12 13. ¶ IV. Observe with whom or to whom men and women speak namely 1. Sometimes with God as Exod. 20.33 34. Chapters 2. Sometimes with Christ Mark 6.50 3. Sometimes with Angels Zach. 1.13 19. 4. Sometimes with men that is First sometimes men speak to or with themselves Gal. 1.10 Crates seeing a young man walking alone by himself asked him Quid illic solus faceret What he did there alone he answered Mecum loquor I am talking to or with my self Crates hereto replied Cave rogo diligenter attende ne cum homine malo loquaris have a great care I pray thee that thou do not hold talk with a knave Senec. ep 10. Secondly sometimes men speak with one or other particular person and thus I. Sometimes subjects talk with Soveraigns 1 King 1.7 And II. Sometimes one Brother with another Gen. 4.8 Thirdly men sometimes speak with many or divers together and thus I. Sometimes one or two talk with more Acts 4.15 25.12 Gal. 2.6 II. Sometimes a Father talks with his Children or family Deut. 6.7 Psal 71.24 III. Sometimes a brother talks with his brethren Gen. 45.15 IV. Sometimes a man speaks with his enemies 2 King 18.20 c. V. Sometimes a man speaks with his neighbours acquaintance and friends Hest 6.13 11. Job 11.2 5. Sometimes Men speak with Women that is I. Sometimes Men speak with Women Judg. 14.7 II. Sometimes Women speak with Men. III. Sometimes Women speak with Women as Luk. 1.40 42. Qu. How many wayes doth Man speak with Man Ans 1. I may say that Man speaks with Man three manner of wayes viz. First sometimes Superiours speak with Inferiours Thus 1. Kings speak with their People Dan. 1.19 and 3. and 6. chapters 2. Masters speak with their Servants Gen. 24.2 c. 3. Prophets and Ministers with Lay Persons Exod. 14.15 16.12 25.2 4. Parents with their Children 1 Sam. 2.23 1 King 2.1 c. 5. Patriarchs speak with Heathens Gen. 23.8 Secondly sometimes Inferiours speak with their Superiours thus I. People speak with their Ministers Exod. 20.19 II. Subjects with their Soveraigns Exod. 6.29 7.2 1 Sam. 9.25 18.22 III. Children with their Parents 1 Sam. 19.3 IV. Servants with their Masters Gen. 24.33 Thirdly sometimes men speak with their Equals Gen. 34.6 42.24 Psal 64.5 Job 4.2 Thus we see how man speaks with man in regard of the Persons speaking Now Ans 2. If we consider their conference communication or manner of speaking then we may answer that man speaks with man two manner of wayes viz. Wickedly and Warrantably First sometimes Men speak with Men Wickedly and Vnwarrantably thus 1. Sometimes Man speaks unto Man blasphemously 2 King 18.22 30 35. And 2. Sometimes boastingly arrogantly and proudly 1 Sam. 2.3 2 King 18.24 25 c. 3. Sometimes treacherously Gen. 4.8 Psal 64.5 4. Sometimes disorderly and vainly Tit. 1.10 5. Sometimes mischievously Hest 6.13 14. Prov. 24.2 Eccles
a Wise man We may define Spiritual Wisdom thus True Wisdom is to keep and observe the Word and Commandement of God Deut. 4.6 Prov. 2.1 to verse 9. and 4.1 Yea that obedient hearing is true Wisdom is verified by Psal 32. which is intituled Maschil or Davids Learning and is indeed a notable Psalm of Learning containing the sum of all Religion which by David is reduced to these two heads his Repentance and his new Obedience Yea it further appears that obedient hearing is true Wisdom by these three reasons 1. Because it makes us Wise Psal 119. part 13. yea wise unto salvation Coloss 3.16 2. Because it is the All wise God who gives this Wisdom Prov. 2.6 Coloss 3.16 Jam. 1.5 3. Because the whole nature of Wisdom is included herein For the proof hereof observe that in Wisdom there are these two things required I. For a man to be carefull of himself And II. For a man to prefer the best most excellent and most prositable things now he who hears and obeyes the Word of God hath a true care of himself his estate and condition and doth give the preheminence to the best things Matth. 26.16 ¶ II. In the Practical Part we have something to consider of by way of Instruction and something by way of Exhortation †1. From concerning or in regard of Spiritual Wisdom we may learn these Iessons First That the Lord exhorts and leads his children unto this Wisdom Prov. 4.11 Ego docui duxi I have taughs thee I have led thee so Luk. 1.17 Deut. 32.29 Psal 94.8 Prov. 1.20 2.3.4 8.5.10.33 4.5 27.11 29.3 1 King 3.10 Secondly We may learn that true Wisdom is not attained unto except the Lord teach it unto us Prov. 4.11 Ego docui I have taught thee Job 28.20 c. Prov. 2.6 1 Cor. â—2 4.8.11 Psal 34.11 For I. We have it not of our selves Jer. 10.14 51.17 Psal 49.20 Jam. 3.15 But II. The Lord hath Wisdom yea in him dwells all Wisdom Job 12.13 16. Psal 147.5 Prov. 8.14 22. Rom. 16.27 1 Tim. 1.17 And III. God is the object of Wisdom Joh. 17.3 1 Cor. 2.11 Therefore IV. None can teach it but he It was he who gave it to Joseph Acts 7.10 to Solomon 1 King 3.12 4.29 to Paul 1 Cor. 3.10 2 Pet. 3.15 to David Psal 71.17 and to all the Elect Eph. 1.18 Luk. 21.15 Acts 6.10 Wherefore V. Wisdom is to be sought only of God Eph. 1.17 Jam. 1.5 Job 12.13 16. Cant. 8.2 For †1. We must not presume of our selves or perswade our selves that by our own power we can procure it Job 32 8. 1 Sam. 18.14 But †2. We must seek it of God and that I. By Prayer Psal 143.10 And II. By the Word Eccles 12.9 Malac. 2.7 And †3. The Lord gives it I. By his Word Psal 119.9 2 Tim 3.15 And II. By his holy Spirit 1 Cor. 12.11 And †4. The Lord gives Wisdom both I. For our selves And II. For ours that is both 1. For our people Coloss 1.9 And 2. For our children 1 Chron. 22.12 Thirdly We may learn that Spiritual Wisdom is true riches Prov. 8.11 18. 16.16 Job 28.15 16 17 c. Prov. 14.19 Eph. 1.8 For I. This Wisdom directs the Life Prov. 1.3 4. 2.9 Eccles 2.13 14. And II. Preserves from danger Prov. 2.7 11. and free from the fear of casualties For 1. It stumbles not in the use of means but in all leaves the success to God in whom is the best security And 2. Nothing comes unlooked for because it alwayes expects what may come to pass and accounts the good which happens as gain III. Wisdom honours him who hath it Prov. 1.9 8.18 3.16 22. 4.8 9. And IV. It frees from sin Phil. 1.9.10 And V. It confounds our enemies Luk. 21.15 †2. Concerning Spiritual Wisdom these Duties are required of us First Those to whom God hath given it must be thankfull unto him for it that is both I. When he offers and holds forth Wisdom unto them Prov. 4.4 And II. When he bestowes Spiritual Wisdom upon them Dan. 2.20 21 22. Secondly It is the duty or required of those who have wise Pastors or Preachers of the Word highly to esteem them 2 Chron. 9.23 Rom. 10.15 Luk. 11.49 For I. Their Wisdom is the Wisdom of God 1 Cor. 2.6 And II. It is given unto them by God to teach us Malac 2.7 Thirdly It is the duty of all to take heed of Folly and spiritual foolishness Prov. 1.22 9.6 Jer. 4.22 For I. Fools are contemptible and more vile than earth Job 30.8 And II. They are a heaviness to their Parents Prov. 10.1 And III. They are hurtfull to themselves Job 5.3 Fourthly It is the duty or required of all to labour for true Spiritual Wisdom Three things are here considerable viz. the Signs the Fruits the Means †1. The Signs of true Wisdom are these eight 1. True Wisdom is powerfull or strong not fleeting or wavering Ephes 4.14 It leads men to perfection Hebr. 13.1 and feeds them not with milk Hebr. 5.12 And therefore they who waver and stagger in Religion are not wise 2. True Wisdom is free and is neither tied to a mans own opinion nor to the opinion of others Many are pertinacious in their own opinions many will swear what some say and hold whatsoever such or such teach but true Wisdom is alwayes prepared and ready to be taught and therefore Papists and all who are obstinate in a blind opinion are not wise 3. True Wisdom is serious and grave many seek after frivolous things many labour to make ropes of sand many find a knot in a rust a Tailor whom I know beat his brains how of Tape to make a Coat like Christs without seam and how with Cork under his feet he might walk as Christ did upon the water but true wisdom is busied in the study of the mysteries of Religion 1 Cor. 2.10 4. True Wisdom is general in all things many are pussed up because they are wise in some things but true Wisdom is ignorant of no profitable thing It is a Panoplia a Delphian sword a general antidote and a sovereign Elixar Wisdom 7.24 And therefore the truly Wise man I. Is never afraid Psal 23.4 3.6 Nor II. Altered or removed from his purpose or duty 5. True Wisdom is honest that is it is never used either I. To the Injury of another Psal 15. Or II. Unto Fraud The Wisdom of the world is to hide the sense by the words and to make false things seem true but Sapientia justorum est mentem verbis ostendere nihil callidè simulare True Wisdom never separates Verum à bono that which is true from that which is good Quid aliud sapientia quà m veritas in qua tenetur bonum August de lib. arb Jer. 8.9 And therefore the Wisdom of the world is diabolical Jam. 3.14 and odious
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