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.

CHAP. III. The Practical, and Applicative Part.

IN this Part, or Chapter, we have three things to con∣sider of:

• 1. Who are to Blame in regard of the Tongue, Sect. I.
• 2. What we may Learn from the Tongue, Sect. II.
• 3. What is Required of us in regard thereof, Sect. III.

SECT. I.

Those are to Blame, in regard of their Tongues, who any wayes, or in any sort abuse them. Now to what was said before, concerning the abuse of the Tongue, I adde, That four sort of persons are here faulty; as

First, those who in the service of God, use a strange tongue, as the Papists doe. For the justifying of their Practice, Lorinus the Jesuite saith, sup. Levit. 10. It be∣hoveth every one to handle Sacred things, Juxta ritum in Ecclesia particulari approbatum, Lat••no Lat••nos, G••ae••o Graecos, &c. according to the approved ri••es in every par∣ticular Church, the L••••••nes in Latine, the Greeks in Greek, &c.

Ans. If Lorinus by the Latines understand all who were counted of the Latine Church, viz. all who inhabit in those Western parts, as the Greek is the East in Church, (as it is certainly his meaning) then it will fall out quite con∣trary to his observation. That to use a strange tongue in the service of God, such as is the Latine to the vulgar people, who understand it not, i•• to bring in a str••nge Language into the Church of God, as is evident by 〈◊〉〈◊〉 Cor. 14.4.11, &c. to 20. Upon which place Ambrese ••••••th, Tacere deb••t in Ecclesia, qu•• ling•••• l••qu••tur quam 〈…〉〈…〉: He should hold his peace in the Church, who speaketh with a tongue which himself only understandeth.

Secondly, those are to blame, who use their tongues to wicked purposes; as swearing, lying, cursing, bla phe∣ming, backbi••ing, slandering, jea••••ing which is not con∣venient, and the like. And thus also,

Thirdly, are they, who are mute in good things. Fish have no tongues at all, as other creatures have, or they have imperfect and silent tongues, according to the Pro∣verb, 〈…〉〈…〉 P••scis, as mute as a Fish: the reason is, because there can be no voice uttered in the water: for the a•••••• is 〈◊〉〈◊〉 to the making of a sound; neither have 〈◊〉〈◊〉 any use of the tongue for taste, because Fish with∣out chewing, swallow down their meat, and so seem not much to be desighted in the diversity of tastes. Now here∣in they are like to Fish, who are mute and silent in good thin•••••• ••s it was said of Arsatius, who succeeded Chry∣••••••••••m, and was an old dottril of 80. years, Quem Pisces 〈◊〉〈◊〉, ranae agilitate superabant, whom the Fish ex∣celled in utterance, and the Frogs in nimbleness. An∣••on ••••••m.

Fourthly, those are to blame, who think, that words are but winde, and they may use their tongues as they list: as Psal. 12.4. Our tongues are our own. Note here, that is not true which the wicked there say; for though they say Their tongues are their own, yet they shall one day gnaw their tongues for it Apoc. 16.10. for their lips and tongues are not their own, but his who made them; who though he pe••mit them ordinarily to use them at their peril, yet when he will, he either silenceth them, or formeth such words by them, as the wicked of their own accord would never have uttered. Was Sauls tongue his own, when by the gift of Prophecie he sounded forth the Praises of God? 1 Sam. 10.11. & 19.24. Was Pilates Wives tongue h••r own, when relating her dream to her husband, she charged him to have nothing to doe with that righteous o••e? Matth. 27.19. Was Balaams tongue his own, when intending to curse, he blessed the people of God? Numb. 24.5, 6, 7.8. Was Caiaphas tongue his own, when he delivered that Prophecie, It is expedient that one man die for the people? Joh. 11.50, 51, 52. Was Victorinus tongue his own, who after he had long defended, and pleaded for the gods of the Gentiles, became a forward, and faithfull Professor of Christ, and his Gospel? And there∣fore wicked mens tongues are not their own.

SECT. II.

The Lessons to be learnt, from, concerning, or in re∣gard of our Tongues, do either respect God, or Sathan, or Wicked men, or Our selves, or the Tongue it self.

† 1. In regard of God, we may learn these two Lessons.

• I. That all the words of the tongue are known unto God, Psal. 139.4.
• II. That the answer of the tongue is from the Lord, Prov. 16.1.

† 2. In regard of Sathan, we may learn, that his en∣mity is principally bent against the tongue and speech, that being the most excellent member in the body, Matth. 9.32. and 12.22. Mark 9.25. Luke 11.14. Or, that Sa∣than principally endeavours to binde the tongue, that be∣ing an Insirument both of Gods glory, our own good, and our brethrens edification. For

I. God is glorified by the Prayers, Praises, and pious speeches of the tongue. And

II. We are helped thereby; the Prayers, Praises, and pious speeches of the tongue, being means to encrease Gods grace in us, to obtain blessings from God, and to confirm us more and more in the Worship, Service, and Work of God.

III. By the Profession of the Tongue, we give a good example and encouragement to our brethren; by our prayers for them, we may with-hold judgements from them, and draw down blessings upon them; by our sea∣soned and sanctified discourses, we may establish them, and ground them more and more in the most holy Faith, and truth of Religion. And therefore Sathan observing, how profitable an Instrument the tongue is, both in re∣gard of Gods glory, our good, and our brethrens edifi∣cation, doth labour and endeavour to tie and silence it.

† 3. In regard of Wicked men we may learn, that their tongues are apt to evil speaking: as Jude vers. 10. But these speak evil of those things which they know not.

Qu Whom, or what did these wicked ones speak evil of?

Ans. 1. Some refer it to Magistrates, vers. 9.

2. Some to the Law of God, which taxed their wan∣tonness, vers. 5.

3. Some understand it generally, because the Apostle speaks distributively, Qu••••qu••d sit; whatsoever it is that they are ignorant of they speak evil of and whatsoever they know, they de••••le. So that the sence and meaning is the same; viz. They speak evil of Religion, or of their pious brethren, or of the Magistrates themselves, or of all these. So that from hence we may learn; That the tongue of the wicked is very prone to cursing and evil speaking: or, cursing and evil speaking is a sign of a wicked man. For,

• I. It comes not from the Holy Spirit, for he rather cools the heat, humbles the mind, and teacheth the tongue words of love. But
• II. It comes from Sathan, Jam. 3.6. And
• III. It springs either
  • 1. From the contempt of Magistrates. Or
  • 2. From the envy of their brethrens praises; because they are dispraised thereby; as Commodus hated and punished those who commended Aurelius his Father. Or,
  • 3. From pride, because we will not be drawn from our own judgement, Rom. 12.16. Phil. 2.2. Or
  • 4. From a wicked desire to sin. Or,
  • 5. From the ignorance of the Law, and Word of God.

† 4. In regard of Our selves, we may learn these five Lessons.

I. That if we would live long, and see good dayes, we must refrain our tongues from evil, Psal. 34.13. & 1 Pet. 3.10.

II. That Life and Death are in the power of the tongue, Prov. 18.21.

III. That he who keepeth his tongue, keepeth his Soul from trouble, Prov. 21.23.

IV. That as the Can••elion draws nothing into the mouth but aire, and nourishes nothing in the body but Lungs; so some are Religious only in their tongues and discourse, not in their hearts and lives.

V. We may learn, that we must give an account for the use of our tongue, or how we use it. The tongue is a Talent lent unto us, which we must render a reckoning for; and therefore we m•••••• speak unto profit. Some say, we harm none by silence, but a man may deny Christ by

silence, when he professeth not; and a man kills his bro∣ther whom he edifies not, having a call thereunto. And therefore we must learn to use our tongues aright, both in regard of God and ••en.

First in regard of God we must use our tongues;

• 1. In professing of him, Rom. 10.10.
• 2. In praying to him.
• 3. In praising of him.
• 4. In speaking of Religion, Psal. 71 24. & 119.172.
• 5. In vows and promises made religiously unto him, Psal. 116.12.

Secondly, in regard of our Brethren, we must use our Tongues to H••aling and Restoring words.

• 1. To Healing words; when our necessary Reproofs are like Salt and Vinegar, Psal. 141.5. Prov. 24.25.
• 2. To Restoring words; and that when
  • I. We pacifie their anger, by soft answers, Prov. 15.1. & 25.1••.
  • II. When we comfort their sorrowfull hearts, by Chri∣stian consolations, Prov. 16.24.
  • III. When we teach their eyes Instruction, Psal. 51.13. Prov. 16.21, 23. & 20.15. & 31.26.
  • IV. When we teach their feet how to walk;
    • 1. By exhorting them in general, Hebr. 3.13.
    • 2. By teaching in particular:
      • I. Those of our own Family; as Wives, Children, and Servants. And
      • II. Our Friends and Kindred. And
      • III. Our Neighbours.

† 5. In regard of the Tongue of man, we may learn these Lessons.

I. That it is a most unruly member, Jam. 3.5, 6.

II. That the tongue of a vertuous woman is the Law of kindness, Prov. 31.26.

III. That a soft tongue doth soonest prevail, Prov. 25.15.

IV. That the tongue of the just is as choice Silver, Prov. 10.20.

V. That the tongue of the wise is health, and useth wisdom aright, Prov. 12.18. & 15.2.

VI. That a wholesom tongue is a tree of life, Prov. 15.4.

VII. That the Tongue is either a very good, or a very bad member, Laertius tells us, li. 1. ca. 9. that Anacharsis

being asked. Quid esset in homine pessimum, & quid opti∣mum? which was mans worst part, and which his best? answered, Lingua, the Tongue A sop being sent by his Master, to buy all the best Meat he could get in the Market, bought all Tongues; and being sent again to buy all the worst, he bought again all Tongues; and being de∣manded, Why he did so? answered, That no flesh was better t an a go d Tongue, nor any worse than a bad. And most true it is, as Bias told Amasis King of Egypt, The Tongue is the best, and worst member of the b••dy; for the most part, an unruly mischievous member, I am∣bit & laedit, Plutarch. a killing and destroying member: I ingua mali pars pessima servt, Juvenal: a dangerous wea∣pon, and the worst of all other weapons; for the stroke of a Sword may be born off, and the shot of an dirow may be shunn d, or if not, the wounds may be healed; but there is no way to escape a poysoned tongue no salve to cure it.

VIII. We may learn, that some have been punished in their tongues, for their Vertues, some for their Vi∣ces: e. g.

1. Anthony caused the head of Cicero to be set before him, when he was at meat; and his Wife Fulvia pulled out the tongue thereof, and wore it in her hat, for his zeal and affection to the Common-wealth. Plutarch.

2. The Egyptians did ever cut out his tongue, who disclosed any secret, or revealed any practico to the ene∣my. Diodor. Stc. And thus, as the Proverb is, Some pay a fine for their tougue.

IX. We may learn the use of the Tongue; and that both in General and Particular.

1. In General; mens Tongues are very usefull for them; for therewith a man doth complain of his want and po∣verty; therewith a man doth implore help and seek re∣medy; and therewith a man doth utter his injuries and wrongs, and desires redress. It is an admirable thing to consider, how great variety there is in the tongue; for with that sometimes we speak gravely, sometimes jesting∣ly, sometimes sharply, sometimes lovingly, sometimes harshly, sometimes sweetly; Lingua à ligando, Rhoding. the Tongue hath its name from Binding, because a man seems to have the minde of his brother (as it were) in

his hands, or rather in his tongue, to binde or lose as he list: for sometimes with the tongue a man doth incense and exasperate his Brother, and sometimes therewith pa∣cifie him; sometimes we perswade, and sometimes we disswade with the tongue; even as though it were in the power of the tongue, to make our neighbour doe what we desire.

2. The Particular Ʋses of the Tongue, are either Natu∣ral, Political, Moral, or Spiritual.

First, the Natural Ʋses of the Tongue, are these two;

I. Lingua convenit in duo opera naturae; scilicet gustum, & loquelam: Arist. de Anima, li. 2. Lingua est propter sapo∣res percipiendos, & literas exprimendas: Id. de Animal. li. 11. The tongue of man is usefull for Taste, and Speech; for Relishing what we eat and drink, and for the teaching of Arts and Sciences.

II. The Tongue distinguisheth man from all other crea∣tures. For

• 1. The words of Angels are borrowed; they assuming strange bodies when they spake ••nto men, which by and by they laid aside: but men speak with their own tongues.
• 2. The Sea-monsters which have the form of men, or women in part, speak not, neither are heard to utter any language as men doe.
• 3. The notes of Birds are not called Words, or Speech, because they understand not.

Secondly, I inguam babet homo, ut communicet aliquid alteri. Arist. de Anima, li. 3. The Political Ʋse of the tongue is this, That we express our minds unto others by our tongues. Vox index animi.

Thirdly, the Moral Ʋses of the Tongue are these three:

• 1. With our tongues we utter hidden, and secret know∣ledge.
• 2. With the tongue we pacifie and appease wrath, Prov. 15.1. as Jacob did with Esau.
• 3. With our tongues we give both sweet comfort, and sound and safe counsel unto our brethren, which very hard∣ly would be expressed by signs, if we were dumb.

Fourthly, the Spiritual Ʋses of the Tongue are these:

I. With the tongue we discourse with the Lord; as Adam, Jacob, and Moses did often.

II. The tongue teacheth God, Christ, the Gospel, and the Promises of the Word unto us: for Preaching is the Pow∣er of God unto salvation, 1 Cor. 18.21. Rom. 10.17. But there can be no preaching without a tongue or speech.

III. By the colloquies, conference, and discourses of the tongue, both divine knowledge and grace is encrea∣sed.

IV. With the tongue we glorifie God, Jam. 3. and by the tongue we set forth the praises of God, and therewith give him thanks for all his benefits. This Ʋse of the tongue is shewed, Psal. 45.1. My tongue is the Pen of a ready Writer, to sing forth the praises of the King, that is, Christ: For,

• 1. The tongue ought to be exercised in the praises of God, as the Scribe is exercised in writing. And
• 2. The tongue should do much good in a short time, as a ready Scribe, in a small time, can write much. And
• 3. The tongue must daily be reformed and refined, as the Scribes Pen must ever and anon be amended.

Thus much for the Lessons to be learnt from, or con∣cerning the tongue.

SECT. III.

In the last place observe, that the duties required of us in regard of the tongue, do either respect God, or his Word, or Sin, or our Tongues.

First, in regard of God, these duties are required of us,

1. We must profess God with our tongues, Rom. 10.9, 10. & 14.11. Phil. 2 11.

2. We must speak of the righteousness of God, Psal. 35.28. & 71.24.

3. We must sing praises unto God with our tongues: Psal. 51.14 & 6.17. & 126.2. Thus so soo•• as the De∣vil was cast out of the man, Muth. 9 33. the dumb man speaks; to teach us. That being once free from Sathan, we must be mute no longer, but our mouth must be open, and our tongues loo••ed, to set forth the Pra••••es of the Lord, 2 Cor. 4.13. Note here, what Sathan attempts for our hurt, and what Christ effects for our good

I. Sathan, linguam vel compescere, vel corrumpere, Muscul. super Matth. 9. he will either corrupt the tongue, by cor∣rupt

and evil words, or he will endeavour to curb the tongue, from good and gracious words. So long as the Devil is in the heart, the tongue is fruitfull in wicked words, but barren in good.

II. Christ in mercy doth these two things.

• 1. He opens the mouth, and unties the tongue. And then
• 2. Doth sanctifie the tongue, and make it a special in∣strument of Gods glory, filling it with holy and heaven∣ly words.

Secondly, in regard of the Word of God, these two du∣ties are required of us.

• 1. To have the Lords Word in our tongue; or, to speak of his Word, 2 Sam. 23.2. Psal. 119.172. And
• 2. To speak of Wisdom, Psal. 37.30.

Thirdly, in regard of Sin, it is required of us, to put all iniquity, and deceit from our Tongues, Job 6.30. & 27.4. Psal. 34.13. & 39.1.

Fourthly, the duties required of us in regard of our Tongues, are either Negative, or Affirmative.

I. The Negative duties are these two;

1. The tongue must utter nothing against God. As Gor∣dius was led to the place of punishment, he was exhorted by some to leave his opinion, to renounce his Religion, and to save his life; to whom he answered, That the tongue ought to speak nothing that is injurious to the Cre∣ator thereof. P. Diacon.

2. Chilon said, Non committendum est, ut lingua praecur∣reret animum; our tongue must not run before our wit: we must, before we speak, think and consider, what is most sitting and necessary to be spoken. ••a••rt. l. 2. c. 4. Nescit enim vox missa reverti, there is no recalling of our words once uttered; as the Lord Cook once said occasionally at the Council Table; Before the words are spoken they are mine, but being once spoken they are every mans, to interpret, and put what sence upon them he list.

II. The Affirmative duties are these three.

First, to take heed of all evil speaking; both

• 1. Against Magistrates. And
• 2. Against Ministers. And
• 3. Against Professors. And
• 4. Against the Laws of Religion; i.e. of the Sabbath, lying, swearing, purity, and profession.

Secondly, It is our duty, to be humbled for the iniqui∣ties of our Tongue. Note here, that the Tongue of∣fends against God, against our Brethren, and against Our selves.

First, the tongue sometimes sinneth against God; that is,

• I. Against his Truth: thus Atheists, and Hereticks of∣fend, Psal. 14.1. & 53.1.
• II. Against his Majesty; thus the blasphemer offends; and that,
  • 1. By prophaning his Name by swearing.
  • 2. By deriding his Word, and the Ministry thereof.
  • 3. By scoffing at Sabbaths, Profession and Ordinances; as Ismael and prophane Esau did.
• III. Against his Purity; by lascivious and wanton words, Eph. 4.29. & 5.3. Col. 3.8.
• IV. Against his Justice and Mercy;
  • 1. By murmuring against him.
  • 2. By unthankfull words

Secondly, the tongue sometimes sins against our Brethren, and that

• I. Against his Fame and Credit; and that
  • 1. By calumnies, reproaches, devising false reports, and then uttering of them.
  • 2. By delighting to speak of true calumnies; and di∣vulging and publishing abroad the disgraces and infirmi∣ties of our Brethren: whereas charity covers a multitude of sins. And
  • 3. By scoffs, taunts, jeers and mocks, Prov. 9.12. & 22.10.
• II. Against his Person; and that
  • 1. By rage and anger.
  • 2. By threatning.
  • 3. By chiding, brawling, quarrelling, &c. Coloss. 3.8. & 1 Pet. 2.1.
• III. Against his Estate, by lying, deceitfull, and crafty words, Eph. 4.25. Coloss. 3.9. & 1 Thess. 4.6. & 1 Pet. 3.10.

Thirdly, our tongues sometimes sin against Our selves; and that,

• 1. By lying jeasts, jeasting lyes, and idle brags.
• 2. By vain, and idle words, Matth. 12.36.
• 3. By sudden and rash speeches, Eccles. 5.1.

• 4. By multiplicity of words, Prov. 10.19. and 17.27, 28. and 29.11. Eccles. 5.2.
• 5. By words tending to treason, insurrection, sedition and rebellion, whereby our precious lives are brought in∣to danger.

Now for all these iniquities of the tongue, we ought to humble our selves.

Thirdly, it is our duty, to keep, curb, restrain, and bri∣dle our tongues. Seven things may here briefly be hinted at, viz.

I. That it is our duty, to keep our tongue with a bridle, Jam. 1.26. Or, to accustom our tongues only to modest, loving humble, holy, and pure words. This we shall do, if we always carry a humble and holy mind; a mind full of love; and a mind and heart which is always ob∣liged to the obedience of Gods Word. Anaxagoras ob∣serves, that it is not without reason, that nature suffers the eyes, ears, hands, face, and other parts of the body to be bare and open to the view, whereas the tongue is en∣vironed with jaws, and mured with teeth, and closed with lips; because hereby she would have us to understand, that there is nothing in this life that hath more need of watch and ward, than mans unbridled tongue. And therefore we must moderate our speeches, and speak little, Eccles. 5.1. we must keep the door of our lips; Psal. 141.3. a man should not be, Vir labiorum, Job 11.2. a man of lips, or of much talk, but must restrain his tongue with a bit or bridle.

II. Consider, that this is principally to be done in publick meetings. Chilon admonished. Languam cùm alias semper, tum praecipuè in convivio continendam, quòd ill••c cibus & potus invitet ad intemperantiam. Porro ubi plus est periculi, ibi major est adhibenda cautio. Laert. lib. 1. cap. 4. Though the tongue must always be carefully kept, yet more especi∣ally at publick Feasts; because plenty and variety of meats and drinks, do excite and provoke us unto intemperance; and the greater our danger is, the more must be our care. Zeno hearing a young man too full of tongue, and talk at a Feast, said, Aures in linguam defluxere; that his ears had slipt into his tongue, because he spake more than he heard. So Demosthenes hearing another full of tongue at a great Feast, said, Si multum saperes non multa loquereris. Stob. If

thou wert very wise, thou would not talk so much as thou dost.

III. Observe, that to bridle, keep and curb the tongue, is a very heard and difficult thing. Socrates, hist. tripart. lib. 8. cap. 1. and Marul. lib. 4. cap. 6. report a story of one Pambo, a plain ignorant man, who came to one who was learned, and desired him to teach him some one or other of the Psalms. Whereupon he began to read to him, Psal. 39.1. I said, I will look to my ways, that I offend not with my tongue. This verse being read, Pambo shut the book, and took his leave, saying, He would go learn that point first. When he had absented himself for the space of some months, he was demanded by his Teacher, when he would go forward? He answered, That he had not yet learned his old lesson; and to one who asked the like question, nine years after, he gave the same answer. Such a hard thing it is to rule this unruly member, the tongue, which must be kept in with bit and bridle, bolts and bars. But of Pambo another writes, that he learnt his lesson so well, that he never spake word which he repented, nor which grieved any, nor at which any exception could be taken.

IV. Observe, though it be hard to bridle the tongue, yet it is good: Non alia est melior res quam custodia linguae. Senec. yea so good, that nothing is better in moral things.

V. Every good thing is not generally commended and praised, but to set a watch over the lips, and to keep the tongue, as with a bridle, is a most commendable and praise-worthy thing. Theana being demanded, What mar∣ried Wife deserved most praise? answered, She who med∣dles only with her rock and spindle; is faithful to her hus∣band, and keepeth her tongue in quiet. Athenaeus. Gazeus Com. in Cassian. relates of Thomas Aquinas, that when he was a young man, he was so careful over his words, and watchful over his tongue, that he was called by his fellow Scholars and Students, Bos••mutus, a dumb Ox: but Albertus Magnus perceiving by his disputations, the greatness of his wit, and thereupon judging to what his silence tended, gave this sentence of him, Bos••ste talem aliquando edet mu∣gitum, ut sonum ejus totus Orbis exaudiat. This Ox will at length make such a lowing, that all the world shall hear

the sound of it; which afterwards proved true in his Writings. Thus where the tongue is kept at a bay, and shut up within the compass of a careful gevernment, the soul is kept from many troubles, and the mind freed from ma∣ny distractions, which do usually attend upon intempe∣rate talkings.

VI. This vertuous quality shall be rewarded. The hea∣thens made Harpocrates a God, because he could command his tongue: and this vertue leads to felicity, because he who keeps his tongue keeps his soul.

VII. Observe that the means which we must use for the curbing of this little, fiery, and unruly member, the tongue (which often sets on fire the whole course of nature) are these four.

1. Rule the tongue by reason; for as Rivers have banks, that they may not overflow; so reason is to be the stay of the tongue, that it exceed not in talk. Again, as a bri∣dle doth direct a horse, so reason should regulate the tongue.

2. We must study to answer, and learn to speak well, Prov. 15.28. that is, let not our words be rash and inconsi∣derate, but deliberate, weighing and pondering the nature and quality of our words before we speak.

3. We must strive and endeavour to speak mildly, gent∣ly and calmly, that our words may pacifie wrath, Prov. 15.1. and break the bone, Prov. 25.15. Frangit ossoum, i.e. durissimum & rigidissimum: gentle and mild words will mollifie the most hard, rigid, and cross nature. Tremel. sup.

4. We must learn to speak holily and purely, Eph. 4.28. Col. 4.6. and so accustom our selves to Christian confe∣rence, and religious discourse, that it may become habi∣tual unto us.

Thus much for this member of mans body, the tongue.