Two very usefull and compendious theological treatises the first shewing the nature of wit, wisdom, and folly : the second describing the nature, use, and abuse of the tongue and speech, whereby principally wisdom and folly are expressed : wherein also are divers texts of Scripture touching the respective heads explained / by Richard Ward.

Paragraph III. Of Evil and Abusive Tongues.

Concerning these Tongues, five things may be observed, or considered.

† 1. A Popish Author who is much delighted with the cadence of words, saith, That there are sundry sorts of Evil Tongues: viz.

Lingua mollis per adulationem. Acuta per detractionem. Rubea per incautam locutionem. Mobilis per verborum vartationem. Clausa per invidiam & indignationem.

For there is a Tongue

Adulatorum, Dissamatorum, Jactantium, Duplicium, Invidentium.

But I wave, and pass by these.

† 2. Consider, what an evil tongue is like, or whereun∣to it is compared, or resembled, viz.

I. To a Sword, which killeth Comminus, near hand, Psal. 42.10. Jer. 18.18. Or, as the Sword wounds, so the tongues of reproaching men cut deeply into the cre∣dits and reputations of their brethren: but, as Pythagoras saith, Gladii plagam quàm linguae leviorem esse; ille enim cerpus, haec animum vulnerat. Val. Max. the harm done by the Sword, is much less than that which is done with the tongue; for the Sword only wounds the body, but the Tongue the mind.

II. Because the Sword doth mischief only near hand, not far off, therefore the Tongue is compared to an Arrow, which killeth Eminus for off, Gen. 49.23. and can hit at a distance. For revilers do not ill offices only to those of the Town or Parish where they live, but to others far remote.

III. An Evil Tongue is compared to a Razor, Psal. 52.2. such an one as will shave, or take off the least hair; for a reviling tongue will not only take advantage of every gross sin committed by others, but those Peccadillo's, the

least infirmities, which others better qualified cannot so much as discern.

IV. An Evil Tongue is like unto a Serpent, which bites privily, and leaves poyson or venom in the wound; for it slanders so secretly, and with such probability of truth, that though the wound be cured, yet Aliquid adhaerebit, the fear will remain.

V. Pittachus said, that a mans tongue was like the Iron point of a Lance, but a bad tongue was more dangerous than that; because the point of a Lance can only hurt the flesh, but an evil tongue pierceth the heart.

VI. A naughty tongue is like an unbridled Colt: for as it is hard to rule and hold in an unbroken and unbridled Colt foaming and chafing in the midst of his race: so it is much more difficult to restrain an unruly and malicious tongue. Whence Theophrastus said, That he would sooner trust an untamed Horse, than a wicked tongue. Nemo non metuit insidere equo infreni, at plus est periculi à lingua essre∣ni. Laert. l. 5. c. 2. For although men are afraid to ride a mettled Horse without a bridle, yet they should more fear, (as more perilous) an unbridled tongue.

VII. Pliny li. 11. ca. 25. compares an evil tongue to a Night-raven, thus; As the unlucky howling Night-ra∣vens, envying the rest of man, disquiet him with their nightly ill-sounding shriekes, cries, and unpleasing notes; so a virulent and venemous tongue doth alwayes disperse something abroad, to the disturbance of the quiet, peace, and concord of some or other.

VIII. Chrysostom, hom. 9. op. imperf. compares a mali∣cious tongue, to a spark of fire; for as one spark may make a great fire, and doe much mischief: so an evil tongue is often the cause and rise of great sutes of Law, and much discord.

IX. The Lord likens an ill tongue, to a Rod, Prov. 14.3. And

X. To Juniper Coals which burn most hotly, Psalm. 120.4.

† 3. Consider, that the Tongue is many wayes abused, and the abuses of the tongue are mostly severely punished. Note here, that men abuse their Tongues sive manner of wayes: viz. both

• 1. In regard of God. And

• 2. In regard of godliness. And
• 3. In regard of the godly. And
• 4. In regard of themselves. And
• 5. In regard of their neighbour.

First, men abuse their Tongues to their hurt, in regard of God two manner of wayes. viz.

I. By using blasphemous speeches of God; as Pythago∣ras said, in the beginning of one of his Books; That of God he would say nothing, whether there were any or none; for which words he was banished by the Atheni∣ans. Some children sitting together at the School, fell into communication of God, and what he was; one said, He was a good old Father; to whom another named Dennis Benfield, a little girle replied. He is an old doting Fool; which Girle going the next day to the Market, as she came home, she was so stricken, that all one side of her was black, and she became speechless, and so died. For.

II. Men abuse their Tongues, in regard of God, by swearing, and blasphemous Oaths. In 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 blas∣pheming 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. Fo••. Again, there was a Serving man in Lincoln-shire, who was al∣wayes 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 san∣ctis, 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 fa∣miliar) 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 ex∣press a conceit of love. For having been long enamour∣ed 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 my∣stery.

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 a∣gainst 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 ex∣cessive 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 She∣riff 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 ser∣vant 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 admo∣nitions, so the other persevered in his blasphemies. Now this godl•• Martyr was no sooner burnt, but the blasphe∣mer 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 Mar∣tyr, 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 poy∣son of defamation against the godly.

Fourthly, men abuse their tongues in regard of Them∣selves 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 com∣mended their Souls to God, as in so great danger it was meet; but one amongst the rest desperately and pro∣phanely 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 a∣mong 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 Sopho∣cles 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 help∣ing hand, but I will subdue my enemies by my own power.

Fifthly, men abuse their tongues in regard of their Neighbours, or of Others, six manner of wayes; viz.

• I. By bitter speeches; as when men who be at vari∣ance, give out grievous words one against another, Prov. 12.18. Eph. 4.31.
• II. By wrangling and contentious speeches; as when between parties disagreeing, neither will yield, but both are obstinate, Phil. 2.14.
• III. By threatning speeches, or menacing words against others, Eph. 6.9.
• IV. By girding and taunting at others, by close and secret nips, although there be no open railing.
• V. By back biting: as Psal. 15.3. He who backbiteth not with his tongue, &c. By these words the Kingly Prophet

• would teach us, that the wantonness and wickedness of the tongue, is a vice too vulgar, and universal, and ex∣cludes men from the Kingdom of God, Jam. 3.2. Psal. 15.3. Now the reasons hereof are these two.
  • 1. Because words seem to hurt less than deeds, there∣fore men more usually, and universally sin by word than deed.
  • 2. Because men ordinarily and naturally do rather give way to fained excuses, than to many other sins.
• VI. Men abuse their tongues to the prejudice of others, by rash, inconsiderate, unadvised, and tatling speeches: as the City of Athens was taken by Sylla the Roman Dicta∣tor, who by his Spies was admonished, of the pratling of certain old men, in a Barbers shop, where they talked of a certain place of the Town, which was weakest, and worst defended; upon which information Sylla with all his force, assanlted the City in that place, and took it. The unadvised talk of one only man, was the cause why Rome was not delivered from the tyranny of Nero, and why many were put to death by him. For that man see∣ing one of the prisoners that was taken by the Tyrant, to be dismaid, because he should be put to death, willed him to pray to God, that he might escape but untill the morrow only, and then he should have cause of rejoycing. The Prisoner to save his own life, declares and reveals those words to Nero, who thereupon suddenly seized upon the Conspirators, and put them to death. Thus we have seen, how many sundry wayes, the Tongue of man is a∣bused, and how severely the abuses of the tongue are pu∣nished.

Qu. 1. Doth the abuse of the Tongue deserve Hell fire, or destroy the soul?

Ans. 1. Our Saviour saith, Matth. 5.22. Whosoever shall call his Brother fool, shall be in danger of hell fire.

Ans. 2. Pomerius saith, Convitia, reproachful words, are venial sins when they are thus qualified:

• I. When they are given by Superiours, by way of correction or reproof.
• II. When they proceed not from hatred, but from the levity of the minde.
• III. When they proceed from a smallor light anger, and not from unbridled, or immoderate rage.

• IV. When they proceed from no desire of disgrace; that is, although a man use some reproachfull or disgrace∣full words unto his brother in his anger, yet he doth it not with a purpose or intent to disgrace him.
• V. When by the reproachfull words which are given, our brother is not much disgraced.

Ans. 3. Pomerius saith, Maledicta, evil speeches and maledictions are but venial sins, when thus occasioned, or uttered.

• 1. When they proceed from a good cause, or some call from God.
• 2. When they are pronounced against, or reflect upon him only, who hath deserved to be evil spoken of.
• 3. When they are occasioned for a trifle, or a matter of no great moment.
• 4. When they are from a sudden undeliberated heat of passion. These respects, Pomerius thinks, do so allay, and qualifie the poyson of the tongue, that it will not prove mortal unto us.

Ans. 4. We have a more sure Word of Prophecie to resolve, and establish us in this particular, than the opi∣nion of an erring Papist, and that is the Word of God, which teacheth us, what to think of railing, reproachfull, and cursed speeches, by these four particulars.

I. The Scripture commands us, if we desire to approve our selves to have put on Christ, then to put on the ver∣tues contrary to such speeches; as Coloss. 3.12, 13. But on therefore as the Elect of God, bowels of mercy, kindness, humble∣ness of minde, meekness, long suffering, forbearing one ano∣ther; and forgiving one another. All these are contrary or opposite to reproaches, and evil speakings; and there∣fore if the one be commanded, then the other is forbid∣den: if one be an argument of an Elect Vessel, the other is of a reprobate, at least for the present. And therefore whether simply taken, or according to Pomerius his qua∣lifications and restrictions, they are no venial sins.

II. The Scripture prohibits these, Ex consequenti, by a necessary consequence: Eph. 4.21. Let no corrupt com∣munication proceed out of your mouth, but that which is good, &c. that you grieve not the Holy Spirit of God. Now none will deny, but that reviling and wicked speeches, are corrupt communication, at least tend not to edifica∣tion,

but rather offend God. The Apostle seems plainly thus to argue; Those speeches which are corrupt, and edifie not the hearers, are displeasing to the pure Spirit of God, and become not Christians: But railing, revi∣ling, and reproachfull speeches are corrupt, and tend not to edification; and therefore they are unbeseeming Chri∣stians, displeasing to the holy Ghost, and consequently, (in their own nature) lethal, not venial.

III. The Scripture dislikes all speeches of this kind, be∣cause they argue, that there is neither grace in us for the present, nor hope of glory for the time to come.

1. That man who gives way to these abusive speeches doth thereby testifie, that his heart is not seasoned, or sanctified with true grace, Jam. 1.26. If any man seem religious, and bridleth not his tongue, he deceiveth his own heart, and his Religion is in vain.

2. That man is as yet no heir of glory, 1 Cor. 6.10. Be not deceived, for railers and revilers shall never enter into the Kingdom of God. I conclude this particular with this plain Syllogism. That which excludes us both from grace and glory, is mortal and not venial; but railing, reviling, and reproachfull words, (not being repented of) exclude us both from the participation and possession of grace, and all true hope of glory; therefore they are no venial sins.

IV. These kinde of speeches are directly and positively forbidden by God in his Word; and therefore are no venial sins in their own nature, 1 Pet. 2.1. Eph. 4.31.

Qu. 2. Why do the abuses of the tongue destroy the Soul? or, why shall they be punisht with Hell fire?

Ans. 1. Because the tongue was given us for other ends, and speech is only naturally given to men, and that for this end, that thereby they might perform those duties which God requires of them: viz.

• I. We must bless and praise God with our tongue, Jam. 3.9.
• II. We must confess Christ with our tongue, Rom. 10.10.
• III. We must invocate, and supplicate the throne of grace for mercy, with our tongue.
• IV. With 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 o∣thers, Eph. 4.29. Coloss. 4.6. These 〈◊〉〈◊〉 duties God re∣quires of us, and for the performance of these duties God in much mercy hath given us (not as unto the other crea∣tures, dumb and silent tongues, but speaking tongues: and therefore he who shall thus far ••esr••nd the Lord of his expectation, as to make this ra••e member an instru∣ment 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, fashion∣ing, 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 circum∣spect 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 be∣ing 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 al∣wayes 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 na∣turally 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 de∣file 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 ab∣stain 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 rot∣tenness 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 mem∣bers 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 occa∣sion 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. & 2••.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. ••ssundit mala Lingua v••••us atrum. Vir∣gil. Maxima pars invid••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 wic∣ked 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. Pl••••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.