things from the wise and prudent c. Two things are here to be observed viz. 1. The Truth hereof 2. The Grounds hereof First That God hides the knowledge of the Gospel from those who swell great with humane wisdom I. Appears thus because God takes away his helping hand from unworthy persons and that two manner of wayes viz. 1. Sometimes Outwardly by prohibiting the Pastors to preach Matth. 10.5 Acts 16.7 And 2. Sometimes inwardly by not blessing the Word Preached unto the hearers thereof And II. It is clear from hence because God gives two things to his Children viz. 1. A Prop whereby he protects preserves and supports them against Sathan the World and Flesh Hence the Devil could not touch a hair of Jobs head without permission And 2. Help medicine relief and eye-salve that is illumination whereby they are enabled to understand the Word He opens their eyes he awakes them out of sleep he enables them to behold the Light Joh. 3.19 and without this the Gospel is but a dead letter Secondly Observe how carnal or humane wisdom which is not simply vicious or evil can hinder a man from the knowledge of God and Christ and the Gospel viz. I. We need not enquire and seek what it is that hinders us from the knowledge of God for the corruption of Nature which is both in Fools and Wise-men doth this but rather what it is that moves God to pass by and refuse to redeem some from the common destruction which all men are subject unto by the fall of Adam and that is his own glory Prov. 16.4 Now those whom the Lord denies to help or succour by his grace cannot rescue or aid themselves at all by any humane wisdom or knowledge and this humane wisdom may be said to hinder us from divine knowledge and eternal glory because it cannot help further succour or enable us to attain thereunto And this Calvin thinks to be the true meaning of the point and particular in hand That it hinders from because it conduceth nothing unto the spiritual knowledge But it is something more II. Certainly natural wisdom it self hinders us from the knowledge of God and salvation or that knowledge of God which is salvation Joh. 17.3 or we must acknowledge that there is something in the wisdom of the flesh which hinders from Faith for there are two things in him who learns 1. A simplicity of believing this is necessary in him who would learn according to that of Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Scholar must believe what his master teacheth and with Pythagoras his Scholars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 our Master saith so must be of great reckoning and weight with him A Scholar can never learn well who calleth the truth of that in question which is taught or rather who will not believe what is taught and herein humane wisdom hinders men from faith seeing it will believe no more in Religion than is plain and demonstrative by Reason There is nothing true in Divinity which is either false in or contrary to Reason but yet there are many deeps in the divine mysteries of God which the Plummet line of humane Reason cannot fathom or sound there are many things in Religion above reasons reach which are therefore to be believed by faith because they cannot be apprehended or comprehended much less demonstrated by Reason Now I say the natural wise man will believe no more than he can take up by natural reason although it be taught and confirmed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Word of God Thus humane wisdom hinders us from believing all those saving truths which the shallow shell of mans brain is not able to contain or comprehend 2. In Scholars who desire to be great and good Scholars there is a certain curiosity of disputing and propounding doubts and Queres which is commendable in humane Learning but not in divine although it be too frequent with those who are somewhat in humane Learning and wisdom and to such this is a great impediment because worldly or humane wise men despise the simplicity of the Gospel and the low and plain style of the Scriptures That great learned man Aristotle rejected the Pentateuch Multa asserit pauca probat because Moses did only positively lay down things and not demonstrate them from the principles of Philosophy Thus much for good and commendable Wisdom Paragraph IV. Of Spiritual and dessrable Wisdom In this Section we have something to observe which in Doctrinal and something to consider of which is Practical ¶ I. In the Doctrinal part I will only observe these three things 1. The Names given to this Wisdom 2. The Division thereof 3. The Definition thereof †1. These Names or Epithetes are given to spiritual wisdom 1. It is called All wisdom Ephes 1.8 He hath abounded towards us in all wisdom that is he hath abundantly shed his grace on us in all sorts and kinds of heavenly wisdom 1 Cor. 13.2 2. It is called wisdom which is from above Jam. 3.17 that is A wisdom which comes from God not from the World or Sathan 3. It is called hid wisdom 1 Cor. 2.7 We speak the hid wisdom that is the Gospel which is hid from natural men 4. It is called the wisdom of God 1 King 3.28 that is singular and excellent wisdom 5. It is called Treasures of Wisdom Col. 3.1 that is exceeding great plenty and store of heavenly and divine knowledge †2. Divine create Wisdom is either 1. Angelical or the wisdom of Angels Or 2. Spiritual or the Wisdom of Men. This Wisdom is sometimes called Evangelical or the knowledge of the doctrine of the Gospel sometimes Spiritual and sometimes Celestial as Jam. 3.15 17. And thus Wisdom is taken I. Sometimes for the Habit or the internal grace as Eph. 1.8 2 Tim. 3.15 He hath abounded towards us in all Wisdom where by Wisdom is meant the knowledge of faith by which the Elect see and behold God to be their Father in Christ So Psal 19.7 Prov. 4.5 7. 2 Tim. 3.14 Get wisdom get understanding where by Wisdom is meant the sound understanding and knowledge of the Word to make men wise to salvation 1 Cor. 2.7 II. Sometimes Spiritual Wisdom is taken for the act or external exercise and practice of Wisdom as Prov. 10.13 21 23. Psal 90.13 Fools shall die for want of Wisdom that is destitute of godliness and the true fear of God wherein a great part of Spiritual Wisdom consists †3. Concerning the Definition of this Wisdom observe two things I. Spiritual Wisdom in general is a Wisdom above nature which descendeth from the Father of Lights and which directeth us so to order and govern our short life here that thereby we may gain eternity hereafter so to worship and serve God in Christ in this world that we may raign with him in the world to come II. According to our Saviours words Matth. 7.24 25. He who hears my Word I will liken him to
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
indeed than only to seem so 6. Those who hold Fato Prudentia minor That Prudence is inferiour to Fate whereas Sapiens dominabitur astris Wise men rule the Stars and Nullum numen abest si sit Prudentia Fortune hath no power over Wisdom that is those who look to the first causes seeing the Providence of God in all things and acknowledging his hands in the least dispensations ascribe nothing at all either to Fate or Fortune 7. Those are to blame who colour wickedness with the name of Wisdom The Italians unable to excuse the great faults treacheries cowardise and dissimulation of their Nations go about to colour their villanies with the name of Italian Prudence As the rude Poet Cherillus had nothing to be noted in his Verses but only the name of Alexander or that rural Painter Daretus any thing to cover his deformed Ape but a white curtain so many have nothing to shadow their shameless wickedness but a shew of humane Wisdom 8. Those are here faulty who are much wiser in other mens matters than in their own As some cannot see things which are very near them but can well discern those things which are further off so some men are more wise in the affairs of others than in the things belonging unto themselves 9. Those are blame-worthy who complain of Wisdom When Tully saw all publique events to make against him he complained O turpem senectutem O me nunquam sapientem I would I had never lived to be old I would I had never known what Wisdom meant 10. Those are to blame who are wise to do evil Jerem. 4.22 And 11. Those who glory in their Wisdom Jer. 9.23 12. Those who oppress and tyrannize over others through presumption of their own wisdom Isa 47.10 or who trust so much to their wisdom that thereby they are emboldened to injure others And 13. Those who despise wisdom coming from a poor person Eccles 9.16 And 14. Those who think as Solomon did to keep their wisdom though they follow unlawful pleasures Eccles 2.3 9. And 15. Those who wholly imploy and exercise their wisdom in finding out things tending more to pleasure than profit as Solomon for some time did Eccles 1.16 17. 16. Lastly they are faulty who inquire after divine truths by humane means as 1 Cor. 1.22 The Greeks seek after Wisdom that is they look for and hang upon reasons and arguments such as humane wisdom does afford to perswade them of the truth of the Gospel which all men ought to believe simply because of God who speaks it without argumentation or humane perswasion ¶ II. The Lessons to be learn'd from concerning or in regard of Wisdom are either negative or affirmative I. The negative Lessons are these three 1. That it is not true Wisdom which is without practice for as a hand is no part of a man except it can do the office of the hand so Wisdom is no part of a Wise man except it be employed as it should And 2. That there is no wisdom or understanding against the Lord Prov. 21.30 And 3. That there is no Wisdom in the grave Eccles 9.10 II. The affirmative Lessons are these nine First We may learn that in the multitude of Wisdom there is much grief Eccles 1.18 For I. The fuller of wisdom any man is or the greater meafure of wisdom any man hath the more severe solemn and enclined to grief and melancholy he is And II. The wiser any man is the more causes he hath of grief and anger as he who daily sees many unworthy things which he cannot amend And III. The more perfectly any knows by the wisdom of God how evil the things of this life are and how good the things of the life to come the more he grieves to be subject to those present calamities and to be so long absent from these joys Secondly We may learn that we should be wise unto two things viz. I. Unto Sanctification or to that which is good Rom 16.29 that is we must labour to be so furnished with knowledge and wisdom that we may embrace good eschew evil and beware of the deceit of false Prophets And II. Unto Salvation 2 Tim. 3.15 that is we must labour for such a measure of spiritual Wisdom that we may behold and know Jesus to be the Christ and our Saviour Joh. 17 3. Thirdly We may learn that the heart is the seat of true wisdom whence prudent men are called wise in heart Prov. 14.33 and 16.21 and 23.15 And Fourthly That they are most miserable who are destitute of wisdom Joh 4.21 Prov. 10.21 And Fifthly That those who despise wisdom are fools Prov. 1.7 And Sixthly That Wisdom cannot be acquired or obtained without much sweat and labour Prov. 2.4 5. Eccles 7.17 and 11.6 Hence those who encrease wisdom encrease sorrow Eccles 1.8 that is Wisdom and Knowledge cannot be come by without great pain of body and mind for when a man hath attained to the highest step of Wisdom and Knowledge yet is not his mind contented Sevently We may learn that many moral wise men have been entangled in Cupids snares Gratian was in love with Tamira Solon with a Grecian Pittacus left his own wife and was in love with a bond-woman which he brought from the wars Periander Prince of Achaia and chief Philosopher of Greece at the perswasion of his Concubine slew his own wife Anacharsis the Philosopher loved so dearly a woman of Thebes that he taught Philosophy unto her Architus Tarentinus the Master of Plato and Scholar of Pythagoras busied his mind more to invent the Art of Love than to employ it in Vertue and Learning and Gorgias Leontinus who in his time was eminent for Learning had more Concubines in his house than Books in his study Eightly We may learn that Wisdom is good with an inberitance Eccles 7.13 14. For the understanding of this observe that there are four sorts of men in the world viz. I. Some have neither riches nor wisdom these are the worst of the four II. Some have riches without wisdom these are next to the worst III. Some have wisdom without riches these are better than the former IV. Some have both wisdom and riches these are the best of all and the persons which Solomon there speaks of Ninthly we may learn that it is lawful for us to gather Wisdom from the Heathens or the Books and Writings of the Heathens are meet and fitting to be read for the attaining unto Wisdom Three thing are objected against this viz. Obj. 1. The Scriptures alone are sufficient unto salvation what need have we then of forreign help 2. St. Paul Colos 2.8 seemeth to condemn Philosophy Brware lest any deceive you through Philosophy 3. Julian the Apostate thus objected Cur abhorrent Christiani à sacrificiis Gentilium cùm non abhorrent à libris eorum Why do Christians abhorr the Heathens sacrifites seeing they do not abhorr the Heathens writings Ans 1. The Scriptures are indeed
that is when it tendeth not to the good of the railer nor to the profit of the innocent who is reproached then it is good to hold ones peace Thus Hezekiah held his peace when Rabsache railed 2 King 19. And our Lord held his peace when he was accused before Pilate John 19.9 But when the answer is profitable to the railer or fool then we are to answer him or if the Truth be impaired by our silence or our enemy be emboldened to insult the more then we are bound to answer John 18.23 Acts 23.3 Ans 3. There are two sorts of Fools viz. I. There are natural fools these must not be answered according to their folly vers 4. II. There are self-conceited fools these must be answered lest they ween themselves wise Thus much for Fools CHAP. VII Of Simple and Simplicity NOte here in the first place that in Scripture there are words Mediae significationis which have a double sense and these a Translator must take heed how he renders as Pethi is taken in an evil sense for foolishness Prov. 1.22 and in a good sense for simplicity as Psal 116.6 The Lord preserveth the simple Note again that Simplicity is either Proper or Figurative I. There is a Proper Simplicity or a Simplicity properly so called which is not compounded of divers things and by how much the further it is from composition the more simple is it thought to be In this sense the essence and nature of nothing besides God can properly be said to be simple II. There is a Figurative Simplicity which is threefold viz. 1. Which deserves no praise 2. Which deserves dispraise 3. Which deserves much praise ¶ I. Where is a Simplicity which deserveth no praise as foolishness and ignorance of many things as Sedulius Apol. 〈…〉 de simplicitate Minoritarum tells us of Friar Ruffin◠〈◊〉 out of meer simplicity cut off a living Hogs foot â—â—â—â—ress for a sick man and boiled his Birds in the feathers He who is simple in this sense is called in Scripture Jahius a fool or simple fellow Prov. 1.22 ¶ II. There is a Simplicity which deserveth dispraise this is evil simplicity and therein three things are observable viz. †1. The Division thereof namely That Simplicity which is evil foolish and contrary to Wisdom is two-fold viz. First Negligent when a man doth not take heed to himself and beware I. Lest he should be hurt or harmed by any II. Lest he should be deceived by errour Eph 4.14 Or III. Lest he should be seduced unto sin Gen. 20.5 2 Sam. 15.11 Secondly sluggish and idle when a man doth not labour I. For knowledge and understanding Hos 4.6 Eph. 5.15 Now from ignorance come errours whence the Papists and some others perswade men to neglect hearing reading studying and the means of knowledge because as he who is altogether ignorant of the true way may easily be perswaded to take any path and made believe by every man he meets that every false path is the right so those who are ignorant of the divine truth may be seduced and quickly led aside by any into humane errours Rom. 16.18 II. That is called sluggish and idle simplicity when a man doth not strive and wrestle against sin and his own corruptions for although we must commit and commend our selves unto God yet we must sight against sin and our inbred corruptions even unto blood Hebr. 12.4 †2. Observe what the fruits and effects of evil simplicity are namely 1. To be easily led into errour Rom. 16.18 and 2 Tim. 3.6 2. Correction and punishment Prov. 7.22 3. To hurt themselves by their maligning of others Job 5.2 4. To be of weak judgement in the time of trouble Hos 7.11 5. To inherit folly Prov. 14.18 6. To fall inconsiderately into mischief Prov. 22.3 7. To be easily drawn unto evil Prov. 5.23 10.8 10. †3. Observe by whom or what the evil are made wise namely I. By the Word of God Psal 19.7 119.130 II. By listening to wise sayings Prov. 1.4 III. By seeing and observing the correction and affliction of others Prov. 19.25 21.11 ¶ III. There is a Simplicity which is a great vertue and excellent and therefore worthy of all praise This Simplicity is good and those in whom it is and to whom it belongs are called Perfect Gen. 17.1 and S. Paul calls it godly simplicity 2 Cor. 1.12 both because it comes from God and is practised before God without hypocrisie In this Simplicity these seven things are considerable †I. Observe that this good simplicity is predicated of or attributed unto both the Creator and Creatures 1. As it is given to God the Creator I may handle it in a particular Tract of the Divine Attributes 2. Creatures are either Irrational or Rational I. Simplicity is attributed to some Vnreasonable Creatures as to Doâ—es Matth. 10.16 Be simple as Doves that is be innocent and harmless thinking evil of none neither intending evil or offence unto any in thought word or deed and yet be wise as Serpents who have great subtlety in saving and defending themselves from harm that is every one should labour for so much Wisdom as may preserve him from the hurt of false Prophets II. Good Simplicity is attributed to Reasonable Creatures as Men Rom. 16.19 2 Cor. 1.12 †II. Observe that three things may be predicated of this godly simplicity viz. 1. That it is easily and ordinarily derided and scorned 1 Cor. 4.9 2. That it is easily deceived Gen. 29.25 Matth. 10.16 for charity suffers all things and believes all things 1 Cor. 13. And 3. That it is easily and usually oppressed wronged and injured Hebr. 10.34 †III. Observe that this word Simplicity signifies these four things Rom. 12.8 Distribute with simplicity I. Faithfulness without deceit not cosening the needy II. Humility without pride not seeking our own Praise III. Gentleness without sierceness not giving the poor bad Language IV. Uprightness without respect of persons not preferring one before another where necessity is equal †IV. Observe what Simplicity is namely It is open truth without wrinkles fetches and compassings or It is a vertue which doth properly and plainly speak and doe such things as are true right and declared in acts and common Life Or good simplicity is an enemy to deceit and fraud †V. Observe that the Extreams of true and good simplicity are feigned simplicity and doubleness in manners and conversation †VI. Observe wherein godly simplicity doth consist namely in these six things First in a sincere judgement Ephes 1.18 when the eye of the understanding is enlightened Secondly in a sincere disposition that is I. When a man is without dissimulation deceit or fraud John 1.47 Gen. 25.27 and 1 Pet. 1.22 II. When the heart is sincere and single Act. 2.46 1 King 9.4 For God loves not a heart and a heart and therefore we must not have two hearts And III. When the heart is liberal and free
As Timanthes is praised for this that in all his works more alwayes was to be understood than was painted so that speech is best wherein many things are left to consideration and few amply discoursed of and wherein there is more matter than words Pythagoras saith Ne multis verbis pauca comprehendas sed paucis multa Stob. serm 33. It is more commendable and asks more skill to express much matter in few words than little matter in many Thus Julius Caesar having quite routed Tharnaces in the first conflict with a Laconical brevity thus writ unto the Senate Vent vidi vici I came I saw I overcame Plut. in Apoph This duty Solomon teacheth Prov. 17.27 and S. Peter 1 Pet. 4.11 One saying to Zeno Citticus Breves esse Philosophorum sententias that the Philosophers were short and sententious or that their sentences were short answered Vera praedicas oportet enim syllabas illorum si fieri possit esse breves Veritas multis verbis non eget firmiùs tenemus quae paucis verbis comprehensa sunt Laert. Thou faist well for their sayings and sentences should be as brief as the subject or matter will bear seeing Truth needs not many words and our memory best retains those things which are comprehended in few words Now the Reasons why our Words must be few are these I. Because many Words 1. Betray the Foolishness of the heart or are the sign of a Fool Prov. 15.2 Eccles 5.3 And 2 Beget offences in words or are not without sin Eccles 5.2 6. And 3. Lessen a mans Reputation and Esteem Pithias Duke of the Athenians though he were so noble stout and valiant that he was beloved of his people and feared of his enemies yet in the end as Plutarch saith the abundance of words obscured the glory of his Heroical deeds And 4. Because many Words provoke God unto Anger when they are foolish false sinfull and rash Eccles 5.2 6. II. Our Words must be few because the Lord in heaven hears all our Words Eccles 5.2 And III. Because we must give account unto God for every idle word Matth. 12.36 37. And IV. Because as the French say De pou de mots viennent de grands effects Oft of few words many great effects ensue as Exod. 32.1 And V. Because few words are an Argument of Wisdom understanding and knowledge Prov. 17.27 Vlysses in Homer is made a long-thinking man before he speaks Those who are Nobly and Royally brought up saith Plutarch learn first to hold their peace and then to speak Epaminondas is celebrated by Pindar to be a man who knew much but spake little Demacatus being long silent upon the Bench one asked him whether his silence proceeded from Ignorance or Folly He answered A Fool can never hold his peace So one saying to Solon Illum ideo non loqui quia insanus esset he answered Nullus stultus tacere potest nimiâ enim ioquacitate stultitia hominum proditur Brus li. 3. cap. 25. And Ambros 1. de Offic. saith Quamplures vidi loquendo in peccatum incidisse vix quemptam tacendo ideóque tacere posse quam loqui difficilius est I have known many offend by speaking scarce any by holding their peace for it is more difficult to be silent than to speak †6. Let our Words and Speeches be pious prudent discreet and apt Prov. 15.2 20.15 Sapiens non solum quod loquitur sed etiam opportunitatem loci temporis personae quum loquitur diligenter inquirit Gregor in Prov. 15. A wise man considers both what he speaks and the circumstances of time place and person when he speaks yea he speaks fitly aptly and to the matter or occasion Prov. 15.23 25.11 Now the Reasons why our Words must be thus discreet prudent and pious are these five I. Because the Lord knowes all our words Psal 139.4 And II. Because such words are a precious Jewel Prov. 20.15 25.11 And III. Because such words are good Prov. 15.23 that is when well meant and discreetly spoken otherwise not For quum intentionem bonam locutio cauta non sequitur ipsa pietatis propositio in transgressionis vitium vertitur Greg. li. 5. Mor. IV. Because by such Words we shall approve our selves to be truly wise Prov. 15.2 V. Because we must either be justified or condemned by our words Matth. 12.37 For as a Vessel is known by the sound whether it be whole or broken so men by their speech are discerned whether they be good or evil Ingreditur mors per ostium tuum si falsum loquaris si turpiter si procaciter si uti non oportet loquaris Ambros lib. de Virg. By our words we may know whether we are or shall be happy or miserable †7. Let us well weigh and ponder our words that it may be said of us as one saith of Tacitus and as Scaliger of Virgil E cujus ore nil temere excidit that no unadvised or inconsiderate word ever fell from his lips Epictetus in Enchiridio saith In omni negotio nil adeo prospicere debet quam ut tutum securumque sit quod agis Est autem tutius tacere quam loqui In all our words we should seriously consider whether what we speak be safe and good for it is better to be silent than rashly and inconsiderately to speak Ambrose 1. de Offic. adviseth well saying Jugum sit verbis tuis statera atque mensura ut sit gravitas in sensu in sermone pondus atque in verbis modus We should set bounds and limits to our speeches and so weigh what we speak that the matter may be grave and solid the words weighty and few So Aulus Gellius li. 8. saith to the same purpose Sapiens sermones suos praecogitat examinat prius in pectore quam proferat in ore The wise man weighs all his words and ponders them in his mind before he brings them into his mouth Socrates saith A man hath power over his words till they be spoken but after they be uttered they have power over him And therefore a man ought to consider before what he will speak lest he utter something which afterwards he will be sorry for and repent Particularly these three things we should ponder and well weigh in regard of our Words I. Quid loquamur What we may speak and how our words should be seasoned with salt Coloss 4.6 And II. Quo tempore when we may best and most seasonably and prositably speak Eccles 3.7 Rom. 14.1 III. Quo fine For what end we must speak viz. that we may adde grace unto the hearers Eph. ◠29 and benefit those to whom we speak for we had better keep silence than not speak to the benefit of our hearers †8. We should alwayes speak truely Job 6.29 30. †9. Let our words be opportune and spoken in due season Prov. 15.23 25.11 For a word seasonably given like a Rudder sometimes steers a man quite into