TWO very USEFUL and COMPENDIOUS Theological Treatises: The FIRST showing 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, Preacher of the Gospel at Bushey in Hartford-shire.  
Prima Sapientia est, Vita Laudabilis, & apud Deum Pura Mens, per quam Puri puro junguntur, & Sancti sancto sociantur.  Nazianz. in Apolog. 
Wisdom is the Principal Thing, therefore get Wisdom, and with all thy get get Understanding.  Prov. 4.7. 
LONDON, Printed for William Miller at the Gilded Acorn in St. Paul's Churchyard near the little North Door, 1673.   

TO THE TRULY HONOURABLE, COLONEL TITUS, ONE OF His MAJESTY'S Bedchamber.  
Much Honoured and Worthy SIR,  
THese two short Treatises must either have come into the World without a Patron; (which at first I thought) or must shelter themselves under your Patronage, which upon second thoughts, I have presumed to do, for this Cause: In the Dedication of Books Authors usually aim at such Mecaenas', as either they have some Ecclesiastical Relation unto, or have been long acquainted with, or have been greatly obliged unto; or such as are able to understand and judge, of what is written, whether Corrupt or Sound, whether chaffy or solid; or such as are able, in regard of their Parts, Place, and Power, to give countenance, and patronage to the Books dedicated unto them. Now Sir, You above all the Friends I have, may most justly challenge the Patronage of this Piece, in all the forenamed regards. For  
When your high Employments, and important Affairs will permit you to be in the Country, you are then under my Ministry.  
I have had the honour and happiness to know you, to be thoroughly known unto you, and intimately acquainted with you, for many years.  
You have been a constant Friend, yea as a Patron to me and mine.  
Your singular Parts, general Learning and knowledge, and transcendent Judgement, makes you abundantly able to understand and judge what Books are of worth, and which are worthless; what Books are profitable, and which are useless; what Books are Orthodox, and which are Heterodox: And therefore if this short Manual be approved by you, I hope it will please the most and best.  
Again, so eminent is your place in the State, and so great your Power, through the Favour of His Majesty, your Princely Master, for your extraordinary parts, personal worth, and singular Faithfulness and Loyalty; that you are fittest and best able to patronise this poor Infant, that flies unto you, as its only Guardian, for Protection.  
Concerning these two Treatises presented unto you, be pleased to observe, That Books may be distinguished by these four Notions; some are to be spit out, some to be swallowed, some to be eaten, and some to be chawed.  
I. Some Books are to be spit out; as impertinent, erroneous, heretical, lying, scurrilous, scoffing, seditious, and obscene Discourses, and the like; which neither afford any lawful Pleasure, or true Profit unto the Reader; but rather bring with them a danger unto him. These Books I say, are not to be relished, but rejected, lest the Appetite by them should be infected.  
II. Some Books are to be swallowed; as Romances, Histories, Poetical Fictions, and all such Books as are written only for the Solace and lawful Refreshment of the Mind; these are perfunctorily to be perused, and cursorily to be read.  
III. Some Books are to be eaten; as Books concerning Morality, Nature, Liberal Sciences, Illiberal Arts, and the like; these may diligently be read, and carefully studied, in respect of their benefit, but yet neither in such manner or measure, as if those only were the Breasts of true Nourishment, or Books most worthy our study.  
iv Some Books are to be chawed, and scriously ruminated and pondered; as those which are written for the understanding, explicating, and applying of the Sacred Oracles of God; because these minister Comfort to the Mind and spirit seasonably; these suffer no inordinate Affection to domineer over the Will imperiously, yea these tend wholly to the spiritual and effectual accomplishment of the Reader; wherefore such Books are most diligently, and principally to be studied. Now of this nature, and kind are these two Tractates, which I here present to your favourable and judicious perusal; wherein my endeavour hath been, that there may be as many Sentences as Lines; and that it may be a serious and sinnewy Piece without any affectation.  
Dear and highly honoured Sir, that your Health and Life may be long continued, and your Honour and Happiness increased, is and shall be the hearty Desire and Prayer of,  
SIR, Your much obliged, and most Humble Servant, Rich. Ward.   

To the READER.  
Courteous and Christian Reader,  
WHen I remembered that memorable saying of Tully, Pudeat illos qui ità in studiis se abdiderunt, ut ad vitam communem nullum fructum proferre possint: A man should not cloister up himself in his Study, for private but public profit; not only for the increase of his own Knowledge and Learning, but for the augmentation of the spiritual benefit, and advantage of many others: Yea, when I considered, that nothing concerns us more, next to God's glory, than the salvation of our Souls; (Matth. 16.26. Luk. 10.20.) and that the Sacred Oracles of Holy Writ were able to make a Christian wise and perfect unto salvation; (2 Tim. 3.16.) I thought it my duty, in what I was able, to endeavour to promote the benefit of those who desire to abound in all spiritual Knowledge. Now what I do intent, and have here attempted, to this end and purpose is, the Explicating, Explaining, and Applying, of some material Heads, or Words mentioned in the Bible. And if these two short Treatises be kindly accepted, or generally well approved of, by thee, gentle Reader, than I shall be emboldened to handle some other Scripture Words, both Dogmatically, Practically, and Polemically, as I have done these, in small Volumes or Tracts.  
In a Book worth reading and observing, there are three things principally required: A Plain and easy Method; Sound and Orthodox Matter, or Necessary and Saving Truths; and a good Pen, or neat and handsome Expressions. The two former of these, kind Reader, thou wilt find in this small Manual, but the last thou must not expect; seeing the Lord, who diversely distributes his Gifts, for the good of his Church and children, hath not made me like Aaron, of an Eloquent Tongue, or enabled me to express myself in a high soaring Style. Wherefore, I entreat thee, Courteous Reader, to accept of the few Talents which the Lord hath lent me to improve; and to expect sound and soulsaving matter from me, but strong lines, neat phrases, polite and eloquent Expressions, sweet and mellifluous Words from others. I naturally affect Matter more than Words, and sound Sentences than set Speeches: My study is to express Multa paucis, much Matter in few Words; and my care is, in whatsoever I writ, to keep such a measure, that it may neither be so brief, that it cannot well be understood, nor so tedious as to breed dislike. Because little Gates suit best with a small City, I will therefore here, by way of Preface, say no more but this: Thy Pleasure and Approbation, good Reader, will be my Pains, and thy Dislike my Ease; wherefore I will neither commend nor discommend what I have here writ, but commending thee unto the Lords Gracious Protection, and this Book to thy kind Acceptation, I bid thee in the Lord  
Farewell.   

A TREATISE OF Wit, Wisdom and Folly; AS ALSO OF WISE MEN and FOOLS, BOTH Natural, Political, Moral and Spiritual.  

CHAP. I. Of Wit.  
I WILL neither here treat of Wit as a Poet, by Romances, and Fictions; nor as an Orator, by high Encomiums, and Hyperbolical praises of Wit; nor as a Buffoon, by quirks of Wit, to abuse, disgrace or flatter any; nor as a Jester, to tickle, and delight the Readers fancy; but as a Divine, to instruct men concerning the Nature, Use, and Abuse of Wit. Now herein I will 

1. Treat of Wit in general. Then  
2. Of evil Wit, or Wit abused. Then  
3. Of good Wit, or Wit well used. And  
4. I will then improve what is handled, and hinted at, by way of Application.    

Paragraph I. Of Wit in general.  
In this Section we have four things to consider of, viz.  
FIRST, The Divisions, or Kind's of Wits: namely, Wit is either Forced or Natural.  

I. There is a Forced Wit, viz. when men do things Invita Minerva, or work against the grain: concerning these Seneca saith, Enforced Wits never answer or satisfy expectation; and that labour is in vain, which Nature repineth at, or opposeth.  
II. There is a Natural Wit, viz. when a man doth a thing Pingui Mineruâ, or, readily. This is either Extraordinary, or Ordinary.   
I. There are Extraordinary Natural Wits. Now concerning these it is said, If ground be moderately enriched with Soil, it bears plentifully, but if the dung lie too thick upon it, it sends forth ordinarily abundance of weeds. Thus moderate Wits often bring forth good fruit, when very quick Wits, and rare natural parts abound with weeds; as many rare Wits have produced or brought forth nothing but Plays, or scurrilous Poems, or Devilish Doctrines, or damnable Heresies: as Summi Philosophi summi haeresiarchi, the greatest Philosophers were the archest heretics.  
2. There are Ordinary Natural Wits. These are either 

I. Evil, and Abused: or and both are either  
II. Good, and well used. and both are either 

1. More Ripe and quick, or,  
2. More Heavy and dull.      
First, some say, a good, ripe, and quick Wit hath three Degrees: viz.  

I. Of Hope: this is in Children.  
II. Of Practice: this is in Young Men, and is perceived, 

1. By a desire to Learn. And  
2. By a quick Conception, and Apprehension. And  
3. By a ready Expression and Answer. And  
4. By a good Memory. And    
III. Of Perfection; to wit, of Parts: this is in the elder sort, when they quickly conceive, faithfully remember, and fruitfully put in practice those things which they have learned.   
Secondly, there is an Ordinary Natural Wit which is more dull and heavy; and these Wits often prove of great worth, e.g. Archelaus the Philosopher, learning Geometry of Hipponicus, was so dull, and yet became so well learned, yea so singular and excellent in that Art, that his Master would say, Surely Geometry fell into his mouth as he gaped. Demosthenes was very hard to conceive, and yet none more famous than he among the Grecian Orators: upon the sudden he could not declaim, and being thereunto entreated would answer, Non sum paratus, I am not prepared. As Vessels or Glass Bottles of a narrow mouth, do more difficultly receive, but more surely retain the Liquor; so Wits that do more slowly conceive, for the most part do most surely remember. Wit gotten by industry, though it be very hard in conceiving, yet it is not hasty in forgetting.  
SECONDLY, Observe, what the Nature of Wit in general is; namely,  
I. It makes much of a Little. The Sophists of Greece could by their Eloquence, and copiousness of Wit, make of a Mouse an Elephant, and of a Molehill a Mountain. Castilic. in his Courtier, lib. 2. saith, I have heard of some men so witty and eloquent, that they have not wanted matter to make a Book in the praise of a Fly; others in the praise of a Quartane Ague; and another in the praise of Baldness.  
II. Wit is not evil if well employed: for as Tully would have in his Orator, Aliquid redundans, & amputandum, some chips to be paired off, from the sounder timber; so a man had better have somewhat too much Wit, than something too little; rather something redundant than wanting.  
III. It is the Nature of great Wits to stand much upon their credit; as the best Musicians are most hardly entreated to play. Cicero should once have pleaded upon small warning, but by an unexpected occasion it was deferred to a longer time, and the news thereof was brought him by his servant Erotes; at which he so rejoiced, that he made Erotes of a Bond man a free Citizen of Rome. Plutar.  
THIRDLY, Observe, what the Nature of very ripe Wits for the most part is; namely,  
First, oftentimes soon ripe soon rotten; as those Women who conceive and bring forth too soon, do soon wax old, as the Indian Calingae do, who bring forth at five years old, and die at eight, as Pliny saith, li. 7. c. 2. or as Trees exceeding fruitful do soon wax old; so Wits soon ripe, and very quick betimes, do often (not always) decay quickly and flag: or, excellent Wits are seldom long lived, and the best things on earth do soon decline and fade. As Fire the clearer it burneth, the sooner it goeth forth; so Wits the more illustrious and ripe they be, the shorter usually is their continuance amongst us.  
Secondly, Ripe Wits are often too forward; for as the Sallow Tree doth cast off her seed before it be ripe, whereupon Homer calleth it, A Spoil-fruit: so some Wits too soon ripe, will take upon them to teach and write before it be meet.  
Thirdly, oftentimes ripe Wits are barren of good fruits: for as the Olive-tree is long a growing, but bringeth forth excellent fruit, and the Sallow-ttree presently shooteth up, but is barren; so it is usually with Wits too soon ripe. As the Vine watered with Wine is soon withered; as the blossom in the fattest ground is soon blasted; and as the Goat, the fatter she is, the less fertile; so the more Witty that many men are, the less happy they prove in the end.  
Fourthly, Ripe Wits are oftentimes very fruitful in Vice; for as in great Forests mighty wild Beasts are bred; so in great Wits great Vices do too frequently spring up: and as the freshest colours soon fade, the keenest Razor soon turneth his edge, the finest Cloth is soon eaten with the Moths, and the Camebrick sooner stained than the course Canvas; so the most pregnant Wit is soon perverted. Or as the sleetish Fish swalloweth the most delicate bait, the highest towering Hawk traineth soon to the Lure; so the wittiest Brain is soon inveigled with the sudden view of alluring vanities: Or as the fine Crystal is sooner crazed than the hard Marble, the greenest Beech burneth faster than the driest Oak, the fairest Silk is soon soiled, the sweetest Wine turneth to the sharpest Vinegar, the Pestilence doth soon infect the clearest complexion, and the Caterpillar cleaveth to the ripest fruit; so the most delicate Wit is soon alured with small enticements unto vice, and most subject to yield unto vanity. Fire (an Element so necessary, that without it man cannot live) doth as well burn the house, as burn in the house, if it be abused; Treacle doth as well poison as help, if it be taken out of time; Wine if it be immoderately taken doth hurt the Stomach, inflame the Liver, and mischief the Drunkard: Physic doth destroy, if not well tempered and compounded: Law doth overthrow and condemn the just, if it be not rightly expounded; Divinity doth misled, if it be not truly delivered; poison is extracted out of the Honeysuckle by the Spider, and venom out of the Rose by the Canker: and even so the greatest wickedness is drawn out of the greatest Wits, if they be abused by will, or entangled by the World, or alured by Women.  
Fifthly, Ripe Wits are oftentimes very fickle and inconstant. As there is nothing more smooth than glass, yet nothing more brittle; nothing more white than Snow, yet nothing less firm; so there is nothing more trim than Wit, yet nothing more fickle. As Polypus upon what Rock soever he sitteth, turneth himself, or becomes of the same colour with the Rock; or as the Bird Piralis, sitting upon a white Cloth is white, upon green, green, and changeth his colour with every Cloth; or as our changeable Silk, turned towards the Sun hath many colours, and turned back, the contrary; so Wit shapeth itself to every conceit, being constant in nothing but in inconstancy.  
FOURTHLY, Observe, that gross Diet, and immoderate Feeding are the Impediments of Wit; and contrarily, choice diet, and temperance are helps thereunto. Thus much for Wit in general.   

Paragraph II. Of Evil Wit, or Wit abused.  
In this Section I will only observe two things, viz.  
FIRST, that Wit abused may be compared to these three things:  
I. To Weeds; for as many wild weeds growing in a Field, although naught of themselves, yet are the signs of a fertile and fruitful ground, if it were tilled; so many acts, qualities, and practices which are naught of themselves, do argue no barren Wit, if it were rightly ordered, and well employed. And  
II. To Owls; for as they see better in the night than in the day: so some are more witty in devising mischievous matters, than in inventing things good, profitable, and praise worthy. And  
III. To Crabs; for as the Seacrab swimmeth always against the stream; so Wit abused striveth always against Wisdom.  
SECONDLY, Observe, that the Evils, and evil Fruits and effects of Wit abused, do either respect Others, or Ourselves.  
First, some Evils, and evil Fruits of Wit abused do respect Others For 

I. Sometimes a good Wit ill employed, is dangerous in and unto a Commonwealth. And  
II. Sometimes it is hurtful to particular Persons; for Man's Wit is of itself so corrupt and perverse, that by counterfeiting and dissembling, one may easily beguile and abuse another, having one thing secretly hid in his heart, and outwardly saith and doth the quite contrary. The fiction of the Sirens, was this in the Moral, Pleasant Wits vitiated in accustomed lewdness; who therefore were feigned to be Monsters of a parted nature, who with sweet tunes enticed men to destruction.    
Secondly, some Evils, and evil Fruits of Wit abused, do respect Ourselves: For  

1. In general; sometimes Wit is hurtful to a Man's self: as Oedipus his cunning Wit in resolving Sphinxes Riddle, did but betray him to the fatal Marriage of his own Mother. And  
2. Particularly; these three Evils, and evil Fruits do follow Wit abused:   
I. It oftentimes makes a man more prone to Love, Lust, and Lewdness. In the sweet Bud the eating Canker dwells; and the forwardest Bud is eaten by the Canker ere it blow.  
II. Oftentimes it makes a man blasphemously overween; as one Alphonsus, mentioned by Herold and the Magdeburgenses, Cent. 6. cap. 7. said, Si ille à principio creationis interfuisset Dei consilio, nonnulla melius & ordinatius disposuisset: If he from the beginning of the creation had been God's counsellor, he had disposed some things better and more orderly.  
III. Wit oftentimes makes a man abuse Scripture: as Prateolus, with some truth, and more malice, saith of Origen, P. 377. Dum ingenio suo nimium indulget, dum so plus cunctis sapere praesumit, quasdam Scripturas novo more interpretatur. Hence Wit sometimes is the cause of error: Ex magnis ingeniis magni errores; great errors have not come but from great Wits.   

Paragraph III. Of good Wit, or Wit well used.  
In this Section we have five things to observe, and consider of, viz.  
First, Observe that Wit well used may be compared to these three things.  
I. To the Fish Trochus; for as it (as Pliny saith, lib. 9 cap. 52.) doth conceive of itself; so some thorough the happiness of their Wit, do, as it were infuse into themselves the seeds of all Learning, and by their own industry become learned. These the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, teachers of themselves. And  
II. To Bitumen; for as fire skippeth thereunto, so soon as it comes near it, by reason of the cognation, and near affinity that is betwixt them, as Pliny saith, lib. 2. cap. 108. so Wits born to Learning, do readily, and forth with take it. And  
III. To Chalk; for as certain grounds have in them merle, white earth, or chalk, by which they are manured and fatted, so an honest and good Wit hath that in it, which can enrich and better itself.  
Secondly, Observe that three things argue a good Wit, viz. A good invention, a quick conceit or apprehension, and a ready answering: as ●mpedocles, saying, He could not find a Wiseman; Xenophanes presently answered, No wonder, Nam sapientem esse oportet qui agnoscat sapientem: For none can find a Wiseman but a Wiseman: intimating, that his want of wisdom made it hard for him to find out a wiseman, and not the want of wisemen.  
Thirdly, Observe that the excellency of a Wit well used doth appear by these two particulars.  
I. It is better than a wellformed, and well-featured body. For by how much the more the interior senses are more precious, and the gifts of the mind more excellent than the exterior organs and instruments of the body: by so much the more is Wit to be preferred before the outward proportion of lineaments.  
II. It is better than strength. The Captain Consalvo Fernando in the last war at Naples, performed great exploits, but rather by policy than any great power, whereby he always overcame in battle: and desirous to manifest to the world, how he was aided by his subtle practices, took for his Impress a Cross-bow bend with a rack, and thereunto this Posy, Ingenium superat vires, Wit excels strength. Paul. Jor.  
Fourthly, Observe that there is a threefold Use of good Wits. For  
I. Sometimes they serve for convincing men of their iniquity and folly. One ask Demaratus, who was the honestest man in Sparta? he answered, He who resembleth thee least. And  
II. Sometimes they serve for restraining men's curiosity, in civil, and spiritual things. One asked an Egyptian, what he carried folded and covered so close up? He answered, It is therefore wrapped up, that thou mightest not know. Another ask, what God made before he made heaven? was answered, He made hell for such inquisitive persons. And  
III. Wit sometimes serves for the composing of History; as Sallust was much commended for the dexterity of his Wit, especially in writing his History. Petrus Crinitus.  
Fifthly, Observe that the helps unto a good Wit are of two sorts. For  
First, there are some helps unto a good Wit: these are either false or true.  
I. There are false and evil helps, as wine; which some say, is a special means to beget Wit; Vinum acuit ingenium; but Wit procured by Wine is for the most part like the sparklings in the cup when it is filling, they brisk it for a moment, but immediately die. Wine is such a wherstone for Wit, that if it be often set thereon, it will quickly grind all the steel out, and scarce leave a back where it found an edge.  
II. There are true and good helps for the begetting of Wit; as keeping company with good quick Wits, living in a good air, and observing a good diet. Acutiora ingenia, & ad intelligendum apertiora eorum qui terras incolunt eas, in quibus aer sit purus ac tenuis, quàm eorum qui utuntur crasso coelo atque concreto: quinetiam quo utaris cibo, interest ad mentis aciem. Cicero 2. de nat. Deor.  
Secondly, There are some helps for the bettering of a good Wit: as 

I. Learning: for Wit without Learning is like a tree without fruit. And  
II. Practice or use; for as iron and brass are the brighter for wearing; so that Wit is most ready which is most employed.     

Paragraph IU. The improvement of Wit: or, the practical part thereof.  
In this Section we have some things to consider of by way of exprobration, some by way of instruction, and some by way of exhortation.  
First, Three sorts of men are to blame in regard of Wit, viz.  

I. Those who trust to their own Wits: for he who trusteth most to his own Wit, seemeth (saith Plato) to be most ignorant. And  
II. Those who are proud of their Wits; if Hermes saith true, that an humble witty man is hardly to be found, than this fault is frequent, and common with Wits. And  
III. Those who prefer their own wit before the wit of others. As he is foolish who preferreth the blossom before the fruit, the bud before the flower, and the green blade before the ripe ear of corn: so he is unwise who prefers his own wit before the wisdom of all men.   
Secondly, From, concerning, or in regard of Wit, we may learn these ten lessons.  
1. That oftentimes the best and ripest wits are most and soon tainted with some folly, vanity, iniquity or other: for Nullum extremum ingenium sine dementia: Scaliger: there was never any great wit without some spice of folly. As the sweetest Rose hath its prickle, the finest Velvet its brake, and the best Flower its bran: so the sharpest wit hath some corruption mixed with it: and as the sweetest Wine makes the sourest Vinegar, so the best Wits corrupted prove most pernicious. Nullum ingenium potest ess● magnum, antequam baheat aliquid admistum furoris. Senec. de tranquil. anim. As the sweet Rose soon withers, the firest Lawn hath the largest mote, the most orient Pearl is soon blemished, the chiefest Buds soon nipped with frost, the sweetest Flowers sorest eaten with Cankers, and the whitest and softest of the Seres wool fretteth soon and deepest; so the ripest and youngest Wits are soon overtaken and overthrown with folly.  
2. We may learn, that Wit is sometimes an enemy to Wisdom. Nihil odiosius sapientiae acumine nimio. Raleigh. There is nothing more injurious or odious to true Wisdom than an affected worded wittiness, which makes a weighty discourse liable to Diogenes' censure, of a Tragedy much commended: That it had been a good one, if a man could have seen it for words.  
3. We may learn, that the best and quickest wits require some rest and refreshing. Lipsius saith, Ingenia vegetativa must have suos recessus, strong and lively wits must have their retreat, or intermission of exercise: and as warlike or battle Rams recoil back to return with the greater force: so doth the mind unto study after pause and rest; not altogether unlike to a Field, which by lying fallow, becometh far more fat and fruitful. Hence Seneca saith, Recreation of wits ought to be allowed, for when they have a little rested, they oftentimes prove more sharp and quick.  
4. We may learn, that Wit sometimes dwells in a little body, sometimes in a sorry lodge. Homer in his description of Ulysses, makes him of a little stature, but of an excellent wit: and on the contrary, he sets forth Ajax, with a corpulent and tall body, but very simple in mind and judgement. The fifth Queen of the Lydians was Myrrha, who was so little of body that they called her a Dwarf; but in quickness of Wit she was so high, that they called her a Giant. Strabo. Apis acriter pungit, & mel conficit: sic in parvo corpore anima ingeniosa, & accerrima viget, & doctrinae suavitatem profert. Glos. in Eccles. As it was said of bald, hooknosed, crook-footed Galba, That only his wit dwelled ill: so often it is seen, that a course curtain covers a rare picture; an earthen pot contains a sovereign elixir; a crooked body, an upright mind; and no pleasing outside an excellent wit. Potest ingenium fortissimum ac beatissimum sub qualibet cute latere: Pot●st ex deformi humilique corpusculo formosus animus ac magnus exire. Non enim deformitate corporis foedatur animus, sed pulchritudint animi corpus ornatur. Senec. ep. 77.  
5. We may learn, as Diogenes saith, that the wit of man is apt to all goodness, if it be applied thereunto. And  
6. That wit hath always been highly esteemed. Ingenium quondam fuerat pretiosius auro.  Wit was of old, more worth than gold. 
7. We may learn, that wit seldom seems of much worth without wealth. For as an edge cannot be any thing worth, if it have nothing to cut, and as Miner cannot work without metals; so Wit cannot thrive without wealth. Or, as it nothing availeth to be a cunning Lapidary, and to have no stones to work with, or a skilful Pilot, and have no ship, or a thrifty man, and have neither money nor stock: so it is to little purpose to have fine dexterity of wit, except there be wealth to maintain and show it.  
8. We may learn, that there are diversity of Wits; for some cannot profit under some Masters, but can under others: Some Wits are better managed by force, and some by fair words.  
9 We may learn, that Wit is sometimes lost with age. When Hermogenes was but fifteen years old, he was said to be an approved Sophist; but afterwards he utterly lost the habit of that faculty; whence Antiochus' Sophista said of him, Hermogenes is become in his old age a child, who in his childhood was an old man.  
10. Lastly, we may learn that a true good Wit is constant in goodness: for as the Sun shineth upon the dunghill and is not corrupted; the Diamond lieth in the fire, and is not consumed; the Crystal toucheth the Toad, and is not poisoned, and the bird Trochilus liveth by the mouth of the Crocodile, and is not spoiled: so a perfect Wit is never bewitched with lewdness, nor enticed to lasciviousness.  
Thirdly, Four things are required of us in regard of Wit, viz.  
I. To have a special care of, and regard unto the Wit of our children: for as Mortar is to be straight-ways used, because it quickly drieth; so the Wit of a child is forth with to be endued with literature, and wholesome counsel, lest growing stubborn and hard, it do not admit the hand of a fashioner. The more fruitful the earth is by nature, the more it is corrupted, if it be neglected: So Wits the more pregnant they are, the more vices they bring forth, if they be not rightly instructed. As the Potter fashioneth his clay when it is soft; the Sparrow is taught to come when it is young; and the Iron being hot, receiveth any form with the stroke of the Hammer, and keepeth it being cold for ever: so the tender Wit of a child, if with diligence it be instructed in youth, will with industry use those qualities in age.  
II. It is required of us, to have a low conceit of our own Wit; for he best perceiveth his own Wit, who though his knowledge be great, yet thinketh himself to understand little.  
III. It is here required of us, to labour and endeavour to learn wisdom. Socrates saith, that man is very unhappy, who hath Wit and will not learn Wisdom; for the best Wit without heavenly Wisdom, makes us either the devils instruments to trudge upon his errands and to drudge in his service, or his implements to wear his coat, to make him pastimes: and therefore let him who hath a quick and capable Wit, so give his mind to the study of spiritual knowledge, that by his Wit he may reap not only pleasure but profit, and that not only external but internal. Abscondere talcutum in terra, est acceptum ingenium in terrenis actibus implicare, & non lucrum spirituale acquirere. Chrysost. sup. Matth. 25.  
iv It is required of us, in regard of Wit, to study how to make a right use thereof. Note here, In the Levitical Law, Deut. 21.10, 11. etc. there are directions for the usage of a Captive taken to wise. Now by way of allusion: this Captive-woman is Wit, as yet unsanctified, or Wit without Wisdom: when speeches are witty, whilst the behaviour is wicked; when deeds are in congruities, whilst words are Apothegms. In this case this must be done, the hair must be shaved, and the nails pared; that is, we must take off the abuse of wit, and pair off such evils as usually are concomitant, viz.  

1. Blasphemy, in jesting with the sacred Scriptures, And  
2. Lasciviousness, in wanton discourses and Poems. And  
3. Insolence, in trampling on men of weaker parts. And  
4. Contention, in making Policy to eat out Piety: for this being done, Wit is become Wisdom, and then we may marry her, and use her as our own. Thus much briefly for Wit.     

CHAP. II. Of Wisdom and Prudence.  
IN this Chapter I will 

1. Treat of Wisdom and Prudence in general. Paragraph I.  
2. Of carnal and humane Wisdom in particular. Paragraph II. and III.  
3. Of spiritual Wisdom in special. Paragraph IU.    

Paragraph 1. Of Wisdom and Prudence in general.  
In this Section we have two main things to observe or consider of, whereof the first is more Doctrinal, the other more Practical.  
¶ 1. In the Doctrinal Part we have these eight things to open and unfold.  
¶ 1. That Wisdom in the Word is Referred to many: As  
First, to God essentially: as Luke 11.49. The Wisdom of God said, I will send them Prophets, etc. And Rom. 11.33. O the depth of the wisdom of God Yea, God is said to destroy the wisdom of the wise, and that for these three causes.  

I. For the epidemical and general iniquity of a People. Isa. 3 2. Jer. 49.7. And  
II. For the formality, and hypocritical worship of a People. Isa. 29.13, 14. And  
III. For their craft and cruelty against his People. Isa. 44.25. But having to handle the Wisdom of God in my Tract of Divine Attributes, I here wave it.   
Secondly, wisdom is referred to Christ personally: as, Luke 2.52. Jesus increased in wisdom. Thus Wisdom, that is, Christ doth call 

I. To men, and the children of men, Prov. 8.4. And  
II. To fools, and foolish men, Prov. 1.22. and 8.5. and 9.1, 4. And  
III. To all in general, whether high or low, rich or poor, wise or simple. Prov. 1.20. and 8.1. etc. But having to handle the wisdom of Christ, in the History of his Life, Death, etc. I here omit it.    
Thirdly, Wisdom is referred to Things, or irrational Creatures: And thus 

I. Job refers Wisdom privatively, or negatively to the Ostrich, Job 39.20. And  
II. Agur the son of Jakeh, Prov. 30.24. refers wisdom affirmatively to some creatures; saying, There are four small things in the earth, which are wise, yea, full of wisdom, viz. 

1. The Pismires are a people not strong, yet they prepare their meat in Summer.  
2 The Coneys are a people not mighty, yet they make their houses in the rock.  
3. The Grasshoppers have nothing, yet go they forth all by bands.  
4. The Spider taketh hold with her hands, and is in King's Palaces.      
Fourthly, Wisdom is referred to rational, incorporeal, and immortal creatures, as Angels, 2 Sam. 14.20. My Lord is wise according to the wisdom of an Angel of God.  
Fifthly, Wisdom is referred to rational, corporeal, and mortal creatures; that is, both  
I. To People. Note here, the Grecians boast (as Paufanius saith) that all the Wisemen were of Greece; but the Oracle of Apollo pronounced, that the Chaldeans, and the Hebrews only had wisdom parted and divided betwixt them. Indeed if we consult the Oracles of God in this point, they plainly teach us, Deut. 4.6. Keep my commandments and do them; for this is your wisdom and understanding in the sight of the nations, which shall say, Surely this great nation is a wise and understanding people. Thus the people who are most obedient unto God, are in Gods esteem the wisest people.  
II. Wisdom is referred to Persons: as  
First, To children: Prov. 10.1. A wise son maketh a glad father. But  
Secondly, To women; and that either 

I. Ironically; as, Judg. 5.29. Her wise ladies answered her, etc. Or  
II. Truly: Prov. 19.14. and 31.26. A wise and prudent wife is from the Lord. Note here by the way the marks and properties both of a wise son, and of a wise woman.    

I. The marks and properties of a wise son are these. 

1. He rejoiceth the heart of his Parents, Prov. 1.10.  
2. He will obey the instruction of his father, Prov. 13.1.  
3. He keepeth the Law of God, Prov. 28.7.    
II. The marks and properties of a wise woman, are 

1. Negatively; not to soothe up people in their humours and vain fancies; as the Mother of Siseraes' wise Ladies did, Judg. 5.29.  
2. A wisewoman buildeth her house, Prov. 14.1. that is, takes pains to profit her family, and to do that which concerneth her duty in her house. And  
3. She openeth her mouth with wisdom, and the law of grace is in her tongue, Prov. 31 26. that is, her tongue is as a book, whereby one might learn many good things, she delighting to talk of the Word of God.     
Thirdly, Wisdom is referred to men, 2 Chron. 1.10, 12. Prov. 12.16, 23. and 13.16.  
¶ II. Observe how many ways this word Wise and Wisdom is taken: namely  
First, I might say, with some of the Schoolmen, that Wisdom is taken four manner of ways, viz.  

I. Communiter, commonly: and thus Wisdom signifies a general knowledge of things.  
II. Minus communiter, less commonly: and thus Wisdom signifies the knowledge of eternal things.  
III. Propriè, Properly: thus it signifies the knowledge of God according to holiness.  
iv Magis propriè, more properly: thus it signifies, An experimental knowledge of God. Bonavent. 1. d. 35. q. 1. l. 3. Or,   
Secondly, I might, with some others, say, That Wisdom is taken five manner of ways, viz.  

I. For Theology, which we acquire by the study of the holy Scriptures. Brul. quaest. 3. Prologue. 1. sent.  
II. For Love and Charity, Scot in. 3.  
III. For a certain intellectual and speculative virtue, among all intellectual habits the most noble, Arist. 6. Eth.  
iv For a supernatural knowledge immediately infused by God, Holkot & Dion, in divin.  
V By the Moral Philosophers, Wisdom is taken for a collection of all virtues, whether intellectual or moral. Senec.   
Thirdly, We may say, that Wisdom is taken seven manner of ways, viz.  

I. For circumspection and watchfulness; or, for a prudert and circumspect man, who can forecast things, and foresee dangers and evils to prevent them; as, Matth. 10. 1●. Be ●ise as serpents. Eph. 5.15. Walk as wisemen redeeming the time.  
II. For true Piety and Holiness; or, for a godly person who fears God, and obeys his Word; Give admonition to the wise, Prov. 10.1. and 9.9, 10. and 17.10.  
III. For self-conceitedness; or, for one who swelleth and is puft up with an opinion of wisdom: 2 Cor. 11.19. Because ye are wise: This is spoken Ironically: as also, Prov. 3.7. Isa. 5 21. Rom. 12.16.  
iv For humane Learning; or, for Astronomers, Magis, Wisemen, and Persian Priests: as, Matth. 2.1. There came wisemen from the east; that is, such as were Learned in the Sciences of this World. Dan. 1.4.17.20. Acts 7.22. and 1 Cor. 1.17. Note here, that the Learned of all Nations were called Wisemen, even among the Jews; Matth. 23.34. I send you prophets, wisemen and scribes; but among the Greeks, they were called, Lovers of wisdom.  
V For subtlety and craft; or, for a subtle and crafty person; as, Exod. 1.10. Let us work wisely: And 2 Sam. 14.3. They brought a wise woman, etc.  
VI For skill and cunning; or, for an ingenious and cunning Artificer, Exod. 28.3. and 35.10. And  
VII. For diabolical and magical Art; or, for Magicians and Sorcerers, Gen. 41.8. Exod. 7.11 Pharaoh called forth the Wisemen. From what is said in this last particular, (Thirdly) we may learn that this word Wisdom is 

1. Sometimes taken ironically; as III.  
2. Sometimes improperly; as V VII.  
3. Sometimes properly; as I. II. IU. VI     
¶ III. Observe how some places of Scripture are to be understood, in which mention is made of Wisdom: as  
Quest. 1. What is meant by Wisdom in Job 26.3? Dost thou counsel him who hath no wisdom?  
Ans. Some Schoolmen have observed that this word Wisdom is taken four manner of ways, viz.  

I. Sometimes for one of the seven gifts of the holy Ghost.  
II. Sometimes for the knowledge of Divine things, and the mysteries of faith, which is either acquired by diligence and study, or wrought in man freely by God.  
III. Sometimes for the knowledge of moral and civil things; and is the same with political prudence, and the knowledge of ruling others. And  
iv Sometimes for a thorough knowledge of all the Liberal Arts and Sciences, especially of the Metaphysics. Now Job seems to be endowed with all, or the most of these Wisdoms.   
Quest. 2. What is meant by Wisdom in Eccles. 8.1. The Wisdom of a man doth make his face to shine?  
Ans. It may signify either Divine or Political Wisdom. For  
First, Divine Wisdom (which is faith, or the saving knowledge of God) makes a man's face to shine: And that 

1. Because it so opens a man's eyes that he can see things, which neither corporal eyes, nor humane reason can comprehend.  
2. Because it makes a man merry; for he must needs be cheerful, who by faith seethe God to be his.  
3. Because it makes his outward conversation beautiful and bright.    
Secondly, Political Wisdom makes the face to shine: And that 

1. Because it directs men in their external actions.  
2. Because it makes a man amiable in the eyes of all: for he who prudently and considerately manageth all his affairs, is acceptable to all men, and commended by all.    
Quest. 3. What is meant by Wisdom in Rom. 8.6. The wisdom of the flesh is death?  
Ans. 1. It is called wisdom, though it be but a foolish thing, because it seems so unto them.  
Ans. 2. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, translated wisdom, signifieth, that the best thoughts, the best desires, affections, and endeavours, that be in any natural man, even those which come most near to true holiness, are not only contrary to God, but even enmity itself. If my studious Reader would see, how the gross and corrupt reading of the old vulgar Bible, is disliked by divers Learned Jesuits upon this place, and what indeed is the true meaning of these words, The wisdom of the flesh is enmity against God; I refer him to Chamier, tom. 3. lib. 1. cap. 3. fol. 5. § 10, 11, 12. and lib. 16. cap. 9 fol. 293. § 3. etc.  
Quest. 4. What is meant by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 1.7?  
Ans. 1. Sometimes it signifies intelligence; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. Sometimes sentire, judicare, to think or judge.  
3. Sometimes curare, to regard.  
4. Sometimes sapere, to savour 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, etc. 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. Prologue. 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, quàm 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 diversely 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, study 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 conceived 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 man's 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, ourselves, 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 ourselves, 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 persuasions 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 ourselves, though there be no good in us.  
(To know thyself, thou labourest 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 ourselves 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 ourselves 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, etc.  
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 jealousy, that we may not provoke it, Psal. 11.6. Habak. 1.13. And  
4. Of his Power, that we may tremble before him, Matth. 10.28.  
5. Of his justice, and immutability, that without delay we may be reconciled unto him, Matth. 5.18. Jam. 1.17. And  
6. Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and love to mankind; for though we are elected in Christ, yet the decree of election comes from God, Tit. 3.4. God the Father electing us unto salvation in God the Son.  
Thirdly, There is the knowledge of God the Son: this is either Theorical or Practical.  
I. There is a Theorical knowledge of Christ, viz. that salvation comes not 

1. From us, or our merits, Psal. 49.9. But  
2. From Christ only, 1 Cor. 1.31. Hebr. 10.20. Acts 4.12. Or,    
II. There is a Practical knowledge of Christ, viz. when we are experimentally sensible of Christ in our hearts, 1 Joh. 2.1. Cant. 2.16. Psal. 63.1. Rom. 8.38. This is to know the Lord, John 17.3. Hebr. 8.11. and this knowledge is twofold, viz.  
1. The knowledge of Christ as ours, 2 Tim. 4.8.  
2. The knowledge of Christ crucified, 1 Co. 2.2. and 1.23. and of his death and resurrection, Rom. 4.25. For  
I. The knowledge of his death, Rom. 6.6. will teach us to die to sin, Gal. 5.24. and to the world, Gal. 6.14. and 2 Cor. 4.10.  
II. The knowledge of his Resurrection unto life, will teach newness of life unto us, Rom. 6.11. Gal. 2.19, 20. And that 

1. In sincerity, Phil. 1.10. And  
2. With alacrity, Isai. 58.13. Psal. 122.1.    
Fourthly, There is the knowledge of God the holy Ghost: And that 

I. How he enlightens us, 1 Cor. 2.11. etc. and 13.12. And  
II. How he sanctifies us within, 1 Cor. 6.11. And  
III. How he directs us without, Job 28.28. Prov. 28.7. Rom. 8.9. to 14. And  
IV. How he seals us, 2 Cor. 1.21.    
† 11. And lastly, concerning the Definition of Wisdom, and what it is, I say, That although it be difficult to show what Wisdom is, yet I shall endeavour it, not after my own brain, but from the Wellhead of Wisdom. Note here,  
† I. I might say, that Wisdom commonly is said to be threefold, viz.  
First, Natural; this was singular in Adam, as appears by his naming of the Creatures, Gen. 2. admirable in Solomon, 1 King. 4.33. rare in Aesculapius in regard of Physic; in Ptolemy in regard of the Stars; and in Aristotle in most Arts and things. The Ancients taught this Natural Wisdom, to Pythagoras and Socrates. This is either 

1. Good: Or,  
2. Evil; when it is used to Magic or Witchcraft.    
Secondly, There is a Moral Wisdom: This is either  
I. Philosophical; which was begun by Socrates, and more completed by Photion. Or,  
II. Divine; laid down in the Law of God.  
Thirdly, There is a Political Wisdom; this Plato taught; and Aristotle all the three. This Wisdom teacheth  
I. How to rule and govern, Psal. 72.1, 2. Aristides taught this. And  
II. How to submit and obey. This Political Wisdom is either  
1. True, lawful, honest and profitable: Or,  
2. False and Machiavellian. But  
† II. I will in describing of Wisdom take this course; viz. it may be divided either 

1. According to the subject in whom it is. Or,  
2. According to the Object.    
FIRST, According to the Subject, Wisdom is twofold; viz. either,  
First, in the Understanding; for the Vnderstaending inquires, what is true and false, and is Index sui & obliqui. This some refer to religious Wisdom, but it belongs to all sorts: Or,  
Secondly, In the Will; for the affection inquires, what is good, and what is evil. This Wisdom is twofold; viz.  
I. Honest in respect of others. And  
II. Profitable in respect of ourselves. Hence 

1. We come to know what things are truly good. And  
2. By what ways and means we may come to the fruition, and enjoyment of those good things: because otherwise our Wisdom avails us nothing.    
SECONDLY, According to the Object, three things are to be understood principally, in true Philosophy; viz.  

1. The world.  
2. Ourselves.  
3. Our God.   
‖ 1. Wisdom must reach us to understand the world; that is, the occurrences and casualties thereof, and the men themselves therein. Two things are here to be learned, viz.  
First, To take heed of evil things; that is,  
I. That we do no evil injury, or wrong unto any.  
II. That we do not suffer any evil, or injury to be done unto us by any. Here we must labour to know our enemies, and how to avoid them; to foresee evils and casualties, and to prevent them.  
Secondly, To provide good things; and that 

1. For ourselves. And  
2. For others: that is, we must know how to converse profitably with others. This is a Moral virtue.    
‖ 2. Wisdom must teach us to know ourselves. Here also are two things to be learned.  

1. What we are.  
2. What things we want.   
First, We must learn what we are; and that  
1. In nature; viz.  
1. Mortal in body, immortal in soul. And  
2. Full of sin, and subject to the wrath of God for sin. And  
3. That we have a rebellious nature in us which is still alluring us unto that which is evil, Rom. 7.5.23.24.  
4. That we are so weak as we can neither, 

I. Free ourselves from God's wrath. Nor  
II. Resist our corrupt lusts. Nor  
III. Do any thing that good is.    
2. We must learn, what we are in grace, and whether we be truly partakers thereof, or only dream so, Isa. 29.8.  
Secondly, We must learn, what things we want, viz.  
I. We want not riches, Prov. 30.8. nor honour, nor pleasure, Luk. 16. But  
II. These three things we truly want.  

1. God, his Love, and reconciliation unto him by Christ. This is our Delphian sword, Rom. 8.32.  
2. We want grace in ourselves, Psal. 143.10. Colos. 3.15.  
3. We want help, whereby we may both procure, and preserve for ever these two, God and Grace. Thus Wisdom must teach us, the world and ourselves.   
‖ 3. Wisdom must teach our God unto us: this is the chief thing of all to be known and learned. Now the knowledge of God is either,  
1. Practical and experimental; of which by and by. Or,  
2. Theorical; this knowledge teacheth  
I. What God is: now his nature is revealed in the Attributes of his power, vision, love, truth, justice, anger, immutability. And  
II. What he requires and loves; as to obey his Law, to be holy, to turn unto him, to adhere unto him, etc. And  
III. What he threatneth to bring upon the wicked, that we may learn to fly from the wrath to come, Deut. 32.29. And  
IU. What he promiseth to the godly, viz. grace and glory: that we may endeavour after these things.  
¶ VII. Having showed the Acception, Derivation, Division, and Definition of Wisdom, I now come to note some differences concerning it, viz.  
First, Observe how Wisdom and Prudence are distinguished; namely,  
I. Some say they are distinguished in Objects, because Sapiontia, Wisdom, consists in sciendo, in knowing; but Prudentia, Prudence, consists, in utendo, applicando, in using and applying that which we know, unto the good, either of our souls or bodies. In this sense Wisdom respects the speculative part, and Prudence the practic.  
II. Some say they differ in modo acquirendi, because Wisdom is infused, but Prudence is acquired: Wisdom is freely given by God, but Prudence is procured and obtained by industry, pains, experience and observation.  
III. Some in a manner make them both one, saying, That Prudence stands in the enquiring after truth, but Wisdom in the acquiring of truth. Hae duae virtutes (veritatem prudenter quaerere, & sapienter invenire) ita sibi implicatae sunt, & unitae, ut una sine altera esse non possit. Prosp. de vita contempl. cap. 29. & Canisius 592. These two virtues (prudently to seek after truth, and wisely to find it out) are so involved one in another, and so close knit one to another, that the one cannot be without the other.  
Secondly, Observe how Wisdom and Policy differ: namely, Wisdom makes a man constantly keep the high-road way of Justice and Judgement, doing every thing upon Scripture grounds and rules: Policy directs men, when need is, to turn into odd by-paths, sometimes using the help of the Fox's skin, and sometimes of the Lion's paw.  
Thirdly, Observe how Wisdom and Philosophy differ: namely thus, as money and covetousness differ, that the one desireth, the other is desired; so Wisdom and Philosophy differ: for that is the reward and effect of this; and this cometh, and that is come unto.  
Fourthly, Observe how Natural and Spiritual Wisdom differ: namely, in the very foundations. For  
1. Natural Wisdom is built upon Reason and Judgement, and our own understanding. But  
II. Spiritual Wisdom is founded upon the Word and Will of God: and therefore  
1. Spiritual Wisdom is commanded and commended, Deut. 4.6. Acts 6.5. and 1 Cor. 2.6. and 12.18. Ephes. 1.8.17. And  
2. Worldly Wisdom is sometimes permitted, and sometimes-praised. Solomon was wise naturally, Joseph politicly, and both commendably, 1 King. 2.6. Note here, that this natural or worldly wisdom is twofold; lawful and unlawful; and these two differ not, Re, vel natura, indeed, or in the very nature or essence of them, but only Ratione, in subjection to the will of God: and therefore if  
I. It be subject to the Law or Will of God, as a handmaid thereunto. it is good, 2 Cor. 10.5. And  
II. If it will not be subject to the word and will of God, it is evil. Wherefore Humane Wisdom is a  unto faith, and a hinderer of regeneration, because it is very difficultly subjected to the Word and Will of God. For  
1. It is not subject to the Law of God, neither indeed can be, Rom. 8.7. And  
2. It contemns and despises Religion; and that either  
I. Because it is but foolishness, 1 Cor. 1.18, 21. and 2.14. Or,  
II. Because it is an abject thing, or a thing below him, and too base for him to stoop unto, because he is wiser than the simple Gospel.  
Fifthly, Observe how Wit and Wisdom differ: namely, Wit is rather a quality, or faculty infused, showing itself in childhood; Wisdom is a quality, or faculty acquired, by learning, observation, time, experience, and the like; and shows itself most in age, and ripe years.  
Sixthly, Observe how Sapientia & Intellectus, Wisdom and Understanding differ: namely, Bonaventure, d. 35. l. 3. saith,  
I. Intellectus ad solum intellectum pertinet, etc. the understanding belongs only to the understanding, but Wisdom belongs both to the understanding, and the affections.  
II. Quia Sapientia est cognitio, & amor Dei, etc. because Wisdom is the knowledge and love of God, according to certain conditions proper and peculiar to him; but the Understanding according to some conditions common to god and the creature.  
Seventhly, Observe, because it is said of Christ, Isa. 11.2, 3. The Spirit of the Lord shall rest upon the flower of Ishai, the spirit of wisdom and understanding, the spirit of counsel and strength, the spirit of knowledge, and of the fear of the Lord; it may therefore be demanded,  
How do Wisdom, Understanding, and knowledge differ?  
Ans. 1. The Master of the sentences, lib. 3. dist. 35. from Augustin, distinguisheth them thus.  
I. Saptentia, Wisdom, is referred to the contemplation, and delectation of the eternal truth only.  
II. Intelligentia, Understanding, is referred to the speculation of the Creator, and the invisible creatures.  
III. Scientia, Knowledge, is referred to the right administration of temporal things, and to a good conversation among wicked men. Musculus in hune locum taketh exception against this.  
Ans. 2. We may safely thus expound, Isa. 11, 2.3.  
1. Wisdom, is in respect of things divine.  
2. Understanding, of the first principles.  
3. Sciences, of conclusions.  
4. Counsel, of things to be done.  
5. Fear, maketh men decline from that which is evil. And  
6. Strength, confirmeth them to overcome the difficulties wherewith well-doing is beset. So then, seeing the Spirit of God, who is the giver of all these virtues, is promised to rest on our Saviour Christ, we may undoubtedly resolve, that there is no virtue pertaining to Man (neither including in it imperfection, as Faith and Hope, nor presupposing imperfection in him who hath it, as Repentance, which presupposeth the penitent to be a sinner) but it was found in Christ's humane Nature, and reasonable Soul, and that (in regard of the habits) even from the very moment of his incarnation.  
Eightly, Observe, because solomon's prays, 2 Chron. 1.10. Give me now wisdom and knowledge, that I may go in and out before this people; it may be asked, What difference is there between Wisdom and Knowledge? Or, how do Sapientia & Scientia, Sapience and Science, Wisdom and Knowledge differ.  
Ans. 1. Wisdom is the knowledge of divine things, but Science of humane. Hence Augustin. sup. 1 Cor. 12. saith, Sapientia est in contemplatione aeternorum; Scientia verò in occupatione temporalium: and lib. de Trivit. Haec est Sapientiae & Scientiae recta distinctio, ut ad Sapientiam pertineat aeternarum rerum cognitio intellectualis, ad Scientiam verd tempor●lium rerum cognitio rationalis.  
Ans. 2. Knowledge directs us to see, what is to be done, and what not to be done: but Wisdom directs us, how to do things duly, conveniently, and fitly. Or, Knowledge is of generals, Wisdom of particulars.  
Ans. 3. Aristotle saith, Scientia à diligentia, Sapiontia à Deo; Science is had by diligence: but Wisdom and Prudence comes from God.  
Ans. 4. They may in 2 Chron. 1.10. both signify, the spirit of direction, for the governing of the Common Wealth.  
Ans. 5. Scientia, Knowledge, or as Tremellius reads it; Notitia, is the understanding of the Laws, what is equitable and just, and of the duty of Magistrates, both subordinate and supreme. For it behoves Magistrates to study and endeavour to know the Laws by which they should govern, 1 Sam. 10.25. and 2 Chron. 23.11. Deut. 11.18. etc. Nations are not to be governed Ad placitum, as Magistrates please or list; but according to the Laws of the Land: and therefore it is necessary, that they should know those Laws. Hence some eminet Lawyers have written abbreviations of the Statutes: yea hence young Gentlemen are brought up at the Inns of Court and Chancery, that in some way or other, they may be serviceable to the Nation, and useful in their generation.  
Ans. 6. Sapientia, Wisdom, in 2 Chron. 1.10. signifies Prudence, Moderation and Discretion in governing. For  
I. There is much variety in governing, and in the administration of justice: there is much difference of men; much diversity of causes; several degrees óf sin; and the Magistrate himself must not be always of the same disposition and temper, nor carry himself alike to all; but should be more mild and gentle to some, more rigid and severe to others.  
II. Magistrates being exposed to the eyes of all men, like a City set upon a Hill, must needs suffer much disgrace, and reproach, if they lack moderation, discretion and wisdom in governing. And  
III. The danger is great both to Magistrates and People, for those to be destitute of Wisdom to govern: for if they fail therein, the Commonwealth falls with them. Plato knowing very well, that no humane government could be established, without that Wisdom and Knowledge which Solomon prayed for, said, Commonwealths shall be well and happily governed, when they are governed by wise and learned men; or by those who employ their studies to wisdom. Hence we find in Histories, that many ancient Commonwealths, were never in a more happy, safe, peaceable and prosperous state than when they were governed by the Philosophers themselves, and did receive their Laws and Ordinances by their means, or from them; as the Mitylenians did from Pittacus; the Cretenians from Pythagoras; the Egyptians from Mercury or Osiris; the Bractiens from Zoroaster; the Persians from Oramasus; the Carthagenians from Caremundus; the Athenians from Solon; the Scythians from Zamolxis; the Cretensians from Minos; the Lacedæmonians from Lycurgus; the Romans from Numa Pompilius; the Greeks from Orpheus; and the Hehrews from Moses and Aaron. History teacheth abundantly, that many Emperors and Kings, who have been eminent for Wisdom, Understanding and Learning, did themselves usually minister justice to every man, and did exercise the place of a judge in their own proper person. Of this number were Augustus Caesar, Vespasian, Domitian, Aurelius Victor, Marcus Aurelius, Trajane, Justinian, Antonius, Saracula, Frederidk, and many others. Thus much for the differences concerning Wisdom.  
¶ VIII. Observe that wisdom may be compared to these four things.  
I To a Serpent, Matth. 10.16. (Be wise as serpents) for as a serpent when he is within the danger of man, above all parts of his body keepeth his head from blows, which he doth either, by gathering his body into a circle, or hiding it in a hole, suffering his other parts to be beaten: so if any persecution happen unto us, Wisdom teacheth us to hid our Head Christ, that taking the blows upon ourselves, we may safeguard the faith received of him, by the loss, if need be, of our bodies, Hilar, in Matth. Epiphanius, haeres. 3●. saith, The wisdom of the serpent is seen in two things; In defending his head, with yielding his body to strokes; and in his drinking: for when thirst oppresses him, and he goeth to drink, he doth not take his poison with him, but leaveth it in his Den: thus our Wisdom should be, in time of persecution and temptation, rather to deliver to the sword and fire all that we have, than to hazard and endanger our head, that is, to deny Christ. And when we go to the place of public Worship, or to prayer, or to receive the holy Mysteries, we must not carry with us, in our cogitations and minds, maliciousness, envy, lust, or any evil whatsoever.  
II. Wisdom may be compared to the Sun, or to the Light; for as the Sun is the eye and soul of nature, by which all things are discerned, begot, nourished, increased and cherished; so is Wisdom in the world, as Politian saith, in Lamia. See Eccles. 2.12, 13.  
III. Wisdom may be compared to the stone, called by the Lapidaries Corneolum, which being hanged about the neck, or worn on the finger, doth help in disputation, doth mitigate wrath, and doth stay a flux of blood: F. Johan. a. S. Gemin. For thus, Wisdom doth profit in disputation to find out the truth, to repress anger, and to stay our proneness and readiness to sin.  
iv Wisdom may be compared to the herb Amomum; for as that herb is powerful against the stings of Scorpions, doth refresh the eyes, and assuage the pain of the entrails: So Wisdom doth profligate the deceits of Heretics, doth comfort the eyes of the mind, and in grief doth cheer the sad heart. Thus much for the Doctrinal part of Wisdom in general.  
¶ II. In the Practical Part, we have some things to observe, or consider of by way of Reprehension, some by way of Instruction, and some by way of Exhortation.  
¶ 1 In regard of Wisdom and Prudence sixteen sort of Persons are to blame: as  
1. Those who are not wise for themselves. Parum sapit qui sibi non sapit.  
2. Those who esteem not wise sentences, although they nearly concern them. Simonides being at a banquet with Pausanias, he desired him to utter some precepts of Wisdom; whereat he laughing, said, Remember thou art a man; which saying he then slighted, but afterwards in his misery, with great sorrow remembered. theophra.  
3. Those who neglect wisdom and wise say, when they once reflect upon them. The report, saith Aristippus, of Wisdom and Virtue, is good in a Tyrant's opinion, so long as he thinketh, that nothing which is spoken or done, be repugnant to his affections, and lust; for like a sick man, he judgeth and esteemeth nothing good, which agreeth not with the scent and taste of his own loathsome appetite.  
4. Those who being wise in the Theory, give evil example in practice. Marcus Aurelius saith, A wiseman meriteth more punishment for a light deed done openly, than a secret murderer. As dead flies cause to stink and putrify the Ointment of the Apothecary; so doth a little folly him who is in estimation for Wisdom. Eccles. 10.1. Many are wiser doctrinally than practically. Sol non omnes, quibus lucet, etiam calefacit: sic sapientia multos, quos docet quid sit faciendum, non continuò etiam accendit ad faciendum. Aliud est multas divitias scire, aliud est possidere; nec notitia divitem facit, sed possessio. Bern. serm. 31. in Cantie. As the Sun shines upon many whom it doth not warm, so Wisdom shows many what is to be done, whom she does not inflame with a desire of doing. As it is one thing to know what money is, and another to possess it; and as the knowledge of money doth not make a man rich, but the possession thereof; so the knowledge of wisdom doth not make a wise man, but the practice of the rules thereof.  
5. Those are to blame, who rather desire to seem wise, than to be so; whereas it is much better to be wise indeed, than only to seem so.  
6. Those who hold, Fato Prudentia minor, That Prudence is inferior 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, cowardice, and dissimulation of their Nations, go about to colour their villainies, 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 show of humane Wisdom.  
8. Those are here faulty, who are much wiser in other men's 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 public 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 employ 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 persuade them of the truth of the Gospel, which all men ought to believe simply, because of God who speaks it, without argumentation or humane persuasion.  
¶ II. The Lessons to be learned 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 inclined 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 increase wisdom increase 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 Cupid's snares. Gratian was in love with Tamira; Solon with a Grecian; Pittacus left his own wife, and was in love with a bondwoman, which he brought from the wars; Periander, Prince of Achaia, and chief Philosopher of Greece, at the persuasion 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 Virtue 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 foreign 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 abhor the Heathens sacrifites, seeing they do not abhor the Heathens writings?  
Ans. 1. The Scriptures are indeed alone sufficient for such things as belong unto salvation, neither to any such end do Christians crave help from the Heathens; but they use them only as supplies, concerning things belonging unto this life: therefore as Kings and Princes use the service of Artificers, Husbandmen and Cooks for inferior services; so it is not unbeseeming a Christian, to make use of the Gentiles inventions.  
Ans. 2. St. Paul doth not simply condemn Philosophy, as that which consisteth of Physical, Moral, or Political principles and observations; but he speaketh against that erroneous part of Philosophy, and vain speculation, as in the adoration of Angels, and such like; and the Apostle expoundeth himself in the next words, saying, Let no man spoil you through Philosophy and vain deceit.  
Ans. 3. There is not the like reason between the writings and the sacrifices of the Heathens; for their Books may be read without hurt, seeing in the reading of them one may choose the good, and refuse the evil: but their sacrifices are altogether evil and idolatrous: and yet the things in themselves, which they offer in Sacrifice, the abuse set apart, Christians abhor not, as Wine, bread or flesh, for they are the good creatures of God: but the abuse of them to most filthy idolatry, we abhor and condemn.  
Ans. 4. Notwithstanding therefore whatsoever is, or can be objected, there is a lawful and commendable use of humane Arts and Learning among Christians; like as Moses made use of the Egyptian, and Daniel of the Chaldean Learning, and St. Paul in his Writings of the say of Heathen Poets. A poor man finding the tag of a point, and putting it into his pocket, one asked him, What he could do with it? He answered, What I find all the year (be it never so little) I lay it up at home till the years end; and then with all together, I every New-year's day add a dish to my Cupboard. Thus he who from every thing that occurrs, and from every Book that he reads, collects something, as the Bee from every Herb and Flower gathers Honey, shall in time get a treasury of Wisdom.  
¶ III. Observe, that the Duties required of us in regard of Wisdom, are either Negative or Affirmative.  
FIRST, The Negative duties are these five.  
First, We must not glory in wisdom though we be wise, Jer. 9.23. or, we must not vaunt, brag and boast of our own wisdom, Isa. 10.13. Because the Lord will visit such in judgement, and the fiery indignation. Ibid.  
Secondly, We must not restrain Wisdom to ourselves: or, think ourselves only wise, Job 15.8.  
Thirdly, We must not use our Wisdom principally, for the raising or enriching of ourselves, Prov. 23.4.  
Fourthly, We must not be conceited of our own wisdom; or, be wise in our own eyes, Prov. 3.7. Rom. 12.16. and that for these five reasons.  

1. Because God hath denounced a woe against all such, Isa. 5.21.  
2. Because that is the way to become a fool, Rom. 1.22.  
3. Because such wisdom is foolishness, 1 Cor. 3.18, 19  
4. Because there is more hope of a fool, than of such an one, Prov. 26.12. And  
5. Because the Lord knoweth, that the thoughts of such wise men are vain, 1 Cor. 3.18.20.   
Fifthly, We must not lean to our own wisdom, Prov. 3.5. and that for these three reasons.  
1. Because many err, when they think they walk right; many sin when they think they do no harm. The Princes of Pharaoh thought it was no hurt to commend Sarah unto their Lord, and yet God plagued them for it, Gen. 12.15, 17. Abimelech thought that he did no evil in taking of Sarah, but yet the Lord threatens him for it, Gen. 20.2, 3. Other examples we may see hereof in these places, 1 Sam. 13.9. and 15.13. and 2 Sam. 6.6, 7. Yea certainly divers observe sundry superstitious customs, who think they do well in so doing. Many think scurrilous words to be honest jests: Many think that lawful recreations may be followed. as men follow their callings; and that there is no hurt in them, although they spend too much time therein, yea are thereby often moved unto anger and oaths. And therefore seeing it is so usual for men to sin, when they think they sin not, we should not rely too much upon our own opinions. And  
II. Satan will not suffer us to see our errors, until we are gone so far that we cannot return. As the bullet out of the piece kills before the crack admonishes; so Satan possessing the mind, doth not open the eyes to behold danger, till the soul be slain. As a man in shipwreck being asleep, is not awakened from his sleep, till he be cast out of the Ship into the Sea; so man possessed by Satan, and sleeping in sin, is not awakened (if the devil can hinder it) until he be brought to utter destruction. And therefore we must not be too obstinate in our own ways and opinions, lest we be but deluded by Satan, and hood winked in a wrong way. And  
III. We should be very cautelous and circumspect in our ways and works, and not rely too much upon self-conceits; because, as in a wilderness there is but one true way, and many false; or, as in a man's body, there is but one health, and many sicknesses; so in the soul, there be many ways of errors, and but one of truth. For there are sins 

I. Both 

1. Of the right hand; as heresy, superstition, blind-zeal; and the like. And  
2. Of the lefthand; as atheism, profaneness, impurity, injustice, intemperance, and the like.    
II. There are sins both 

1. Internal, of the heart. And  
2. External, of the tongue and life.    
III. There are sins both 

1. Of omission, and neglect of our duty. And  
2. Of commission, doing what we should not.    
iv There are sins both 

1. Circumstantial, as the occasions and appearances of evil. And  
2. Substantial, as the breach of any Precept of the Moral Law.      
SECONDLY, The Affirmative duties required of us in regard of Wisdom, are many: as  
First, To deplore our want, and bewail our weakness of Wisdom, as, Prov. 30.3. Agur with grief saith, I have not learned Wisdom, nor attained to the knowledge of holy things.  
Secondly, It is our duty, or required of us, to acknowledge, that all singular Wisdom comes from the Lord, Dan. 2.20, 21, 23. And  
Thirdly, to pray unto God for it, Jam. 1.5. And  
Fourthly, to hear the Call, and obey the Commands of Wisdom, Prov. 20.1. etc. and 5.1. and 8.1. and 2.2. and 3.21. and 22.17.  
Fifthly, It is our duty, or required of us to prise Wisdom, as Prov. 7.4. Say unto Wisdom thou art my Sister, and call Understanding thy Kinswoman. And  
Sixthly, To acknowledge, that it is better to follow Wisdom, than our own corrupt affections: as Eccles. 2.12, 13. I turned to behold Wisdom, and madness, and folly: then I saw that there was more profit in Wisdom than in folly: as light is more excellent than darkness.  
Seventhly, It is our duty to seek Wisdom: as Prov. 2.4, 5. If thou seekest Wisdom as Silver, and searchest for her as treasures, then shalt thou understand the fear of the Lord, and find the knowledge of God. Note here, before Solomon exhorts any particularly, in that Book of the Proverbs, he lays down three generals, viz.  

I. The scope of the whole Book, to wit, to teach or give Wisdom unto men, Chap. 1.2.3.4.  
II. He removes two Remoraes' out of the way, viz. 

1. False Wisdom, which is placed in rapine and fraud: Chap. 1.10. etc.  
2. The contempt of true Wisdom: Chap. 1.20. etc.    
III. He shows the benefit and profit of true Wisdom: and that in two things: viz. 

1. It leads unto good things: Chap. 2.1. to 11.  
2. It frees from evil things: Chap. 2.12. etc.    
iv Then he adds exhortations and arguments: Chap. 3. etc.   
The place above mentioned, Prov. 2.4, 5. is in the number of those things, unto which Wisdom leads; and therein two things are considerable: viz.  

I. A Condition, wherein three things are laid down: viz. 

1. The Subject, Wisdom.  
2. The excellency of this Wisdom: it is a treasure. And  
3. The pains we must take for the finding of this treasure; we must call, cry, dig, and search for it. Then    
II. We have there a double promise, viz. 

1. We shall understand the fear of the Lord.  
2. We shall find the knowledge of God.     
Quest. What Wisdom, Understanding and Knowledge doth Solomon there exhort us to seek and search for?  
Ans. 1. There is a Wisdom which is false, feigned and in opinion only; and there is a true Wisdom. Now feigned Wisdom is not Wisdom, but a double folly.  
Ans. 2. There is a good Wisdom, and a Wisdom which is evil and worldly. Now, the evil is not Wisdom, but foolish craft, because it deceives none so much as a man's self; as the Legend is of Lycus the Usurer, who was enjoined by his Confessor, to set a barrel by him, and for one year, to put a little stone thereinto every time he cozened, deceived, or wronged: and at the years end breaking open the barrel, to see how many stones were therein, he found only one great one: of which accident his Confessor made this interpretation: Thou thinkest oh Lycus, that thou deceivest many, now thou findest, that thou deceivest but one, and that is thyself.  
Ans. 3. There is a Philosophical and Humane Wisdom, and there is a Divine. These are Species of the same Genus: or rather, the Philosophical Wisdom (as it is right) is a member of the Divine.  
Ans. 4. I speak here of that true Wisdom in general, which is the way unto the knowledge of God.  
Eighthly, It is our duty, or required of us, to praise God for any measure or degree of good Wisdom, or knowledge which we have: for when we have attained to some degree thereof, we must take heed that our Wisdom turn not like the waters of Jordan, which run into the dead Sea; but that it may be like those waters which come from the Sea, and return to the Sea again; that is, our Wisdom must return to the praise of him who gave it.  
Ninthly, It is our duty, or required of us to labour and endeavour to be Wise: or, to apply our hearts unto Wisdom: Psal. 90.12. or to labour to know it both dogmatically and practically. Prov. 1.2. and 4.5.7. and 18.1. and 23.23. Eccles. 7.27. Euclidis of Megara desirous to hear the Wisdom of Socrates, who read Philosophy at Athens, between which two Cities there was such mortal enmity, that no Citizen of the one durst be seen in the other, without great danger, disguised himself like a woman, for the love of Wisdom, and so heard Socrates. Thus he made good, what Plutarch saith, That as he who extremely hungreth and thirsteth, can by no means be pulled from his victuals, till he hath satisfied his appetite; so all other things are to be neglected of him, who thirsteth after Wisdom; because he who is wise, is wise for himself, Prov. 9.12. that is, he may and should make use of his Wisdom; not for others only, but for the right direction also of his own ways: or, he who is wise, will endeavour to apply his Wisdom for his own good and benefit. And therefore Bernard so hearty wishes and desires, that men were wise, seeing nothing is more profitable for them than Wisdom; O utinam saperes, & intelligeres, as novissima provideres: saperes quae Dei sunt, intelligeres quae mundi sunt, provideres quae inferni sunt: profectò inferna horreres, superna appeteres, quae ad manus sunt contemneres. Bern. in quadam Ep.  
Tenthly, We must learn Wisdom from others, other things, and other creatures.  
I. We must labour to be wise by others: for by another's faults, wise men correct their own offences. Feliciter sapit qui alieno periculo sapit. Plaut.  
II. We must labour to be wise by passed perils: for as a scar doth warn us to take heed of a wound: so Prudence in the consideration and memory of passed dangers, doth make us more wary and cautelous.  
III. We must learn Wisdom from the creatures; e.g. Hearts, when they feel themselves wounded, do run to the herb Dictamnum, and presently the arrow falleth out: Bears, because their eyes often grow dim, thrust their heads into Bee-hives, that being stung till the blood follow, the grossness of the humour may be purged: the Lizard being to sight with the Serpent, placeth himself not far from a certain herb, and as often as he perceiveth himself to be wounded by the Serpent, so often he runneth to the herb, and presently returns to the combat as whole as a Fish: the For cureth himself with the juice of the Pine tree: the Tortoise having eaten the flesh of a Vipor, avoideth the hurt of poison by eating wild Margerom: the Serpent doth cure his eyes by feeding on Fennel: the Hedgehog maketh two holes in his cave, the one towards the North, the other towards the South, and when the North Wind blows, he stoppeth the hole, and looketh to the South, and when the South Wind bloweth, he openeth his hole towards the North. Thus Man being a rational creature should by Wisdom learn to foresee things to come; to know what is hurtful for him, that he may prevent and avoid it, and what is good for him, that he may seek and inquire after it.  
Eleventhly, and Lastly, It is our duty, or required of us to moderate and regulate our Wisdom according to these four rules.  
Rule I. Be wise unto that which is good, Rom. 16.19. or, be wise in Christ, 1 Cor. 4.10.  
Rule II. We must do what we can, when we cannot do what we would; the prudential part of a man being to do as well as he may. Palinurus in Virgil, (Aeneid. lib. 5.) finding that he could not sail against the wind into Italy, steered his course by the approbation of Aeneas into Sictly. Thus it is a great point of Wisdom, and the prudential part of a man, when he cannot sail by a fair wind where he would, yea should, to tack about and sail by a side-wind, or at least to cast anchor where he with most safety may; however to strike sail, rather than to perish in the storm, and to sit down contented with what he can do, when he cannot do what otherwise he would.— Quò fata trahunt, retrahuntque sequamur. Virgil.  
Rule III. Be wise according to sobriety. As God appointed the Jews a measure, how much Manna they might gather, so S. Paul appointed the Romans a measure, how much Wisdom they might gather, let every man understand accrding to sobriety, Rom. 12.3. that is, we must think of ourselves, and our gifts modestly, not using our gifts proudly with disdain of others, but humbly considering, whence we have our gifts, to what end, that we must give account of them, and that they are very imperfect. The Jewish measure of Manna was as much as an Omer would hold, what they gathered over turned into Worms and putrefaction. Thus the Wisdom which men gather beyond sobriety doth no good, but puff them up and corrupt them, and put them upon strains of Machiavilian Policy. Wisdom not well regulated, is like a dangerous knife in a mad-man's hand. Meat indigested for want of exercise, will rumble in the stomach; and Wisdom not ballast with sobriety, will elevate the brain: Serpentine wisdom and Dovelike innocency must go hand in hand together, or else we shall drown in our own wisdom, like a candle that is extinguished in its own tallow.  
Rule IV. Live as Wise men, and walk wisely, Ephes. 5.15. Two things are here noteworthy.  
I. Why we must walk wisely; namely, because he who walketh in his wisdom shall be delivered, Prov. 28.26.  
II. What it is to walk wisely: namely,  
1. To receive, and entertain the doctrine of salvation, which is the wisdom of God in a mystery, confuting the errors, & convincing the folly of all worldly wise men. And  
2. To deny ourselves, and our carnal wisdom, and reason, and to bring every thought in obedience to the Gospel. And  
3. To account ourselves strangers and pilgrims here upon earth, and so to use this world, as though we used it not. And  
4. To know that we are not Lords of our Lands, wealth and goods, but only Stewards to account for them; and therefore so to dispense and distribute them, that we make friends of unrighteous Mammon, that when it faileth us, they may receive us into everlasting habitations. And  
5. To seek the Lord while he may be found, and not to defer our repentance from day to day. And  
6. To be sure to provide for our eternal state, whatsoever becomes of our temporal; and to prefer the salvation of our soul, before the gaining of the whole world. And  
7. To examine daily our spiritual estate, and to inform ourselves truly how we stand in the Court of Heaven, whether in or out of God's favour. And  
8. To observe to what sins we are most subject; and where we are weakest, there continually to fortify ourselves against Satan's batteries. And  
9 In all weighty occasions, especially such as concern our spiritual estate, to ask counsel of God, and take direction from his word. And  
10. To consider the special works of God's providence, in the carriage of the affairs of this world, and make use thereof to ourselves. And  
11. To meditate upon the Law of God all the days of our Life; and consider their blessed end who keep it with their whole heart; and their accursed death who transgress it. Thus we see, what Duties are required of us in regard of Wisdom. Now that we may be the better enabled, and more encouraged, to perform these Duties, four things are very considerable.  

I. The Nature and Properties of Wisdom in general. ¶ 1.  
II. The Marks and Signs of Wisdom. ¶ 2.  
III. The Means to be used by us, if we find not these Signs in us. ¶ 3.  
iv The Benefits, Fruits and Effects, which by wisdom will redound unto us, if by those Means we obtain it, or attain unto it. ¶ 4.   
¶ 1. The Properties of Wisdom are either Negative, or Affirmative.  
† 1. The Negative Properties of wisdom are these four.  
I. It is not arrogant: Pythagoras would not be called Sophum, sed Philosophum, a wise man, but a Lover of wisdom. One bought a draught of Fish of certain Fishers in Milesia, whose hap was to take within their net a golden Tripos, which the Fishermen refused to give their Chapmen, saying, they bargained for fish. The matter was brought before the Magistrates, who were commanded by the Oracle, to give it to the wisest man; whereupon first it was given to Thales, he gave it to Bias, Bias to Pittacus, until it came to Socrates, who gave it to Apollo. Valerius. Plato in Apolog. relates the story thus, The Oracle commanding that the golden Trivet should be given to Socrates, as to the wisest man on earth, there being engraven on it, when it was found, Sapienti, Give to the wise, or the wisest man, The Athenians presented it to Socrates, who said Revera solus Deus sapiens est, if it must be given Sapienti, to one who is truly wise, then to Apollo, the God of wisdom, because he only is truly wise.  
II. Wisdom is not polluted by pleasure: for as the wine called Maroneum, which Homer mentioneth, being mixed with twenty times so much water, keepeth his own strength; so true wisdom is not corrupted, nor lessened, by the honour, riches, or pleasures of this life.  
III. Wisdom doth no evil; Malum non facere, is a true property of good wisdom. And  
iv So is also Scandalum non dare, so to live that we give no offence, neither to the Jew, nor to the Gentile, nor to the Church of God.  
† 2. The Affirmative Properties of true wisdom are likewise four: viz.  
First, true wisdom is very active: The Lacedæmonians made the statue of Apollo, their god of wisdom, with four ears, and four hands, to show, that wisdom should be much in hearing what she ought to do; and much in acting what she knew was to be done.  
Secondly, true wisdom is like a Mulberry-tree. In some old Medals there is, as a Hieroglyphic of Wisdom, a Mulberry-tree, having a Crane upon his branches, and on the stock thereof a Janus with two heads; to teach us, that a wise man, in a matter of wisdom proceedeth 

I. Warily not rashly; like the Mulberry-tree, which is the last that ●blossometh, that her blooms may not be blasted with the nipping frosts. And  
II. In watching as the Cranes do, who have always their Centinel. And  
III. In casting their eye, both with Prometheus, upon what is to come, and with Epimetheus, upon what is past, like that Italian King Janus.    
Thirdly, another property of true wisdom is described, by Ferdinand Duke of Bavaria, who, to represent the nature of Wisdom, caused upon his coin to be engraven or stamped, Prudence, like a wise Virgin, seated on the back of a Dolphin, holding in her hand a balance with this Motto, Cognosce, Elige, Matura, Know, choose, execute quickly; that is, 

1. The Virgin saith, You must know.  
2. The Balance, You must ponder, and elect with mature deliberation. And  
3. The Dolphin saith, You must set a seal upon your business by a prompt execution.    
Fourthly, true Wisdom is an excellent thing; and the orcellency thereof may be discovered, or described, both generally and particularly.  
I. In general; the Poes' to declare the excellency of this virtue, feign wisdom to be a woman, and to be born of no mortal creature, but of Jupiter himself: whom Painters so set forth, that on what side soever any one beholding it did stand, whether before her, or behind her, he had a full sight of her. Cipsius saith,  animan nisi anima non capit, sic sapientem nisi sapiens: and this he borrowed from ●enophon, who describing the excellency of wisdom saith, There is nothing harder in this life, than to know a wise man: and his reason was this, because as nothing can take up the soul but the soul: so one wise man cannot be known but by another wise man. Wisdom is called Origo virtutum; the Queen of all other virtues; the salt of our lives; the sauce and lustre of our actions. Prudence is virtue's eye, which beholding the haven, makes the wise man betimes to lay up his treasure in heaven.  
II. The excellency of wisdom may particularly be held forth, or made out, either by the rule of contraries, or, by a direct draught.  
1. Eccontrario, by the contrary; for as the eye without light can neither see itself, nor judge of any thing else; so the soul that lacketh wisdom is brute, and knoweth nothing.  
2. The excellency of wisdom may directly be made out gradually; that is Positively, Comparatively and Superlatively.  
FIRST, The excellency of wisdom doth Positively show itself thus.  
First, Wisdom is a good thing, so good that she herself makes herself to be beloved. As we do not approve the science of Physicians for the Art sake, but for the health it brings; so wisdom, which is the art of well living, would not be desired, if it effected nothing; but now it is deservedly desired, because it is, as it were, the work-mistress of all joy and delight, and the fountain of all felicity Yea wisdom is not only good in herself, but also good to other; not to some few, but to all who possess and enjoy her, whether high or low, rich or poor. Sapientiae studium aequè pauperibus prodest, locupletibus aequè: Aequè neglictum pueris, senibusque nocebit. Lipsius. Omnibus sapienti●, scientiaeque nomen gratum est & dulce, & res ipsa non solum optata, sed etiam salutaris. Ascham. Non aliam putes esse sapientiam, nisi veritatem, in qua tenetur & cernitur summum bonum, nullo loco est, nusquam deest, foris admonet, intus docet, dementes in se omnes in melius commutat, à nullo in deterius commutatur. August. de●lib. arb. Wisdom is so good, that she makes many good, none can make her evil.  
Secondly, Wisdom is a most necessary thing, without which we neither profitably know what we have done, nor prudently what we should at present do, nor providently what we should do for the future. Wisdom brings to our memory what is past; wisdom teacheth us how to dispose of our affairs at present; wisdom maketh us to foresee things to come: therefore Ad bene esse, to our well-being, she is absolutely necessary.  
Thirdly, the excellency of wisdom appears by her train attending her, or associates accompanying her; for she never goes alone, but is always honourably attended. Seneca saith, Upon true and perfect wisdom, wait continually these two handmaids, Humility and Sobriety: and elsewhere the same Author saith, The wise man is temperate, the temperate man is constant, the constant man is a true and well tempered man, and he who is such is a blessed man.  
SECONDLY, the excellency of wisdom doth thus Comparatively show itself.  
First, Wisdom is much better than Nobility of birth, because without wisdom. nobility is little worth. The ornaments of wit are much fairer than the badges of nobility; because nobility without wisdom, is but as a soul without a body; or as a painted sire, which beautifies and becomes the wall, but gives no heart to the beholder.  
Secondly, Wisdom is better than Strength, Eccles. 7.21. and 9.15, 16, 18. Seneca saith, Power and might is in young men, but wisdom and prudence in the aged: as if he would say, old men can do more by their wisdom, than young men by their strength; and therefore in wars, old men and young, wise men and strong should be listed together. An Emblematist (Andreas Alciatus, lib. Embl. pag. 144.) by an acute Emblem endeavours to show, how admirable and excellent a thing it is, for wisdom and strength to go hand in hand in war. His Impress or Emblem is, Diomedes and Ulysses, two of the Grecian Worthies; the former whereof he supposeth to be wise, politic and prudent, able to advise, counsel, contrive and manage a war; and the latter strong, courageous and bold; yea, able to achieve any feazible enterprise, or exploit. His Word or Motto is, Vnum nihil, duos plurimum posse, One is as good as none, but two can do much. The Emblem is expressed in these verses.  
Viribus hic praestat, hic pollet acumine mentis,  
Nec tamen alterius non eget alter :  
Cùm duo conjuncti veniunt, victoria certa est.  
When one is strong, the other very wise,  
To help each other they must nor despise.  
For when both Strength and Wit conjoined are,  
Then crowned victory doth follow war.  
Thus indeed, Wisdom and Strength are both necessary in war, but better is wisdom without strength, than strength without Wisdom. Quintus Catulus did his Country as much good by his wisdom, as Cneius Pompeius by his valour; for of small force is the war abroad, unless there be good advice at home. Cicero. The Lacedæmonians made more account of an exploit done by policy, than by arms: therefore when their Captains by their politic stratagems had overcome any, they sacrificed to their gods an Ox, but if by force, a Cock. Hence Thucidies, when Archidamus the Lacedaemonian had overcome the Arcadians, and was highly applauded for his victory, said, Praestantius erat, si illos prudentia quam viribus superâssemus. Plutarch. in Lac. I had rather we had overcome them by wisdom, than by strength. That which man's strength cannot bring to pass, wit and policy will soon dispatch. If the stars of Castor and Pollux appear severally the one from the other, it portendeth ill hap, or a storm; but if they be seen jointly together, it prognosticateth good luck, or fair weather. Thus when Strength and wisdom concur and meet together in an Army, it is a good Omen, and presage of good success; but if might be severed from wisdom, and strength lack wit and policy to rule it, it will then quickly overthrow itself.  
Thirdly, Wisdom is better than the most precious earthly things: that is,  
I. Wisdom is better than riches; for he who enjoyeth wealth without wisdom, possesseth care for himself, envy for his neighbours, spurs for his enemies, a prey for thiefs, travel for his person, anguish for his spirit, a scruple for his conscience, peril for his love, woe for his children, and a curse for his heirs; because although he knows how to gather, yet he wanteth skill to dispose what he hath gotten.  
II. Wisdom is more precious than gold, Prov. 16.16.  
III. Yea than Pearls, Job 28.18. And  
iv Than Rubies, Prov. 8.11. Wisdom is better than precious stones; and all pleasures are not to be compared unto her: as Solomon thus comparatively praiseth wisdom; so doth Menander, saying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: there is no possession more precious than Wisdom; the sum whereof consists either in Actions or Say.  
1. Illa clara est sapientia, non quae in verbis volat, sed quae virtutibus constat. Greg. in mor. To be conversant in and about, and to practise virtuous actions, is a special point of wisdom. Prima Sapientia est vita laudabilis, & apud Deum pura mens, per quam puri puro junguntur, & sancti sancto sociantur. Nazianz. in Apolog. The chiefest wisdom is an unblameable life, whereby pure minds are united to the most holy God.  
2. In lingua sapientia dignoscitur. Eccles. 4.24. By the speech Wisdom shall be known, and Learning by the word of the tongue: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Menander. The speech is first found with every wise man.  
THIRDLY, The excellency of Wisdom is Superlatively discovered thus.  
I. Wisdom is a, or the principal thing, Prov. 4.7.  
II. Wisdom is the best of virtues: of all the gifts of God, Wisdom is most pure; she giveth goodness to good people, she pardoneth the wicked, she maketh the poor rich, the rich honourable, and such as unfeignedly embrace her, she maketh like unto God. Hermes. It was the saying of Bion, Prudentiam tanto caeteris virtutibus antecellere, quanto caeteris sensibus praestaret visus, etc. Laert. li. 4. c. 7. Wisdom as much excels the other virtues, as Sight excels the other senses. The eyes give light to the whole body; and there is no virtue without wisdom; How can the just man give to every one his own, except wisdom teach him what is due to every one? Yea wisdom preserves other virtues from perishing. Thus much for the Nature and Properties of Wisdom in general.  
¶ 2. The Signs of true Wisdom are either Negative or Affirmative.  
First, The Negative Signs are these two;  
1. To abstain from evil, Job 28.28. Prov. 14.16. And  
2. Not to be proud, Job 12.3. Isa. 10.13. and 47.10. and 1 Tim. 3.6. The fool is proud of his selfconceited wisdom, but the true wise man is humble. For  
I. He sees how many things are hid from his knowledge; as when the day is broken, or the Sun risen, the traveller sees how much ground he hath yet to go. Hence he grieves for his ignorance. And  
II. He knows himself more and better. Vera Sapientia non superbientes reddit, sed lamentantes. Greg. True Wisdom makes not men proud for what they do know, but sorrowful for what they know not. Quae tollit lumen humilitatis non est vera Saplentia. Greg. The less humility, the less Wisdom, Jam. 3.17. Eccles. 8.1. And therefore he who is proud of his knowledge is not truly wise. Rom. 12.2, 3.  
Secondly, The Affirmative Signs of true wisdom are these twelve.  
I. A filial fear of God, Job 28.28. Prov. 14.6.  
II. Good and gracious words seasoned with salt: for as the Boxtree hath always green leaves: so wisdom hath always grateful and acceptable words, Prov. 23.9.  
III. A knowledge of our want and ignorance. Diogenes was asked in a kind of scorn, What the reason was, why Philosophers haunted rich men's houses, and not rich men Philosophers studies? He answered, because the one knew what they wanted, not the other. Socrates being pronounced by the Oracle of Delphos, to be the wisest man in all Greece, put it modestly off thus: There is nothing in me to verify the Oracle, save this, that I am not wise, and I know it: and others are unwise but ignorant thereof.  
iv To know ourselves: it was the saying and golden sentence of Plato; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to know a man's self is true wisdom; to be ignorant of a man's self is true foolishness.  
V To listen to counsel and instruction is a sign of wisdom. The French say, Sage est celvy qui croit a qui bien l'admonneste: wise is the man who believes him that gives him a good warning. And Solomon saith, To listen to the counsel and instruction of the word of God, is wisdom, Prov. 1.5.  
VI Circumspection is also a sign of wisdom. Argus the son of Aristo, or Aristor, was feigned by the Poets to have an hundred eyes, thereby noting his great wisdom and circumspection. And  
VII. Peace and quiet. Seneca Epist. 59 ad Lucil. saith, He may be termed, and is wise, who is replenished with joy, is glad, and moderate, who feeleth no passion, but liveth equal with the gods. This is a Stoical error; but to labour as much as in us lies, to have peace with all men; to live quietly with our neighbours; and to endeavour after peace and tranquillity in our own hearts, is a sign of true wisdom. And  
VIII. So is also Patience. The Emperor Octavian ask that learned Philosopher Pisto, wherein a man showeth himself to be most wise? He answered, there is no greater proof to know a wise man, than if he be patiented to suffer the ignorant: for in suffering an injury, the heart is more helped by wisdom, than by knowledge. And  
IX. Humility and lowliness. Mention was made before of the humility of Socrates; by whom, or whose example it evidently appears, that the most wise are the most humble; as the higher the Sun is, the lesser is the shadow, Prov. 11.2. With the lowly is wisdom. And  
X. Meekness and gentleness; as Jam. 3.13. Let him show his works with meekness of wisdom, that is, such wisdom as maketh meek, and is joined with meekness.  
XI. A sure sign of Wisdom is, when all our Learning, Knowledge, Understanding, Prudence. Observation, Experience and the like, are all reduced to such a practice, as makes for the better ordering, squaring and directing of our lives and conversations. Externa illa doctrinarum, sermonis, & linguarum sperno ego valdè nisi cum prudentia quadam, & recta judecit norma conjuncta dirigantur ad usum vitae. Lipsius. He only is to be called wise, who is discreet in his words, resolute in good purposes, and unblameable in practice. The French say, Au fait, et non au front, e homme sage se juge. By his do, not by his face the wise is to be judged. Haec summa vel potius una est Sapientia, Deo obsequi, & infixum habere animo, ab eo dirigi. Lipsius. Philosophi factis, non verbis sumus, nec magna loquimur sed vivimus. Our wisdom is a prudence of works, not of words, saith Cyprian lib. 1. de patientia. Ille mihi videtur esse sapiens, qui pauca quidem de virtute animi commonet & proloquitur, plura autem in suis actibus, atque operibus ostendit. Greg. in mor. Deut 4.6. Keep my statutes, and do them, for that is your Wisdom.  
XII. The last, though not the least Sign of Wisdom is, to seek after grace, and to provide for glory. They are the wisist men who labour most for grace: Prov. 2.4, 5. because they who so labour for it, shall obtain it: ibid. and because it is a thing of so high price, that it is well worth seeking, Psal. 49.17: and 1 Pet. 1.4. I will conclude these Signs of Wisdom, with a saying of Pythagoras, which in an old Book I have found thus rendered.  
He is not wise, who knowing he must hence  
In worldly buildings maketh great erpence:  
But he who buildeth for the world to come,  
Is wise, expend he ne'er so great a Sum.  
¶ 3. In case we do not find these Signs of true Wisdom in us, observe, by what Means we may attain thereunto: namely, the Means to obtain, or attain unto true Wisdom, are either Negative or Affirmative.  
I. Negative, to wit, no natural thing can effect it: as Job 28 20, 21. Whence then cometh Wisdom? and where is the place of Understanding, seeing it is hid from the eyes of all the living, and is hid from the fowls of Heaven? Job hereby means, that there is no natural means, whereby a man may attain to heavenly Wisdom, which he meaneth by the fowls who fly high. Or  
II. Affirmative; these Means are of three sorts; viz. Natural, Spiritual and Celestial.  
FIRST, Some Means there are to attain to true Wisdom, which are Humane and Natural: as  
First. To remember, that the wisest were once as ignorant and unknowing as we. Nihil magis ad percipiendam Sapientiam mentes erigit, quam quum eos, quos in Sapientia clarescere miramur, aliquando parvulos & indoctos fuisse meminimus. Glos. in Prov. 4.  
Secondly, Experience, Memory and Learning; for I join these together, as some other have done before me. Dr. Carron saith, Prudence ariseth from these two properties, Experience and History. Vsus me genuit, mater peperit memoria, sed memoriae anima historia. Experience is, as it were, the father of Wisdom, and Memory her mother: for as experience doth beget Wisdom as a father, so memory nourisheth her as a mother; for in vain were experience, if it were not kept in memory; and both experience and memory are helped and furthered by Learning. The experience of an old man maketh him wiser than a young, because he hath seen and known many more things than the other, and yet he seethe and knoweth only things of his own time; but the learned man seethe not only his own times experience, but what hath been done by his Ancestors, yea since the world began. Affranius an old Poet showed of whom Wisdom is begotten, in these verses, which were set over the porch of the Temple, where the Senate of Rome most commonly assembled.  

Vsus me genuit, mater peperit memoria.  
Sophiam me Graii vocant, vos Sapientiam.   

Memory the mother of true Wisdom is:  
Experience her Father is I wis.   
Aristotle Phys. ●. saith, Sedendo & quiescendo anima fit prudens: that is, by study and learning a man becomes wise. Wisdom, saith one, was begot by nature, nourished by experience, and brought forth by Learning.  
SECONDLY, Some Means there are whereby true Wisdom may be attained unto, which are Spiritual; as these six.  
First, the fear of God, Job 28.28. Psal. 111.10. Prov. 1.7. and 9.10. For this fear 

1. Excludes the contempt of God, and a preposterous security of flesh and blood. And  
2. It makes us attended, and willing to listen to the instruction and direction of the word of God, Acts 2.31. and 9.6. And  
3. It works in us a desire and care, to shun and avoid those things which are evil, and displeasing unto God, Prov. 8.13. and 14.27. and 15.33. and 16.6. And  
4. It begets in us a desire of, and endeavour after piety and holiness; whence the fear and service of God are joined, Deut. 6.1. Josh. 4.24. And  
5. It makes us studious of righteousness towards our neighbour, Acts 10.2. And  
6. It prepares the mind for the love of God, after we come to the faith of his grace in Christ. Thus religious fear is a Means unto true wisdom.    
Secondly, another Spiritual Means is, to be fools that we may be wise, 1 Cor. 31●, 19 that is, we must acknowledge, that hitherto we have been foolish, preferring vain and idle things before divine. Now there are two signs of foolishness.  
I. To prefer childish things, as babies, rattles, toys and the like, before those things which far excel them, as gold, jewels, and possessions of lands. And  
II. To deride and scoff at those things, which are both good in themselves, and good in regard of us. Now there are also two sorts of mockers.  
1. Open and impudent, who with a black and diabolical mouth scoff at holy things. And  
2. Secret, who say nothing, but inwardly and in their sleeve, laugh at, and deride the folly of the Saints, who are so careful to mortify themselves, and so strict in the service of God; because they think a man may come to Heaven without all this stir, and they are more nice than wise, who make such a hard and difficult matter of it.  
Thirdly, Another Spirituael Means is the word of God. Xenophon could say, the frequenting of public worship is the way unto Wisdom; which saying was thus by one poetically expressed.  
In place where men of God do commune ever,  
Fools become wise; and prudent men prove wiser.  
We must remember, that true Wisdom comes from above, Jam. 3.17. and is opposite to the wisdom of the flesh, Rom. 8.6. etc. Jam. 3.15.17. And therefore it is to be learned in the word, which is the Casknet wherein this rich treasure of Wisdom is locked, and whereof the Lord hath the key; for he only maketh men truly and aright to understand the word, and therefore we should be frequent in the reading and hearing thereof.  
Fourthly, Another Spiritual Means is, Prayer and Supplication unto God. Wisdom comes from God, and is learned and obtained by Prayer, and included in the word: and therefore we must pray fervently unto God for that eyesalve, whereby we may be enabled so to understand the Scriptures, that we may learn spiritual Wisdom from them. It comes from God, Jam. 3.15. therefore if any lack Wisdom let him ask it of God, Jam. 1.5. Elias was a man subject to the like passions that we are, yet he prayed, and the heavens were opened, and gave rain, Jam. 5.17. So though we be men subject to many sinful passions; yet if we do but pray fervently and frequently unto God, he will open the heavens, and shower down the drops of spiritual Wisdom upon us in great plenty.  
Fifthly, Another Means is the instruction of Christ: as Prov. 4.11. I have taught thee in the way of Wisdom. And  
Sixthly, To endeavour after wisdom: that is, to seek her as silver, and to search for her as for hid treasures: Prov. 2.4. Qui thesauros effodit, terram rejicit, foveam in altum facit, sedulus insistit, donec inveniat quod quaerit; sic qui thesauros Sapientiae invenire desiderat, omne pondus terrenum à se rejiciat, in se fossum humilitatis faciat, nec quiescat donec inveniat. Glos. Hier. sup. Prov. 2. Wisdom is like a thing fallen into the water, which no man can find, except he search at the bottom with a great deal of pains.  
THIRDLY, There are celestial and heavenly Means unto, or causes of true Wisdom, viz. the Lord, or the all wise God, Job 28.7. and 38.36, 37. Psal. 5.6. Prov. 2.6. Seneca saith, Si pulcher es, lauda Naturam, si dives, lauda fortunam, si sapiens es, lauda teipsum: Praise nature for thy beauty; fortune for thy riches; but thyself for thy Wisdom. This saying not pleasing Victorinus (as being indeed grossly false) he mends the matter thus: Si sapiens es, principaliter lauda naturam, nam natura facit habilem, ars facilem, usus verò potentem; if thou be wise praise nature: this also is false, except he mean natura naturans, or the God of nature. For, as the Lord granted the office of baptising to many, but kept the power and authority to remit sins in baptism only to himself, as John saith, He it is who baptizeth with the Holy Ghost: so also he giveth speech to many, but Wisdom to a few, to whom he will, after what manner, and in what measure he pleaseth; that all may know and acknowledge, that he is the original and fountain of all true Wisdom. Thus much for the Means thereunto.  
¶ 4. Observe, what the Benefits, Fruits and Effects of true Wisdom are, that we must take so much pains, and use so many Means, for the obtaining thereof: namely, they are such as respect either others or ourselves.  
¶ 1. The Benefits and Fruits of Wisdom, in regard of others, do either respect People or Persons.  
First, Some Benefits of true Wisdom respect Cities or Nations. For,  
1. Wisdom preserves Cities and Nations from ruin. The Athenians being divided and banded into three contrary parts and factions, Solon would not join himself with any one of them, but kept himself indifferent to all, seeking by all means to reconcile them together: in the end being chosen their Umpire and Arbitrator, by his Wisdom he reform their State, and placed them in greater glory than before. Alexander about to destroy the City of Lampsacus, Anaremenes his master came towards him, intending to desire him to spare it; but the Monarch imagining wherefore he came, did swear that he would not grant his request; who thereupon besought Alexander to destroy Lampsacus, which request by his oath he could not grant: and so by this policy he saved the City. Valer. Scornful men, saith Solomon, bring a City into a snare; but wise men turn away wrath, Prov. 29.8. There was a little City, and few men in it, and a great King came against it, and compassed it about, and built forts against it; and there was found therein a poor, and wise man, who delivered the City by his Wisdom, etc. Eccles. 9.14, 15, 16.  
II. Wisdom helps to govern a Nation. Among the Romans was a College of wise men, called Augurs, by whose authority and Wisdom the State was sometimes governed, and never better than at that time. Varro Lycis the Pythagorean invented Laws for Epaminondas, Plato for Dion, Aristotle for Alexander, Anaragoras for Pericles, Pythagoras for the Princes of Italy, and Agrippa for the Emperor Octavius: so useful and profitable have wise men always been unto Princes, in the governing of their people.  
Secondly, Some Benefits of true Wisdom respect particular Persons; as  
I. Wise children rejoice parents, Prov. 10.1. and 23.24. and 29.3. The joy and rejoicing of Parents, is a fruit and effect of children's prudence.  
TWO Wise men make their companions and associates better. For as sweet odours (according to Philo. lib. de somn.) by their fragancy do sweeten all the places near unto them; so a wise man doth make all those better who converse with him.  
III. Wisdom sometimes helps to deliver from danger an innocent person: e. g. Demosthenes knowing the innocency of a poor woman drawn into judgement, with danger of being overthrown or cast in her suit, saved her by his great Wisdom: for two strangers having given her a good round sum of money to keep with this condition, that she should not restore it to the one, except the other were present; within a while after, one of them came very sorrowful, feigning that his companion was dead, and bringing some counterfeit token thereof with him; whereupon he so persuaded the poor woman, who meant simply, plainly and honestly, that she restored the money to him: afterwards the other came, and demanding the money also, brought the woman before a Judge, who being without hope of escaping, Demosthenes answered for her, That the money was ready, and she ready to restore it, so that he brought his fellow, because as himself confessed, she ought not to give it to the one without the other.  
¶ II. Some Benefits, Effects and Fruits of true Wisdom do respect ourselves; that is, either in regard of the life to come, or this life?  
First, The Fruits and Benefits of Wisdom, which respect the life to come are, that those who are wise shall shine as stars in Heaven, Dan. 12.3.  
Secondly, the Fruits and Benefits of true Wisdom which respect this life, are either general or particular.  
I. General: as, 

1. Wisdom is profitable, both for others, as was showed before, and for a man's self, Job 22.2. And  
2. It is the best and readiest way for the obtaining of our desires. Homer in the whole discourse of his Odysseys, where Minerva always accompanied Ulysses, giveth us to understand, that Prudence ought always to guide a man in the attaining to the end of his enterprise.  
3. By Wisdom a man is made better, Prov. 19.8. He keepeth Wisdom to find goodness.    
II. The particular Benefits, Fruits and Effects of Wisdom, are of five sorts; viz. either Martial, Moral, Political, Corporal or Spiritual.  
FIRST, Some Benefits of Wisdom are Martial, and respect War; as Victory: for Wisdom in war doth exceedingly conduce to conquest. Agesilaus King of Lacedemonia, after great losses sustained by Epaminondas, the General of the Thebans, said to his men, that they should not greatly regard, or care for the multitude of their enemies, but bend all their forces against Epaminondas only; because none but wise and prudent men are valiant, and the cause of victory: and therefore if they could destroy him, they should undoubtedly have the rest at their devotion and mercy, as indeed it came to pass in that battle which they fought together; wherein the Lacedæmonians half discomfited, one of those who fled being pursued by Epaminondas himself, turned suddenly back upon him, and slew him; whereupon the rest took such courage, and the Thebans were so dismayed, that the victory remained with Agesilaus. Experience hath proved it in all ages, that Wisdom hath more conduced in war to victory, than might; and that Archimedes in his study, and Demosthenes in his gown, can more dangerously trouble their enemies, than the Syracusians and Athenians in their armour. A wise man, saith Solomon, goeth up into the City of the mighty, and casteth down the strength of the confidence thereof, Prov. 21.22.  
SECONDLY, Some Fruits, Effects and Benefits of true Wisdom, are Moral; and these are either in ourselves, or come from others.  
First, Some Moral Benefits and Fruits are in ourselves; as these two.  
I. Wisdom helps and rectifies nature: Socrates being (according to the judgement of some Physiognomers) given to all manner of wickedness and lewdness, by the study of Wisdom reform himself, and became (as Plato saith) a good example or pattern of a very just and good man.  
II. Wisdom helps and regulates the life: for as a Captain guideth his Army, a Pilot his Ship, God the world, and understanding the soul; so Wisdom tempereth and guideth the felicity and state of this present life. As the Bevers of Pontus do by't off their cod, when they are hunted, because they know that for them they are pursued; so Wisdom teacheth a man to cast away those things, for which he is endangered. As Tin separateth brass and lead from gold and silver: so Wisdom distinguisheth good from evil, and discerneth things profitable from hurtful: or as the sense of smelling discerneth good savours from ill smells; so Wisdom discerneth good things from bad. As the Northwind is vehement in the beginning, but milder at the end; and contrarily, the Southwind is mild in the beginning, but vehement at the end: so they who take matters in hand boisterously, have no good success: but they who with Wisdom begin to order their lives and actions, and so continue, with good success make an end of what they do, and finish their lives with credit. When Wisdom, saith Solomon, entereth into thine heart, and knowledge delighteth thy Soul, then shall counsel preserve thee, and understanding spall keep thee, etc. Prov. 2.10. etc. that is, the word of God, true Wisdom shall counsel and teach thee how to govern thyself and life.  
Secondly, Some Moral Benefits and Fruits of true Wisdom, come from others: as do these four.  
I. Love: for true Wisdom gets and gains the love of many; for as the Loadstone by a certain secret and hidden force, doth draw Iron unto it; so Wisdom by a secret reason doth draw the minds of men unto it. Plin l. 35. c. 10. The pleasure of a King, saith Solomon, is in a wise Servant, Prov. 14.35. Hence Wisdom and Favour are joined together, Acts 3.10. And the Lord gave him Wisdom and favour in the sight of Pharaoh King of Egypt. And  
II. Praise and commendation: as Prov. 12.8. A man shall be commended for his Wisdom. And  
III. Glory: as Prov. 3. 3●. The wise shall inherit glory. Hence wise men have been esteemed as Gods: Sapientia similis est diis immortalthus: Lipsius. Sapience makes a mortal man like to the immortal gods. Magna est dignitas Sapientiae, quae Soeratem summo Deo coaequat. Apuletus, de Deo Socratis. Prudentia sui possessores efficit Deo similes. jamblichus ap. Stob. ser. 3. de Prud. And therefore better is a poor and wise child, than an old and foolish King, Eccles. 4.13. and much more highly honoured and esteemed. How honourable, and how venerable, yea, of how high esteem have wise men been of old, though of a lower value in our times? How highly was Homer honoured amongst the Grecians? Solomon amongst the Hebrews? Lycurgus' amongst the Lacedæmonians? Phoroneus among the Greeks? Ptolomeus among the Egyptians? Livy among the Romans? Cicero among the Latins? Apollonius among the Indians? and Secundus among the Assyrians? Cato for the great love which he bore unto Wisdom, entertained Athenodorus; Ulysses, as Homer saith, embraced Carylas; Pyrrhus esteemed Artemius; Trajane desired Plutarch; and Scipio Panetius; who were learned in all sorts of learning, and eminent for Wisdom. The Grecians had their Philosophers, the Persians their Magis, the Indians their Gymnosophists, the Egyptians their Priests, the Hebrews their Prophets, the Assyrians their Chaldeans, the Latines their wise men, the French their Druids; all which in every of those Nations, and throughout all the world, were renowned for their Wisdom, and profound learning.  
iv Wisdom procures and preserves a good name: for as great Obelisks are squared by great labour, and placed by the exceeding industry, strength and wit of man, but being once placed, endure infinite ages: so it is somewhat hard to obtain a good name, but having got one by virtue and wisdom, it never dies; as appears by the instances in the former particular.  
THIRDLY, Some Benefits, Fruits and Effects of true Wisdom, are Political. Now these either  
First, Come from others; as preferment: for Prov. 17.2. A wise servant shall have rule over a lewd son, and shall divide the heritage among the brethren. Or  
Secondly, are in ourselves: as,  
I. Wise men shall prosper and have good success: or what is done by Wisdom, shall have a good issue, and turn to the good of the doers thereof: as Prov. 16.20. He who is wise in his business shall find good. Eccles. 10.10. If the Iron be blunt, and one hath not whet the edge, he must then put to more strength; but the excellency to direct a thing, is Wisdom: that is, without Wisdom whatsoever a man taketh in hand, turneth to his own hurt. And  
II. Wise men do not want: hence Crates the Theban delivered a stock of money to his friends upon this condition, that if his children should prove fools, they should therewith be maintained; but if they became learned and Philosophers, then to distribute it to the poor. Epicurus blamed those who say, Sapientem seipso esse contentum, & propter hoc amico non indigere, etc. A wise man is so absolute and rich in himself, that he needeth no friend. For the understanding hereof observe the distinction of Chrysippus, who saith, Sapientem nulla re indigere, & tamen multis illi rebus opus esse; contra etc. A wise man wants nothing, yet hath need of many things; and contrarily, a fool hath need of nothing (not knowing how to use any thing) but wants all things. The Wise man hath need of hands and eyes, and many things for his daily use; but he wants nothing, because to want is of necessity, and there is nothing necessary to a wise man: therefore although he be content with himself, yet he hath need of a friend, and he desires to have as many as he can, not that he may live happily, for he can so live without friends. Senec. ep. 9 Diogenes proved, that a wise man wanted nothing, by this argument. Deorum omnia sunt; Deorum autem amici sunt sapientes; & amicorum communia 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 men's. Laert. lib. 6. This argument is something like S. Paul's Sorites; all things are yours, because you are Christ's, 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, etc. I never heard a wise man in so low a key, he being entirely 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 foreign Nations: as Alcibiades, in what Country 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 host. Lipsius. He who once houseth himself under Wisdoms roof, is sheltered 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 Satan. As the Doves know the manner of the flying of the Hawks; that is, if he be of those which fly aloft, than the Dove will sit still, if of those which take to the ground, the Dove will fly away; so Wisdom teacheth us to be as wise to watch Satan's 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 Blow 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 whither: 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 Country. Themistocles being banished Athens, and forced to go into Persia, was entreated by the King, to show him the state of his Country; 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 taste we relish things below here upon earth; so by Wisdom we taste 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, Man's 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 show 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 virtue 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, etc. 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, etc. 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 spiritual things, in regard of the Theorical and doctrinal part; as, the devils believe, and tremble, Jam. 2. Or  
II. Derived or flowing from the devil: of this kind is the Wisdom of Sorcerers and Magicians, Exod. 7.11. Or  
† 3. Carnal: this Wisdom is either internal or external.  
First, There is an internal evil wisdom: as 

I. Evil affections: Rom. 8.6. The Wisdom of the flesh is death: where by Wisdom is meant affection, Lust and a desire of sin. And  
II. Selfconfidence; when men hid their counsels, and so craftily conceal their wicked plots, that inwardly they boast and rejoice, that they shall prevail, Exod. 1.10. Let us work wisely.    
Secondly, There is an external evil Wisdom: this is either  
I. Real, and in works: this is twofold:  
1. Crafty: now this false, crafty and lying Wisdom, whereby men go about, and endeavour to deceive, overreach, undermine, or supplant others, is diame rally opposite, yea an enemy unto Christian simplicity, which must be without fraud or guile, Exod. 1.10. John 1.47. And  
2. Cruel: this Wisdom saith, Mortui non mordent, dead men cannot by't; and therefore it is good to kill. Irish men (some say) never think a man slain outright, till his head be off.  
(Like the wild Irish, who never think one dead,  
Till they can play at football with his head.)  
And thiefs never think themselves safe, until he be killed, whom they have rob; because if he be once murdered, he cannot then accuse them: whereas if he should live he might bring them to Tyburn. Or  
II. There is an external evil Wisdom, which is verbal, and in words, and may be called arrogant wisdom: to wit, when men will undertake to judge of those hidden and secret mysteries, which God hath reserved unto himself; thinking themselves wise enough to render a reason of all the Lords dealing with man. This indeed is that which is taxed and taught, Rom. 12.3.  
1. We must think soberly of ourselves. Now we shall be sober, if we take not that upon us which we have not, nor brag of that which we have, 1 Cor. 4.7.  
2. We must not be wise above that which is convenient. In the Greek there is a most elegant paronomasy, in three words of like sound, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which cannot be expressed in any other language; whence the Greek Scholtast observes, that S. Paul sometimes useth choice figures of Rhetoric, to show that he was not ignorant of that Art; and yet not over-frequently, that he might retain the simplicity and Majesty of his Apostolic stile.  
THIRDLY, Observe the Nature of this Wisdom; namely, that it is very weak in divine things. 1 Cor. 3.18, 19, 20. it is enmity against God, Rom. 8.6, 7. and foolishness, 1 Cor. 1.20. and therefore our faith stands not in the wisdom of men, 1 Cor. 2.5. but in the power of God. Hence worldly wise men are hardly drawn to believe in Christ, Joh. 7.48. and if they do they blush to confess him, John 12.42. the reason hereof is, because the measure of a thing is that which contains the thing measured; and therefore what they cannot contain, comprehend and take up, they cannot measure and judge: the shallow shell of man's brain, cannot contain the Ocean of the Deity: the natural man cannot understand infinite and spiritual things; as God, his truth, and true Religion: and therefore cannot judge aright of them.   

The Practical Part.  
In this Part we have something to consider of by way of Exprobration, some by way of Instruction, and some by way of Exhortation.  
† 1. Those are here to blame, who judge of God's ways by man's Wisdom; though herein they should not lean to their own understanding, Prov. 3.5. Hence some dispute against the Mercy, some against the Wisdom, and some against the Justice, of God.  
First, Some thus dispute against God's Mercy.  
Object. 1. If Tyre and Sidon had enjoyed the Gospel, they would have believed.  
Ans. It is probable that after this, the Gospel being sent unto them, they were converted thereby.  
Object. 2. If Christ would have come down from the Cross, the Priests and Scribes would have believed: Mark. 15.32.  
Ans. Those who will not hear the word of Christ, will not believe though he rise from the dead, Luke 16.31.  
Obj. 3. Why doth the Lord exercise his children with so many afflictions, tribulations and trials? doth God delight in the whipping and scourging of his children? Ab optimo nil nisi bona; can any thing but good come from the most good God? Were it not better for the Lord, to lead his servants and people in pleasant paths unto Heaven?  
Ans. Those who thus object, understand not, 

I. That these things make for God's glory. And  
II. For the augmentation of the sweetness of good things, when enjoyed after evil. Olim haec meminisse juvabit.    
Secondly, Some thus dispute against the Wisdom of God.  
Object. Frustra fit per plura, quod fieri potest per pauciora; why doth not the Lord call all his elected one's at the first hour? Why did he suffer Paul (being a chosen vessel in the election of Grace) to dishonour him so long? Why doth he permit wicked men to live so long, and to dishonour his holy name so much?  
Ans. All these things make for God's glory; that is, 

1. The Conversion of Paul when a persecuter, makes for the glory of God's power and mercy. And  
2. The permission of reprobates is, for the declaration of his long-suffering and patience.    
Thirdly, Some thus dispute against the Justice of God.  
Object. Why doth God damn those to whom he hath not given power to work out their salvation? Why doth the Lord suffer his servants ro be spiritually weak, when he can make them strong?  
Ans. God doth all things for his own glory, Prov. 16.4. and therefore he hath mercy on whom he will, and whom he will he hardens; Rom. 9.15.18. and what he doth, he doth justly, Rom. 9.14. he having that same power over all, that the Potter hath over the clay, Rom. 9.20, 21, 22. Yea we are injurious to God, in taxing him for what we do ourselves: e. g.  
1. We kill Sheep and Oxen for their fells, fleeces and flesh.  
2. We kill Birds, Hares, Deer, Bears, etc. for our pleasure in hunting and hawking; and yet they are innocent creatures, and were not made by us. And  
3. We make vessels and utensils to break, and for dishonourable uses; and may not the Lord do thus? I now conclude this, that the Wisdom of the flesh is foolishness, with one instance taken from Periander, one of the seven wise men of Greece; who 

I. Slew his wife jysides, for a strumpet's sake. And  
II. He lay with his mother Cratea wittingly.  
III. Cum uxore mortua rem habuit. And  
iv He committed many cruel acts.    
† II. From, concerning, or in regard of Carnal Wisdom, we may learn these three Lessons.  
FIRST, That it is dangerous to have an opinion of Self-wisdom: Prov. 3.7. and 26.12. Isa. 5.21. and 1 Cor. 8.2. and 3.18. For 

I. Our own eye will quickly deceive us, and we shall be too partial in our own cause; for every man's way seems good in his own eyes.  
II. True Wisdom doth teach us, to acknowledge our ignorance; as Socrates said, Hoc unum scio, This only I know, that I know nothing: and Capnio knew all things the first year he came to Athens; the second year he doubted of many things; but the third he said, he knew nothing at all.  
III. The end of Wisdom and knowledge is not, that we may boast thereof, but that we may learn to imitate and practise what we know.    
SECONDLY, We may here learn that the Wisdom of the flesh is an enemy to regeneration: Rom. 8.6, 7. and 1 Cor. 1.26. and 3.18. Now if it be demanded, whether all Wisdom as an impediment to faith, and an enemy to the new birth, be condemned or not?  
I answer, no; for Wisdom is manifold.  
I. Some say, that there is a  Wisdom; viz. Natural, Moral, Political, Diabolical, and Spiritual.  
II. Some say, that there is a double Wisdom; viz.  

1. Honest and harmless. And  
2. Crafty and fraudulent, which consists in dissimulation and counterfeiting; but this cannot be called Wisdom properly, being neither Pharisaical, not Philosophical Wisdom.   
III. Wisdom indeed is twofold: viz.  

1. Spiritual and Divine, which comes from God above. And  
2. Carnal and Humane or Natural, which consists partly in a natural towardliness, and ripeness of wit; and partly in an artificial acquisition by study and knowledge. But of this wisdom in the next Paragraph.   
THIRDLY, We may learn that carnal Understanding and Wisdom is condemned of foolishness with God; or the wisdom of the world proves folly. Cruelty is forbidden, courage is commanded: we may partake the good of the Lion, but not the evil of the Lion. It was and is a gross mistake of Nicholas the Florentine, that those properties of the Dove, to be without gall and guile, have been the bane of Christendom, whilst the enemies thereof have taken advantage of their simplicity, to ensnare them, and of their pity to devour them. Indeed, imprudent simplicity, and cowardly pity may disadvantage the prudent, but not the courageous; yea sincerity in the end will overcome infidelity, and pity will triumph over cruelty. None ever dealt more plainly than Christ, none was dealt withal more deceitfully; none used more pity, none was used more cruelly; but what was the issue? He proved the wisdom of his enemies, plain folly; and their fury turned to his greater glory.  — Sapientia prima, Stultitiâ caruisse. Horat. Ep. 1. 
There was never any crafty wit, that was not unto himself a snare; nor cruel heart, whose hands did not give himself the deadliest wounds in the conclusion. Dovelike simplicity is not folly; neither is the Wisdom of the world the true Wisdom; Isa. 29.14. and 1 Cor. 1.20. and 3.18. For 

I. This worldly wisdom can neither discern between things that are more excellent. Nor  
II. Can provide for the soul; and therefore the fear of God is true wisdom, and other things are but foolish, and as such condemned; that is, 

First, The judgement of the worldling is but foolish, Psal. 14.1, 2. And  
Secondly, His prayer is but foolish, Eccles. 4.17. And  
Thirdly, His hope is but foolish, Mat. 7.26. And  
Fourthly, His obedience is but foolish: as we see by the foolish Virgins, Mit. 22.5. And therefore      
1. We must not walk as fools, but as wise men, Eccles. 5.16.  
2. We must not presume of humane wisdom, or of our own Prudence, Rom. 12.16. For that will not avail us at all (if alone) unto Salvation.  
3. We must not despise the simple ones of the world, if they be pious and prudent in obedience; for such fools are better and wiser than the wisest of the world.  
4. We must labour to acquire and procure godly Wisdom, Joh. 17.3. Colos. 3.16. Jam. 3.17.  
5. We must not acquiesce in our own judgement; that is, neither  
I. In judging of felicity, or, what happiness is; because our carnal wisdom will teach us 

1. That the rich are happy; whereas indeed it is the righteous, Luke 12.21. and 1 Tim. 6.18. And  
2. That gain is godliness; whereas godliness is gain. Neither    
II. Let us rely upon our own judgement, in judging of Religion: for carnal reason understands nothing but that which is profitable; whence Religion is made an handmaid to gain and reason.  
† III. In regard of Carnal Wisdom, it is our duty, or required of us, to take heed thereof. Three things we have here carefully to consider of, viz.  
First, Why we must beware thereof: namely, for these two reasons.  
I. Because in faith, and matters of Religion, it makes men curious, and puts them upon the search of curious and secret things, rather than profitable: yea makes them to doubt of the promises, 2. Pet. 3.4. And  
II. Because in obedience and conversation 

1. It is opposite to God, and cannot be subject unto him, Rom. 8.6, 7. And  
2. It makes men run mad after sin, Jer. 4.22. Jam. 3.14, 15. because it cannot patronise and defend it. And  
3. It excuseth those faults which it cannot defend. Isa. 30.1.    
Secondly, Observe what the Fruits and Effects of Carnal Wisdom are; namely, these three: 

I. Blasphemous thoughts against God.  
II. Injurious dealing with others. And  
III. High conceits of a man's self. These three be most clearly confirmed from Ezek. 28.4, 5, 6, 7, 12, 17.    
Thirdly, Observe what the Evils of Carnal and Worldly Wisdom are; namely, Malum vel est Culpae vel Poenae: Evil is twofold, of Sin and Punishment; and both these come from Carnal Wisdom.  
¶ 1 There are some Evils of Sin which come from Carnal Wisdom: as,  
I. It is the cause oft times of raising, and waging unjust Wars: for (as one saith) the only mother of extreme mischief, and first original of unjust and injurious Wars, was Worldly Wisdom.  
II. It makes men comply with persons, occasions and times, more than Christianity or a good Conscience will permit. Plutarch saith of Alcibiades, wheresoever he was, and in what Country soever he sojourned, he could by his Wisdom easily frame himself to the manners of that people. Such another was Marcus Antonius; for at Rome he would live like a Roman, and would seem a right Senator; but in Egypt none more licentious.  
III. In general: Carnal Wisdom often persuades us amiss, Exod. 1.21. Rom. 1.21. For,  
1. Carnal Wisdom doth not understand, neither can take up spiritual things, 1 Cor. 2.14.  
2. Those spiritual things which Carnal Wisdom understands, she approves not of, they being foolishness unto her, 1 Cor. 1.18. & 2.14.  
3. Carnal Wisdom seeks help, succour, and safeguard, either in herself, or the earth, or in these present things, and not from God: but the godly contrarily, Psal. 11.1. & 16.8. & 23.4. & 73.25, 28. And therefore the best and truest Wisdom, is to deny our own Wisdom, Psal. 121.1. & 125.  
¶ II. There are some Evils of Punishment, which come from Carnal, and Worldly Wisdom. For 

I. God takes such Wise men in their own craftiness, Job 5.13. & 1 Cor. 3.19. And  
II. God will destroy the Wisdom of the wise, 1 Cor. 1.19. And  
III. God will make such Wisdom foolishness, 1 Cor. 1.20. And  
IU. God hath chosen the foolish things of the world, to confound the wise, 1 Cor. 1.27. Thus much for the Practical part of carnal and worldly Wisdom.     

The Polemical Part.  
Concerning Wisdom these two things are controverted: 

1. Whether Wisdom be good or evil?  
2. Whether it be good or evil, Alta sapere?    
Qu. I. Whether is Wisdom good or evil?  
Answ. Concerning Wisdom, the Scripture indeed seems to speak contrarily: for Isaias condemns it, and Solomon commends it.  
First, The Prophet Esay, Chap. 5. 21. saith, Woe to the wise. Now for the right understanding of these words, I will briefly propound and resolve three doubts, viz.  
Doubt 1. Is Wisdom evil, that the Prophet there saith, Woe to the wise?  
Ans. Certainly not: for it is so far from being evil, that as the principal good it is first to be sought, lest through ignorance we should err, Prov. 1.20. & 9.1, 2.  
Doubt 2. Why then doth not the Prophet say, Woe to the proud, to lovers of themselves, to selfconceited persons, and to those who are falsely opinionated of their own wisdom, rather than, Woe to the wise?  
Ans. The Prophet doth this to show, that there is a sort of Wisdom which we must beware of. For there is a wisdom of the flesh, and of the spirit, Rom. 8.6. a supernal and infernal wisdom, Jam. 3.14. a wisdom which leads unto good, Rom. 16.19. and a wisdom which leads unto evil, Jer. 4.22. and therefore worldly wisdom as evil is to be avoided, Rom. 8.7, 8. For  
I The Lord thinks this wisdom foolishness, 1 Cor. 3.19. And  
II. Threatens to overthrow it, Isa. 29.14. & 44.25. And  
III. Doth it indeed, Job 5.3. Rom. 1.22. Exod. 1.10. because. Non bonè conveniunt, Reason and Religion, a Linsy-woolsy garment, an Ox and an Ass, God and Belial, the Ark and Dagon, Light and Darkness, Iron and Clay, do not well agree together, 1 Cor. 1.18, 25.  
Doubt 3. What wisdom doth the Prophet Esay there condemn?  
Ans. That which a man hath in his own eyes, in his own opinion. woe unto them who are wise in their own eyes, and prudent in their own sight, Isa. 5.21. where he teacheth us. Not to lean too much to our own judgement, Prov. 3.5.7. and that 

1. Because it will make us stop our ears against the truth, and counsel of the Word, Prov. 26.12. And  
2. Because it makes men violent, Prov. 12.15. & 17.12.    
Secondly, Solomon highly commends wisdom; saying, The Wise man fears and departs from evil, Prov. 14.16. and. Blessed is he who finds wisdom, Prov. 3.13. because she is of most precious esteem, Job 28.28. Prov. 2.3.8.11. Eccles. 2.13. Now for the reconciling of Solomon who commends, and of Esay who seems to condemn wisdom, observe, that there is a double Wisdom, viz.  
I. Divine; this is praised by Solomon, and described by S. James, 3.17. Flumen ex Eden in parts quatuor divisum, significat quatuor virtutes. Prudentia contemplationem veritatis, etc. August. de great. con. Manich. 2.10. Est fons vitae, fons spiritualis gratiae, fons virtutum caeterarum, ad vitam aeternam. Ambros. de Parad. ca 3. Wisdom is the fountain of Life, spiritual grace, yea of all virtues necessary unto salvation. Therefore this Wisdom is not condemned, or accounted as evil.  
II. There is a Wisdom which is Humane and Carnal, or, the Wisdom of the flesh: this doth not commend us to God, but is condemned by God; and of this the Prophet Esay speaks.  
Object. Humane Wisdom and Prudence is both commended and commanded, Math. 10.16. Be wise as Serpents. Yea Solon, Lycurgus, Thales, Socrates, and divers others, are highly extolled for their wisdom. As Plutarch saith of Fabius and Marcellus, that they were Gladius & Clypeus reipublicae. so we may say, that Wisdom is both the sword and buckler of the Commonwealth. Besides Wisemen have spoken many things of God, and that well: as Hermes, the Sibyls, Plato, Seneca, and divers others: yea even humane wisdom was given by God unto Solomon as a great blessing: how then can it be evil?  
Ans. Wisdom and Prudence is either,  
First, Natural: this sort of wisdom Solomon exceeded in. Or,  
Secondly, Philosophical: This is either, 

I. Moral, teaching virtues: in this sort of wisdom, Socrates, Plato, and Aristotle were very famous. Or  
II. Political: this is twofold, viz.    

1. That which consists in feigning, counterfeiting, dissembling and supplanting. Or,  
2. Sincere, which consists in governing, preserving, and the like. To conclude this first controversy, I will lay down two Positions, as undoubted truths, viz.   

I. Crafty and deceitful wisdom is odious and abominable unto God.  
II. Humane wisdom is unable, and too too weak to acquire salvation.   
Qu. II. Whether is it lawful, Alta sapere, to be wise in high things or not?  
Ans. I. The Scripture herein seems to speak contrarily. For, 

1. In Coloss. 3.2. it is said, Sapite ea quae sursum sunt, be wise in the things which are above.  
2. In Rom. 12.16. it is said, Non alta sapientes, be not wise in high things.    
Ans. II. There is no true contradiction in those places; for in the former, to be wise in those things which are above, is so to contemplate and meditate of Heaven and Heavenly things, that though our bodies be on earth, yet our hearts may be in Heaven: And in the latter, Altum sapere, either signifies to be proud of, or puffed up by knowledge, or, to desire to know those things which are not lawful, or expedient to be known. Now here the Rule is, Non plus sapere, quam oportet sapere, sed sapere ad sobrietatem: Let no man presume to understand above that which is meet to understand; but that he understand according to sobriety, Rom. 12.3. In those words we are forbidden two things: 

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be wise, or understand, supra modum, above measure.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be wise, or understand, Praeter id, above that which he ought to understand.    
First, concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we may observe these six things.  
I. The Apostle being about to teach unto, and admonish them of great and high things, makes way for his doctrine, by removing worldly wisdom out of the way, and by teaching true wisdom.  
II. A man is said to be wise supra modum, above measure, when he aims at toohigh things, and reacheth at things above his reach; as Adam and Eve did, when they desired to be as God, Gen. 3. and as Lucifer who presumed to seat himself in God's throne, Judas 6.  
III. This wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, self-love, and self-conceitedness, Rom. 11.20. Prov. 3.7. & 26.12. Joh. 9.41.  
iv This wisdom seldom goes unpunished: as Vzzah was stricken dead for staying the Ark, 2 Sam. 6.7. and Heliodorus scourged for entering into the Holy of Holies, 2 Mach. 3.24.  
V Hence came these Proverbs: Noli altè sapere; Ne quid nimìs; Tuo te pede metire.  
VI Such as this is the wisdom of those, who deny the Scriptures, and who will undertake to Preach and expound the Scriptures, being ignorant both of tongues and arts  
Secondly, Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, observe, that this is when we understand Aliena, things besides what we ought to understand. Now these are of two sorts: viz.  

1. Some things are Aliena, strangers from the Gospel.  
2. Some things are Aliena, strangers from us.   
I. The wisdom of the world is Alienum, a stranger from the Gospel. Hence, 

1. The Gospel condemns this wisdom, Rom. 8.6, 7. & 1 Cor. 2.14. & 1 Cor. 1.10.22.26, 27. And  
2. This worldly wisdom condemns the Gospel, Gal. 5.11. & 1 Cor. 1.18, 21. And  
3. The nature of this worldly wisdom is, to teach what pleaseth itself, not what is consonant to the Word of God, Levit. 10.1, 2.    
II. Some things are Aliena, strangers from us; these are of two sorts, viz.  
1. Such things as are unprofitable for or unto us; as when with Martha, we busy ourselves about many things, and neglect that one thing which is most needful for us. And  
2. Such things as are too high for us: this is the sin of curiosity; as when we busy ourselves about unnecessary things, and neglect those which are necessary. Protagoras wrote a book, De gestis inferorum: the Papists have many strange fictions of Heaven, Hell, and Purgatory. Augustin being asked what God did before the creation of the world? answered, Fecit gehennam curiosis, he made Hell for such curious ones. Hence came the Proverb, De Deo credendum, non inquirendum. Empedocles by going too near to Aetna, and Pliny by searching too narrowly into the secrets of Mount Volusius, were destroyed. Phaeton by presuming to guide the Chariot of the Sun, was struck dead: and Icarus by presuming to fly was drowned. Hence came those Proverbs, Ne ultra columnas Herculem; Ne Suitor ultra crepidas: Quae supra nos nihil ad nos. Thus much for Carnal and Worldly wisdom.    

Paragraph III. Of good and Commendable Wisdom.  
In this Section we have some things to consider of by way of Explication, and some by way of Application.  
¶ I. Concerning, good, lawful, commendable, and warrantable Wisdom, we have these five things to observe, or consider of.  
† 1. The Division thereof. Note here that Humane Wisdom may be considered of: either  
I. As it is infected, poisoned, and corrupted by Saphan; and so it is evil, and unlawful; as was proved in the preceding Paragraph. Or,  
II. As it is a natural faculty, and humane understanding: and as such may be called Good. Now this is either private or public.  
First, There is a good, lawful, laudable Humane Wisdom, which is private; whereby a man wisely orders and manages his conversation, and Life. This private wisdom is in all threefold: viz.  
I. E●●ordinary; as Wisdom to expound dreams, visions, and the like, Dan. 2.20, 21, 23. & 5.11, 14. And  
II. Accidental; it is a Proverb among the French, Et qui par son peril est sage, Celuy est sage mal heureux: he who is wise by his own folly, may be called unhappy wise. And  
III. Ordinary; to wit, wisdom acquired by study, experience, and practice. This again is threefold: for it either belongs 

1. To Arts and Sciences; as Matth. 2.1. Acts 7.22. This wisdom is common both to good and bad men. Or  
2. To Crafts and Callings; as Exod. 20.3. & 35.10. Or,  
3. To Virtues, and is called Moral wisdom: which in general makes a wise practic man, Matth. 10.16.    
Secondly, There is a good and laudable Humane Wisdom, which is public; and is fourfold.  
1. Ecclesiastical; this wisdom makes a man a good Governor in, or over the Church, and flock of Christ, committed to his feeding, care, and charge. And  
2. Oeconomical, or, Domestical: this wisdom makes a man a wise Housholder. And  
3. Martial, or Military: this wisdom makes a man a good Captain, or Commander.  
4. Political; this is twofold, viz.  

I. Regal and Supreme; this wisdom makes a wise King. And  
II. Legal and Subordinate; this makes a wise Statesman. In this Political wisdom observe three things.   
1. That sometimes it is abused; as it was by Achitophel, and is daily in all States, by Statesmen, Politicians and Machivilians, Prov. 21.30.  
2. That sometimes it is well used, as 1 King. 3.28. They saw the wisdom of God was in him to do justice, 2 Sam. 23.8.  
3. That to the true and right using of Political wisdom is required the knowledge of God, as Prov. 8.12. I wisdom dwell with prudence, and I find forth knowledge and counsel: As if the Holy Ghost should say, Except a man have wisdom, which is the true knowledge of God, he can neither be prudent, nor a good Counsellor.  
† 2. Observe, which the chief Parts and Points of wisdom are; namely,  
I. Solomon, and his Kingly Father David say, That the first degree of true wisdom is, a holy fear of God, Psal. 111.10. Prov. 9.10.  
II. Wilson in his Art of Rhetoric, pag. 16. b. saith, The chief parts of Wisdom are these three: 

1. Memory, which calleth to mind those things which were done heretofore, and by a former remembrance getteth an afterwit, and learneth to avoid deceit.  
2. Understanding, which seethe things presently done, and perceiveth what is in them, weighing and debating them, until the mind be fully contented and satisfied.  
3. Foresight, which is a gathering by conjectures, what shall happen, and a perceiving of things to come, before they do come.    
III. Aristotle Laert. l. 5. saith, Tria ad parandam sapientiam potissimum necessaria, Naturam, doctrinam, & exercitationem; Nature, Learning, and Exercise or use are the most necessary things unto true wisdom.  
iv The Latin Orator saith, Primus ad sapientiam gradus, est seipsum noscere; quod ut omnium difficillimum est, ità longe utilissimum: the first step unto wisdom is, to know ourselves, which is not more hard than profitable.  
V Lactantius saith, the chief points of wisdom are these two: 

1. To discern that which is false.  
2. To know that which is true: I may say of these five particulars. Quae non prosunt singula, juncta juvant, If one of them satisfy not the doubt, all together will.    
† 3. Observe, whereabout good Wisdom is conversant: namely,  
First, Some say, (I affirm it not as a truth) that as in a living creature, the first and chiefest part is the head, the second the breast, and the third the secret parts; and as in the Soul, the first and chiefest part is rational, the second irascible, and the third concupiscible: so Wisdom is the first and chiefest virtue (to wit, of the three last Cardinal Virtues) and it is conversant about the head, and the rational part of the Soul: the second is Fortitude, which doth establish the heart, and is busied about anger; and the third is Temperance, which is conversant about the concupiscible faculty. Phil. Jud. li. 1. Leg. allegor. So that as Gold is the most precious among metals, so is Wisdom among Virtues, that is, it excelleth Fortitude and Temperance.  
Secondly, In general again, As the Sight is conversant about all things visible, and the Hearing about all things audible; so Wisdom is conversant about all kind of beings and essences. Pythagor. apud Stob. Serm. de virt. Geometria, Arithmitica, reliquaque in speculatione sita, & scientiae sunt, & circa entia versantur: at Sapientia circa omnia genera entium. Etenim occupata est sapientia circa omnia quae sunt, ceu visus circa omnia visibilia, & auditue circa omnia audibilia. So Senec. Epist. 71. Sapientia res trahit, non verba, de divinis humanísque cogitat, de praeteritis, de caducis, de aeternis, de tempore.  
Thirdly, Wisdom is conversant about Herbs, Plants, and the natures of them. God gave Wisdom to Solomon, to dispute of all Herbs and Plants, even from the Cedars in Lebanon, to the Pellitory root that groweth out of the wall.  
Fourthly, Wisdom is conversant about Military and Martial affairs. Men praised the prudence of Fabius, because he broke the point of Fortune, and hindered the advancement of Hannibal by delay, by shunning to engage with him in fight, and by attending his advantage. When Caesar took upon him the government of the Gauls, he waged war there ten years, guided by unspeakable prudence which was accompanied with so much diligence, that by his wisdom and endeavour, he subdued 300. Nations, took 8000 Towns, and in many battels discomfited 3000000 men. Eutropius.  
Fifthly, Wisdom is conversant about Government, Whether.  
I. Ecclesiastical, in well ruling and governing both National Churches, and Parochial Congregations. Or  
II. Domestical, in well ordering of a family, both in regard of Wife, Children, Servants, and Estate. Or,  
III. Political, in well ruling and governing Kingdoms and Commonwealths. Note here, Wisdom is conversant about the rule and government of Kingdoms and Commonwealths, two manner of ways, viz.  
1. For the obtaining thereof, or attaining thereunto. Julius Caesar the first Roman Emperor, by his Wisdom and Prudence prepared his way to so great a Monarchy, by reconciling together Pompey and Cassius, two of the greatest Roman Senators, by whose favour he obtained afterwards the dignity of Consulship, Plutarch. Suetonius writing of the foresaid Caesar saith, He gloried in his good fortunes, but the bringing of his great enterprises to pass, was by his wisdom and experience in the affairs he undertook. Philip of Macedon being in hostage three years together, learned so much wisdom of Epaminondas, that thereby he got into his hands the Monarchy of all Greece, and a great part of Asia. Curtius. And  
2. For the just and right Administration thereof. Solon with the knowledge of wisdom governed the Athenians, Lycurgus the Lacedæmonians, and Parmenides the Eleati. Romulus the first King, and founder of the City of Rome, chose 100 of the eldest and wisest in the same Country, by whose wisdom he willed it should be governed. Patritius. Tully (in Prologue. Rhet. 1.) to this purpose saith, Ad Rempublicam plurima commoda veniunt, si moderatrix omnium rerum praestò est sapientia, hinc ad ipsos, qui eam adepti sunt, laus, honour, dignitas, confluere debent; in hac enim excolenda, sita est vitae honestas, & in negligenda turpitudo, Wisdom in government procures honour to the Ruler, and profit to the Ruled. Hence Moses saith, Deut. 1.13. Bring men of wisdom and understanding, and knowledge among your Tribes, and I will make them Rulers over you. As he should not take a Lute in his hand, who is ignorant in or of Music; so he should not take Rule and Sovereignty upon him, who is not endued with wisdom and prudence. As the Cyclops having his eye thrust out, stretched cut his hands hither and thither without any certain aim: so a great King, or mighty Potentate, who wants wisdom and prudence, undertaketh all his affairs with great hurly burly, and without any judgement.  
† 4. Observe, that the Wisdom and Prudence of Princes and Rulers consists in these four things.  

I. In providing for the public Worship of God. 2 Chron. 2.12. Ezra 7.25. And  
II. In carrying themselves according to the dignity of their high and honourable calling, 2 Chron. 2.12. And  
III. In wise and prudent speeches, 2 Chron. 9.3.6.23. And  
iv In the Administration of Justice, and just Judgements, 1 King. 3.28. Prov. 10.26.   
† 5. Observe, wherein true and good Wisdom consists: namely,  
First, Bonaventure saith, Sapientia in cognition, & affectione aeternorum consistit. Wisdom consists in the knowledge of and love unto spiritual things.  
Secondly, Some say, Wisdom consists in these three things.  

I. To deliberate well.  
II. To resolve well.  
III. To execute well.   
Thirdly, Antonius (in vita sua) saith, Wisdom consisteth in these three things: 

I. To behave ourselves well towards God; this is done by the mortification of our passions.  
II. To behave ourselves well with men; this is done by bearing with them, forbearing of them, and doing good unto them. And then  
III. To have our ears prepared, to hear ourselves evil spoken of.    
Fourthly, The Scripture faith, that true wisdom consists in these five things:  
I. In justifying God in all his Judgements, and acknowledging that we have deserved double of what we feel, Job 11.6. And  
II. In a holy fear of God, Psal. 111.10. And  
III. In hearing, and bearing threaten as from God, Mic. 6.9. The Lord's voice crieth unto the City, and the man of wisdom shall see thy Name, etc. That is, when God speaketh to any City or Nation, the godly will acknowledge his Majesty, and consider, not the mortal man who bringeth the threatening, but God who sendeth it. And  
iv In hearing, and obeying the Word, Will and Law of God, Deut. 4.6. Prima sapientia est vita laudabilis, & opud Deum pura mens, per quam puri puro junguntur. Nazianz. in Apolog. And  
V Wisdom consists, in adhering and cleaving unto God, and resting upon him, Hos. 14.10. Thus much for the Doctrinal Part.  
¶ II. Concerning the Applicative part of good Wisdom, we have some things to consider of by way of Instruction, some by way of Exhortation.  
¶ 1 From, concerning, or in regard of good Humane Wisdom, we may learn these two Lessons.  
† 1. That two things a man cannot do by his Wisdom: viz.  

I. Not make the Hawk fly, Job 39.29. And  
II. Not know God in the Wisdom of God, 1 Cor. 1.21.   
† 2. We may learn, that no Humane Wisdom at all, can bring us to the knowledge of God or Christ. For  
I. There is no need of Humane Wisdom for the learning of Christ, but there is a necessity of Divine Faith. He who desires to come by Christ unto glory, must labour for Faith, not Humane Wisdom; for the simple ones of the world may be saved; and therefore Humane Wisdom is not necessary: but without Faith none can be saved, and therefore Faith is simply necessary.  
II. Humane Wisdom only understands, perceives, and takes up humane things, and not divine, 1 Cor. 2.14. for flesh and blood cannot reveal spiritual things unto us, Math. 16.17. But the knowledge of God and Christ is true wisdom, Joh. 17.3. And therefore humane wisdom cannot bring us to the knowledge of God, or Christ, or the Gospel. The Philosophers understood something of the Creation of the World, of the immortality of the Soul, and of the dignity and excellency of the mind; but they were wholly ignorant of the fall of Adam, of the sacrifice of Christ for sin, and the like Theological truths; wherefore unto the knowledge of Divinity more than humane wisdom is requisite.  
III. Humane Wisdom makes men proud and puffs them up, 1 Tim. 3.6. but those who would be saved must be humble, and learn to deny themselves, Matth. 15.24. And therefore humane wisdom is so far from bringing us to Heaven, that it is a means to debar, and keep us from thence, as follows by and by.  
IU. Humane Wisdom makes men more indocible of spiritual things. Those who are great Scholars in humane Learning, are ashamed to be taught Divine Lessons of those who are inferior to them in knowledge; and therefore in this regard also, humane wisdom doth rather hinder us from, than help and further us to eternal life.  
¶ II. The Duties required in regard of good Wisdom, do either respect and concern Rulers in particular, or All in general.  
I. These five things are required of Kings, Princes, and Magistrates, in regard of Wisdom.  

1. To beg wisdom earnestly of God, 2 Chron. 1.10. And  
2. To exercise their wisdom in the administration of Justice and Judgement, 1 King. 2.6. & 3.28. & 2 Chron. 9.5. And  
3. To speak of, and utter wisdom to their servants, people, and strangers, when they commune with them, 1 King. 4.34. & 10.6. & 2 Chron. 9.7. And  
4. To show their wisdom in promoting Gods Worship and service, Ezra 7.25. And  
5. To teach wisdom to inferior and subordinate Magistrates, Psal. 105.22.   
II. The Duties required of All in regard of Wisdom, are either Affirmative, or Negative.  
First, The Affirmative Duties are these two: 

1. To bless God for the wisdom and prudence of their Princes and Rulers, when they are prudent and wise, 2 Chron. 2.12. And  
2. To labour for good and true Wisdom. Two things are here considerable, viz. the Impediments and Helps.    
I. The Impediments of good Wisdom are these three.  
1. Love of Women, or subjection unto them. Marcus Aurelius saith, It is not possible for that man to obtain wisdom and knowledge, who is in bondage to a woman. And  
2. Love of folly, and natural ignorance. Qui se diligit stultum, non proficiet ad sapientiam, nec fiet quisque qualis esse cupit, nisi oderit qualis est. August. de verit. relig. He who loves folly will never be wise; and he will never have that wisdom which he should, who doth not hate the ignorance that he hath. And  
3. Selfconceitedness is a main impediment of wisdom. Seneca saith, Multos pervenire potuisse ad sapientiam, nisi eò se pervenisse putarent. Many might have attained to wisdom, but that they think they have attained it already, Intus existens prohibet alienum; that which is already within, forbids the receiving of any more. The heart may be so full with a conceit, that it will sooner burst than receive any more. It is impossible, that ever he should be wise, who thinks himself wise enough already: It is impossible for him to learn, who conceits his Learning to be already great enough. Ad veram sapientiam pervenire non possunt, qui falsae suae sapientiae fiducia decipiunt. Greg. in mor. They therefore who would grow in wisdom, must say with Socrates, Hos unum scio, me nihil scire; I know this one thing, that I know nothing.  
II. The Helps unto good Wisdom are either 

1. False, as the tree of knowledge, Gen. 3.6. Or  
2. True: now these Helps are either Natural and Humane, or Spiritual.    
† 1. The Humane and Natural Helps are these eight.  
1. Learning and study, for it is hard to be wise without them.  
Totius prudentiae compendium in Literis continetur. Si respublica regenda est, si praelia committenda sunt, si castra mutanda, si machinae erigendae, si renovandi aggeres, si propugnacula facienda, si militiae cultus, si reverentia Legum, si finitimarum gentium amicitiae sunt servandae, Libri haec omnia erudiunt ad perfectum. Princeps quidem sine literis est navis sine remige, & volucris sine pennis. Pet. Ravis. in quadam Epist.  
2. Years and old age are a great help unto wisdom, Job 12.12. & 32.7. And  
3. Good Tutors and Instruction, Prov. 9.9. & 21.11. Give admonition to the wise, and he will be the wiser. Alexander Severus was a very wise Prince, which he attained unto, by the counsel, pains, and instructions of that learned Lawyer Vlpianus; so that it appears that good Instruction and Instructors are Helps both to get wisdom, and to increase it.  
4. Sometimes the punishment of others is a Help unto wisdom; as Prov. 21.11. When the scorner is punished, the foolish is wise; so 19.25. that is, the simple and ignoranc learn, when they see the wicked punished. And  
5. Sometimes gentle Reproofs and stripes, Prov. 29.15. The rod and correction give wisdom.  
6. Experience is a great help unto wisdom; for all is but Lip-wisdom that lacketh Experience: and therefore Aristotle saith, A young man cannot be solidly wise, seeing wisdom requireth experience, which for want of years young men cannot have. And  
7. To converse with Wise men: Prov. 13.20. He who walketh with the wise, shall be wise.  
8. The favour and affection of great men, or, Preferment from men in place, is a help unto wisdom. As the earth nourisheth the root of the tree, but yet the Sun bringeth forth the blossoms, and if storms hinder not, he with his wholesome heat ripeneth the fruit, and maketh it pleasant: Even so, study and labour bringeth in knowledge, which by the comfort or encouragement of Princes is more cheerfully increased and prosecuted. And if envy or displeasure hinder not, the countenance of great ones will make wisdom and learning increase, to the comfort and profit both of Church and State.  
† 2. There are two Internal and Spiritual helps unto wisdom; as  
I. The Sacred Scriptures, which are able to make us wise unto salvation, 2 Tim. 3.15, 16. And  
II. A sincere and humble denial of our own humane wisdom, 1 Cor. 3.18. If any among you seem to be wise, let him be a fool that he may be wise. Thus much for the Affirmative Duties required of All.  
Secondly, The Negative Duty is this, None must be proud of their wisdom; because God hides the Gospel from Humane Wisemen; or the knowledge of the Gospel from those who swell great with humane wisdom; as Matth. 11.25. Father I thank thee, that thou hast hid these things from the wise and prudent, etc. 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 ways: 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 Satan, the World, and Flesh. Hence the Devil could not touch a hair of Jobs head without permission. And  
2. Help, medicine, relief, and eyesalve, 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 inquire and seek what it is that hinders us from the knowledge of God, (for the corruption of Nature which is both in Fools and Wisemen 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 secure 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 itself, 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 man's 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.  
¶ 1 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 Epithets 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 Satan.  
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. Fool's 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 reign with him in the world to come.  
II. According to our Saviour's words, Matth. 7.24, 25. He who hears my Word, I will liken him to a Wise man: We may define Spiritual Wisdom thus:  
True Wisdom is to keep and observe the Word and Commandment 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 entitled Maschil, or, David's 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 careful of himself And  
II. For a man to prefer the best, most excellent, and most profitable things: now he who hears and obeys the Word of God, hath a true care of himself, his estate, and condition; and doth give the pre-eminence 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 jessons:  
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, etc. Prov. 2.6. & 1 Cor. ●2. 4.8.11 Psal. 34.11, For  
I. We have it not of ourselves, 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,  
IU. 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 ourselves, or persuade ourselves, 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 ourselves. 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, etc. 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 always 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 thankful unto him for it; that is, both 

I. When he offers, and holds forth Wisdom unto them, Prov. 4.4. And  
II. When he bestows 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 hurtful 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 powerful 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 man's 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 always 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 Christ's) 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 puffed 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 Elixir, 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 hid 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 quàm 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 unto God, Rom. 8.6, 7. Ezek. 28.4.  
6. True Wisdom is practical, not verbal, Jam. 1.23, 24. Apollonius laughed at the Gymnosophists, because their Wisdom was only words: for true wisdom, Pauca loquitur, sed plura ostendit operibus. Greg. Vera sapientia primò mores purgat, deinde verborum gratiam ministrat, Cass. ep. l. 3. And therefore he is not wise, who knows much, or many good things, but he who doth the good things he knows, Joh. 13.17. This is true Wisdom, Deut. 4.6.  
7. True Wisdom rules and governs where it is. It suffers not rebellious affections, Rom. 7.15, 19, 23. but reigns Kinglike, Rom. 6.12. Coloss. 3.15. & 2 Cor. 10.4, 5. Gal. 5.24. And therefore they are fools who walk in the lusts of concupiscence, Eccles. 6.9. For how can he be a wise man, who submits himself to slavery, and that willingly? 2 Pet. 2.14. A wilful wicked man can be no wise man.  
8. True Wisdom is spiritual. Here I must outgo Philosophy, and speak Wisdom among the perfect, 1 Cor. 2.6. This Spiritual Wisdom teacheth many things which the Philosophers do not: as 

I. The Corruption of the Mind, proceeding from Original sin; whereas the Heathen Philosophers think, that Reason is a sufficient bridle for concupiscence. And  
II. Redemption by Christ, Eph. 1.9. And  
III. Justification by Faith, and Imputed righteousness. And  
iv Eternal Communion with God. Indeed the Heathens had some dreams and debates about the Fortunate Islands, and Elysian fields. But 

1. They had no knowledge of the Communion of Grace, 1 Joh. 1.3. or of Christ, 2 Cor. 13.5. or of the Holy Ghost, 1 Cor. 3.16. Nor  
2. Of the Resurrection of the Body.      
† 2. Observe, what Fruit and Benefit we may expect from Spiritual Wisdom, in case we finde these Signs thereof in us: namely, it shall be rewarded with Temporal, Spiritual, and Eternal Blessings.  
I. True Wisdom shall be rewarded with temporal blessings, as riches, long life, and honour, Psal. 91.14. Prov. 3.15. to 19 & 21. to 25. & 24.14. Dan. 11.32. & 2.3. And  
II. With spiritual blessings, as grace and peace, 2 Pet. 1.2. & John 17.3. where by life eternal is understood grace, by a Metonymy of the Essect; Quia vitam efficit, because it works Life: Quia radi● & origo vitae, Cyril. Quia gustus est vitae aeternae, Brentius. And  
III. With eternal blessings, Prov. 3.13, 18.  
† 3. Observe, the Way and Means unto Spiritual Wisdom, in case we do not find the forenamed signs thereof in us; namely, We must disclaim our own Wisdom, and seek that which comes from above.  
First, We must deny and disclaim our own Wisdom. Note here. Acts 18.24, 25, 26. was an eloquent man, mighty in the Scriptures, zealous and courageous in teaching, and yet willingly submits himself to be instructed of Aquila and Priscilla; which may teach us, That the true way unto tru● Wisdom is, to renounce our own, Prov. 3.5. Rom. 12.16. M●ximum obstaculum est propria arrogantia, nimium sapere. Calvin. s. 1. Joh. 3. For  
I. It is Pride not to confess our ignorance, or to think, as many in the world do, that we are ignorant of nothing. Augustin calls this renouncing of our own Wisdom, Docta ignorantia, a learned ignorance; and the Pharisees did prejudice themselves for the want of it, Joh 9.41.  
II. As it is pride for men, to be conceited of their own Wisdom, so it is foolishness, Irov. 26.12. & 1 Cor. 1.19.  
III. Carnal Wisdom is death, Rom. 8.6. Isa. 5.21. Matth. 11.25.  
Secondly, If we desire to be made partakers of Spiritual Wisdom, we must seek it, and dig and delve for it, Prov. 2.4, 5. Note here, this phrase shows these two things; 

1. An ardent Desire.  
2. An earnest, and unwearied Endeavour; to teach us, That true wisdom cannot be got, or gained without great and much labour, Eccles. 7.27. & 11.6. For    
First, In general. God hath ordained, that we shall have nothing without pains, or, the sweat of our brows, Gen. 3.19. & 2.15. Prov. 31.27. And hath promised to bless the diligent hand, Prov. 12.11. & 14.23. & 22.29. Psal. 128.2. especially in spiritual things, Joh. 6.27. Phil. 2.12.  
Secondly, We must seek Wisdom, because it is neither in, nor of ourselves, but from God, Jam. 1.17.  

I. Not of ourselves, 2 Cor. 3.5. But  
II. From God, Prov. 2.6. & 28.5. Yea  
III. From the Holy Ghost, Gen. 41.38. Job 33.8. Exod. 28.3.   
Thirdly, Truth is difficult to find out; as Democritus said, Veritas in profundo; and therefore we must seek it diligently if we would find it, Eccles. 8.17. Psal. 73.17. Hieron. s. Prov. 2.4, 5. saith, Qui fodiunt, terram abjiciunt, in profundum penetrant, & indefessò desudant. Four things are here considerable: viz.  

1. If we would find Wisdom, we must have our Instruments in a readiness, the Word and Prayer.  
2. We must cast out, cast away, the earth; that is, earthly thoughts.  
3. We must dig deep by divine Meditation. And  
4. We must persevere in seeking, till we find what we seek for. I will thus conclude this Virtue and Chapter of Wisdom.   

I. Take heed of all evil and wicked Wisdom. And  
II. Of being proud of humane and natural Wisdom. And  
III. Of resting upon, or trusting to Moral Wisdom. And  
iv Let us labour to the utmost of our power, for that Spiritual Wisdom, which is mentioned and notably described by S. James 3.17. The wisdom which is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without judging and without hypocrisy. In this description of Spiritual Wisdom, we have these nine particulars.   

1. It comes from God, not from the World, or Satan.  
2. It is pure, not mixed with temerity and malice.  
3. It is peaceable, and studious of concord, and making it between others.  
4. It is gentle, not bitter and sour, but facile and courteous.  
5. It is easy to be entreated, and to be obsequious to the honest command or request of others.  
6. It is full of mercy, not fierce, cruel and rigorous, but pitiful towards the infirmities of others.  
7. It is full of good works, doing much good out of a zeal to God's glory, and charity towards men.  
8. Without partiality, not putting such difference between persons, as is contrary to the faith of Christ. And  
9 Without hypocrisy, unfeignedly, and in a godly simplicity, loving God, and his brethrens.   
Thus much for Wisdom and Prudence.    

CHAP. III. Of Discretion.  
DIscretion being a branch of Wisdom and Prudence, I therefore here insert it; and concerning it, I will briefly consider of, and observe these eleven things.  
† 1. Observe, that this word Discretion is referred, 

I. Sometimes to God; as Jer. 10.12. & 51.15. and thus it signifies the wisdom which God declared in making and disposing the World, and the several parts thereof, to his glory, and man's good. And  
II. Sometimes to Men: as Gen. 41.39. There are none of understanding and discretion like unto thee, said Pharaoh ●o Joseph.    
† 2. Observe, that there are two kinds of Discretion: to wit;  
First, There is a Divine Discretion; as Jer. 10.12. He hath stretched out the Heavens by his discretion.  
Secondly, There is an Humane Discretion: this is either, 

I. In Worldy Matters, as Isa. 28.26. God doth teach the Husbandman discretion. Or,  
II. In Matters of Religion: this either, 

1. Is severed from true goodness, as Mark 12.34. Jesus perceived, that the Scribe answered discreetly. Or  
2. Is conjoined with it, as Gen. 41.39.      
† 3. Observe, what Discretion is; namely  
I. Discretion is a skill enabling a man, to improve himself in all his affairs, and whatsoever he is, or hath, to best advantage, according to variable circumstances and occasions. Discretio est in dijudicandis rerum causis provida, & humanarum mentium ratio moderatrix. Isidor. in Synonymis.  
II. Discretion is neither wit, nor wisdom, nor learning, nor any Art, Liberal, or Mechanical; but it is that which shows how to govern them all conveniently, and every other thing with them. In cunctis nobis semper debet praeesse discretio, & quasi moderando singulas discernere voluntates, ne opinio verisimilis fallat, ne decipiat sermo versutus, ne quod bonum est malum, ne quod malum est bonum esse eredatur. Bern. ser. 24. super Cant. Again, Id. ibid. Discretio quippe omni virtuti ordinem ponit, modum tribuit, decorem & perpetuitatem confert. Est ergo discretio non tam virtus, quàm quaedam moderatrix virtutum, ordinatrix assectuum, & doctrix mo●um.  
† 4. Observe, how Wisdom and Discretion differ, viz.  
I. They are joined together, Gen. 41.39. There is none so discreet and wise as thou art; and therefore it seems they differ not much.  
II. Wisdom stands in a bare contemplation of things excellent, gathered from Principles and conclusions; but Discretion is for practice; and therefore is to be preferred before Wit, Art, or Learning; and only comes after Goodness in worth; for Goodness may be separated from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or partial discretion, Mark 12.34.  
† 5. Observe, how Knowledge and Discretion differ: namely, Knowledge is the treasure of the mind; but Discretion is the Key without which it lies dead, in the dulness of a fruitless rust.  
† 6. Observe, what the Nature of Discretion is, viz.  
I. It is a gift of God, Isa. 28.26.  
II. It is a gift best becoming the servants of God, as Psal. 112.5. A good man will measure his affairs with discretion.  
III. It is a gift of that nature, that it is most needful and necessary for the Ministers of the Word; who must know how to give milk to Babes, and strong meat to Men; and when to be sons of thunder, and when sons of Consolation.  
iv Discretion is a main part of true wisdom. It is storied, that a Father who had three Sons, being desirous to try their discretion, gave to each of them an apple, that had some part of it rotten: The first eats up his Apple, rotten and all; the second throws the whole Apple away, because some part of it was rotten: But the third picks out the rotten, and eats that which was good; and thereby approved himself the wisest of the three. Thus some in our days, for want of discretion, swallow down all that is taught them, whether sound or rotten, true or false: Others reject all that is taught them, because though many things be true, yet somewhat is false and unsound: some who are the wisest and most discreet, tr●e doctrines by the Word of God, and then choose the good, and refuse the evil.  
V Discretion is of that nature, that it is the guide of all Religious actions. Cassianus collat. 2. cap. 2. tells us, that divers ancient Fathers came to S. Anthony, and asked him, What Virtue did by a direct line lead to perfection, that so a man might shun the snares of Satan? He requiring every one to speak his opinion, one said, Watching and Sobriety; another said, Fasting and Discipline; another said, Humble Prayer; another said, Poverty and Obedience; and another, Piety and works of Mercy. Now when every one had spoken his mind, S. Anthony answered, All the Graces mentioned by you, are indeed excellent, but Discretion is the chief of them all. For this is Auriga virtutum, Bern. the guide of all virtuous and religious actions, and the Moderator and Orderer of all the affections. Tolle discretionem & virtus vitium erit, Isidor. Whatsoever is done with Discretion is virtue, and what without it is vice. Discretio virtutibus modum imponit, sine qua, etc. Pet. Ravis. An ounce of discretion is worth a pound of Learning; for as zeal without knowledge is blind, so knowledge without discretion is lame; like a sword in a mad man's hand, able to do much, apt to do nothing. He who will fast must fast with discretion; that is, he must so mortify his flesh, that he do not kill it: he who gives Alms to the poor, must do it with Discretion, Omni petenti non omnia petenti, Gorchan. s. Rom. 12. he must give to every one who doth ask, but not every thing that he doth ask: He who prays must do it with discretion, observing Pla●e and Time; Place, lest he be reputed an hypocrite; Time, lest he be accounted an heretic. Thus Discration is the Guide of all Religious performances.  
† 7. Observe, by whom Discretion is approved; namely, 

I. Sometimes Christ approves of man's discretion, Mark 12.34. And  
II. Sometimes men approve of men's discretion, Gen. 41.39.    
† 8. Observe, who should be dissreet, namely, 

I. Men, Isa. 28.26. And  
II. Women, that is, 

1. Beautiful Women, Prov. 11.22. And  
2. Young Women, Tit. 2.5.      
† 9 Observe, when Discretion is truly good for us; namely.  

I. When Wisdom enters into our hearts, Prov. 2.10, 11. And  
II. When Knowledge is pleasant unto our soul, Prov. 2.10, 11.   
† 10. Observe, that the benefits, fruits, and effects of Discretion, are these two: 

1. It defers anger, Prov. 19.11.  
2. It will preserve us, Prov. 2.11.    
† 11. From, concerning, or in regard of Discretion, we may learn these four things:  
First, That the French say, Vne once de discretion vault mieux qu'une liure de hardiesse: An ounce of discretion is better worth, than a pound of hardiness: For man's Will, without Discretion to put limits thereto, is like a blind Horse, without a bridle to guide him aright; he may go fast, but runs to his own overthrow: and while he mends his pace, he hastens his own mischief.  
Secondly, We may learn, that Discretion, and ripeness of judgement is gotten by four Means, viz. God, Nature, Diligence, and Conversation.  
Thirdly, We may learn, that these six virtues frequently accompany Discretion.  

1. Judgement: but Discretion and Judgement are ordinarily taken for one and the same, as: sal. 112.5. He guides his affairs with discretion, or judgement, And  
2. Advisement; but discretion and advisement are also ordinarily taken for one and the same, Prov. 1.4. Knowledge and discretion, or advisedness. And  
3. Prudence; but these also are usually taken for one another: as Prov. 19.11. The discretion or prudence of a man defers his anger. And  
4. Knowledge, Prov. 1.4. And  
5. Understanding, Prov. 2.11. And  
6. Wisdom, Gen. 41.39. sound Wisdom, Prov. 3.21.   
Fourthly, We may learn, that in regard of Discretion these five things are required of us.  

1. To get it, Prov. 1.4.  
2. To keep it, Prov. 3.21.  
3. To regard and prise it, Prov. 5.2.  
4. To be discreet, in guiding and managing of our affairs, Psal. 112.5.  
5. To be discreet in all the acts of Virtue and Devotion. Plerumque virtus quum indiscretè tenetur, amittitur; quum discretè intermittitur, plus tenetur, Greg. 29. mor. Qu●●quid boni cum discretione seceris, virtus est; quicquid sine discretion● gesseris, vitium est. Virtus enim indiscreta pro vitio deputatur. Isidor. li. de Synodis. Discretio virtutibus modum imponit, sine qua virtutes sunt vitia; nam si adsit timor & non discretio, transit in desperationem; si dolour, in amaritudinem; si amor, in adulationem; si spes, in praesumptis nem; si laetitia, in disso●i●tionem; si ira, in furorem. Petr. Ravis. in quodam serm● It was the saying of that famous Chancellor of Paris, Bonum est mel cum favo; sapor scilicet devotionis, cum moderamine discretionis. Gerson. Honey is good with the honeycomb; and so is the savour of Devotion, when it is seasoned with a discreet mixture of moderation. Thus much for this word Discretion.    

CHAP. IU. Of Wise Men.  
COncerning these, we have some things to consider of which are more speculative, and some which are more practic.  

The Doctrinal Part.  
In this Part I will only observe these six things.  
† I. Observe, that there are four sorts of men in the world, in regard of Wisdom and Prudence. For, 

1. Some are more wise than discreet and prudent: these know much more than they practise, or apply unto themselves.  
2. Some are more discreet and prudent than wise; though these know little, yet they practise what they know.  
3. Some are neither wise, discreet, nor prudent; these are Idiots, careless and assectedly ignorant ones.  
4. Some are both wise, discreet, and prudent; these are the true and knowing Christians, Prov. 8.12. I wisdom dwell with prudence.    
† II. Observe, that there are three fort of spiritual Wise men. For 

1. Some see, and know of themselves what is right, and can follow it.  
2. Some swerve from the right Way, through infirmity and weakness, but know how to renew themselves again by Repentance.  
3. Some are weak in knowledge, obedience, and faith, but very forward to listen to good counsel, and the instruction of the wise.    
† III. Observe, when a Wise man differs not from a Fool; namely.  

I. Not in his Infancy. Nor  
II. In his Sleep. Nor  
III In Silence; for in the two former we are all fools; and in silence all are wise.   
† iv Observe, that Wise men and Fools differ in many, very many things, viz.  

1. The ancient Physiologers said, that the Sun was said with salt water, and the Moon with fresh; to teach us, That Wise men seek for bitter things, so they be profitable; but Fools follow those things which are pleasant and delectable.  
2. Fools do not foresee a tempest but too late, when they receive harm by it; but Wise men do foresee and take heed: Fools, for the most part, learn by woeful and sad experience; but a Wise man doth avoid the evil foretold, Prov. 22.3.  
3. Fools are contented in fair weather, or Prosperity; but a Wise Man doth well bear, and behave himself in either fortune.  
4. Plato saith, Sapientia vita, ignorantia mors est, etc. Wisdom is Life, ignorance death: wherefore the Wise man lives, because he understands what he doth; but the ignorant person is dead, because he doth he knows not what.  
5. Chrysippus saith, A Wise man wanteth nothing, and yet hath need of many things: but a Fool hath need of nothing, because he can make use of nothing, but wanteth all things: or, the Fool longs for what he lacks, and is not contented with, neither well useth what he hath; but the Wise Man rests well contented with what he enjoys, to the utmost good improves it, and is not troubled for the want of what he hath not.  
6. A Fool in a day shall be known by his anger; but he who covereth shame, (that is, bridleth his affections) is wise, Prov. 12.16.  
7. A Wise Man concealeth knowledge; but Fools publish foolishness, Prov. 12.23.  
8. It is a Pastime to a Fool to do wickedly; but Wisdom is understanding to a man, Prov. 10.23.  
9 Every Wise Man will work by knowledge, but a Fool will spread abroad folly, Prov. 13.16.  
10. The Wisdom of the prudent is to understand his way; but the foolishness of fools is deceit, Prov. 14.8.  
11. The foolish will believe every thing; but the prudent man will consider his steps, Prov. 14.15.  
12. The foolish do inherit folly; but the prudent are crowned with knowledge, Prov. 14.18.  
13. A fool despiseth his father's instruction: but he who regardeth correction is prudent, Prov. 15.5.  
14. Rebuke a fool and he will hate thee; but rebuke a Wise Man, and he will love thee, Prov. 9.8.  
15. Wisdom is in the face of him who hath understanding; but the eyes of a Fool are in the corners of the world; wand'ring to and fro, and not seeking after wisdom.  
16. A reproof entereth more into him who hath understanding, than an hundred stripes into a fool, Prov. 17.10.  
17. If a Wise Man contend with a fool, whether he be angry or laugh there is no rest: that is, he can bear no admonition, in what sort soever it is spoken, Prov. 29.9. but give admonition to the wise, and he will be wiser, Prov. 9.9.  
18. A fool poureth out all his mind; but a Wise Man keepeth it in till afterwards, Prov. 29.11.  
19 The Wise Man's eyes are in his head: but the fool walketh in darkness, Eccles. 2 14  
20. The heart of a Wise Man is at his right hand; but the heart of a fool is at his left hand, Eccles. 10.2. that is, the Wise Man doth all things well, and justly, but fools do contrarily.  
21. The words of the mouth of a Wise Man have grace; but the lips of a fool devour himself, Eccles. 2.12.  
22. The Wise Man buildeth his house upon the rock; but the fool upon the sand, Matth. 7.24, etc.  
23. Wise Men have Oil in their Lamps; but fools have none, Matth. 25 2, 4.8, 9   
† V Observe, to whom, or what Wise Men may be compared; namely, 

1. Worldly Wise Men may be compared to the Owl; for as she seethe in the night, but her eyes dazzle in the day; so Worldly wise Men, in the matters of the world are quicksighted enough, but in spiritual and heavenly things are blind, 1 Cor. 2.13. Qui amant in tenebr is ignorantiae verfari, similes sunt avibus illis, quae nocte volant, hae Lucem oderunt, amant tenebras. Theodoret.  
2. The spiritual Wise Man is compared to a Builder, who built his house upon a rock. Matth. 7.24, etc. And  
3. To a Mulberry Tree; for as that tree doth first bring forth some fruit, and then some blossoms as Peraldus (art sum. virtut.) saith: so a Wise Man first brings forth works, and then words. And  
4. To the Adamant; for as that cannot be broken; so the mind of a Wise Man cannot be daunted or enfeebled. And  
5. To a Pilot; for as they observe the winds, lest they be crossed by them; so a Wise man doth observe the affections of his mind, lest he be overcome or misled by them.  
6. A Wise man may be compared to the Stars; for as they go a contrary course unto the world, as Seneca saith; so a Wise man doth not conform himself to this wicked world, but to the Sacred Word of God.  
7. As the Planet Mercury never moves far from the Sun, albeit it be one of the wand'ring Planets, as Pliny saith: so a Wise Man will by no means wander from honesty, or go astray from the Sun of righteousness.  
8. As the Birds Halcyones, in the midst of Winter, do make the Sea calm, not only for themselves, but also for others, as Pliny saith: so a Wise Man in the most turbulent times, doth not only preserve unto himself the tranquillity of mind, but also maketh others quiet and peaceable.  
9 A Wise Man may be compared to a Snail; for as Snails go slowly, neither do touch any thing, nor move themselves any way, before they assay it with their horns, as Pliny observes; so it is meet that a Wise Man be considerative and discursive, by leisure and advice taking matters in hand, having first had some understanding of them. And  
10. As the leaves of the Shrub Rhododendros is poison unto some , as Goats and Sheep, but to Men are a remedy against the venom of Serpents: so that which bringeth destruction to fools, as adversity and misery in outward things, a Wise Man turneth to his good and welfare.    
† VI Observe, the Number of Wise M●●: namely,  
I. They are many in conceit, and in their own opinion. Laertius telleth us, that in old time there were but seven Wise Men in the world; but now it is hard to find severs fools. Aristarchus scoffing at the great number of Sophisters in his days, said, That in old time, hardly could there be found seven Wise Men in the whole world, but in our days, quoth he, much ado there is, to find so many Fools; men in these days being so wise in their own eyes.  
II. There are few indeed who are truly wise. When Supputius in Pontanus, had traveled all over Europe, to confer with a Wise Man, he returned at last without his errand, and could find none. Anton. dial. Cardan concurs with him, li. 3. the sapient. Pauci ut video sanae mentis sunt; few there are, for aught that I can perceive, well in their wits. Tully to the same purpose saith, Stultè & incautè omnia agi video: I see all things to be done foolishly and unadvisedly. Antisthenes' invited many guests to the banquet of Wisdom, but none would come save Diogenes; whereupon being angry that none would taste of his learned cheer, he would have excluded Diogenes, who the more he was forbidden, the more he came. Job complains, 1●. 10. I do not finde one Wise Man among you. Thus much for the Speculative, or, Doctrinal Part.   

The Practical Part.  
In this part we have some things to consider of by way of Reprehension, some by way of Instruction, and some by way of Exhortation.  
† I. In regard of Reprehension observe two things, viz.  
First, Observe, that natural and worldly Wise Men err in these three things.  

I. In understanding spiritual things carnally, as John 3.4. & 6.52. & 8.52.  
II. In judging things by the outward appearance, or by the event as Jobs friends judged him an hypocrite, because God afflicted him: so Matth. 27.43. And  
III. In thinking God like unto us, Psal. 50.21. because they are ignorant of the power, mercy and long-suffering of God, Matth. 22.29.   
Secondly, Observe, that Wise Men are to be blamed in, or for these three things.  
I. In giving evil example, or, for being wicked. Marcus Aurelius in his speech to the Tutors of his Son Commodus, hath these words: We ordain and command, that more grievous punishment be given to the Sage, for one fault only, committed by him publicly, than to the simple man for a greater offence secretly committed. And  
II. In being proud, or, for being selfconceited of their own wisdom. Guevara in his Dial. of Princes, l. 2. c. 9 fol. 97. b. saith, Though a man think himself to be wise, yet he should not esteem his neighbour a fool; for there is none so wise, but he may use and employ it all: for I never saw any man so wise of himself, but that he needed the counsel of another. Summa cura providendum est, ne accepta sapientia, cum ignorantiae tenebras illuminat, lumen humilitatis tollat, & jam sapientia esse nequit, quae etsi locutionis virtute fulgeat, elationis tamen velaminae cor loquentis obscurat. Greg. in mor. If ignorance be expelled, and wisdom learned, take heed thou be not proud of thy Wisdom; for Wisdom of speech doth not so much adorn a man, as pride because of Wisdom doth blemish him.  
III. Wise Men are to be blamed, in or for refusing to impart their Wisdom to others. Socrates, though otherwise very wise, yet herein I hold him blame-worthy, That he would not benefit others by his Writings: for being entreated by his Scholars, to write those excellent, humane, natural and moral things, which he knew and taught, he refused it; and that, as he said, for these three reasons:  
1. Because the Paper and Ink would be of more worth, than the things written thereon.  
2. Because, as he blamed many things in the Writings of others, so perhaps many would do his: and therefore because he would be blamed by none, he would write nothing. And  
3. Because Wisdom ought to be written in men's hearts, and not in beasts skins, to wit, Parchment. But Plato his Scholar, knowing and remembering, Bonum quo communius eo melius; that the more common a good thing is, the better, did therefore write well nigh all that his master Socrates taught. This last reason I once found in this old Verse.  
Wisdom and Science which are pure by kind,  
Should not be written in Books, but in Mind:  
For Wisdom in Books with the Books will rot,  
But writ in the Mind will ne'er be forgot.  
† II. From, concerning, or in regard of Wise Men, we may Learn these five Lessons.  
First, That Carnal Wise Men are vain: as 1 Cor. 3.20. The Lord knows the thoughts of the wise that they are vain: that is, Such as excel in natural gifts, who are the choicest, and most picked men, even the very flower of the rest, even the thoughts of these are vain.  
Secondly, We may learn, that the children of this world are wiser in their generation, than the children of God, Luk. 16.2, 8. And  
Thirdly, That Spiritual Wise Men may be ignorant of worldly things: for as the Wisest Grammarian may be found a fool in Black-smiths work, and as the skilfullest Pilot may be found unexpert in the Art of Physic; so he who is wise in those things which appertain unto God, may be a fool in those things which concern the world.  
Fourthly, We may learn, when a Wise Man is best known; namely,  
I. Guevara, in his Book concerning Courtiers, ca 5. f. 121. saith, Wise Men are never known, (that is, they are then best known) but among fools, and light persons. Contraria jurta se posita, white is never so white, as, when it is drawn upon black.  
II. The French, by way of Proverb say, Au milieu des perils la prudence reluit: Wisdom doth shine in the midst of danger; and a Wise Man is best known, In mediis periculis, when he is surrounded with evils.  
III. Alexander Severus saith, A Wise Man is best known in injuries and wrongs; because it often comes to pass, that there is much more Wisdom shown in dissembling a wrong, or in passing by an injury, than in revenging it.  
iv Seneca saith, that a Wise Man is known at a double time, viz. when he is wronged, and when he is praised: for he will not lightly be angry for a wrong done unto him, nor be proud when he is praised.  
V Aristotle saith, there is a threefold time, when a Wise Man is known, viz.  

1. When he makes his enemy his friend.  
2. When he makes the Ignorant learned.  
3. When he makes the Dishonest man good.   
Fifthly, We may learn, what the Properties of Wise Men are; namely,  
1. Mala intelligere, to see, perceive, and understand evils and dangers; for men must not be willingly blind, but learn to foresee evils to come. And  
2. Mala ignoscere, to do evil to none, but to pardon and forgive those, who offend and injure us. And  
3. Suspicari, to suspect evils from evil men, especially from those who hate us: for Christ would not commit himself unto the Jews, Joh. 2.24. And  
4. Evitare, to avoid peril, and not to run into the Lion's mouth. It is Wisdom, saith Hierom, s. Matth. 10.16. Insidias vitare, to endeavour to avoid the traps, gins, snares, and trains, which are laid for us Sapientia vera firma est, non tamen elata: non timet pericula, sed nec provocat, aut lacessit. Lips.  
He wisely hopes, and gainfully despairs,  
Who fears no ill, and yet all ill bewares.  
5. Sapientis est primam causam quaerere: A Wise Man looks not at the stone thrown, but at the hand which throws it; not at the instrument, but first cause. Hence Seneca saith, Epist. 13. Initium rerum omnium sapiens, non exitum spectat; initia in potestate nostra sunt, de eventu fortuna judicat.  
6. The Wise Man is always peaceable and quiet. Talis est sapientis animus, qualis mundi status super Lunam, semper illic serenum est. Senec. Epist. 59 The mind of the Wise Man, is like that part of the world which is above the Moon, for there it is always clear, and free from clouds. Sapientia ars vivendi putanda est, quae moestitiam pellit ex animis, quae exh●rrescere metu non sinit, qua praeceptrice in tranquillitate vivi potest cupiditatum ardore restincto, Tul. li. 2. de fin. Sapientis est nihil admirari quum accederit, nihil ante, quam evenerit, non evenire posse arbitrari, Cicero. Ep. The property of a Wise Man is, to think nothing which happens, or comes to pass strange, nor before it comes, think it cannot come; and hence preparing himself for, and arming himself against all changes and chances whatsoever, his mind is not molesied, nor his spirit troubled, with any thing that befalls him, but is full of tranquillity and calmness in all conditions whatsoever.  
7. The Wise Man is a resolute and resolved man. Selimus the Son of Bajazet, a Wise Man though a tyrant, was often heard to say, He is not worthy to be called Wise, who will not shortly and out of hand dispatch that thing which he hath once determined to do: because through procrastination and delay, the good occasion or opportunity is often lost.  
8. The Wise Man is a constant man, in goodness always the same, in all things, in all places, at all times, with all persons. As Phidias could not only make Images of Ivory, but also of Brass, Marble, and Wood; so a Wise Man will show his Virtue, in Riches, in Poverty, in his own Country, in Banishment; whether he be Captain or Soldier, sound or sick, or in what estate soever he be, he will behave himself wisely and commendably. Pliny saith, As Nature showeth herself no less admirable in making a Gnat, than in forming an Elephant: so a Wise Man both in great and small matters showeth his excellency, and excellent Wisdom, lib. 11. cap. 2. As a good workman is not only a Workman in one matter, or thing alone, but in all things belonging to his Art; so a Wise Man is constantly good in all things, and in all occasions and occurrences, whether prosperous or adverse. Sapiens non semper it uno gradu, sed una via. Senec. The wise man walks always in one and the same way, though not always one and the same pace. The Stoics went a little too far in this particular, when they said, (as Seneca relates it) that a wise man never reputes himself of what he hath done, neither ever changeth his counsel, or reformeth his actions. A wise man must not persist in error, nor persevere in a wrong way, but change his counsel if truth and equity require it. Eutropius tells us, that Severus the Emperor, for his stable Wisdom, knowledge, and judgement, was called Severus pertinar. Stability and constancy is good in that which is good, but evil in evil.  
9 A wise man is master of himself. Photion one day speaking his mind in the Council chamber of the Athenians, against the enterprizing of a certain War, and seeing his advice so greatly to displease them, that they would not give him leave to utter his mind, he spoke freely unto them in this manner; You may peradventure, O Athenians, force me to do that which ought not to be done, but you cannot constrain me to speak any thing contrary to my opinion, which ought not to be spoken or Counselled.  
10. The Wise man is circumspect in all his actions. Eutropius saith, that Antonius the meek, was a very wise and virtuous Emperor, and so well advised in all his do, that he never repent him of any thing he did.  
11. The wise man looks backwards and forwards. Marcus Aurelius writing unto the fourteen Tutors of his Son Commodus, hath these words; The Wise Man who hath understanding ought to think of that which is past, and by much wisdom to provide for that which is to come: for he cannot be counted wise, who is careful only in one thing. Thus Terence, Adelp. 3.4. O Demea, isthuc est sapere, non quod ante pedes modo est vivere, sed etiam illa quae futura sunt prospicere: to be wise is not only to take knowledge of those things which are present, but also to foresee, and to provide for those things which are to come. For as they who sail with successful winds, have instruments ready, whereby they may arm themselves against a storm: so Wise Men in prosperity, will prepare themselves to bear adversity.  
12. Another property of a wise man is Tacere, to hold his peace, and keep his own counsel. Aliquando bonum est verum celare, August. It is lawful sometimes to conceal some Truths. A man is not bound by his own babbling to betray himself, it being the part of a fool to utter all his mind, Prov. 29.11. And  
13. Patienter far, to endure patiently and contentedly the evils which lie upon him. And  
14. Sincerè profiteri, to profess Christ and Religion in sincerity, not in show; in truth, not in hypocrisy.  
15. The property of a wise man is to love those who rebuke him, Prov. 9.8. & 25.12. And  
16. To lay up Knowledge, Prov. 10 14. And  
17. To endeavour to increase in Wisdom, Prov. 18.15. And  
18. To consider well ere he act. Plotinus saith, It is wisdom to think upon every thing, before we execute it; and as the Proverb is, to look before we leap. Bias saith, Considera, & postearem aggred●re, Laert. First weigh and then work; first consider and then act.  
19 The Wise Man is a Law to himself. Antisthenes' the Athenian saith, Non vivit sapiens ju●ta I●ges ah hominibus conditas, sed juxta normam virtutis, etc. The wise man doth not live according to the Edicts or Laws enacted by man, but according to the rules and dictates of virtue. For he doth not avoid evil, because man's Law forbids it, but because reason itself doth dissuade from the doing thereof. Laert. lib. 6.  
20. Lastly, it is the property of a wise man to be wise for himself. Non sapit qui sibi non sapit: Ille sapit qui sibi sapit, Euripides. As he is not wise, who is not wise for himself; so he is wise, who is wise to himself, Prov. 9.12. Thus much for the Lessons to be learned from, or in regard of Wise Men.  
† III. It is required, or the Duty of all, to labour to be wise, or wise men. Many things in regard of Wise men might offer themselves to our consideration; I will only instance in, or insist upon these seven.  
† 1. Observe, who those seven Wise men were, which the Grecians so much boast of; namely, The seven Sages, or Wise men of Greece, who were renowned throughout all the world, were these:  
1. Thales Milesius, who invented the Card to sail by: he was born at Myletum in Greece.  
2. Solon, who gave the first Laws to the Athenians, and judged no man happy before his death. He was born in the Island of Salamine.  
3. Chilo of Lacedaemon, who was Ambassador into the Orient for the Athenians. He was born at Lacedaemonia.  
4. Pittachus, who was not only a Philosopher, but also a Captain of the Mytilenes. He was born at Mytilene in the Isle of jesbos.  
5. Cleobulus, who descended from the ancient line of Hereules. He was born at Lind in the Isle of Rhodes.  
6. Periander, of whom Historiographers doubted, whether his Philosophy or Tyranny were greater. He was King of Corinth.  
7. Bias, who was Prince of the Pyraneans: he was a learned Philosopher, and a valiant Soldier, who overcame the Metinenses: This battle was the first that any Philosopher of Greece fought. He was born in the Haven Town of Priene, in the Country of jonia.  
† 2. Observe, who are truly termed prudent and wise men; namely,  
1. Great men are not always wise, Job 33.9. But  
2. The wise in heart are prudent, Prov. 16.21. And  
3. Those who abstain from evil are wise. Socrates being asked, Quinam prudentes essent? who were wise men? he answered, Qui non facilè delinquunt, They who are not given unto, or who carefully avoid sin.  
4. Those who win Souls are wise, Prov. 11.30.  
5. Those who refrain theirs Lips are wise, Prov. 10.19. & 17.28. And  
6. Those who receive and obey Directions and Precepts, Prov. 10.8. & 12.15. And  
7. Those who gather in Summer, Prov. 10.5. And  
8. Those who keep and observe the Commandments of God, Deut. 4.6. Solomon, Prov. 1.5, 6, 7. and in many other places of that Book, doth usually call good and godly men wise, and wicked persons fools, and that for these three reasons:  
I. Because there is Folly and Madness in all Wickedness.  
II. Because the fear of God is the beginning of wisdom: as both making men careful to learn their duties, and having also a promise of direction in the way that they should choose. And  
III. Because true piety and goodness are hereby freed from the reproach of folly, and simpleness, cast upon them by worldly wise men: For as the Heathen wise men counted the Doctrine of the Gospel foolishness, so worldly wise men judge all true conscience of it, and obedience unto it, to arise from want of wit, and superstitious simplicity. But let men say what they will, the Gospel is the wisdom of God; and the obedience of it the wisdom of God's people (Deut. 4.6.) in his sight, and in all theirs who judge aright; which to neglect, and true happiness in it, is the madness of folly.  
† 3. Observe, that many in the Word have been commended for their Wisdom: to wit, both Jews, Gentiles, and Christians; yea both public and private persons of all.  
I. Among the Jews are commended,  
1. These public persons; Solomon, 1 King. 2.6 & 3.28. Jeshua, Deut. 34.9. David, 2 Sam. 14.20. Joseph, Gen. 41.39. Ezra, 7.25. And  
2. These private persons; David when he kept his father's sheep, 1 Sam. 16.18. and the woman of Abel, 2 Sam. 20.22.  
II. Among the Gentiles are commended Sergius Paulus the Deputy, Acts 13.7. and divers others.  
III. Among the Christians only is true wisdom, and spiritual prudence: and therefore to instance in them, or give examples of wise Christians, is needless, and endless.  
† 4. Observe who are destitute of wisdom; or, who are not wise men: namely, 

1. Those who justify themselves before God are not wise, Job 4.17, 21.  
2. Fools are destitute of Wisdom, Prov. 1.7. & 10.21. & 17.16.  
3. He who despiseth his neighbour is not wise, Prov. 11.12.  
4. Scorners are destitute of wisdom; for though such should seek it, yet they find it not, Prov. 14.6.  
5. Those who reject the Word of the Lord are not wise, Jerem. 8.9. And  
6. Those who are given unto, or deceived by wine, Prov. 20.1.    
† 5. Observe, who must, or should be wise, namely,  
I. Magistrates, Deut. 1.13. & 2 Chron. 2.12. As Socrates by the Oracle of Apollo, was held the wisest man among the Heathen: so Solomon by the testimony of God, was the wisest man upon earth, 2 Chron. 1. Be wise now therefore ye Kings, Psal. 2.10.  
II. Ministers must be wise; and therefore are called, wise stewards, Luk. 12.42. that is, they must have skill, to fit, and to give to every one within their charge, his due portion of food, agreeable to his strength, and age; that is, Milk to whom milk, and strong meat to whom strong meat belongs. If Solomon a Magistrate, and Ruler over bodies, desired Wisdom above all worldly things, then how much more should Ministers desire it, who are set over men's Souls? Non aurum, non divitias, non terrenam gloriam Solomon à Deo petiit; sed ut sciret populum Dei regere & judicare. Si hoc eligit Rector corporum, multo magis hoc eligere debent Rectores animarum, ut ingressum ad fidem, & egressum ad fidem populo Dei demonstrent, Gloss. in Lib. 1. Reg.  
III. Old men should be wise, Job 12.12.  
IV. Children should be wise, Prov. 10.1. & 29.3. And  
V All men should be wise, Prov. 1.20. etc. & 8.1. etc.  
† 6. Observe, for whom men should be wise: namely, for themselves as well as for others. Wise men should not be like Shell-fish, which breed Pearls for others to wear, but are sick of them themselves; nor like a Mercury Statue, which shows the way to others, but stands still itself; nor like a Whetstone which sharpeneth the knife, but is blunt itself; nor like Plutarch's Lamtae, which have eyes abroad, but are blind at home: for he who is wise, should principally be wise for himself; and be like the Cynamon-tree, which lets not out, or spends all its sap in leaves and fruit which will fall off, but keeps the principal part of its fragrancy for the Bark which stays on. It were small happiness for a man, to heal others, and be incurably sick himself; to save others by his wisdom, and to lose his own Soul by his folly and iniquity; like the Ship, Acts 27. which was broken to pieces itself, but helped the Passengers safe to shore; or like those who built the Ark for Noah, and were drowned themselves. An Orator having wisely and bitterly declaimed against folly, and had scoffingly put the fool upon his Auditors; one of them said, Sir, your discourse of folly may well be divided into three parts: to wit, in one you have declaimed against all men; the second you have bestowed upon us; and the third you have kept to yourself. Thus they who commend wisdom to their Hearers must keep some for themselves. For a man to have a full brain, and an empty heart; a Library of Divinity in his head, and not so much as the least Catechism in his Conscience; is, as if one were to tell heads, and to number the company, but should forget to reckon himself. If an Inheritance were to be divided among many children, no Coheir would set out the portions of the rest, and forget his own. When a man gives away all temporal things, we say, he hath a kind heart; but in the distribution of Spiritual things, to leave ourselves none, argues not a kind but a stupid heart. Bonum sui dissusivum. Arist. Heavenly knowledge is not lost by communicating, for we may give all and keep all: And therefore we must not with Martha, care for many things on the behalf of others, and never mind that one thing of Mary, the care of our own salvation, Luk. 10.41. but pray unto God to enable us, to give so much spiritual wisdom and knowledge unto others, as may make them rich in grace, and yet keep so much for ourselves, as may make us rich in glory.  
† 7. Lastly, observe, what the Badges, Marks, and Signs of a true Wise man are: namely,  
1. True Wisdom consists not in opinion, but in truth, Prov. 26.16. Rom. 12.16. Job 37.24. The fool thinks himself wise; but the wise man thinks not so of himself; as was proved before in Socrates.  
2. A wise man covereth shame, Prov. 12.16. that is, he bridleth his affections. And  
3. He concealeth knowledge, Prov. 12.23. and knows when to be silent, Amos 5.13. Job. 13.5. And  
4. He worketh by knowledge, Prov. 13.16. And  
5. He understandeth his Way, Prov. 14.8. And  
6. He considers his steps and go, Prov. 14.15. And  
7. He regards correction, Prov. 15.3. And  
8. He foresees destruction, and labours to prevent it, Prov. 22.3. And  
9 Tully saith, A wise man is neither Adversis rebus oppressus, nec elatus secundis, as a Gentleman of our Nation once writ to an Earl.  
Such one is ware by what degrees he climbs,  
Rather pleasant than proud in high estate,  
Far bolder than abashed in lowering times,  
And can in both right well uphold his state.  
Which many would, but few can do, or none,  
Of which small sort I wish your Lordship one.  
10. Alexander Severus saith, by Wisdom is marked and discerned, the words, acts, and demeanour of all men: Whence I may say, That a Wise man may be known by his Words, Works, and Carriage.  
First, By his Words: for as we see (saith Socrates, ap. Stob. Serm. de Virt.) the beautiful Pictures, when the gate of the Temple is open; so we perceive excellent representations of Virtue, when a Wise man openeth his mouth. Wisdom is a tree which springeth from the heart, and beareth fruit in the tongue. The mouth of the righteous will speak Wisdom, and his tongue will talk of judgement, Psal. 37.30. & 49.3. In the lips of him who hath understanding Wisdom is found, etc. Prov. 10.13, 31. Note here, that these eight benefits come from the words, tongue, lips, or speeches of Wise men:  

1. Under Parables and dark speeches they utter profound Wisdom, Prov. 1.6. And  
2. The tongue of the wise is health, Prov. 12.18. And  
3. The Instruction of a Wise man is as the wellspring of life, to turn away from the snares of death, Prov. 13.14.  
4. The Lips of Wise men preserve them, Prov. 14.3.  
5. The tongue of the wise useth knowledge aright, Prov. 15.2.  
6. The lips of the wise do spread abroad knowledge, Prov. 15.7. and increase doctrine, Prov. 16.21, 23.  
7. A Wise man with his words will pacify wrath, Prov. 16.14. And  
8. The words of the wise are like goads, and like nails fastened by the masters of the Assemblies, which are given by one Pastor, Eccles. 12.11.   
Secondly, A Wise man may be known by his Works and actions; for true Wisdom teacheth us, as well to do well, as to speak well. It sufficeth not a lover of Wisdom to reprove the vices of others by words, but it is necessary for him to do himself that which he requireth others to do. Like as the sick man who asketh counsel, and is taught by the Physician, is never the nearer health, except he take the medicine: so he who is instructed in Wisdom, and followeth not the same, is never the better therefore, but loseth the health of his body, and the blessedness of his soul. And therefore Aristotle saith, Desire not to be wise in words, but in works: for wisdom of speech wasteth with the world, but works wrought by wisdom increase unto the world to come. Wisdom sometimes signifies Prudence and Discretion, enabling men to perceive what is fit to be done, according to the circumstances of time, place, persons, manner, and end of doing, Eccles. 2.13, 14. I saw that there is profit in Wisdom, for the Wise man's eyes are in his head. And 1 Sam. 16.18. He is a man of War, and wise in matters.  
Thirdly, A Wise man may be known by his Carriage and deportment, in all places, at all times, and with all persons. Wisdom garnisheth riches, and shadoweth poverty. With the well-advised is Wisdom, Prov. 13.10. Acts 13.7. Socrates exhorted all his Scholars unto these three things;  in Animo haberent prudentiam, in Lingua silentium, & in Vultu verecundiam: Maxim. Serm. 41. To have Wisdom in their heart, Silence in their tongues, and Bashfulness in their countenance. Thus much for these words, Wit, Wisdom, Prudence, Discretion, and Wise Men. I come now to treat of their contraries, viz.  
Folly, Foolish, Foolishness, Fools,  
Silly, Simple, Unwise, Imprudent,  
Inconsiderate, Indiscreet, Rash.    

CHAP. V Of Folly, Foolishness, Foolish.  
COncerning these, I will briefly hint at some things which are more Doctrinal, and some which are more Practical.  

The Doctrinal Part.  
In this Part I will cursorily consider these three things:  
First, To whom Folly is referred: viz.  
1. Sometimes to Angels, Job 4.18.  
2. Sometimes to Men, 1 Sam. 25.25.  
3. Sometimes to Beasts. Zebra in Africa is a beautiful creature, much like a Horse, but so simple, that a man may come within shot of them at pleasure, and may shoot three or four of them before they will make away. Again, there is a beast in Africa called Dabuh, (Solinus cap. 33. calls it Celphos) which is like a Wolf, but in his feet and legs, wherein it resembles Man; which is so simple and foolish, that with a Song and a Taper, they who know his haunt, will bring him out of his Den, and captivate his ears with Music, whilst another captivates his legs with a Rope.  
Secondly, Observe, that there are three sorts of Folly, viz.  
I. There is a good and warrantable folly, 2 Cor. 11.1. And  
II. There is a natural folly, Prov. 13.16. & 14.24. Thus it is folly to hop against the hill, and to strive against the stream. And  
III. There is an evil and wicked folly: thus the name of folly is given, 

1. To Rapes, Gen. 34.7. Judg. 20.6, 10.  
2. To Sacrilege, Josh. 7.15.  
3. To Incest, 2 Sam. 13.12.  
4. To Foolish Reasonings, Job 42.8.  
5. To a Life void of Religion, Psal. 49.13.  
6. To the Instruction of Fools, Prov. 16.22.  
7. To him who answers a matter before he hears, or fully understands it, Prov. 18.13.  
8. To wicked words, Isa. 9.17. And  
9 To false teaching, Jerem. 23.13. & 2 Tim. 3.9.    
Thirdly, Observe, that there are four sorts of foolishness, viz.  
I. It is a foolish thing for a man to live in such a condition, as he would be loath to die in. And  
II. To expose his life to the danger of losing it for a thing of no price or value. And  
III. To choose evil before good, when both are propounded to a man's choice. The Rabbins say, (it may be a Legend) that when Moses was a child, King Pharaoh setting the Crown on his head, he threw it on the ground, and trampled upon it; whereupon the King took a fire-coal out of the fire, and held a piece of Gold in his hand, bidding him take one; whereupon he taking the coal, and refusing the Gold, they all concluded that he was a Fool. And  
IU. It is a great foolishness for a man to sell a large Patrimony for a dish of broth; as Esau sold his birthright for a mess of Pottage   

The Practical Part.  
In this Part, there are some Lessons to be learned, and some Duties to be performed.  
† I. From, concerning, or in regard of Folly, we may learn these eight Lessons:  
1. Who must not turn to folly, viz. Saints, Psal. 85.8. And  
2. Who promote and advance folly, viz. they who are hasty of spirit, Rom. 14.29.  
3. We may learn, why folly prevails so much with men; namely, 

I. Because they repulse her not valiantly, endeavouring to be freed from her.  
II. Because they will not give credit to those things which were found out to be true, and taught by Wise men. And  
III. Because they lightly pass over things of great importance. Senec. ep. 59 ad Luc.    
4. We may learn, that it is lawful to study it dogmatically, Eccles. 1.17. & 2.3. & 7.25. And  
5. That Wisdom is better than Folly, Eccles. 2.13. And  
6. That a little folly defameth and disgraceth him, who is in estimation for wisdom and glory. And  
7. That folly is often highly esteemed, when those who are rich in Wisdom and Virtue are little set by, Eccles. 10.6.  
8. We may learn, that folly procures punishment, Psal. 38.6. Prov. 10.8, 10. & 7.22. For  
I. The Lord bewails our foolishness, Prov. 17.21. & 19.13. and therefore it is blamed, Mark 7.22. and fools exhorted to learn wisdom, Prov. 1.22, etc. And  
II. Foolishness is loved, till stripes come, Prov. 22.15. & 5.23. & 13.19. & 19.29.  
† II. The Duty here required of us is, to lay aside folly, and to labour to be wise. Two particulars are here distinctly to be handled: 

1. To labour to be wise.  
2. To lay aside folly.    
FIRST, It is our duty to endeavour to wax wise, Psal. 94.8. Prov. 5.1. To which purpose let us consider and do these four things.  
First, Let us be humbled for our sins, Mich. 6.8. Joel 2.13. Jam. 4.9. And  
Secondly, Let us labour to redeem the time, Ephes. 5.15. And  
Thirdly, Let us consider our ways, Prov. 28.26. Plueimi non eunt, sed feruntur. Senec. We must not be violently hurried, and ride post in our spiritual warfare and journey, but walk circumspectly with fear and care, Prov. 14.8, 15. Eph. 5.15. And  
Fourthly, Let us endeavour to know ourselves, and our own sins. Multi alios non seipsos; num plus amas, etc. Chrysost. s. Matth. 7. Many know others better than themselves; and the sins of others better than their own; but yet they will love themselves best. Summa Philosophia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Hugo Vict. The best Philosophy is to know ourselves. Quo minus se novit, minus displicet. Gregor. The less a man knows himself, the more he loves, and the better he likes himself. And therefore let us consider, what these two Fathers say:  
I. Gregory saith, We should consider these four things, Vbi fuisti, es, eris, non es?  

1. What we once were, for the time past.  
2. What we now are, for the time present.  
3. What we shall be, for the time to come.  
4. What we are not, which we should be.   
II. Bernard saith, we should consider these three things, Quis naturâ, personâ, vitâ?  
1. What we are by nature?  
2. What we are in our persons?  
3. What we are in our Lives? We must diligently examine, what our natural condition is; what our personal constitution is; and what our life and conversation is.  
SECONDLY, It is our duty, to labour to remove Folly and Foolishness far from us, Prov. 8.5. & 9.6. Two things are here considerable: 

1. Wherein Folly, and Foolishness consists.  
2. The fruits and effects of Folly.    
† I. Folly and Foolishness consists in Five things, viz.  
First, Non considerando, in not considering, Psal 92.6. Isa. 57.1. Eccles. 2.14. Luk. 2●. 25 Isa. 44.19. that is,  
I. That nothing comes by chance, 1 King. 22.34. And  
II. That God's hand is in all our afflictions, Psal. 14.1. Isa. 19.12. And  
III. That the Cause of all is sin, 1 King. 8 38. This is the worst of all, Prov. 17.10. & 23 35.  
Secondly, Non cautè ambulando, in not walking watily, Jer. 4.22. & 5.4. Prov. 27.22. that is, 

1. By not Fearing, Psal. 119.120. Prov. 16.6. Jonah 1.16. And  
2. By Laughing in the time of Lamentation; by being merry in the time of mourning, Prov. 15.21. Isa. 22.12. Amos 6.6. Eccles. 7.6. Isa. 28.9.    
Thirdly, Non respiciendo, in not regarding the frailty of Life, Psal. 90.12. And therefore Apoplexies, Plague, Pestilence, and such diseases as cut men suddenly off, are sent abroad into the world.  
Fourthly, Mundanè sapiendo, in studying only worldly wisdom; in minding only worldly things, Rom. 1.22. Isa. 10.12, 13. Exod. 1.10. & 1 Cor. 3.18. And  
Fifthly, Malè curando, in curing spiritual maladies amiss: that is,  
I. By avoiding the Effect not the Cause. Many are afraid of the Plague, who never fear sin: although if they sin, their conscience will follow them, as the shadow the substance, and clamour continually against them. And  
II. By presuming to abide in their sins; and the phrase of Fools, Psal. 107.17. (Fools are afflicted by reason of their sins) seems to denote this; as if he should say, Fools will not forsake their sins, until they be compelled by scourges, as follows in the next particular, viz.  
† II. The fruits and effects of Folly and Foolishness are these eight: 

1. A Fool wants understanding.  
2. He cannot be taught, being uncapable.  
3. He cannot weigh and consider things as they are, Deut. 31.22. Eccles. 4. the last, or, 5.1.  
4. He cannot walk or work by rule and pattern, Gal. 6.16.  
5. He cannot put a difference between thing and thing. as between Brass and Gold, or, Glass and Crystal, Rom. 1.28.  
6. He knows not times and seasons, when it is time, or fit to do such or such a business, and when it is time to be left undone.  
7. He doth not foresee the events of things, neither considers the danger of his folly, as Prov. 7.22, 23. And the fool followed her straightways, as an One that goeth to the slaughter, and as an idiot to the stocks for correction, till a dart struck through his Liver; and as a bird hasteth to the snare, not knowing that he is in danger. Herodotus tells of Psilli, a foolish people, who being displeased with the South wind, for drying up their waters, would needs take up arms against it; but while they marched on the sands to meet their enemy, it blew so strongly, that raising a drift of sand, it overwhelmed them, whereby instead of a victory, they met with their graves, as a just reward of their folly.  
8. Affliction is an effect of folly, Psal. 107.17. Fools are afflicted for their sins. Sinful Folly brings forth sorrow; or, foolish impiety, or impious folly produceth punishment, Isa. 42.24. & 50.1. & 59.2. Jer. 5.25. Prov. 13.6. Jer. 44.2, 3. For    
First, The Law obliges the Lord to punish sin, Gen. 2.17. & 1 Cor. 15.56. And  
Secondly, Sin is the seed of punishment, Hos. 8.11. And  
Thirdly, Only Faith and Repentance frees us. And therefore, let us examine our sins; that is, 

I. Our own sins, not the sins of others. And  
II. Our crying sins. And  
III. Our confidence and boldness in sinning, Jer. 43.2. And  
iv Our craftiness and cunning. And  
V Our occult and secret sins; whether 

1. Such as yet are hid from ourselves, Psal. 19.13. Or,  
2. Such as we desire to hid from the Lord, Psal. 90.8, Jer. 16.17. Mich. 3.16.        

CHAP. VI Of Fools, and Vnwise's  
IN this Chapter, as in the former, we have both a Doctrinal and a Practical Part to consider of.  

The Doctrinal Part.  
In this Part we have these six things to observe, and consider of:  
† 1. Observe, who are unwise; namely,  
First, Sometimes some people, Deut. 32.6. Hos. 13.13.  
Secondly, Sometimes some persons. Now these persons ●ro said to be Unwise.  
1. He who will wade thorough the River which he hath not sounded, unless he can either swim well, or have help at hand.  
2. 

Stultus, ab obliquo qui cum discedere possit,  
Pugnat, in adversas ire natator aquas. Ovid.   

When dangers may be shunned, I reckon him  
Unwise, who yet against the stream will swim.    
3. He who is ungrateful to God, Deut. 3.26.  
4. He who protracts and delays his Repentance and Conversion unto God, Hos. 13.13.  
5. He who is not converted to the Faith of Christ, Rom. 1.14.  
6. He who is negligent and careless of his Conversation and Life, Eph. 5.17.  
7. He who is illiterate, and ignorant, Rom. 1.14. or, who either wholly wants the knowledge of the truth, or having it, doth not submit himself to be ruled by it, Eph. 5.17.  
8. He who labours to allure others to sin, Prov. 9.13.  
9 The carnal and unregenerate man is unwise, 1 Cor. 2.14. Prov. 2.3. Jam. 1.5. And so is  
10. The blind and ignorant man, Eph. 4.18. Psal. 14.1, 5. & 49.20. And  
11. He who will not be reproved, Prov. 12.1, 15.  
12. He who neglects his time, Eph. 5.8. Rom. 13.11. Prov. 10.23. & 14.9.  
13. He who communicates with the works of darkness, Eph. 5.11. Isa. 52.11. & 2 Cor. 6.16. And  
14. He who walks not circumspectly, Ephes. 5.15. Coloss. 4.5. Matth. 10.16. Now for a double cause these are called Unwise, viz.  
I. Because they labour for, and endeavour after things which bring them no profit, or spiritual advantage at all, Isa. 55.2. And  
II. Because they pursue and practise those things which will be their ruin; as Adam sold Paradise for an Apple, and Achan lost his Life for a Garment.  
† 2. Observe, that the Hebrews have three words for a Fool, viz.  

I. Evil, that is, a curious fool.  
II. Chesil, that is, an inconstant Fool. And  
III. Naval, that is, a wicked Fool.   
† 3. Observe, how the Scripture may be freed, and cleared from contradicting itself, in regard of divers passages mentioned therein, concerning Fools; e. g. Christ, Matth. 5.22. saith, we must call none Fool; now in thus saying he contradicts his Father, Himself, some Prophets, some Apostles, and some pious Persons.  
Ans. 1. God, Prov. 12.6. calls wicked men Fools, and it is lawful for him so to call them.  
Ans. 2. Christ, Matth. 23.17, 19 calls the Scribes and Pharisees, Fools, and blind guides; and Luk. 24.25. he calls the two Disciples, Fools: contrary to his own doctrine, Matth. 5.22. Now for the reconciling of these we must note, That as the true Christian, and child of God, doth consist of a double nature, viz. Carnal and Spiritual, so there is in him a double Anger, namely, Carnal and Spiritual. Now the carnal anger is the fruit of the flesh. and of man as he is corrupted; and therefore is sin and death, Rom. 8.6. and as evil is forbidden by Christ, Matth. 5. But the spiritual anger is the fruit of the Spirit, unto which the faithful are led, and moved, that thereby sin may be amended, and vice reform: and by this Spirit was Christ led unto this spiritual anger, against the Pharisees, and his two Disciples, which is rather to be called Christian Reproof than anger. When wicked men are angry, they are transported with fury and rage; not that thereby they may amend those with whom they are angry, but that they may oppress, disgrace, or undo them. This was the anger of the Jews against the Prophets, and the Promised Messiah: And that anger which proceeds from pride, hatred, contempt, and a desire of revenge, is absolutely forbidden as sinful, Matth. 5. but this Prohibition doth not take away either public or private reproofs, which are joined and accompanied with love. And thus Christ out of his love unto the Pharisees, and his Disciples, and his duty to God, as he was a Prophet, and his desire that they might be amended, calleth them fools, blindo guides, and slow to believe.  
Ans. 3. The Prophet David, Psal. 94.8. saith, Understand ye brutish among the people: and ye fools when will you be wise? Where note, that words being the signs of the conceptions of the mind, the fault in words is to be considered by the intention and affection of the heart, and therefore when these words are spoken, not with a mind or intent to calumniate, disgrace, or contemn our brother, but to instruct and Christianly to reprove him, for his amendment, than they are not sin.  
Ans. 4. S. Paul saith, O ye foolish Galathians, Gal. 3.1. and plainly calls the Cretians liars, and slow-bellies, Tit. 1.12. but herein he is not contrary to Christ; for Matth. 5.22. is to be understood of them, who charge men with folly, with a mind to reproach them, by way of revenge. For we must not call any Fool in hatred, contempt, and anger, because Christians should look upon all men as their brethren; as our Saviour there, Matth. 5.22. saith plainly, Thou must not in anger call thy brother fool.  
Ans. 5. Concerning Abigail, who 1 Sam. 25.25. called her husband Fool, and for her vindication in so doing, we assert these two things.  
First, That Abigail, in calling her husband Fool, did no more than became her, and was fit then to be done, all things considered. For  
I. Her husband's foolishness was known, insomuch that thereof he had his name; so that she did not reveal his secret infirmity, but only speaketh of that, which was in every one's mouth.  
II. She was forced to call her husband Fool, to deliver him from imminent and present destruction: As Surgeons, to save the whole body, sometimes cut off a part; so she to save Nabals' life, calls him Fool.  
Secondly, Though Nabal was a Fool, as his name signifies, yet it must be understood with this distinction: There is a foolishness which proceeds from a natural defect in the wit; such fools are to be pitied; but Nabal was not such a fool. There is another kind of fools, to wit, when men are given over unto all lewdness and wickedness, and are blinded with their own impiety, Rom. 1.22. now such a fool was Nabal, who is therefore called A man of Belial: that is, a wicked and lewd man.  
† 4. Observe the meaning of these two places, where this word fool is mentioned.  
I. Prov. 17.21. The father of a Fool can have no joy. For the understanding of these words note, that the Hebrews usually imply, or understand more than they express: as Exod. 20.7. The Lord will not hold him guiltless who takes his Name in vain: that is, he will certainly and severely punish him; so Prov. 24.23. It is not good to accept persons in judgement; that is, it is very evil: so there Prov. 17.21. The father of a fool rejoiceth not; that is, he is very sad.  
II. Deut. 32.6. O ye fools and unwise. For the understanding of these words observe, that the Lord seems to say, 

1. O fools, why do ye not consider, what I could do unto you, if ye would but obey me? And  
2. O fools, why do ye not consider what I can do unto you, if you will not obey me? And  
3. O fools, why do ye not consider, how loath and unwilling I am to take the rod into my hands, and to punish you for your offences?    
† 5. Observe the several sorts and kinds of Fools; namely,  
First, I might say, there are these four: 

1. Some are fools in that which is evil, but wise in that which is good.  
2. Some are fools in that which is good, and wise in that which is evil.  
3. Some are fools, both in regard of good and evil.  
4. Some are no fools in regard of the dogmatical knowledge either of good or evil.    
Secondly, I might say, that there are these four sorts of fools:  
I. Some are fools, but think not, or know not themselves to be such. Seneca ep. 50. ad Lucil. speaking of his wife's fool Harpaste, saith, She suddenly lost her sight, not knowing that she was blind, and therefore would often ask leave to go abroad, because the room was so dark.  
II. Some think themselves fools, who are not such.  
III. Some are fools and think themselves such, 1 Cor. 3.18.  
iv Some are thought to be fools who are not such, 1 Cor. 4.10. Eum qui sit justus ac bonus, stultum esse: Carneades apud Cicer. de repub. lib. 3. & Psal. 69.7. For thy sake Lord am I counted a fool. Now good and godly men are thus esteemed of the world, because they stand so much upon matters of Conscience, and are so careful in all their deal, to keep faith and a good Conscience towards God and man. Facilem esse inique ad divitias viam, quo die bonae mentis poenituerit. Demetr. apud Senec. nat. qu. lib. 4. Praef. If God's children were not so strict and straitlaced; if they would not stand upon nice points and terms; if they would not stick to lie and dissemble with Ananias and Sapphira, Acts 5.1, 2. to belie and beguile, as Ziba Mephibosheths' man did his Master, 2 Sam. 16.1, 2. to swear and forswear with profane Antiochus; to steal and purloin with Micah, Judg. 17.2. to oppress and murder, when they have power in their hands, with wicked Ahab and cursed Jezabel, 1 King. 21. they might as well come to wealth, as many worldly men do, who scrape and gather much goods together by these means. And because they dare not be wicked for wealth, and mischievous for money, therefore by the world they are accounted fools and mad men.  
Thirdly, I might say, that there are five sorts of Fools. For, 

1. There are natural Fools, who are deprived of the use of reason.  
2. There are illiterate fools, who are ignorant of humane Literature and knowledge.  
3. There are perverse and wilful fools, who will not learn either by teaching or correction.  
4. There are conceited fools, who persuade themselves that they are wise, when they are otherwise.  
5. There are spiritual fools, who are wise in temporal things, but foolish in such things as concern God's glory, and their spiritual edification.    
Fourthly, I might say, that there are these five sorts of fools.  
I. Some are fools in regard of years; as Infants and young Children: Folly is not charged upon these, because the time of Wisdom is not yet come.  
II. Some are fools in regard of the weakness of their Intellectuals, from their birth; these we pity, and name Idiots, Job 5.2.  
III. Some are Fools in regard of some accident, disease, or casualty, viz. such as lose the use and exercise of their reason, by some sickness or grief; these we bewail, and call Mad men, Lunatics, and Frantic men.  
iv Some are Privative Fools, because deprived of the means of Learning and knowledge. And  
V Some affect folly and ignorance; and though much taught, yet through wilfulness, and a contempt of wisdom, remain in their foolishness; these are the worst fools of all.  
† 6. Observe a double Difference between Wise men and Fools, viz.  
1. Wisdom looks to some things which are present, some which are to come. This differenceth a Wise man and a Fool; the first gins in the end, the other ends in the beginning.  
2. Wise men are like Timber trees in a Wood, here and there one; Fools are the greater number. Thus much for the Doctrinal Part.   

The Practical Part.  
In this Part we have some things to learn, and some things to do.  
† I. From, concerning, or in regard of Fools, we may learn these thirteen Lessons.  
† 1. Many particular jessons may be learned from Prov. 26.1, 6, 7, 8, 9, 10, 11, 12. if my Reader will please to consult and consider the place.  
† 2. Three Lessons more may be learned from Prov. 19.1, 10. & 24.7.  
† 3. We may learn, that some die like Fools; that is, basely, cowardly, without resistance, 2 Sam. 3.23.  
† 4. We may learn, that fools die as well as wise men, Psal. 49.10. And  
†. 5. That excellent speech becomes not a fool, Prov. 17 7. And  
† 6. That fools are dangerous in their rage, Prov. 17.12. And  
† 7. That a fool when he holds his peace is counted wise, Prov. 17.28.  
† 8. We may learn, that these two things are the bane of fools;  

I. Ease and Idleness, Prov. 1.32.  
II. Prosperity, Prov. 1.32.   
† 9 We may learn, when fools are best known, viz. the Sage is not so well known among the Sages, nor the Fool among the Fools, as the Sage is among Fools, and Fools among Wise men.  
† 10. We may learn, what the Lot and Portion of Fools is; namely, 

I. Correction by the Magistrate, Prov. 7.22. & 26.3. And  
II. To be Servants to the Wise, Prov. 11.29.  
III. To be a grief to their Parents, Prov. 17.21, 25. And  
IV. To be the cause of their own ruin, Prov. 18.7.    
† 11. We may learn, what the Marks, and Properties of Fools are; namely,  
I. The Negative Marks are these two: 

1. Not to improve the Means of Knowledge, Prov. 17.16. And  
2. Not to be bettered by Correction, Prov. 17.10. & 27.22.    
II. The Affirmative Marks and Properties of Fools are these: 

1. To love simplicity, Prov. 1.22.  
2. To return to his folly, Prov. 26.11.  
3. To love ease and idleness, Prov. 1.32.  
4. To be ignorant of the Works of God, Psal. 92.6.  
5. To be easily seduced to Error, 2 Tim. 3.6. Rom. 16.18.  
6. To be full of words, Prov. 10.8, 10.  
7. To be easily enticed to sin, Prov. 7.7. & 9.16.  
8. To believe every word or thing they hear, or is told them, Prov. 14.15.  
9 To rejoice in folly, Prov. 5.21.  
10. To be extreme in their rage, Prov. 17.12.  
11. To make it a sport to do mischief, Prov. 10.23.  
12. To think their own ways right and good, Prov. 12.15.  
13. To be always meddling with what concerns them not, Prov. 20.3.  
14. To lay open their own folly, Prov. 13.16.  
15. To rage and be confident in what he doth, Prov. 14.16.  
16. To despise the instruction of their Superiors, Prov. 15.5.  
17. To utter all his mind, Prov. 29.11.  
18. To trust in his own heart, Prov. 28.26.  
19 To be given to contention, Prov. 18.6.  
20. To have no delight in understanding, Prov. 18.2.  
21. To glory in their shame: e. g. There are women in Diu, who by art die their teeth black, esteeming themselves so much the more beautiful; and therefore go with their lips open, to show the blackness of their teeth.  
22. To be much in purpose. Among many other evils, Folly hath likewise this, that it beginneth always to live, never makes any progress in a virtuous course. Senec. Fools are much in purposing, little in performing.    
† 12. From Lipsius we may learn, Insipientes non debent verfari in publicis rebus: that fools are unfit for public affairs, or weighty employments.  
† 13. We may learn, who are truly said to be Fools; namely,  
First, Some say, these seven sorts of persons are justly called Fools:  

1. Qui tautum minatur, ut non timetur: he who only threatens, that none may fear him, or stand in awe of him.  
2. Qui tantum jurat, ut non credatur: who therefore swears that none may believe him.  
3. Qui tantum dat, ut depauperatur: who gives Alms for that end, that himself thereby may be impoverished.  
4. Qui seipsum negligit, dum ab aliis negligitur; who is regardless of himself, because others slight him.  
5. Qui affligitur de re quam emendare nequit; who sadly afflicts himself for that which he cannot in the leass help.  
6. Qui rem sibi impossibilem facere nititur; who endeavours to do that which is altogether impossible for him to do.  
7. Qui en credit, quae verisimilia non videntur: who confidently credits those reports which are most improbable, and unlikely to be true.   
Secondly, Aeneas Silvius saith, that these three sorts of men may well be called Fools: de curial. miser. Stultus qui quaerit, quod nequit invenire; stultus qui quaerit, quod nocet inventum; stultus qui cùm plures habet calls, deteriorem deligit.  

I. He is a fool, who seeks what he can never find.  
II. He is a fool, who seeks that, which being found will do him more hurt than good.  
III. He is a fool, who having variety of ways to bring him to his journey's end, takes that which is worst.   
Thirdly, We may say, that some are Fools Comparatively, some Positively.  

1. Those are fools comparatively, who (though they be godly yet) have much ignorance and unbelief remaining in them, Luke 24.15.  
2. These are fools positively and simply, viz.   
† 1. Idiots: in these we have two things to consider of: to wit,  
I. Who is an Idiot, or Natural fool; namely, Fitz-herbert saith, By the Laws of the Land, he is counted a Natural, who hath not wit enough to number Twenty, or to tell his age. Calvision and Corvinus, could not remember the four Elements, and after a sickness forgot their own names.  
II. Observe, what the Properties of a Natural fool are; namely,  
First, He is not capable of knowledge; for Precepts will no more profit a fool, than beauty doth the blind, or Music the deaf.  
Secondly, He will shoot his Bolt as well at a Bush as at a Bird: he will censure and pass his verdict on the good and bad: he will give his judgement on actions he understands not, sometimes well, sometimes ill: sometimes he will miss the But, and sometimes hit the Mark: e. g.  
I. Sometimes the fool doth miss the But; as Pamur a foolish fellow, having lost a small Boat, sued or threatened to sue every one for it whom he met withal.  
II. Sometimes a fool hits the Mark: e. g. When a Gentleman, none of the wisest, told our King Henry 7. that he found Sir Richard Crofts, (who was made Banneret at the battle of Stoke) to be a very Wise man: the King answered, he doubted not of that in the least, but he marvelled much, how a fool could know a Wise man. When King Francis I. of France, was about the invading of Italy, he consulted with his Council, where he might best enter Lombardy. Some advising one way, some another; his Fool standing by, and hearing their consultation, said, they were all fools; For, saith he, you all advise the King how to enter into Italy, but none of you takes care how he shall get out again. Though this for a time was counted but a fools Bolt, yet it proved too true afterwards; for in that journey the King was taken, and sent Prisoner to a Castle in Spain, called Madrillo. Lupoldus having raised an Army of 20000. horse and foot, for the assistance of his Brother Frederick Duke of Austria, against Lodovick Duke of Bavaria; and having marched with his Army to Egree, intending to pass over the Mountains, to subdue some, who sided with, and assisted his Brother's enemies: he consulted with his Council of War, by what way, or passage he might best steer his course, and direct his journey towards the Swissers? While they were busy in consulting, a fool called Kune de Stocken, standing by, hearing their advice, and resolving to shoot his bolt, he told them, he liked not their counsel, because they all advised, how they should enter into the enemy's Country, but none advised how to come out again, after they were entered. In conclusion, as the fool said, so they found it true; for Lupoldus with his Army, entering too far into the enemy's Country, a great part of his Host was lost and slain, though he, with a small party made a shift to escape. The King of France warring against our King Edward 3. in a Naval sight, our victory was so great, that of 30000 Frenchmen, few or none escaped alive; and 200. Sail of Ships were taken, out of which many leapt into the Sea. Those about the King not daring to tell him of his great loss, his Fool being in his presence, talking of many things, among others, broke out into a vehement railing against English men, calling them Cowards, Dastards, etc. with many such opprobrious words. The King not knowing whereunto the fools words did tend, he asked him why he called the Englishmen such Weaklings and Cowards? The Fool answered, Because the fearful and cowardly Englishmen had not the hearts, to leap so lustily, and numerously into the Sea, as our Normans, and French Gentlemen had. By this the French King perceived, that his Navy was overcome. Thus, as the French, in a Proverb say, Vn fol enseign bien aucunefois un sage: The Fool sometime doth teach the Wise.  
Thirdly, The Natural Fool is jealous. We read, that a Consul of Rome, gave his daughter named Julia, in marriage to a Fool, because he was endued with great possessions. This fool was not long married, before he became so exceedingly jealous of his beautiful wife Julia, that he beholding one day her fair and Crystal neck as she stooped to pull on her shoe, he fell into such a suspicious fury, that presently he thrust her thorough with his sword; verifying the saying of Castymachus, That a fool deprived of reason, is no other but a mad man bereft of his sense.  
Fourthly, A Natural Fool is silly. Now this property is referred, 

1. Sometimes to a People, Hos. 7.11.  
2. Sometimes to Men, Job 5.2.  
3. Sometimes to Women, 2 Tim. 3.6.  
4. Sometimes to Doves, Hos. 7.11.  
5. Sometimes to Asses. It is observed in the silly blockish Ass, that when he sees a Wolf, he lays his head on his side, thinking that because he sees not the Wolf, the Wolf cannot see him; but the Wolf having this advantage, sets on the blind side of him, and so easily destroys the silly Ass.    
Fifthly, The Natural fool usually is rash. Note here, some demand, Whether in War is Rashness or Moderation better?  
Ans. Historians say, in an assault Rashness is very available, but in preserving and defending it hurteth more than profiteth; wherefore Moderation is said to be the Mother of Continuance of States and Kingdoms.  
Sixthly, The Natural fool is Inconsiderate. Note here, that Inconsideration is the same in a manner with Ignorance, and differs from it only as the privation of the act, differs from the privation of the disposition. Inconsideration therefore in spiritual matters is often a sin, and is opposed to watchfulness and circumspection. When therefore we are bound to watch and attend, if we do not consider what we do, and what is our duty to do, we are said, willingly not to understand, Isa. 1.3.  
Inconsideration is sometimes voluntarily chosen in itself, Amos 6.10. and sometimes it is voluntarily chosen in its cause, Matth. 13.22. Now we are said to will a thing in its cause, when we would one thing, from which another follows: e.g. He who delights in drunken company and meetings, would be drunk; he who gives himself to sleep and ease, would neglect his business; he who sets himself to please men, would displease God, Gal. 1.10. By inconsideration men are carried to their eternal ruin without any striving: even as Hawks are carried hooded very quietly, which if their sight were free, would never leave bating, till they had broken their lines, or utterly tired themselves with striving.  
Seventhly, The Natural fool is Undiscreet. Now Hierom, ad Rust. Monach. saith, Qui mittit in altum Lapidem, recidet in caput ejus; that an undiscreet person is like a man, who throws up a stone rashly in his humour, which falls down again upon his own head, to teach him more wisdom. Sigismond King of Hungary, warring upon Bajazes, the Earl Deu commanding the French forces, set upon the Turks, before the Horsemen of Hungary, Germany, and Servis could come up to their relief: the Turks giving back, as overmatcht, the French rashly pursued them so far, that presently by a Turkish stratagem, they were all hemmed in, and cut off. Turk Hist. So the Turks warring upon the Venetians, Novellus the Venetian General, ordered his son to give the onset upon the Enemy, who violently assaulting them, and they retreating, he, contrary to his Father's directions pursued them so far, till he and his party were surrounded, and environed by their enemies, and cut off. Thus Idiots are Fools positively and simply: and so likewise are  
† 2. Those who utter slanders, Prov. 10.18. And  
† 3. Those who seek the hurt of the innocent, 1 Sam. 26.21. And  
† 4. Those who are seduced by false Teachers, Galat, 3.1. And  
† 5. Those who believe not, Matth. 25.2. And  
† 6. Those who hear the Word but obey it not. Matth. 7.26. And  
† 7. Idolaters, Rom. 1.22. And  
† 8. Natural men, Psal. 14.1. etc. Tit. 3.3. And  
† 9 As he is a foolish Mariner, who seeing a Fish in the Sea, leaps into the water to catch her, which together with his Life he loseth; so they are fools in grain, who for the gain of toys and vanities, lose an eternal Kingdom: To lose a Crown of Gold for a counterfeit one, is more than a childish fondness or folly.  
† 10. Octavian the Emperor ask Pistro the Philosopher, Who among all the living, was the most fool? he answered, In my opinion, I take him to be most fool, of whose words cometh no Profit; for he is not so very a fool, who casteth stones against the wind, as he who uttereth vain words.  
† 11. Those are fools positively and simply, who see danger, and yet run into it; Sciensque, vidensque pereo; like the Birds of Cholchos, which see the net, and yet fly to the stolen; and like the Tortoise, which loves the Sun, and delights in the heat thereof, although it breeds his bane. Such as these are more foolish than the Mouse, who if she see the trap will not follow the train; or, the Fish, which will not swallow the bait, if she see the hook.  
† 12. Those are positive fools, who hold opinions, or give commands contrary to all sense and reason: As the Philosopher who held that Snow was black; and as Alexander the great, who thought himself a God, and would be honoured as a God, although he felt himself to suffer hunger and thirst, to be subject to sorrow and sickness, to be sensible of wounds and pain, and not to be able to keep himself from drunkenness.  
† 13. Those are simply and positively fools, who refuse that which is best, and choose that which is worst: as the Swine which delights more to wallow in the mire, than to wade in clear water: as the Raven which feeds more greedily on loathsome carrion, than on pure grain: as the she Wolf who chooses the foulest for her mate: as Aesop's Cock that preferred a barley Corn, before a precious Pearl: as Venus who matched herself with Vulcan: as Euphinia forsook famous Princes, and joined herself in marriage to an infamous bondslave; and as Sirichia the Princess of Denmark, rejected Princely Potentates, and married herself to a poor Peasant.  
† 14. Covetous men are Fools; as Luk. 12.20. Christ saith to the covetous rich man, Thou fool this night shall thy soul be taken away. For the understanding of that place, I will propound three Quaeres, viz.  
Quest. 1. Hath not Christ forbidden us to call any man Fool, Matth. 5.22. Why then doth the Lord call this man fool?  
Ans. 1. Christ did not forbid God the Lord to call any man fool, for he may justly do it. But  
Ans. 2. He forbids man to call his Brother Fool. Note here, that it is lawful for one man to call another fool;  

I. If he be sent, or commanded by the Lord to do it: as the Prophets and Apostles sometimes were. And  
II. If he do it in love, and with a meek respect of his Brother. But  
III. He must not so call him in anger, or with a purpose to disgrace him; as was said before.   
Quest. 2. What doth this phrase, Thou fool, import or show?  
Ans. These two things:  
I. That the carnal man is but a fool. If it be here objected, that many carnal men be wise, subtle, and crafty; I answer, It is most true, for so was this covetous fool, Luk. 12.17. but for all their wisdom, they are but fools to God, and Idiots in spiritual things, Rom. 8.6.  
II. This phrase, [Thou fool] there imports, that folly and foolishness is imputed to him, as an evil, or vice; for by this appellation, Fool, he is taxed for being a fool.  
Object. Is it not said, That Wisdom is evil, 1 Cor. 1.26. how then do we say, that foolishness is evil?  
Ans. There is a double foolishness, and contrarily a double Wisdom, viz.  
I. Some are foolish to the world, and wise to God; foolish in earthly things, and wise in heavenly. Now though these are good and commendable fools, Rom. 16.19. yet we must observe, that we are not commanded simply and absolutely to be fools in worldly matters, but rather to be wise as Serpents, Matth. 10.16. that we may the better avoid danger.  
II. There are some who are foolish to God, and wise to the world; foolish in heavenly things, but wise in earthly. These are fools in grain, Luk. 16.8. Mat. 11.25. & 1 Cor. 3.18.  
Quest. 3. Why was that rich man called Fool, Luk. 12.26. and wherein was he foolish?  
Ans. He was a fool for these three things:  
I. Because he rejoiced in his riches; or, his folly appeared, in his joy and rejoicing for his riches; seeing he is but a fool, who rejoiceth that his Corn, and Wine, and Oil increases, Psal. 4. For it is not the part of a Wise man, to rest in his riches, to place his felicity in them, or to set his heart upon them, Psal. 62.10, 11. Luk. 12.15. & 6.24. & 1 Tim. 6.8.  
II. Because he thought his riches to be certain, and that they should continue with him, and he with them, for the space of many years. For there is no possession on earth, or any earthly Possessions certain, Psal. 37.36. & 92.8. & 103.16. Prov. 27.24. & 11.28. & 22.2.  
III. Because he prepared himself to live, not to die; he prepared for a long life, not for a short and sudden death; or, because he took pains, and made provision for Life, not for death, which he should first have prepared for.  
† 15. Wicked men are Positive Fools, Psal. 73.3. & 5.4. The foolish man shall not stand in thy sight. Note here, that the name of Fool is usually in the Word, given to wicked men, for these four reasons.  

1. Because they lack indeed true Wisdom, or, that understanding which should direct them unto the true good. And  
2. Because they are wholly affected, transported, and delighted, with vain and childish things, placing their felicity and happiness in them. And  
3. Because being set on, by a certain madness of mind, they are carried headlong unto all manner of wickedness. And  
4. Because like fools, they applaud themselves in their own misery.   
† 16. Lastly, Atheists are Positive Fools, or, positively called Fools; Psal. 14.1. & 53.1. The fool hath said in his heart, there is no God. For the understanding of these words; I will first give the sense and meaning of them: and then resolve three questions concerning them.  
Observe here, that this phrase, To say in the heart, hath a threefold acception, or signification. For  
1. Sometimes it signifies, to purpose certainly, Genes. 8.21.  
2. Sometimes to have doubtful and perplexed thoughts about salvation, Rom. 10.6. And  
3. Sometimes to set down a thing inwardly, or, within ones self; as there, The fool hath said in his heart, etc. These words are not to be taken, as if any, how wicked, foolish, or mad soever, did indeed think or resolve that there was no God, (for the notion of a God, that there is one, is more deeply and surely printed and settled into man's soul, than that it can ever be blotted out; no people being so barbarous but have acknowledged it) but impudent sinners would gladly have it so, and fain would think it so; yea, they live so securely, as if there were no God; forgetting his Power, Justice, and Providence; and going on in a wicked race and course without any regard of these, as the verses following (which describe their course of Life) do plainly expound it.  
Quest. 1. How is this Atheistical fool described there by the Psalmist?  
Ans. 1. By his deeds which are abominable, vers. 1, 2, 3.  
2. By his understanding and affections: He neither understands nor seeks after God, vers. 2.  
3. By his devotion, he calls not upon God, vers. 4.  
4. By his needless fear of the wicked, where God is not; vers. 5. And  
5. By his contempt of good men, and their counsel, vers. 6.  
Quest. 2. How did David know the hearts of men to be evil, that he saith, The fool hath said in his heart, & c?  
Ans. 1. This he knew by the judgement of God, or, by divine inspiration. God knows the heart; and He inspired the Prophet in the writing hereof; whence David knew the Pravity of the heart of wicked men. Yea,  
Ans. 2. David knew this by their wicked actions. From the abundance of the heart the mouth speaks; outward actions demonstrate the inward affections; corrupt streams argue a corrupt fountain: a man may have an outward pure life, but a polluted heart; he cannot have a polluted and impure life and a clean heart. Wherefore by the wickedness of their hands, David knew the iniquity of their hearts.  
Quest. 3. Why or in what regard is the wicked Atheist, or natural man called Fool: The fool hath said in his heart, & c?  
Ans. He is called Fool both Privatively and Positively.  
I Privatively, not because he is destitute, or deprived of the faculty of natural wit and wisdom; but  
1. Because he wants the knowledge of God, 1 Cor. 2.14. And  
2. Because of those things which he knows, he wants that effectual approbation, and assent, which should make spiritual things relish unto him; or, truly profit him, Rom. 8.5. And  
3. Because he wants the affect of subjection, and obedience, even in those things, which in some measure, in his judgement he approves of, Rom. 8.7. And  
4. Because he is not careful to keep himself from the greatest dangers, i.e. sin, the occasions, and evils thereof, Prov. 7.7. & 22.23. & 14.15, 16. And  
5. Because he is not only destitute of true wisdom, but is also uncapable thereof, Prov. 17.10, 16, 22, 27.  
II. The wicked Atheist is called Fool positively; and that  
1. Because he is endued with most depraved, and perverse opinions, and principles. For his mind is not like a New Table-book, wherein nothing is written; but like a Leaf wherein is nothing but blots and blurs; it being replete with the habits of all errors, Prov. 24.9.  
2. Because he is delighted in this his natural, carnal, and sinful condition, and pleaseth himself therein, Prov. 1.20. & 8.5. & 9.6. & 12.15.  
3. Because he sleights, rejects, and hates the offer, and tender of true wisdom, Prov. 13.19.  
4. Because he delights in the exercise of folly and foolishness, Prov. 10.23.  
5. Because he loves to scatter, and show abroad his folly, yea to communicate it to others, Prov. 12.23. & 13.16.  
6. Because he contemns, and opposes the means of instruction, and knowledge, Prov. 15.5.  
7. Because he abuseth those means which principally lead unto true Wisdom, Prov. 26.9. And  
8. Because he appli●● all the powers and faculties, both of Soul and Body, to the practice and exercise of wickedness, Prov. 6.12, 13, 14. Thus much for the Lessons which may be learned, from, concerning, or in regard of Fools.  
¶ II. The Duties here required do either respect and concern Fools, or us in regard of Fools.  

I. These two things are required of Fools: 

1. To labour to understand wisdom, Prov. 8.5. and to be of understanding hearts, ibid.  
2. To listen unto Christ, who is true Wisdom, Prov. 9.4.    
II. The Duties required of us in regard of Fools, are either Negative or Affirmative.   
First, the Negative duties are these three.  
I. We must not be afraid of them. Certain young men rushing in one night upon Democritus, thinking by their disguised faces, voices, and bodies to make him afraid; he being no whit dismayed, said only unto them, Will you never leave playing the Fools?  
II. We must not speak in the Ears of Fools, Prov. 23.9. and that  

1. Because they will despise the wisdom of our words, Prov. 23.9. And  
2. Because Wisdom is too high for a fool, Prov. 24 7.   
III. We must not answer a fool according to his folly, Prov. 26.4.  
Secondly, the Affirmative duty required of us is, to answer a fool according to his folly, Prov. 26.5.  
Quest. Solomon saying Prov. 26.4, 5. Answer not a fool according to his foolishness, l●st thou also be like him. Answer a fool according to his foolishness, l●st he be wise in his own conceit: it may be demanded, How do these two verses accord, or, how may they be reconciled?  
Ans. 1. The Antith sis is not simply in Answering, but in the manner of answering, as appears by the reasons there given. For vers. 4. teacheth us to be wise in all our talk with fools, and diligently to observe, what, how much, when, and how to answer them, or not; Lest if these circumstances should not be observed, we should be thought as foolish as they. Or, Solomon forbids us, when we talk with fools, to speak foolishly, or foolish things as they do; and if they reproach or speak evil of us, we must not answer them in their own language, rep●ying evil for evil. In vers. 5. Solomon teacheth, that the forementioned circumstances being observed, we may answer a fool, namely when he glories in his foolishness, or folly; or, when for his own good it is required, that we should show him, that he is but a fool.  
Ans. 2. Solomon in those two verses shows, when we should answer to these railing speeches, and when not; that is, when it tendeth not to the good of the railer, nor to the profit of the innocent who is reproached, than it is good to hold one's 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, than we are to answer him; or, if the Truth be impaired by our silence, or our enemy be emboldened to insult the more, than 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 selfconceited 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 mere simplicity, cut off a living Hog's foot, ●●●●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 twofold; 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 error, 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 errors; whence the Papists and some others, persuade 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 persuaded 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 errors, 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 ourselves 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 error, 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 say, 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 virtue, 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 hypocrisy. 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 Unreasonable Creatures, as to Do●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 cozening 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 virtue which doth properly and plainly speak, and do 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 Extremes 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, Rom. 12.8.    
Thirdly, in a heart enlightened from above, Ephes. 5.15.  
Fourthly, in a tender Conscience, and a fear to sin or offend God. He therefore who desires this good simplicity, must be of a circumcised heart, which is sensible of the least sin, and of a cowardly Conscience, which fears to commit the least evil, Genes. 39.9. Job 1.1. & 2.3. Rom. 16.19. & 1 Cor. 14.20. Phil. 2.13.  
Fifthly, in a single tongue: he therefore who desires this good simplicity must avoid all lying, and deceitful speeches, and take heed of being double tongued, Job 33.3. & 2 Cor. 1.12. & 11.3. Ephes. 6.5. And  
Sixthly, in a boldness unto that which is good; not being hindered, either by employment, danger, or fear, but courageously and confidently professing and serving God, Prov. 10.29. Acts 4.19. & 5.29.  
† VII. From, or concerning this good simplicity, we may learn these two things: 

1. That the Lord will preserve the good simple ones, Psal. 116.6. And  
2. That the Simplicity of the heart, is the way unto true Light, 2 Cor. 1.12. & 11.3. Phil. 2.15.    
Thus much for Wit, Wisdom and Folly; Wise Men and Fools. Now because the Tongue is the Instrument, whereby Wisdom and Folly are usually discovered; and because Wise Men and Fools by their Tongue and Speech are chief discerned; I therefore proceed to the second Treatise.    

The Words fully handled and explained in this first Treatise, are Alphabetically these: 

DIscretion, Page 95  
Folly, Foolishness, p. 116  
Fools, p. 121  
Inconsiderate, p. 132  
Prudence, p. 13  
Rash, p. 133  
Simple, Simplicity, p. 140  
Unwise, p. 121  
Wisdom, p. 13  
Wise Men, p. 100  
Wit, p. 1    
The things handled, hinted at, and falling in by the by, in this first Treatise are these: 

FEar, the excellency thereof, p. 53  
Magistrates, Rulers, their duty, p. 29.80. & 83  
Sin, the kinds and punishment thereof, p. 38. & 121    
The Scriptures particularly and plenarily expounded and explained in this Tract are these: 

DEuter. 21.10, 11. p. 13  
& Deut 32.6. p. 125  
1 Sam. 25.25. p. 124  
2 Chron. 1.10. page 29  
Job 26.3, 4, 5. p. 17, & 139  
Psalms. 14.1. & 53.1. p. 136 Ps. 94.8. p. 124. & Ps. 107.17, 18. p. 121  
Proverb. 1.5, 6, 7. p. 111. & ch. 2.4,5. p. 39 & p. 94. & ch. 3.5, 6, 7. p. 37. twice. And ch. 17.21. p. 125  
Eccles. 1.18. p. 34. & ch. 7. 13, 14. p. 35. & ch. 7. 21. p. 4●. ch. 8.1. p. 17. ch. 9 15, 16, 18. p. 47.  
Isa. 5.21. p. 72. & ch. 11. 2, 3. p. 27.  
Matth. 5.22. p. 123. & ch. 7. 24, 25. p. 89. & ch. 10. 16. p. 30. & 142. ch. 11. 25. p. 85. & ch. 23. 17, 19 p. 123  
Luke 12.20. p. 135  
John 17.3. p. 93  
Acts 18.21, 25, 26. ibid.  
Rom. 8.6. p. 18. & ch. 12. 3. p. 42. 66. ch. 12. 8. p. 143. ch. 12. 16. p. 37. 74  
1 Cor. 3.18, 19, 20, 21, 22. p. 54. & 61  
Galat. 3.1. p. 124  
Ephes. 5.15. p. 43  
Phil. 1.7. p. 18  
Coloss. 2.8. p. 36. & ch. 3.2. p. 74  
Jam. 3.17. p. 93    
The End of the First Treatise.   

THE SECOND TREATISE, OF THE Nature, Use, and Abuse OF THE TONGUE AND SPEECH.  
Quum Lingua non restringitur, nequaquam ubi ceciderit, Jaceat, sed semper ad deteriora descendat.  Gregor. li. 16. Moral. 
He who keepeth his Mouth and his Tongue, keepeth his Soul from Sorrow,  Prov. 21.23. 
LONDON, Printed by E.T. and R.H. for Will. Miller at the gilded Acorn in St. Paul's Churchyard, over against the little North Door. 1673.   

A TREATISE OF THE Nature, Use, and Abuse OF THE TONGUE and SPEECH.  
THE Tongue, Lips, and Mouth of Man, being in a sort Synonyma, in use, signification, and our usual manner of Speech, I will in this small Tractate, hint or touch particularly thus at each of them.  

1. Of the Tongue, Chap. I.  
2. Of the Mouth, Chap. IU.  
3. Of the Lips, Chap. V.  
4. Of Words and Speech, Chap. VI   

CHAP. I. Of the Tongue.  
LIug●a, the Tongue is not a Sense, but the Organ of the Sense of Tasting. Now concerning this Organ o● Member observe these two things.  
I. That though the Tongue generally in Scripture signifies speech, yet if I should here treat, of all sorts, of good and evil words, that then this Treatise would swell into a Volume: and therefore reserving the handling of those to another place, (if this Manual find general and friendly acceptance) I will here treat only of these words, Tongue, Mouth, Lips, Speech, and Words.  
II. Observe, as the sum of this whole Chapter, that Tongues are either  

1. National, called Languages, Sect. I. Or,  
2. Spiritual, called Extraordinary, or the gift of tongues, Sect. II. Or,  
3. Natural or Corporal, called Ordinary Tongues, Sect. III. Now these are either.   

I. Evil, and abusive Tongues. Or  
II. Good, and well used Tongues. In both these we have both 

1. The Doctrinal Part to consider of, Chap. II. And also  
2. The Practical, Chap. III.     

SECT. I. Of National Tongues, or Languages.  
Five things, concerning these, I will here observe, viz.  
First, which was the first Mother Tongue, or Language. Psammeticus King of Egypt, caused two Children to be closely brought up by a Goatheard, who should cause Goats to give them suck, but not permit them to hear any humane voice. After two years the children uttered the word Beck, Beck, which was indeed the note that they had learned from the Goats; but because the Phrygians called bread Beck, therefore Psammeticus ascribed to them the priority of all Nations and Language; Herodot. li. 2. Thus Melabdim Echebar, the great Mogor, made the like trial of 30. children, whom he caused without hearing of any man, to be brought up; but they never spoke any Language, Relat. regn. Mogor. Johan. Orani. Doubtless as Hebrew was the first Language, and the Tongue which all the world spoke before the building of Babel; so all Lauguages are now learned by imitation and study; insomuch as, if Children hear no Language they will speak none at all (whence those who are deaf are dumb) and what Language they first hear, they will first learn.  
Secondly, observe, that Tongues are either Mother tongues, or Dialects. Mother tongues are those, out of which many Dialects (as it were so many branches) are drawn. Now these branches, or Dialects, of one Mother tongue, have some affinity one with another; but between the Mother tongues themselves is neither affinity, nor any correspondence.  
The Mother tongues which are so wholly different one from another, are Eleven in number; whereof four are more noble, the other seven of less dignity: Those we call the greater, These the lesser Mother tongues. The same word in the original tongue, by divers inflexious and variations makes divers Dialects: e. g. The Latin call a Son-in-law Gener, the Italian Genero, the Spanish Yerno, the French Gendre.  
The four chief Mother tongues, (as some say) are Latin, Greek, Dutch, and Slavontan: the seven lesser Mother Languages are  

1. The Albanian, of a people in the mountains of Epirus.  
2. That of the Cossaches, and Tartars.  
3. The Hungartans, who came out of Asia into 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 Welsh. And the seventh is Biscay. But   
There are three Tongues which are in a more especial manner famous over all the world, The Latin, 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 Latin 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 spoke to the Patriarches and Prophets; in this tongue Angels spoke 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, Solomon, Isay.  
2. In Greek, Homer, Plato, Herodotus, Demosthenes.  
3. In Latin, Cicero, Caesar, Sallust, Virgil.  
4. In Italian, Boccace, Petrarch, Ariesto, Tasso.  
5. In Arabic, 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 battle. 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 Conqueror caused the Laws of our Land to be set down in French, and all plead 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 do it. Now as it is difficult, to change the tongue of a Land, so it is no easy matter, for a siranger to speak a Language as perfectly as a Native: whence The phrastus, for speaking too much the mere 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, etc. 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 mind, 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 show his affinity with the Word, such as is between the fire and light; the Word is the true light which enlighteneth every man that cometh into the world; and there the Spirit descended in the likeness of fire.  
2. To show, 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 wonderful 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 enlightened, 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. Whilst 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. Hue 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 first a Stone, the last an Age.  
One would have Spikes, and him a Spade they give.  
Another asks a Saw, but gets a Sieve.  
Thus crossly crossed, they prate, and point in vain;  
What one hath made another mars again.  
Nigh breathless all, with their consused yawling,  
In bootless labour, now gins appawling.  
But it was not thus with the Apostles; for at the Feast of Pentecast, they spoke the wonderful things of God in tongues which were understood both by themselves, and by those also of those tongues, and languages, as we see Acts 2. The confusion of Languages at Babel was a punishment, and that a great one, sent for the scattering of the people through the whole world; but this knowledge of new tongues, was a gracious gift, given for the gathering of the Church; for by the benefit of this gift, the Gospel was preached to every creature, and all Nations were gathered unto the unity of Faith. But of this more fully afterwards, Chapter VI.   

SECT. III. Of Natural, Corporal, and Ordinary Tongues.  
In these we may observe, 

I. Some things in the Dostrinal Part, for the informing of our judgement. And  
II. Some things in the Practical Part, for the directing of our Lives.      

CHAP. II. The Doctrinal Part.  
IN this Part, I will  

1. Divide Tongues; Paragraph I. Then  
2. Hint at some things concerning the Tongue in general; Paragraph II. Then  
3. Treat of Evil Tongues in particular; Paragraph III. And  
4. Of Good Tongues; Paragraph IU.   

Paragraph I.  
In the Word of God, I read of five sort of Tongues; as  

I. There are spiritual and supernatural tongues, Mark 16 7. Acts 2.3, 4.  
II. There are Wise tongues, Prov. 12.18.  
III. There are Religious tongues, 2 Sam. 23.2.  
iv There are Stammering tongues, Isa. 32 4. & 33.19.  
V There are wicked and naughty tongues, as namely, 

1. Crafty and deceitful tongues, Job 15.5. & 20.12, 16. Psal. 50.19. & 52.4. & 120.2. Mich. 6.12.  
2. Flattering tongues, Psal. 5.9. Prov. 6.24. and 28.23.  
3. Mischievous tongues, Psal. 10.7. & 52.2.  
4. Naughty tongues, Prov. 17.4.  
5. Froward tongues, Prov. 10.31.  
6. Double tongues, 1 Tim. 3.8.  
7. Perverse tongues, Prov. 17.20.  
8. Muttering tongues, Isa. 59.3.  
9 Lying and self tongues, Psal. 109.2. & 120.3.  
10. Cruel and revengeful tongues, Psal. 57.4. and 64.3.8. Jerem. 9.3.8.  
11. Backbiting tongues, Psal. 15.3.  
12. Proud, presumptuous, and boasting tongues, Psal. 12.3, 4. & 73.9.      

Paragraph II.  
Concerning the Tongue of Man in General, I will only in this Doctrinal Part observe five things.  
† 1. That it is called, Glory, Psal. 30.12. That my glory may praise thee. For the full understanding of that place observe, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Hebrew word there used, signifies to be honoured; hence the Adjective 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies honourable, or honoured; and the Substantive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honour; and the Participle, honoured. Now some read those words Adjectively, for honoured, as if the Kingly Prophet had said, Every good man, O Lord, will sing to thee, and endeavour to set forth thy praise. But some more truly read them Substantively, Glory; as Hierome, the 70. Tremellius, and the old Latin Bible; and thereby is meant the Tongue; as Usal. 16.9. & 57.8. & 108.3. Gen. 49.6. And the reason hereof is either,  
First, Because God is to be glorified with the tongue. Or, because  
Secondly, the tongue is the glory and honour of men. Or,  
Thirdly, because the Tongue is a treasure, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often taken for riches. From this name Glory given unto the tongue, we may learn, That God is not only to be worshipped with the heart, but with the tongue also, Rom. 10.10. Psal. 35.28. & 66.17. & 119.171. Now the reasons hereof are these six:  
I. Because we own ourselves wholly unto God, and therefore our tongues should praise him, as well as the rest, Rom. 12.1. & 1 Cor. 6.19.20. & 2 Cor. 7.1.  
II. Because Vox Index animi, the tongue is the Interpreter, and Index of the mind, Matth. 12.34, 35.  
III. Because the tongue is ordained for the glory of God, and the glorifying of him, Jam. 3.9. and therefore we abuse the tongue if we dishonour God thereby, or therewith.  
iv Because our Brethren are to be edified with our tongues.  
V Because we incur danger by our tongues; for we must give account for every idle word, Matth. 12.37. And therefore we must keep our tongues, Prov. 13.3. & 21.23.  
VI Because the tongue is a powerful member; life and death being in the power of the tongue, Prov. 18.21.  
1. The tongue is powerful unto evil; hence it is called, a swords point, Prov. 12.18. a sharp sword. Psal. 57 ●. a sword and a dart, Psal. 64.3. a scourge, Job 5.21. a knife, Psal. 52.2. a sharp arrow, and burning coals, Psal. 120.4. a serpent, and poison, Psal. 140.3. and an Asp, or Viper, Rom. 3.13.  
2. The tongue is powerful unto good; hence it is called, A tree of life, Prov. 15.4. and therefore David prays, that the Lord would open his lips, that his tongue might set forth his praise, Psal. 51.15.  
† 2. Observe what the Tongue is, both in regard of the bear't and life; namely,  
I. In regard of the life, Nazianzen saith, Lingua dimidiam humanorum vitiorum partem sibi vendicat: half the wickedness that man commits, the tongue is guilty of. Bisil. in Psal. 32. goes further, saying, Tota vita nostra Linguae delict is est reserta; all the crimes committed by us, through the whole course of our Lives, may be justly charged upon the tongue.  
II. In regard of the Heart, Ambrose saith, Lingua ●st speculum mentis, index animi: the tongue is the Index, Interpreter, and glass of the mind, for out of the abundance of the heart the mouth speaks. The strokes in Music answer to the notes that are pricked in the rules. The Anatomists teach, that the Heart and Tongue hang upon one string. And hence it is That as in a Clock or Watch, when the Wheel is moved, the Hammer striketh, so the words of the Mouth answer to the motions of the heart: and when the heart is moved with any perturbation, passion or affection, the hammer beats upon the bell, and the Mouth soundeth, Psal. 45.1. Rom. 10.10. Luk. 6.45. The reason, why so many are tonguetied in their devotions to God, is, because they are hidebound in their hearts; they cannot bring forth without, because they have no stock within; their words stick in their Mouths, because they have no form in their hearts. When the Pump goes, we shall soon know what water is in the Fountain, whether clear or muddy; when the Clapper strikes, we may guests what metal is in the Bell. Thus the tongue of man becomes the Interpreter of his heart; the inward motions of the mind have vent at the mouth, as sparks from a furnace, and the Souls conceptions are brought forth by its busy Midw●sry. The Tongue is the Key that unlocks the heart's Treasury, out of whose abundance it speaks; so that the corruption of men's minds (not much unlike the inflammation of a Fea●er) ordinarily breaks forth, and blisters upon the tongue. He who is rotten in his heart, is commonly rotten in his talk; and as evil words corrupt good manners, so they also discover corrupt manners; as a soul stomach betrays itself in a stinking breath, so doth a wicked heart in wicked communication: and on the other side, As a Parrot is known by speaking like a man, so by sanct fied discourse, we are known to be spiritual; for where grace is in the heart, it will manifest itself in holy, heavenly, and savoury speeches.  
† 3. Observe, when we must hold our tongues, and when not: namely,  
I. We must held our tongues,  

1. When the Lord talketh and disputeth with us, Job 6.24.  
2. When our betters are in presence; or, when our Superiors are speaking, Job. 29.0.   
II. We must nor hold our tongues,  

1. When we see the people of God in danger of perishing, Hesth. 7.4, etc.  
2. When we ought to sing praises unto God, Psalm. 137.6.   
† 4. Observe here one difference between a Wise man and a Fool; the wise man hath his tongue in his heart, and therefore knows when to speak, and when to be silent; but the Fool hath his heart in his tongue; for a Fool's tongue is like the Buoy of an Anchor, you shall find his heart by it wheresoever it lies.  
† 5. Heathens will teach us. Why God, or Nature, or the God of Nature, hath given us but one tongue. Zeno hearing a young man full of words, said, Aures habemus duas, & os unum, ut plura audiamus, loquamur perpauca, Laert. lib. 7. We have two ears, and one tongue, to teach us to hear much and speak little. Dem●sthenes being asked, Que causa esset unius tantum linguae, & geminarum aurium? Why man had two ears, and but one tongue? answered, Quoniam duplo magis audire homini expedit, quàm loqui. Stob. Because men should hear as much more as they speak. Anaragoras reading a Lecture to his Scholars, of the frame of Man's body, said, Nature hath given us two feet, two hands, two eyes, two ears, and but one tongue; to teach us, that in our going, feeling, smelling, hearing, and seeing we may be as long as we will, but in speaking we should be as scant and sparing as is possible.   

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 whereunto 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 credits 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 poison 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 man's 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 essreni. 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-ravens, envying the rest of man, disquiet him with their nightly ill-sounding shrieks, cries, and unpleasing notes; so a virulent and venomous tongue doth always disperse something abroad, to the disturbance of the quiet, peace, and concord of some or other.  
VIII. Chrysostom, hom. 9 op. imperf. compares a malicious tongue, to a spark of fire; for as one spark may make a great fire, and do much mischief: so an evil tongue is often the cause and rise of great suits 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 ways abused, and the abuses of the tongue are mostly severely punished. Note here, that men abuse their Tongue's sieve manner of ways: 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 ways. viz.  
I. By using blasphemous speeches of God; as Pythagoras 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 Athenians. 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 girl replied. He is an old doting Fool; which Girl 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 profane 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. Fo●. Again, there was a Serving man in Lincolnshire, who was always wont to swear, God's precious blood, and that for every trifle; and though he were often reproved for it, yet he still persisted in his wickedness, until the Lord struck him with sickness; yea than 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 God's 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 jesting 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 delays, nor the expenses 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 ways: 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, repent 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 days of Qu. Marry, as James Abbeys 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 heretic, with such like terms; and as one continued in his godly admonitions, so the other persevered in his blasphemies. Now this godly Martyr was no sooner burnt, but the blasphemer was struck with a frenzy, by God's hand, and ran about the Town of Bury, pulling off his clothes, and casting them away, and crying, Thus did James Abbeys, 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 Ploughman, 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 detractors words, to spit forth more poison of defamation against the godly.  
Fourthly, men abuse their tongues in regard of Themselves three manner of ways; 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 ourselves.  
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 days of K. Edward 6. certain English Soldiers, 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 profanely minded, went apart, and cried 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 Soldier 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 misshapen 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 Satire. Wierus.  
III. Men abuse their tongues by vaunting, boasting, and vainglorious 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 handful of Grecians subdued a vast Army of his. Thus when Sophocles sent Ajax to fight against Troy, he bid him fight, but withal to pray to God for victory; no said Ajax, Deo vincant ignavi, Let Cowards overcome by God's helping 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 ways; viz.  

I. By bitter speeches; as when men who be at variance, 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 threatening 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, etc. 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 excludes 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, therefore men more usually, and universally sin by word than deed.  
2. Because men ordinarily and naturally do rather give way to feigned excuses, than to many other sins.    
VI Men abuse their tongues to the prejudice of others, by rash, inconsiderate, unadvised, and tattling speeches: as the City of Athens was taken by Sylla the Roman Dictator, who by his Spies was admonished, of the prattling of certain old men, in a Barber's 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 seeing one of the prisoners that was taken by the Tyrant, to be dismayed, because he should be put to death, willed him to pray to God, that he might escape but until the morrow only, and then he should have cause of rejoicing. 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 ways, the Tongue of man is abused, and how severely the abuses of the tongue are punished.   
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 Superiors, by way of correction or reproof.  
II. When they proceed not from hatred, but from the levity of the mind.  
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 reproachful or disgraceful words unto his brother in his anger, yet he doth it not with a purpose or intent to disgrace him.  
V When by the reproachful 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 qualify the poison of the tongue, that it will not prove mortal unto us.   
Ans. 4. We have a more sure Word of Prophecy to resolve, and establish us in this particular, than the opinion of an erring Papist, and that is the Word of God, which teacheth us, what to think of railing, reproachful, and cursed speeches, by these four particulars.  
I. The Scripture commands us, if we desire to approve ourselves to have put on Christ, then to put on the virtues contrary to such speeches; as Coloss. 3.12, 13. But on therefore as the Elect of God, bowels of mercy, kindness, humbleness of mind, meekness, long suffering, forbearing one another; and forgiving one another. All these are contrary or opposite to reproaches, and evil speakings; and therefore if the one be commanded, than the other is forbidden: 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 qualifications and restrictions, they are no venial sins.  
II. The Scripture prohibits these, Ex consequenti, by a necessary consequence: Eph. 4.21. Let no corrupt communication proceed out of your mouth, but that which is good, etc. 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 edification, but rather offend God. The Apostle seems plainly thus to argue; Those speeches which are corrupt, and edify not the hearers, are displeasing to the pure Spirit of God, and become not Christians: But railing, reviling, and reproachful speeches are corrupt, and tend not to edification; and therefore they are unbeseeming Christians, displeasing to the holy Ghost, and consequently, (in their own nature) lethal, not venial.  
III. The Scripture dislikes all speeches of this kind, because 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 testify, 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 reproachful words, (not being repent 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 kind 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 punished 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 edify 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 ●esr●nd the Lord of his expectation, as to make this ra●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 Satan about the body of Moses, durst not use any railing speeches, but only said, The Lord rebuke thee, Judas vers. 9 The Lord best knowing the iniquity of such words, and how prone we are unto them, hath showed 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 thorough our Teeth and Lips, which is either displeasing unto God, or disagreeing unto our profession, or disgraceful 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 always for truth is but one, and we have but one tongue, and therefore it should always 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, reproachful, cruel, disdainful, 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, hurtful to our Brother, and mortal to ourselves. And therefore if we would not defile our tongues, provoke our God, extinguish Grace, grieve the Spirit, and inflame and kindle the sire of Hell, for the burning of ourselves, we should carefully abstain from all railing, reviling, and reproachful words; not saying in our anger unto our Brother, either Racha, or thou Fool. And as all Sailors 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, etc. but the evil speaker hath always 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. & 2●. 22. Psal. 120.3, 4. & 140.2, 3.  
7. The malice, and biting of a venomous tooth, doth so rankle, and fester, that it is very hardly cured, Prov. 30.14. Jam. 3.8. ●ssundit mala Lingua v●●us atrum. Virgil. 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 wicked tongue. It is commonly known, that Scarabs and Flies swarm to the galled part of a poor Packhorse, and there sit feeding upon that worst part of his flesh, not once meddling with the other sound part of his skin. Just thus do the malicious 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 always 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 Astomis, who have no mouth, but do only feed upon the smell of Herbs, Flowers, etc. 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 backbite 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 E●il Tongues, doth thus (after his manner) the 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 p●r benig nitatem,  
Colorata per honest ●●em,  
Acuta per severitatem,  
Plicabilis per sagacitatem,  
Inclusa per custodiae sedulitatem.   
Or, the Tongue of our Discourse should be 
Mollis per compassionem,  
Rubea per dil●ctionem,  
Acuta per correctionem,  
Plicabilis per discretionem,  
Clausa per coerctionem.   
But passing by these jingles, we may say, That the virtues of a Good Tongue are these five:  
1. Verity, or veracity, whereby we embrace and love all true say and sentences, in Religion, Arts, and Sciences; and in all our talk, and conversation, speak the truth, and what i● agreeable to the matter in hand, carefully, and conscientiously, in all our serious discourses, avoiding all l●es, false opinions, and vain Sophistry.  
II. Constancy which constantly professes, retains, maintains, and defends the truth.  
III. Humility; when it is d●cible, not arrogantly speaking of itself, nor obstinately defending any untruths, or false opinions but professing our willingness to learn of others to be admonished by others, and to yield to those who will teach us better, if we have erred either in our talk, or tenants.  
iv Taciturnity; when we do not unadvisedly talk and tattle of every secret, and weight truth in all places, or before any persons, but know when it is fitting to speak, and when to be silent.  
V Urbanity; when all our words are humane, civil, courteous, meek, mild, and gentle. Thus much for the Doctrinal Part.    

CHAP. III. The Practical, and Applicative Part.  
IN this Part, or Chapter, we have three things to consider 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 ways, or in any sort abuse them. Now to what was said before, concerning the abuse of the Tongue, I add, That four sort of persons are here faulty; as  
First, those who in the service of God, use a strange tongue, as the Papists do. For the justifying of their Practice, Lorinus the Jesuit saith, sup. Levit. 10. It behoveth every one to handle Sacred things, Juxta ritum in Ecclesia particulari approbatum, Lat●no Lat●nos, G●ae●o Graecos, etc. according to the approved ri●es in every particular Church, the L●●●nes in Latin, the Greeks in Greek, etc.  
Ans. If Lorinus by the Latins understand all who were counted of the Latin Church, viz. all who inhabit in those Western parts, as the Greek is the East in Church, (as it is certainly his meaning) than it will fall out quite contrary to his observation. That to use a strange tongue in the service of God, such as is the Latin 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, etc. 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 pheming, backbiting, slandering, jea●●ing which is not convenient, 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 Proverb, 〈…〉 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 without chewing, swallow down their meat, and so seem not much to be desighted in the diversity of tastes. Now herein they are like to Fish, who are mute and silent in good think'st 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 excelled in utterance, and the Frogs in nimbleness. An●on ●●●m.  
Fourthly, those are to blame, who think, that words are but wind, 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 permit 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 saul's tongue his own, when by the gift of Prophecy he sounded forth the Praises of God? 1 Sam. 10.11. & 19.24. Was pilate's Wife's tongue h●r own, when relating her dream to her husband, she charged him to have nothing to do 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 Prophecy, 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 faithful Professor of Christ, and his Gospel? And therefore wicked men's tongues are not their own.   

SECT. II.  
The Lessons to be learned, from, concerning, or in regard of our Tongues, do either respect God, or Satan, or Wicked men, or Ourselves, or the Tongue itself.  
† 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 Satan, we may learn, that his enmity is principally bend 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 Satan principally endeavours to bind the tongue, that being an Insirument both of God's glory, our own good, and our brethren's 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 increase God's 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 withhold judgements from them, and draw down blessings upon them; by our seasoned and sanctified discourses, we may establish them, and ground them more and more in the most holy Faith, and truth of Religion. And therefore Satan observing, how profitable an Instrument the tongue is, both in regard of God's glory, our good, and our brethren's edification, 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 Judas vers. 10. But these speak evil of those things which they know not.  
Queen 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 wantonness, 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 sense 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 Satan, Jam. 3.6. And  
III. It springs either 

1. From the contempt of Magistrates. Or  
2. From the envy of their brethren's 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 Ourselves, we may learn these five Lessons.  
I. That if we would live long, and see good days, 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 air, 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 Talon 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 brother whom he edifies not, having a call thereunto. And therefore we must learn to use our tongues aright, both in regard of God and ●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 pacify their anger, by soft answers, Prov. 15.1. & 25. 1●.  
II. When we comfort their sorrowful hearts, by Christian consolations, Prov. 16.24.  
III. When we teach their eyes Instruction, Psal. 51.13. Prov. 16.21, 23. & 20.15. & 31.26.  
iv When we teach their feet how to walk; 

1. By exhorting them in general, Hebr. 3.13.  
2. By teaching in particular: 

I. Those of our own Family; as Wives, Children, and Servants. And  
II. Our Friends and Kindred. And  
III. Our Neighbours.         
† 5. In regard of the Tongue of man, we may learn these Lessons.  
I. That it is a most unruly member, Jam. 3.5, 6.  
II. That the tongue of a virtuous woman is the Law of kindness, Prov. 31.26.  
III. That a soft tongue doth soon 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 wholesome tongue is a tree of life, Prov. 15.4.  
VII. That the Tongue is either a very good, or a very bad member, Laertius tells us, li. 1. ca 9 that Anacharsis being asked. Quid esset in homine pessimum, & quid optimum? which was man's worst part, and which his best? answered, Lingua, the Tongue A sop being sent by his Master, to buy all the best Meat he could get in the Market, bought all Tongues; and being sent again to buy all the worst, he bought again all Tongues; and being demanded, Why he did so? answered, That no flesh was better t an a go d Tongue, nor any worse than a bad. And most true it is, as Bias told Amasis' King of Egypt, The Tongue is the best, and worst member of the b●dy; for the most part, an unruly mischievous member, I ambit & laedit, Plutarch. a kill and destroying member: I ingua mali pars pessima serut, Juvenal: a dangerous weapon, and the worst of all other weapons; for the stroke of a Sword may be born off, and the shot of an dirow may be shun d, or if not, the wounds may be healed; but there is no way to escape a poisoned tongue no salve to cure it.  
VIII. We may learn, that some have been punished in their tongues, for their Virtues, some for their Vices: e. g.  
1. Anthony caused the head of Cicero to be set before him, when he was at meat; and his Wife Fulvia pulled out the tongue thereof, and wore it in her hat, for his zeal and affection to the Commonwealth. Plutarch.  
2. The Egyptians did ever cut out his tongue, who disclosed any secret, or revealed any practico to the enemy. Diodor. Stc. And thus, as the Proverb is, Some pay a fine for their tongue.  
IX. We may learn the use of the Tongue; and that both in General and Particular.  
1. In General; men's Tongues are very useful for them; for therewith a man doth complain of his want and poverty; therewith a man doth implore help and seek remedy; and therewith a man doth utter his injuries and wrongs, and desires redress. It is an admirable thing to consider, how great variety there is in the tongue; for with that sometimes we speak gravely, sometimes jestingly, sometimes sharply, sometimes lovingly, sometimes harshly, sometimes sweetly; Lingua à ligando, Rhoding. the Tongue hath its name from Binding, because a man seems to have the mind of his brother (as it were) in his hands, or rather in his tongue, to bind or lose as he list: for sometimes with the tongue a man doth incense and exasperate his Brother, and sometimes therewith pacify him; sometimes we persuade, and sometimes we dissuade with the tongue; even as though it were in the power of the tongue, to make our neighbour do what we desire.  
2. The Particular Uses of the Tongue, are either Natural, Political, Moral, or Spiritual.  
First, the Natural Uses of the Tongue, are these two;  
I Lingua convenit in duo opera naturae; scilicet gustum, & loquelam: Arist. de Anima, li. 2. Lingua est propter sapores percipiendos, & literas exprimendas: Id. de Animal. li. 11. The tongue of man is useful 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 creatures. For  

1. The words of Angels are borrowed; they assuming strange bodies when they spoke ●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 do.  
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 Use of the tongue is this, That we express our minds unto others by our tongues. Vox index animi.  
Thirdly, the Moral Uses of the Tongue are these three: 

1. With our tongues we utter hidden, and secret knowledge.  
2. With the tongue we pacify 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 hardly would be expressed by signs, if we were dumb.    
Fourthly, the Spiritual Uses 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 Power 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 increased.  
iv With the tongue we glorify God, Jam. 3. and by the tongue we set forth the praises of God, and therewith give him thanks for all his benefits. This Use of the tongue is showed, 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 reform and refined, as the Scribes Pen must ever and anon be amended.    
Thus much for the Lessons to be learned from, or concerning 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 Devil was cast out of the man, Muth. 9 33. the dumb man speaks; to teach us. That being once free from Satan, 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 Satan attempts for our hurt, and what Christ effects for our good  
I. Satan, linguam vel compescere, vel corrumpere, Muscul. super Matth. 9 he will either corrupt the tongue, by corrupt 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 fruitful 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 sanctify the tongue, and make it a special instrument of God's glory, filling it with holy and heavenly words.   
Secondly, in regard of the Word of God, these two duties 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 Gordius 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 Creator thereof. P. Diacon.  
2. Chilon said, Non committendum est, ut lingua praecurreret 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 man's, to interpret, and put what sense 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 iniquities of our Tongue. Note here, that the Tongue offends against God, against our Brethren, and against Ourselves.  
First, the tongue sometimes sinneth against God; that is, 

I. Against his Truth: thus Atheists, and Heretics offend, Psal. 14.1. & 53.1.  
II. Against his Majesty; thus the blasphemer offends; and that, 

1. By profaning his Name by swearing.  
2. By deriding his Word, and the Ministry thereof.  
3. By scoffing at Sabbaths, Profession and Ordinances; as Ishmael and profane 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 unthankful 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 divulging and publishing abroad the disgraces and infirmities 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 threatening.  
3. By chiding, brawling, quarrelling, etc. Coloss. 3.8. & 1 Pet. 2.1.    
III. Against his Estate, by lying, deceitful, and crafty words, Eph. 4.25. Coloss. 3.9. & 1 Thess. 4.6. & 1 Pet. 3.10.   
Thirdly, our tongues sometimes sin against Ourselves; and that, 

1. By lying jests, jesting lies, 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 into danger.    
Now for all these iniquities of the tongue, we ought to humble ourselves.  
Thirdly, it is our duty, to keep, kerb, restrain, and bridle 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 obliged to the obedience of God's Word. Anaxagoras observes, 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 environed 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 man's 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 public 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 especially at public 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 slipped into his tongue, because he spoke 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 learned his lesson so well, that he never spoke word which he repent, 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 praiseworthy thing. Theana being demanded, What married Wife deserved most praise? answered, She who meddles only with her rock and spindle; is faithful to her husband, 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 mugitum, 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 many distractions, which do usually attend upon intemperate talk.  
VI This virtuous quality shall be rewarded. The heathens made Harpocrates a God, because he could command his tongue: and this virtue 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 bridle 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 inconsiderate, but deliberate, weighing and pondering the nature and quality of our words before we speak.  
3. We must strive and endeavour to speak mildly, gently and calmly, that our words may pacify wrath, Prov. 15.1. and break the bone, Prov. 25.15. Frangit ossoum, i.e. durissimum & rigidissimum: gentle and mild words will mollify 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 ourselves to Christian conference, and religious discourse, that it may become habitual unto us.  
Thus much for this member of man's body, the tongue.    

CHAP. IU. Of the Mouth.  
COncerning the Mouth, I will briefly observe these four things.  
First, that Mouth is referred in the Word, 

1. To God, Deut. 8.3. Jer. 23.16. Lam. 3.38.  
2. To Christ, Joh. 19.29.  
3. To men, Deut. 31.19, 21.  
4. To Satan, Apoc. 12.15, 16.  
5. To Antichrist, Apoc. 16.13.  
6. To Idols, Psal. 115.5. and 135.16, 17.  
7. To Beasts, Dan. 6.22. Heb. 11.33. Jam. 3.3.  
8. To Birds, Gen. 8.11.  
9 To the earth, Apoc. 12.16.    
Secondly, observe, that we must put two things out of our Mouth, viz.  

I. All guile. 1 Pet. 2.22.  
II. All filthy communication, Eph. 4.29. Col. 3.8.   
Thirdly, observe that three sorts of persons are to blame, in regard of their Mouths: viz.  

1. Those who do not confess with their Mouths the Lord Jesus, Rom. 10.9, 10.  
2. Those who curse and revile with their Mouths, Rom. 3.14. Jam. 3.10.  
3. Those who draw nigh unto God with their Mouths, but not with their hearts, Matth. 15.8. Matth. 7.6.   
Fourthly, observe, that when just occasion is offered, we must open our mouth. Note here, that the Scripture useth this phrase, when men speak deliberately and advisedly, as Acts 10.34. Then Peter opened his mouth and said: so Matth. 5.2. Jesus opened his mouth and taught them, etc.  
Qu. Why doth the Evangelist use this Periphrasis, circumlocution, or needless phrase? Can any speak without opening of his mouth?  
Ans. 1. It is an Hebraism, He opened his mouth; that is, Exorsus loqui, Calvin. sup. He begun to speak: thus S. Peter, when he had heard upon what occasion, and why Cornelius sent for him, Opened his mouth and said, Acts 10.34. that is, begun to preach unto them. True it is, the Jews did not always use this phrase, of opening the mouth, when they meant to express the beginning of a speech, but only when they were to speak of some weighty and serious matter, as Psal. 78.2. Prov. 31.8, 9 Open thy mouth for the dumb, yea, open thy mouth and judge righteously; that is, be careful to speak, and plead the poor man's cause who is oppressed. Thus Gualther, sup. thinks, that the Hebrews only used this phrase in such cases of moment; but Beza thinks it is not universally true.  
Ans. 2. This phrase is there (Matth. 5.2.) used to show the original of the Prophecies, and the predictions of the Prophets, that it was Christ, who opened their mouths; as if the Evangelist would there say Christ now opened his own mouth, who of old opened the mouths of the Prophets, August. S. Dom. in Monte. Or,  
3. This phrase may there be used, to show that Christ taught some, and sometimes without opening his mouth, and that either by internal revelations, or inspirations, or visions, or by his works, and external miracles, Chrysost. sup.  
4. Or this phrase doth show, that Christ was wont to keep his mouth shut, and to open it only when there was need, as Psal. 37.30. Prov. 10.11, 31. teaching us hereby two things, viz.  

I. That we ought to set a watch over our mouths.  
II. That we ought liberally and freely to open our mouths, to preach the Word of God, and Gospel of Christ, being called thereunto.    

CHAP. V Of the Lips.  
COncerning lips, these five thing are considerable.  
First, that lips in the Word are referred  

1. To God, Joh. 11.5. and 23.12. Psal 84.34.  
2. To Christ, Psal. 45.2. Cant. 5.13.  
3. To the Church, Cant. 4.3, 11. and 7.9.  
4. To Men, Deut. 23.22.   
Secondly, there are sundry sorts of lips. For  

1. There are deceitful lips, Prov. 24.28. And  
2. Dissembling lips, Prov. 26.23, 24. And  
3. Stammering lips, Isa. 28.11. And  
4. Adulterous lips, Prov. 5.3. And  
5. Hypocritical lips, Isa. 29.13. And  
6. The lip of truth, Prov. 12.19. And  
7. Perverse lips, Prov. 4.24. And  
8. Lying lips, Psal. 31.18. and 120.2. Prov. 10.18. and 12.22. And  
9 Proud lips, 2 King. 19.28. Psal. 12.4. And  
10. Joyful lips, Job 8.21. Psal. 63.5. And  
11. Flattering lips, Psal. 12.2, 3. Prov. 7.21. And  
12. Unfeigned lips, Psal. 17.1. And  
13. Cruel and mischievous lips, Psal. 59.7.12. and 140.3, 9   
Thirdly, two sorts of persons are here to blame.  

I. Those who speak unadvisedly with their lips, Psal. 106.33.  
II. Those whose lips talk of mischief, Prov. 24.2.   
Fourthly, From concerning, or in regard of the lips we may learn many lessons, viz.  
† 1. That our own lips must not praise us, Prov. 27.2.  
† 2. That the lips of the righteous know what is acceptable, Prov 10.32.  
† 3. That the lips of the righteous feed many, Prov. 10.21.  
† 4. That he who refraineth his lips is wise, Prov. 10.19.  
† 5. That the lips of the wise disperse knowledge, Prov. 15.7.  
† 6. That the lips of the wise shall preserve them, Prov. 14.3.  
† 7. That wisdom is found in the lips of him who hath understanding, Prov. 10.13.  
† 8. That the lips of the godly are full of grace, Colos. 4.6. For  

1. The words show the heart, Prov. 14.7. Matth. 12.36. Jam. 3.2.  
2. The tongue is powerful, either for good or evil, Prov. 18.20. and 15 1. Jam. 3.6.  
3. A good tongue is profitable to others, Prov. 10.21. and 16.13. and 22.11. And  
4. Preserves a man's own l●fe, Prov. 13.3. and 21.23.   
Fifthly, many things are required of us in regard of our lips; as  

1. To keep all the lawful promises and vows, which proceed out of our lips, Deut. 23.23.  
2. To departed from those in whom are not the lips of knowledge, Prov. 14.7.  
3. To keep knowledge with our lips, Prov. 5.2.  
4. To keep our lips from speaking guile, Psal. 34.13.  
5. To desire the Lord to keep the door of our lips, Psal. 141.3.  
6. To declare the judgements of God with our lips, Psal. 119.13.  
7. Not to refrain our lips from speaking of the word and works of God, Psal. 40.9.  
8. Not to speak of idolaters with delight and love, Psal. 16.4.  
9 Not to sin, or speak wickedly with our lips, Job 2.10. and 27.4. Prov. 8.6, 7.  
10. To desire the Lord to open our lips, that we may set forth his praise, Psal. 51.15.  
11. To rejoice with our lips when we sing unto God, Psal. 71.23.  
12. To utter the praises of God with our lips, Psal. 63.3, 5. and 119.171. or, to praise God with the calves of our lips, Hos. 14.3. Note here, why the Prophet there mentions only lips, The calves of our lips, which are our words: namely,   
I. Because Christ who is the Word, delights in our words.  
II. Because our tongue is our glory, and that whereby we glorify God.  
III. Especially because our tongue is that which excites others; it being a trumpet of praise ordained of God for this purpose. Thus the Prophet mentions the calves of our lips, partly because our tongue or words stir up ourselves and others, and partly because God delights in words of his own dictating.   

CHAP. VI Of Words and Speech.  
I will not in this small Tractate meddle, either with the Word of God, the holy Scriptures, or with words, talk and speech, as attributed to God, or with the words of Christ, because all these are referred for another work. I speak here of words and speeches only as referred to men; and will take in, and handle these voices (they being in a manner Synonymaes) thus Alphabetically disposed.  
Commune, Communication, Conference.  
Discourse, Language, Said, Sayings, Spoke,  
Speech, Talk, Words.  
Speech may be considered, either  
First, in regard of the habit or faculty; and so it is called Language and Speech. Sect. I. Or,  
Secondly, in regard of the act or exercise. Now as thus considered, I will 

I. Hint briefly at these words, Commune, Communication, Conference, Discourse. Sect. II. Then  
II. Treat something more fully of these, Say, Say, Spoke, Talk, Words. Herein I will observe 

1. The Dogmatical and Doctrinal part. Sect. III.  
2. The Practical and Applicative. Sect. IU.      

SECT. I. Of Language.  
To what was said before, concerning Languages, Chap. 1. I will here add a word or two.  
Note here in the first place, that those Languages which were Propagines and Dialects of the Hebrew, were understood by the Jews, when they heard them spoken, and when they read them: but they understood not the strange Languages, which had small affinity with the Hebrew. When Laban and Jacob make a covenant, Gen. 31.47. Laban calleth the heap of stones, Jegar-sahadutha, in the Aramean tongue, which had small affinity with the Hebrew; but Jacob called it Galeed.  
Object. If there was but little affinity between the Aramean language, and the Hebrew, how is it that they say 2 King. 18.26. Speak to thy servants in the Syrian language, for we understand it.  
Ans. They might understand it, for they were Courtiers, and Statesmen, and so learned it, as we now learn the Italian, French, and Spanish tongue. Abraham's servant spoke to Nachor in the Aramean language, he being born in Damascus, which was in Cylo-Syrta: and we may think that Nachor and his house understood the Hebrew Tongue, being of the posterity of Heber, and keeping that tongue as Abraham did, who came out of Vr of the Chaldees; because Laban there, Gen. 31.47. called the heap of stones, Jegar-sahadutha (which were Syriack words) The heap of witness. Therefore the Hebrews say, Talmud Babylon, Let not the Syriack tongue be vile in thine eyes, because it is found in the written Books of the Word.  
Note again, That in Israel they had sundry Dialects; as some said, Shibboleth, others said Sibboleth; hence the Ephroimites were discerned by their lisping; and Peter by his speech was known to be a Galilaean. Thus about Jerusalem they had a peculiar dialect of their own, Acts 2.8. for some of them said Aceldoma, and others Akaldama: and so Judg. 18.3. they knew the Levite by his peculiar dialect.  
Note again, Sextus Cheronensis, li. the divers. Linguar. saith, That the Tuscans were the first who called the natural tongue of the Country, the mother tongue (that is, the tongue of our Mother) because we take it from our Mother which brings us forth, and from our Nurses who give us suck; whence Children learn to call their Nurse's Mother. Now indeed, in regard of our Native Language, the Land of our Nativity is our Mother; but in regard of Foreign Languages, Schools, learned Authors, and Translations, are our Nurses, to whom we are more beholden for knowledge than to our Mother; as Nolanus observes, That by the help of Translations all Sciences had their Original. The Hebrews hatched Knowledge, Greece did nourish it, Italy clothed and beautified it, and the Arts which were left as Wards, in their minority, to the People of Rome, by Translators, and elaborate Authors, like most faithful Guardians, are now come to perfect age and ripeness.  
From Scripture we may observe these three things concerning Language.  
First, what is meant thereby; namely,  
I. When it is named alone, it signifies any Idiom, or proper kind of speech, spoken by any people, or Nation whatsoever: as Genes. 11.1, 6. Nehem. 13.24. Hest. 1.22. & 3.12.  
II. When Pure is added thereto; as Zeph. 3.9. than it signifies sound, and true doctrine.  
III. When Canaan is added to Language, than it signifies, either  

1. The Hebrew tongue, wherein God was served by his people, while they dwelled in Canaan. Or  
2. Fellowship with God's people in Doctrine, and Worship, Isa. 19.18.   
Secondly, Observe, that at first there was only one Language, Gen. 11.1, 6. which one universal Language was confounded and changed into many several Languages, at the building of Babel, Gen. 11.7, 9 by the ever-blessed Trinity, Gen. 11.8, 9 and that for the pride, arrogancy, and insolency of the world, Genes. 11.2, 3, etc.  
Thirdly, Observe, how the confusion and diversity of Languages was a curse, or punishment, seeing the variety of Tongues is promised as a rare blessing, and singular gift of the Holy Ghost, Mark 16.17. namely,  
I. The multitude and diversity of Languages, in and by itself, was not a punishment. But  
II. That confusion which was among them when one could not understand another, Gen. 11.7, 9 etc. was the punishment.  
III. There was a great difference between the confusion of Languages at Babel, and the gift of tongues, promised and given unto the Apostles, by the Holy Ghost. For  
1. The gift of Tongues was a faculty of speaking so, as that both they could understand themselves, and others could understand them; i. e. they could knowingly, and with understanding speak to all people, and Nations, in their own language, Act. 2. But at Babel one could not understand another, Gen. 11.  
2. The confusion of Languages at Babel was a punishment, inflicted upon those persons for the dispersing, and scattering of them, throughout the world; but the gift, or knowledge of Tongues was given, for the gathering together of the Church, Isa. 19.18. Joel 2.   

SECT. II. Of these words, Commune, Communication, Conference, Discourse.  
Note here, that this word Cenference  

1. Sometimes signifies, to consult, and advise with, as 1 King. 1.7. Act. 4.15. & 25.12. & Gal. 1.16. And  
2. Sometimes it signifies to discourse; as Galat. 2.6.   
Note again, what manner of communication, conference, and discourse we must use; namely,  
1. Yea, yea, nay, nay, Matth. 5.37. And  
2. Such as is good in itself, Eph. 4.29.  
3. Such as may be profitable for the edification of others, Eph. 4.29.  
4. Such as is wise and judicious, Psal. 37.30.  
5. Such as is seasonable, and suitable to the present occasions and times, Prov. 25.11. And  
6. Such as may minister grace unto the hearers. Eph. 4.29. For such discourse as this, must be loved, liked, and listened unto. Plutarch. li. de animal. tells us, that Dionysius the tyrant, being one day at his Table, discoursing with Chrysippus of sundry Moral and Philosophical points, one presented him with certain Sugar-cakes; whereupon Chrysippus ceased discoursing, and persuaded Dionysius to fall to his Cakes: to whom he answered; Proceed Chrysippus, and give not over; for my heart is better contented with thy sweet and sugared words, than my tongue or taste can be pleased with these Cakes; for these only please the , but good discourse doth rejoice and comfort the heart. It is said, that Junius coming into a mean Countrey-mans house, spoke so feelingly of Christ, that the poor man perceived, knowledge only would not suffice unto salvation; and thereupon thinking of his own condition, he was converted truly to God.  
These voices, Say, Said, Sayings, Speak, Speech, Talk, Words, I will, for brevity's sake, join together; and therein observe both the Doctrinal and Practical Part.   

SECT. III. The Dogmatical, and Doctrinal Part.  
Sayings; concerning this word observe these two things.  
First that this word mentioned, Luk. 1.65. and 2.19. in the Original, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which in both those places signifies Things, not Words, or Speeches; as doth also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Luk. ●●. 4. Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do not signify Things from the Greek signification of those words, but from the Hebrew, because [dabar] signifies both a Thing and a Word.  
Secondly, observe, that there are four sorts of Say; viz. Wicked, Idle, Good, Excellent.  
I. Wicked Say are such, as tend either to the dishonour of God, or the offence of our neighbours.  
II. Idle Say are such, as neither honour God, nor profit man.  
III. Good Say are such as do good, or at least are spoken to that end that they might do good, or administer grace unto the hearers.  
IU. Excellent Say are such, as the wisest men have selected, for the best Axioms of any sentence, or the infallible principles of any Art; or the Mottoes or Parables of the Learned, which are like the Stars of the first magnitude in the Firmament, more remarkable than all the rest. These Excellent Say are either Moral, or Theological.  
First, We read of many excellent Moral Say; as those two of Tyranus; (whom Aristotle for his eloquence, and utterance called Theophrastus) We may better trust an unbridled Horse, than an unruly tongue. Again, Time well improved is a precious treasure. Thus the sentences of the Greek Sages, were excellent Say, and as such are remembered, and recorded to this very day; as  
1. Of Bias; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, wicked men are many; this not only Plato testifieth in Timaeo, but Christ also himself affirms.  
2. Of Solon; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the End shows who are happy: and Pliny, li. 14. ca 10. assents hereunto, saying, One day judgeth another, and the last day judgeth all.  
3. Of Chilo; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; know thyself; this, as Plato saith, de Leg. li. 3. c. 9 was written in letters of gold upon the Portals of Apollo's Temple: and Juvenal affirmeth, that it came down from Heaven; because if men knew themselves, they would not be proud, malicious, and inordinate as they are.  
4. Of Cleobulus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Modus est optimus, Keep the golden mean.  
5. Of Pertander; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, all things are possible to the industrious.  
6. Of Pittacus; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, know the time, and lay hold upon the occasion. And  
7. Of Thales; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sponde, prope est damnum; Fly Suretyship. Though these be wise Say, yet none of these, nor any saying of the Heathens, is comparable to that of Solomon, Eccles. 12.13. Fear God, and keep his Commandments; because to fear God, is the beginning of wisdom, and to keep his Commandments, is the perfection of all happiness.  
Secondly, Although every Saying of Scripture be faithful and worthy, yet there are only four so called in the Word; viz.  
1. Tit. 3.8. This is a true saying, That they who believe in God, must be careful to show forth good works.  
2. 2 Tim. 2.11, 12, 13. This is a true saying, If we be dead with Christ, we shall also live with him, etc.  
3. 1 Tim. 4.8, 9 This is a true saying, and by all means worthy to be received, That Godliness is profitable unto all things, having a promise of this life present, and of that which is to come.  
4. 1 Tim. 1.15. This is a true saying, and worthy to be received, That Jesus Christ came into the World to save sinners. Two things are here considerable: 

1. What a faithful saying is.  
2. How it is worthy to be received.    
I. Selneccerus saith, Quod apud Deum est decretum & conclusum, & quod apud homines est securum & tutum, fraudéque carens, hoc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est: that which is decreed and concluded by God, that it shall come to pass, and what is sure and certain with men, void of all ambiguity, guile, and contention, the same is a faithful saying. And such is this, That Christ came into the World to save sinners.  
II. This saying is worthy of all acceptation; i. e. It is worthy to be Herd, Believed, Obeyed, and Propagated.  

1. Faith comes by hearing; and therefore we must hearken to this Saying, that our souls may live.  
2. We must not only hear this Saying, but we must believe it, this being the right receiving of Christ, Joh. 1.12.  
3. We must not only say, We believe this Saying, but we must obey it also; endeavouring faithfully to do what the Lord requires of us unto salvation.  
4. We must propagate this saying to others, That Christ came into the World to save sinners.   

Talking.  
Concerning this word observe, That there is a threefold Talking, viz. Literal, Metaphorical, Ironical.  
First, There is a Literal, and real talking, which is either Extraordinary, or Ordinary.  
I. There is an Extraordinary and miraculous real talking. Thus  

1. God talks with man, Numb. 11.17. Deut. 5.24. etc. And  
2. With, or to Christ, Matth. 3.17. & 17.5. John 12.28. And thus,  
3. Angels talk with Man, Judg. 6.17. And thus  
4. Moses and Elias talked with Christ, Matth. 17.3. Mark 9.4.   
II. There is an Ordinary Literal, and Natural Talking: this is either Divine, Spiritual, or Humane.  
First, there is a Divine Literal, and Natural Talking: thus Christ talks, and that both  

I. With God his Father, John 12.28. & 17.17, etc. And  
II. With Men; that is, 

1. Sometimes with his Apostles, Joh. 14 30.  
2. Sometimes with a mixed multitude, Matth. 11.  
3. Sometimes with particular persons, Joh. 4.27. & 9.37.     
Secondly, there is a Spiritual literal, and Natural Talking: thus Man, 

I. Sometimes talks with God, by Prayer, or verbal Soliloquies.  
II. Sometimes with Christ; thus his Apostles talked with him on earth, and we by prayer, now when he is in Heaven.    
Thirdly, there is a Humane literal, and Natural Talking: thus man talks with man.  
Secondly, there is a Metaphorical Talking: thus  
1. The Instructions of Parents are said, to talk with children; because they are as counsel, advice, and directions unto them, Prov. 6.20.22. And  
2. Meditation, and self-examination is called Talking: Psal. 4.4. & 77.6.  
Thirdly, There is an Ironical Talking; thus by a Sareasm, or by way of derision, Baal is said, to talk, 1 King. 18.27.   

Say, Speak, Speech, Words.  
Many things may be observed from Words and Speech in this Dostrinal Part; as namely,  
¶ I. What a Word or Speech is; viz. Verbum est quod adsignificat tempus, cujus nulla pars significat separatim, & est nota eorum quae de alto dicuntur, Arist. Or, Dicere, to speak, or, to say, is properly, Verbum producere, to utter some Word.  
Object. Against this it may be objected; A man may speak, and yet not utter a word; for Matth. 9.33. The Dumb man spoke.  
Ans. The Evangelist there retains the former name which the man had, when he was dumb; viz. The dumb man; and this was very frequent in those places and times, to retain the same name, although there were some change wrought in the person. Hence mention is made, of Matthew the Publican, (when he was none) and Simon the Leper, (when he was cured) and harlots and sinners, when they were converted. Now two reasons may be given, why these retain their old names, when they were changed into new men, and indeed were not such: viz.  
I. This was done for the amplification of the miracle, or to show 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 relics of sin remaining in all: and therefore all should strive and labour, daily to increase in grace more and more.  
¶ II. Observe, that Words, Speech, etc. 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 ways; that is,      
I. He speaks unto us in his Word, converting us thereby: thus he spoke 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, struggling, and wrestling against sin; by strengthening us with might in the inward man, and enabling us to trample Satan under our feet, Rom. 16.20.  
¶ III. Concerning the sense, 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 sense Speech is the same with knowledge,  
5. Some by Speech understand zealous, religious, and well ordered discourse; and in this sense it differs not much from the third interpretation, the Profession of Religion.  
Qu. 2. From Rom. ●. 5. it may be demanded; How many ways 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 intent, and will a thing, Gen. 27.41. Exod. 2. ●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 signify one's 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 enjoining, 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 ourselves 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 myself. Crates hereto replied, Cave, rogo, & diligenter attend, 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 Sovereigns, 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, etc.  
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 ways doth Man speak with Man?  
Ans. 1. I may say, that Man speaks with Man three manner of ways, viz.  
First, sometimes Superiors speak with Inferiors. Thus  

1. King's speak with their People, Dan. 1.19. and 3. and 6. chapters.  
2. Master's speak with their Servants, Gen. 24.2, etc.  
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, etc.  
5. Patriarches speak with Heathens, Gen. 23.8.   
Secondly, sometimes Inferiors speak with their Superiors: thus  

I. People speak with their Ministers, Exod. 20.19.  
II. Subjects with their Sovereigns, 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, than we may answer, that man speaks with man two manner of ways; viz. Wickedly, and Warrantably.  
First, sometimes Men speak with Men Wickedly and Unwarrantably: 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, etc.  
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. 10.13.  
6. Sometimes uncharitably, Psal. 69.26.  
7. Sometimes unprofitably, Job 15.3. And  
8. Sometimes hypocritically, Job 13.7. Ezek. 33.30.   
Secondly, sometimes Men speak with Men Warrantably: thus  

1. Sometimes Man speaks unto Man, by way of counselling and advising of him, 1 King. 1.14. And  
2. Sometimes by way of entreaty and persuasion, Gen. 34.8.20. Judg. 14 7.   
Ans. 3. If we consider the subject matter of our Talk, whereof we must speak, than I may answer, 

I. That we must speak and talk with men of the Statutes and Commandments of God, Deut. 6.7. And  
II. Of the Praises of our God for his Mercies, Eph. 5.4. And  
III. Of the Righteousness of God, Psalm 71.24. And  
iv Of the Works and do of the Lord, Psal. 77.12. & 105.2. & 119.27. And  
V Of the Might and Power of God, Psal. 145.11.    
¶ V Concerning the division, and sorts of Speech and Words observe these five things:  
First, Bonaventure●d. 12. a. 2. q. 1. l. 3. saith, that Dicere, to say, or speak, is twofold. For  

I. Sometimes it signifies Over proffer, to utter something with the tongue. And  
II. Sometimes asserere, sive affirmare, to assert or affirm a thing. Numb. 26.3.   
Secondly, others say, Dicere tripliciter invenitur, that to say, or speak, is taken three manner of ways, viz.  

1. Sometimes Essentialiter; thus it signifies, Intelligere, seu declarare, to understand, or declare. Anselm.  
2. Sometimes Purè notionaliter; and so it is nothing else, than Verbum gig ne'er. Aquin. 1. P. q. 34. a. 1. ad 2.  
3. Sometimes it is taken neither purely Essentially, nor purely Notionally, but includes both. Thus Dicere est notitia à se producta omne declarabile declarare. August. 15. de Trinit. ca 14.   
Thirdly, we may say, that Words or Speeches are either Divine, or Humane.  
I. There is a twofold Divine Speech; viz.  

1. Natural; this is Sermo simplex, or Sermo Deus, the Word God, John 1.1. And  
2. Scriptural; this is Sermo multiplex, or Sermo Dei, the Word of God, John 17.17.   
II. There is a Humane Speech; this is likewise twosold: 

1. Good, Eph. 4.29. Coloss. 4.6.  
2. Bad, Prov. 15.1, 2.14. Psal. 64.3.    
Fourthly, from the Letter of the Sacred Oracles of God, we may say, that there are divers, and sundry sort of Words: For  

1. There are welcome Words, Gen. 21.30.52. & 1 Sam. 18.26.  
2. There are unwelcome Words, Gen. 27.34. & 1 Sam. 21.12.  
3. There are innocent, and harmless Words, Genes. 37 8. & 42.16.  
4. There are alluring and enticing Words, Num. 22.7. Judg. 16.16.  
5. There are wilful, obstinate, and disobedient Words, 1 Sam. 8.21.  
6. There are Parabolical Words, 2 Sam. 14.3.19.  
7. There are reproving or reproaching Words, 2 Sam. 3.8.   
Fifthly, we may say, that Words and Speeches are either  

1. Good in themselves. Paragraph I. Or  
2. Evil in themselves. Paragraph II. Or  
3. Doubtful; that is, sometimes Good, sometimes Evil. Paragraph III.    

Paragraph I. Of Good Words.  
There are five sorts of Good Speeches and Words; viz.  
First, Courteous and friendly; now as the Arteries convey the blood throughout the body, so men from mind to mind convey affections by friendly conference and discourse.  
Secondly, there are mild and gentle Words, which are prevalent both with Beasts and Men.  
I. The Indian Sheep called Lama, being much used to carry heavy burdens, will often grow resty, and lie down with their burdens, and will not be provoked to rise, and go on their journey, for the most sharp blows and beating that can be given them; but good words and fair dealing, with gentle entreaty, will prevail to make them travel, sometimes divers hours together.  
II. Plutarch. in Moral. saith, as Musicians make the sweetest melody by the gentlest touch; so a mild and gentle speech doth more prevail with people, than a harsh or crabbed. The Ancients were wont to place Mercury and Venus in one and the same Temple; to signify, that mild and gentle speeches do exceedingly beget amity and Love. Lips.  
Thirdly, there are wise, discreet, and prudent Speeches, 1 Sam. 25.24. Now in all speech, words and sense are as the Body and Soul; the sense is as the life and soul of Language, without which all words are dead. Hence Tully saith, Dicere rectè nemo potest, nisi qui prudenter intelligit, without understanding and wisdom, none can speak well.  
Fourthly, there are sound, sententious, and rational speeches, not empty or frothy. Pittacus was wont to say, that a dry and thirsty ear must be washed with a sentence that is good to drink; and that speech grounded upon strong reason is able to content and satisfy the hearing. Worthy of memory is that speech which Photion used to Leosthenes, who by an eloquent and very lofty Oration, persuaded the Athenians to war: Thy words (quoth he, to him) young man, may fitly be compared to Cypress-trees, which are great and tall, but bear no fruit worth any thing.  
Fifthly, there are spiritual and Saintlike Words; or good and gracious, holy and heavenly speeches. I will here instance only in one speech, and resolve a scruple. Mr. John Hooper, that famous Martyr, being in Prison for the Truth's sake, had these heavenly expressions in one of his Letters: Imprisonment is painful, but Liberty upon evil conditions is worse; the Prison stinks, yet not so much as sweet Houses where the fear of God is wanting; I am kept alone, and solitary, and it's better so to be, and have God with me, than to be in the company of wicked men: Loss of Goods is great, but loss of Grace and God's favour is greater: I cannot tell how to answer before great and learned men, yet it is better to do that, than to stand naked before God's Tribunal; I shall die by the hands of cruel men, but in losing this Life, and finding Life Eternal I shall be happy; neither the felicity, nor adversity of this World is great, if compared with the joys and pains of the World to come. Such Speeches as these become us.  
Qu. Because I said, that our Words and Speeches must be Heavenly, and such as becomes Saints, it may be demanded, Shall we use any Lan vage, or Speech in Heaven? And if so, then whether shall all the Inhabitants of Heaven speak one Language; and if so, then what Language shall that be?  
Ans. The Scripture teaches, that the Saints in Heaven shall praise and glorify God with their Tongue and Voice, Apoc. 7. and elsewhere in that book, and it is most likely that all the Host of Heaven shall speak one Language. For, 

1. All the Saints and faithful, shall then and there be one People, in one and the same Country.  
2. The Triumphant Church shall not be worse in her estate than the Militant; now the time was when all the Militant Church had one Language.  
3. The diversity of Languages was a judgement and punishment inflicted upon the World; but God will inflict no punishment upon the Triumphant Church.  
4. It is most probable, that the Language which all shall speak in Heaven, is Hebrew, the first Language of all. But seeing the Scripture is silent in this particular, I will prosecute it no further.     

Paragraph II. Of Evil Words.  
There are four sorts of Evil Words, or Speeches: viz.  

1. Some are contrary to Holiness. ¶ I.  
2. Some are contrary to Righteousness. ¶ II.  
3. Some are contrary to Sobriety. ¶ III.  
4. Some are contrary to Discretion, and Prudence. ¶ iv   
¶ I. Some Words are contrary to Holiness: as swearing, blasphemy, scoffing at holy things, (the handling of these I reserve to another place) and profaneness: this is either Indicative, Imperative, or Optative.  
First, there are Profane Indicative Words: e. g. Luther. s. 1 Cor. 15. tells us. That there was in Germany a person of a wicked life, who had the Devil always at one end of whatsoever he spoke; he was often reproved for this by his friends, and exhorted to leave that wicked kind of speech, but all in vain. Now continuing this evil, and profane custom, it happened, that going once over a Bridge, he fell down, and in his fall uttered these words, Horsed up with a hundred Devils; which he had no sooner spoken, but the Devil whom he called for so often, was at his elbow to carry him away. Wierus tells us, that Anno 1551, at Megalopole. near Voildstat, it happened in the time of the celebration of the Feast of Pentecost, that divers persons setting themselves to carouse, and drink immoderately, a Woman in the Company commonly named the Devil in her Oaths; who being so often called upon, came of a sudden, snatched her up, carried her into the Air, and then threw her dead upon the ground.  
Secondly, there are Imperative profane speeches. Luther in his Conferences tells us, That divers Noblemen striving together at a Horse-race cried in their course, Let the Devil take the last. Now the last was a Horse that broke lose, whom the Devil hoist up into the Air, and carried clean away.  
Thirdly, there are Optative profane Speeches: e. g. Henry Earl of Schwarthurg through a corrupt custom, used commonly to wish, he might be drowned in a Privy; and as he wished, so it happened unto him, for he was so served, and murdered at S. Peter's Monastery in Erford; Anno 1148. Albort Kirantz. Chron. Saxon. li. 6. The like befell a young Courtier at Manifield, whose custom was in any earnest asseveration, to say, The Devil take me if it be not so; and accordingly the Devil indeed took him whilst he slept, and threw him out of a high window; but by the Providence of God he had no great hurt, and by God's grace he learned to bridle his tongue better for the future. Cyriac. Spangenb. in elegantiis veteris Adami.  
¶ II. Some Words, or speeches are contrary to Righteousness; as lying, brawling, backbiting, (these I here silence) and the like, Apoc. 21.8. & 22.15. I will here only instance in these three:  
First, there are Treacherous, and Treasonable Words, Gen. 34.18. Catosby and other fugitive English, meeting at Dunkirk to plot the ruin of our K. James, and his Posterity; Mr. Thomas Piercy came to them, and his first word was; Shall we always, Gentlemen, talk, and never do any thing?  
Secondly, there are Fawning and Flattering Words, which are often very prejudicial. For as white Silver draws black lines, so sweet slattering Words often breed sharp torments.  
Thirdly, there are scandalous, contentious, and slanderous Words, Genes. 39.19. & Prov. 26.21. As the coal maketh burning coals, and wood a fire, so contentious words kindle strife. In these words, Solomon would teach us, That scandalous and contentious speeches are fertile seeds of greater evils, Prov. 15.8. & 29.22. And therefore,  
† 1. We should bridle our tongues, Psal. 39.1. Job 31.1. And that  

I. Because it is the way unto long Life, Psal. 34.13.  
II. Because it is the honour of a man, Prov. 20.3. and the contrary is otherwise, Prov. 18.6.  
III. Because it will preserve us from Affliction, Prov. 21.23. & 13.3.   
† 2. We should give mild and gentle answers, Prov. 15.1.  
† 3. We should use the Means to be preserved from Contention; that is, 

1. We should take heed of Wine, Prov. 23.29. And  
2. Of Malice. And  
3. Of Self-love, and Self-conceit. And  
4. We should bridle our tongues, as was said before.  
5. We should stop our ears against all Slanders cast upon good and godly Men.  
6. We should not rashly believe every Tale and flying report.    
¶ III Some Words are contrary to Sobriety; as filthy or lascivious words or songs, Eph. 5.4.  
¶ iv Some Words are contrary to Prudence, Discretion, and Wisdom: as  
First, foolish and undiscreet Words: Demonax hearing a certain man talking very foolishly and imprudently of divers matters, he said unto him; Majore studio auribus quam lingua utêris; thou shouldest rather use thine Ears than thy Tongue.  
Secondly, there are Ignorant Words; Seneca tells us, that Demetrius would say, that ignorant and senseless speeches. were no more regarded of him, than the breaking of wind, because a noise from above, and below differed not much.  
Thirdly, there are unprofitable, and ineffectual Words; as one saith, 
You may as well go stand upon the beach,  
And bid the main stood bate his usual height.  
Or even as well use question with the Wolf.  
Or the poor Ewe bleat for the simple Lamb.  
You may as well forbidden the Mountain Pines  
To wag their high tops, and to make no noise.   
When they are fretted with the gusts of heaven; As to persuade such or such an one, to such or such a thing, etc.  
Fourthly, there are bragging and boasting Words, 1 Sam. 17.11, 23. After the defeat of that great Armado in 88 the Duke of Ossuna presented himself before the King of Spain, with a Distaff at his side, and a Spindle at his back, instead of a Sword and Dagger: the King perceiving and understanding hereby, that Dux foemina facti, a Woman had foiled them, hastily stepped to the Altar, and taking a silver Candlestick up in his hands, swore a monstrous Oath, That he would waste all Spain, yea his whole Indies, to that Candlestick, but he would be revenged on England. But through God's mercy, those high vaunting words, were but the effects of his malice, without England's ruin. Nehuchadnezzar, Dan. 4.27. and Sennacherib, Isa. 37.11, 12, 13. are examples of bragging and boasting men; but as Pliny saith, and as the event shown, Praeter ostentationem & ventosam jactantiam nihil habent superbi; Proud bragger's are like the reports of Ordinance, they blaze and crack, and smoke and stink, and vanish away.  
Fifthly, there are rash, and unadvised Speeches, which are often prejudicial, yea mortal to the speaker; as one Walker, a Grocer in London, was beheaded, in Smithfield, by the command of K. Edward 4. for saying, He would make his son heir of the Crown; meaning his House which had that sign. Thus a Gentleman of Normandy, confessed to a Franciscan Friar, that he was once minded to have killed K. Francis I. of France: the King being advertised hereof by the Franciscan, sent the poor Penitentiary to the Parliament of Paris, where he received the sentence of death. Certain Thiefs and Murderers were thus taken, and known by their too unadvised prating: for having slain the Poet Ibycus, and robbed him, for a long time they were not descried; but at last it thus fell out, that being at a Public Solemnity in the Fields, and hearing a great noise of Cranes in the Air, one of them scoffingly said to his fellow, (not thinking that any had overheard him) Hark fellow, these are the witnesses, that Ibycus said, should disclose his death; this being heard, they were apprehended, examined, and upon their confession hanged. Now the cause of the thief's speech was this: When they were going about to kill Ibycus, he seeing a company of Cranes fly over his head, said. You Cranes shall bear witness of my death. Plutarch. Thus the saying of Solon appears to be true, That much hurt comes to Beasts because they are dumb, but more to many Men because they can speak.   

Paragraph III. Of Doubtful Words.  
There are some Words and Speeches which are neither simply good, nor simply evil, but of a Doubtful signification, being sometimes taken In malam partem, in a bad sense, sometimes In meliorem, in a good: e. g.  
First, there are curses and evil speakings. Note here, that of curse and evil speakings there are many causes. For  
I. Some do it out of private hatred. This is the worst of all.  
II. Some out of perverseness of nature; as in ordinary sudden scolding. Thus wicked men often speak evil of Magistrates.  
III. Some out of rudeness of nature; who are so ignorantly, and rustically brought up, that they neither know how to speak civilly, nor how to carry themselves courteously. These are called Corydons.  
iv Some out of Carelessness and Negligence of speech; as when a man for want of care and circumspection speaks irreverently to a Magistrate, or some public person, or to any Brother.  
V Some out of Zeal, against odious vices. Thus the Scripture is wont to call  
1. Those who are cruel, Lions, Wolves, Dogs; and  
2. Those who are perverse, and wilful, Vipers, and deaf Adders. And  
3. Those who are filthy and unclean, vomiting Dogs, and wallowing Swine, etc. Now this being approved of, both by the practice of Christ, and his Holy Spirit, we may learn from it; That it is lawful to inveigh against wicked men, by strengthening our Reproofs with such manner of names as these. Cant. 2.15. Zeph. 3.3. Matth. 7.15. & 3.7. & 23.27. ●uk. 13.32. Acts 20.29. & 2 Tim. 4.17. Names are like Pictures which to the life describe the nature of things, and better and more aptly represent them. Names are like Fables, Parables, and Hieroglyphics. setting before our eyes more fully and plainly the nature of vices; and therefore such Names are as lawful as Emblems. Again, it is not the Name, but the malice that makes the reproach; and therefore when there is no malice in the heart, there is no hurt in the Name. Yea, the end of these Names is the conviction of error, and the demonstration of vice: as the craft of Herod, the cruelty of Nero, the hypocrisy of the Pharisces, the Viper like impiety of some Parents, and the uncleanness of Swine, etc. Thus cursing and evil speaking is sometimes taken in a good, and sometimes in a bad sense.  
Secondly, there are Ambiguous and doubtful Words; or abstruse, and mysterious Speeches, which are hard and difficult to understand. These are  
I. Sometimes affected, but not praised; as Melanthus said of D●ogenes his Tragedy, A man cannot see the Matter for Words, Plutarch, And Augustus said, That doubtless Antonius was mad, Qui scripsit ea quae mirentur potius homines, quam int●lligunt. Suet. in Octau. ca 86. who writ so, that men should rather admire at what he writ, than understand it.  
II. Sometimes Speeches are obscure and dark, for the exercise of men's Wits; as Christ's Parables, and Sampsons' Riddles. This I enlarge not; because Heidfeldius in his Sphinx, pag. 769. 933. 943. 956. 1005. gives us divers instances of these commendable Riddles.  
III. Some ambiguous say, or sentences tend to the ruin of others: e. g. Mortimer comforted K. Edward 2. his Keepers, with this sentence, Nolite occidere Regem timere bonum est: or, Edwardum occidere nolite timere bonum est: Tho. de la Moor.  
To shed King Edward's blood  
Refuse to fear, I count it good.  
Dioclesian being told by Druas' his Concubine, that he should be Emperor when he had slain a Boar, gave himself much to hunting, and slew divers wild Boars; but seeing no success to come thereof, would often say, Ego apros occido, alius pulpamento fruitur; I kill the Boars but others eat the flesh. Afterwards seeing Aper (who had killed Numerianus the Emperor) and swearing to the Soldiers, that Numerianus was unjustly slain, he drew his sword, sheathed it suddenly in Apers bowels, and then (having slain the Boar indeed) he was chosen Emperor. Eup. Vopisc.  
iv Some ambiguous say and sentences tend to the detriment and ruin of a man's self: e. g. Hugh Pulath Bishop of Durham, in the Reign of K. Richard I. though he was old, yet he presumed that he should live many years more, because Godrick the Hermit told him, that he should be stark blind seven years before he died; which he understanding of a Corporal blindness, but the Hermit of a Spiritual, he was taken away by death, before he thought of it, or was prepared for it: Matth. Par. and Polyd. Virg. Wickham Chaplain to K. Edward III. being made Overseer for the repairing of Windsor Castle, caused these three words to be inscribed upon the great Tower, Hoc fecit Wickham; This made Wickham; which words had lost him the King's favour, and undone him, if he had not construed them thus; That he did not make the Work, but the Work made him. Virgil made a Head to speak, of which he once demanded, What he should do in a certain business or purpose? The Head answered, That if he kept well his Head, he should return in safety: but that day the Sun shined so hot, and so chafed, and overheated his brain, that he died thereof. Walter Earl of Athol, being told by some Witches, and Sorcerers, that he should be crowned, suborned certain bloody Traitors, to murder K. James I. of Scotland, at Perth; for which he was crowned, not with a Regal Crown, but with a Crown of red hot Iron, which being clapped upon his head, he died in excessive torments. Pope Sylvester 2. being an Enchanter, asked the Devil one day, How long he should be Pope? who answered, He should not die until he had said Mass in Jerusalem. He rejoiced at this, purposing never to see that City. But afterwards in Lent, saying Mass in the Church of the Holy Cross, called Jerusalem, he was there taken with a violent Fever, whereof in great torment of soul he died. John de Pineda.  
V Some ambiguous say and Sentences, tend either to the praise, or disgrace of some; as the pointing of these Verses following, will make them either sound forth the praise, or utter the disgrace of Ladies.  
Dames are endued with Virtue's excellent  
What man is he can prove that they offend  
Daily they serve the Lord with good intent  
Seld ' they displease their husbands to their end  
Always to please them well they do intent  
Never in them one shall find shrewdness much  
Such are their humours, and their grace is such.  
VI Some dark and obscure speeches tend, either to reduce men from error, or to leave them without excuse: e. g. Math. 21.25. Luk. 11.30. The Baptism of John whence was it, from Heaven, or from Men? So Matth. 22.42, 43. If Christ be the Son of David, how then doth David call him Lord?  
Thirdly, there are prolix, tedious and long Speeches; as it was said of Anaximenes, That he spoke Pauca multis, Little in much, having a flood of Words, and a drop of Matter and Reason. Laert. Dum otiosa verba cavere negligimus, ad noxia pervenimus. Greg. Mor. li. 7. c. 17. Great talkers discharge too thick to take true aim. But, Non est multiloquium, quando necessaria dicuntur, quantalibet sermonum multitudine ac prolixitate dicantur: August. Praef. ad Retract. When the subject matter, or substance of the Speech is necessary, weighty, and difficult, than it is not to be judged prolix and tedious, though the Speech be long, and many words therein be used: for Christ preached a long Sermon, Math. 5. & 6. & 7. Chapters; so did Peter to the Jews, Act. 2. and to Cornelius, Act. 10. and Paul preached till midnight, Act. 10.7.  
Fourthly, there are short and concise Speeches, which contain Multa paucis, much matter in few words. These are sometimes  

1. Short and bitter: as Jeroboam said concerning the Prophet of the Lord, who came unto him. Take him, 1 King. 13.7. And  
2. Sometimes short and sweet, comprehending much in a little; as the Decaiogue, Lords Prayer, and the Creed commonly called the Apostles. Thus Chilo the Lacedaemonian, was so brief in his discourses and talk, that concise speaking was from him named Chilonia.   
Fifthly, there are Words and Speeches often reiterated and repeated; which when not praiseworthy, are called Battology, and Tautology, but when necessary and commendable, Repetitions: Quod frequenter dicitur, conturbat audientem. Arist. Top. 5.4. But of these kind of Speeches elsewhere.  
Sixthly, there are resolute and confident Words and Speeches, which are sometimes good, as 1 Sam. 17.32, 34, etc. Hest. 4.16. and sometimes evil: as a Friar Minor, in K. Henry 4. days, being taken in a Plot against the King, was asked, What he would do, if K. Richard were alive and present? he confidently answered, That he would fight for him till death against any one whosoever; for which words he was drawn and hanged in his Friar's weeds. Speed. Thus much for this chief particular, the Division and Kind's of Words and Speeches.  
¶ VI Concerning Words and Speeches, we may observe some differences: viz.  
First, there is a difference between Speech and Voice; for, as Trismegistus saith, Speech and Voice differ exceeding much; Speech being proper to men, but Voice being common to many other living creatures: and Aristotle Polit. 1. saith, Nullum animalium à natura habet sermonem, nisi homo. By nature, of all living creatures man only speaks. Hence, perhaps, the Heathens called Mercury, (the Precedent of Speech) Deorum, hominúmque interpres.  
Secondly, observe a difference between these Speeches, Loqui in aliquo, & loqui in aliquem.  
1. Loqui in aliquo, is, when the Spirit of the Lord speaketh inwardly to the Prophets: as Hos. 1.1. The Spirit of the Lord spoke in me; that is, inwardly revealed his secrets to me.  
2. Loqui in aliquem, is to rail against one: as Numb. 12. Miriam locuta est in Mosem; that is, she reviled or railed upon him.  
Thirdly, there is a double difference in speeches, viz.  
I. Sometimes in regard of the Speakers; for the same speech from sundry men's mouths, differs as much, as the flight of an Arrow from the arm of a Giant, and the hand of a Child. As many a good tale is spoiled in the telling, so pronunciation, utterance, and eloquent expressions, make ordinary stories very pleasant and delightful. Latymer said of a young Scholar, who had preached one of his Sermons; That he had gotten his fiddle, but not his fiddlestick.  
II. Sometimes in regard of the things spoken: for in some men's discourses, one cannot see matter for words, and in some scarce words for matter. Homer in his Iliads, hath appointed unto dreams two doors, a door of Horn (which was the door of Truth) and a door of Ivory, which was the door of Deceit: for Horn may be looked thorough, but Ivory is not transparent. These Doors may well be applied to the Words and Speeches of men, which are as the Indices and Tables of the Heart: for to some the Mouth is a door of Glass, which is soon broke open, and easily giveth way to a multitude of words, wherein the folly of their hearts and minds is discerned; too others it is a door of Brass, firm and solid in keeping in their words with more care and circumspection, and showing the firm solidity of their hearts and minds. Modum verborum quibusdam tenere, diffietle est. Curt. lib. 6.  
¶ VII. The last thing considerable in the Doctrinal part, concerning our Words and Speeches, is, what they are like; or, whereunto they may be compared or resembled: Namely,  
1. Unto the Sun; for as the same Sun doth melt wax, and harden clay; so the same Speech doth make some better, and some worse, according to the diversity of dispositions.  
2. Unto the Loadstone, for as the Loadstone doth not draw any thing unto it but Iron, although many other things be much lighter; so the Speech of some doth not move all, but only those who are inclined to embrace that which they are persuaded unto.  
3. Unto Salt; for as Salt moderately sprinkled on meat doth season it, and adds a liking to our taste: so if we mix our Speech with some antiquity, authority, grave saying, or witty conceit, it doth much adorn our discourse and talk.  
4. Unto a Vine; for as in a Vine, whatsoever is taken from it by pruning, is added unto the fruit; so the fewer the words of the wise are, the graver are the sentences.  
5. Unto Nettles; for as those weeds sting, though they have no pricks, so Words pierce though they have no points.  
6. Unto a Sword; for as one metal is to be tempered with another in fashioning, or making a good blade lest being all of steel it quickly break, or all of iron it will not cut; so Omne tulit punctum qui miscuit utile dulci: that Speech takes best, and pleases most, which shows both Wit and Art, Learning and Skill, Pleasure and Profit.  
7. Plutarch saith, that our Words and Speeches ought to be like Gold, which as it is then of greatest price and value, when it hath least dross in it, so a few words ought to comprehend great store of substantial matter and instruction. Thus much for the Dogmatical, and Doctrinal Part.    

SECT. iv Of the Practical, and Applicative Part.  
In this Section, we have these three things to consider of.  

1. Who are to blame in regard of their words and speeches. Paragraph I.  
2. What we may learn from words or speeches. Paragraph II.  
3. What is required of us in regard of our words and speeches. Paragraph III.   

Paragraph I.  
There are many sort of persons to blame in regard of words and speeches: viz.  
I. Those who never talk of heaven, or heavenly things. The upper roof of the mouth is called Coelum; but many have no Heaven in their mouths, no upper part, but a lower, never speaking but of these base and low things.  
II. Those who will stand to what they have said, be it never so false or foolish. For, as Seneca saith, It is an arrogant and silly perseverance, to say, that which I have spoken once, whatsoever it be, I will abide by it; and make good my word.  
III. Those who hear many good speeches, but forget all. Plutarch in Graec. Apotheg. saith, As Arras , when they are wide opened, do plainly show the pictures wrought in them, but being lapped up do conceal and hid the same; so many a speech, which is aptly composed, well pronounced, sufficiently filled with pithy say, and solid matter, is heard by some, who lets it all slip quite out of their mind, Jam. 1.23, 24.  
iv Those are faulty, who speak evil of any: Tit. 3.2. whether it be, 

1. By censuring, Rom. 14.10. Gal. 5.15. Jam. 4.11. Or,  
2. By reviling or reproaching, Matth. 5. Or,  
3. By any kind of piercing and bitter words, Prov. 12.18. Or,  
4. By rendering reviling for reviling, 1 Pet. 3.9. Or,  
5. By whispering evil of others secretly, Psal. 41.7. Or,  
6. By wresting the words of others for evil, Psal. 56.5. Or,  
7. By speaking evil of dignity, Jud. 8. Or,  
8. By reproaching Gods servants, and reviling his Ministers, Col. 3.8. and 1 Cor. 4.13. and 2 King. 2.23.    
V Those are also to blame, who deride men in misery, Joh. 30.1. And  
VI Those who take a pleasure in brawling and contention, Psal. 52.4. Jam. 4.1. And  
VII. Those who boast of their mischievous words, Psal. 52.1. And  
VIII. Those who are given to complain of their neighbours in all places, Jam. 5.9. And  
IX. Those who are more in word than deed: as Epictetus complained, that there were many who would be Philosophers, so far as a few good words would go, but were nothing for practice. So when Palaelogus, Emperor of Constantinople, sent his Ambassadors into France and England, for aid against the Turks, Tilius, Chron. de regib. Francorum, saith of his success in France, Verbis & promissis tantum adjutus est; and Speed saith, of his entertainment here in England, under Henry the Fourth, that he sped not here much better, his request of armed aids, being answered only with words and promises. Demades compared the Athenians, to Jews trumps, Ex quibus si linguam detrahas, reliquum inutile exit, Stob. from which if you take the tongue, the rest is of no use.  
X. Those are to blame, who regard and delight more in words than matter. As some, in an Apothecary's shop, regard only the fragrancy of the smell, but care neither for the goodness of the Preserves, nor the virtue of the Purgatives; and as Plutarch in Moral. saith, As many mind nothing in Plato and Demosthenes, but the purity of the Attic stile and phrase; so in a Speech or Sermon, some observe nothing but the aptness of the words, the neatness of the phrase, the strength of the expression, the Rhetoric of the speech, etc. Nihil tam facile, quàm vilem plebem & indoctam volubilitate linguae decipere, quae quicquid non intelligit, plus miratur. Hier. ad Nepot. Nothing is more easy than to deceive children with fair words, and volubility of speech. Lipsius saith, As men plant Sycamores, and some other trees, only for their shade, or shadows sake; Sic in aures nostras sermones tantum delectantes, etc. So the itching ears of some are delighted only with pleasant speeches.  
XI. Those are here faulty, who slight, and lighty regard what they speak, saying, Words are but wind. Bernard thus instructeth these: Levis quidem sermo, quia leviter volat, sed graviter vulnerat; leviter transit, sed graviter urit; leviter penetrat animum, sed non leviter exit; leviter profert, sed non leviter revocatur; facile volat, ideo charitatem facile violate. Wind over-whelms many a stately Ship, and blows down many a tall Cedar: a pistol bullet, and a dart are but small things, yet they wound mortally: a small spark may kindle a great fire; words are quickly uttered, not quickly recalled; evil and injurious words easily pass into the ears, but do not easily pass out of the mind; because words are easily uttered, therefore they easily break the bond of charity.  
XII. Those are to blame, who too critically and pedantically affect words, cadences, etc. Aulus Gellius saith, There are some, Qui verborum minutiis rerum frangunt pondera, who by syllabical minutes of words, overthrow the weight of the matter. Hence Cicero, lib. 2. ad Attic. saith, As women smell best, when they smell of nothing, but what is natural about them; so that speech is best adorned which wants affectation.  
XIII. Those are to blame, who ordinarily are given to many words, or much talk. This is sometimes called babbling, sometimes loquacity: which we may say, thus differ.  
Babbling is, when fools talk much; or, when many words are used foolishly, Job 35.16.  
Loquacity is, when many more words are used by any, upon any occasion, than is either requisite or necessary.  
First, Concerning babbling, we have these five things to consider of, or to observe.  
First, that babbling comes either  

1. From drunkenness, Prov. 23.29. Or,  
2. From folly and foolishness, Prov. 15.2. and 18.7. Or,  
3. From pragmaticalness, and a desire of meddling in and with other men's matters, 1 Tim. 5.13.   
Secondly, consider the nature of a babbler: viz.  

1. He is a stinging Serpent, Eccles. 10.11.  
2. He is busybody, 1 Tim. 5 13.  
3. He is a fool, Prov. 15.2. and 18.7.   
Thirdly, observe that there are three sort of babblers. For, 

1. Some are such, but not so called. 1 Tim. 6.20.  
2. Some are called so, but are not such, Acts 17.18.  
3. Some are such and so called, Prov. 23.29. Eccles. 10.11.    
Fourthly, we must carefully avoid all babbling;  

I. In all Scholastic and Philosophical disputations, 1 Tim. 6.20. and 2 Tim. 2.16.  
II. In our ordinary discourse, Prov. 23.29. Eccles. 10.11.  
III. In prayer, Matth. 6.6, 7, 8. And that 

1. Because heathens babble in prayer, Matth. 6.6, 7.  
2. Because God knoweth our wants before we speak, Matth. 6.7, 8.     
Fifthly, in regard of babbling it is required of us, to shun and avoid it, 1 Tim. 6.20. And that  

I. Because babblers increase to more ungodliness, 2 Tim. 2.16.  
II. Because the words of babblers fiet as a Canker, 2 Tim. 2.16. And  
III. Because babblers multiply words without knowledge, Job 35.16.   
Secondly, concerning loquacity, we have these six things to observe, or consider of.  
First, that Plutarch thus defines it, Loquacitas est linguae ambulachrum, & ingenii labyrinthus, per varios casus, ●stuosas syrtes, & Maeandros flexiles, auditorum animos abstractura.  
Secondly, loquacity argues folly. Thales was wont to say, Multa verba nequaquam arguere hominem sapientem, etc. Erasm. lib. 7. Apoph. Much talk, or many words, doth not prove a man to be wise: for a wise man never speaks but when necessity requires it, and when he doth speak, he expresses his mind, opinion and judgement in as few words as possibly he can. But the fool hath no regard at all, to the circumstances either of time, place, or persons, but by his laquàcit, undiscreetly, foolishly, and rashly ut: ers things which should rather be concealed and kept in.  
Thirdly, loquacity exposes men to scoffs, scorn, and contempt. e. g. The Samian Ambassadors being sent to the Lacedæmonians, made a long and tedious Speech unto them; in answer whereunto, the Senators said, Media sumus obliti, postrema non intellerimus, quia prima non meminimus. Plut. in Lacon. Apoph. We have forgotten the middle part of your Speech, and we understand not the latter part of it, because we do not remember what you said in the beginning. So a certain Orator talking upon a time with Aristotle, was so prolix and tedious in his speech, that at length he craved pardon, for holding so long discourse with so wise and learned a Philosopher. Aristotle merrily answered him, Good friend, thou hast no cause at all to ask me pardon, because I took no heed to what thou saidst. Laert.  
Fourthly, the greatest talkers are the least doers; as the French say. Grand diseurs sont souvent les plus petit faiseurs: Those who do speak most, often do least. Canibus imbecillibus mos est, quanto plus defecerunt virium, tanto magis latratibus indulgere. Senec in Pro. Mastiffs which bark the most, by't the least.  
Fifthly, much talk is the cause of much evil. Charillus being asked, Quam ob causam Lycurgus tam paucas leges tulisset Lacedaemontis? Why Lycurgus gave so few laws to the Lacedæmonians? He answered, Quoniam pauca loquentibus, paucis etiam legibus est opus. Plut. in Lacon. Because few laws are sufficient for those who use but few words: implying, that many evils spring from many words.  
Sixthly, from, concerning, or in regard of loquacity, we may learn these seven lessons.  
1. That much talk, and abundance of words, is hurtful for a man's self, Prov. 13.3. and 18.7. And  
2. That it is a sign of a fool, or foolish person, Prov. 15.2. and 18.7.  
3. That a man given to much talk, or abundance of words, is but a tatler, and busybody, 1 Tim. 5.13.  
4. That men full of talk are not to be justified, Job 11.2.  
5. That much talk tendeth to poverty, Prov. 14.23.  
6. That a man full of talk is full of vanity. A prating Barber ask King Archelaus, Quomodo te tondebo? How he would be trimmed? he replied, Silently, Plut. lib. de curiositate. Surely in much talk there cannot choose but be much vanity: seeing loquacity is the sistula of the mind, ever running, and almost incurable. Tertullian, lib. de Anima, cap 45. expressing the nature of dreams, saith, Conspice gladiatorem sine armis, vel Aurigam sine curriculis, etc. Look but upon a Fencer without weapons, and a Coachman without his Chariot, acting and practising all the postures and feats of their skill; and we shall see sighting and stirring, which is but an empty moving and gesturing; and those things seem to be done, which are not seen to be done, being done in the acting of them, but not in effecting any thing by them: So it is in many words, there is often much fencing, but no weapons wherewith the enemy is wounded: much seemeth to be said, but it is to no more purpose than if nothing were said, all being only an empty moving of the tongue. And if there be any matter of worth in the multitude of words, it is but by chance; as when a blind man shoots many Arrows, perhaps one may be near the mark; so in multiplying of many words, perhaps some of them may carry some weight, and solidity of matter; but usually in a multitude of words, there is no multitude of matter, and in the idle tossing of many words, what can there be but a fullness of folly, when a fools voice is known by them. Eccles 5.3.— Foliis leviora caducis Verba. Ovid. Amor. 2. Therefore every man should be a Photion, or Pythagoras, either to speak briefly to the point, or not at all: or like them of Crect, to show more wit in his discourse than words, and not to pour out of his mouth a flood of the one, when he can hardly wring out of his brains a drop of the other.  
7. We may learn, that men's talk is mostly according to their Callings; as Propertius saith, 
Navita de ventis, de tauris narrat arator,  
Enumerat miles vulnera, pastor oves.  That is, every man talks of his own pleasure, care and prosit; as the Hunter, and Falconer speaks of their sports, the Ploughman of his team, the soldier of his march, colours and wounds, and the mariner of winds and storms, Thus we see who are to blame in regard of words and speeches.   

Paragraph II.  
From, concerning, or in regard of words and speeches we may learn these eleven Lessons.  
† 1. That it is an infamous thing, and a disgrace, to be the common talk of people, Ezek. 36.3.  
† 2. That, Periculum est dicere non solum falsa, sed etiam vera, si is ea, non quibus oportet, insinuet: Ambros. in Psal. 118. It is dangerous for a man, not only to speak false things, but also true, in case he speak those things which ought not to be spoken. Now this comes to pass four manner of ways: viz. either through Flattery, or Avarice, or Boasting, or unwary Loquacity.  
† 3. That as neighing is proper to a Horse, barking to a Dog, bellowing to an Ox, and roaring to a Lion; so speech is proper to a Man. Philo, li. de somniis.  
† 4. That our Words will at one time or other make a discovery of our hearts; or, as Plutarch saith, No man can so change himself, but that his heart may be sometimes seen at his tongue's end.  
† 5. We may learn, that our understanding and wisdom may be discerned by our Words and Speeches. For Imago animi, sermo est; qualis vir talis Oratio. Magnum est vocis & silentii temperamentum. Senec. in Pro. Vanus sermo, vanae conscientiae est index. Moors hominis Lingua pandit; qualis sermo ostenditur, talis animus approbatur. Hugo l. 1. de anima. As Protogenes the Painter knew Apelles by one line, although he had never seen him before; so by a man's Speech his wisdom and understanding may be known. Speech is the Image of the mind; and such as the man is, such is his talk; for out of the abundance of the heart the mouth speaketh.  
† 6. We may learn, from Thesilius, that rude ordinary Words which are profitable and true, are better than eloquent and sweet words, which tend to deceit and flattery. And  
† 7. Nescit vox missa reverti. Horat. Quod dictum est, non potest amplius sumi. Arist.  Post semel emissum volat irrevocabile verbum. Mant. 
Words once uttered cannot be recalled, Isa. 45.23. and 55.11.  
† 8. We may learn, what manner of talk we must avoid; or what we must not speak; viz.  

1. We must speak no corrupt talk or communication, Eph. 4.29. & 1 Cor. 15.33.  
2. We must talk no Foolish talk, Eph. 5.4.  
3. We must talk no Obscene talk, Eph. 5.4. Col. 3.8.  
4. We must not swear in our talk, Matth. 5.37.  
5. We must speak no evil one of another, Jam. 4.11, 12.  
6. We must not speak all our mind, Prov. 29.11.  
7. We must use no evil, fraudulent, or deceitful talk, 1 Pet. 3.10.  
8. We must use no Lying talk, Col. 3.9.  
9 We must in our speeches use no blasphemy against God, Exod. 22.28. Psal. 14.1, etc.  
10. We must not in our talk use any Imprecations, or Curses against our Rulers, Exod. 22.28.  
11. We must not in our speeches use any Jeasting which is inconvenient, Eph. 5.4.  
12. We must not make any rash Promises, or Vows unto God, Eccles. 5.2. Now there are three reasons, why we must beware, and avoid all evil speeches: viz 

I. Because perverseness in the tongue, is a breach in the spirit, Prov. 15.4.  
II. Because evil speakers shall not inherit Heaven, Eph. 5.4, 5.  
III. Because he shall see good Days, who refrains his tongue from evil, and his lips from guile, 1 Pet. 3.10.     
† 9 We may learn, that there is a time to speak and a time to be silent, Eccles. 3.7. Est tempus quando nihil, est tempus quando aliquid, nullum autem est tempus in quo dicenda sunt omnia. Hugo. There is a time when we should speak nothing, there is a time when we should speak something, but there is no time wherein we should speak all things: because he is a Fool who utters all his mind, Prov. 29.11. Tempus tacendi & tempus loquendi, discretâ vicissitudine pensanda sunt tempora, ne aut quum restringi lingua debet, per verba se inutiliter solvat; aut quum loqui utiliter potest, semetipsam pigrè ristringat. Greg. l. 7. Moral. Octavian the Emperor asked Pisto the Philosopher, when men should speak, and when they should be silent? He answered, When speech is profitable, than we should speak; when speech is hurtful than we should be silent. And therefore there is a great deal of discretion to be used both in our speeches and silence, lest we hold our peace when we ought to speak, or speak when we should rather be silent. Thus S. Peter kept silence, while Cornelius spoke, but when he had done, Then Peter opened his mouth, Act. 10.34. For the right understanding of those words observe, That doubtless 〈◊〉 Periphrasis is not idle, or vain, but shows either  
I. Some serious thing; as Matth. 5.2. Psal. 78.2. Acts 8.35. Or,  
II. A wont silence, and accustomed taciturnity, except when some serious occasion requires speech, Prov. 31.8, 9 Hence S. Paul entreats the Ephesians, 6.19. to pray unto God, to give him utterance, that he may open his mouth boldly. And in this sense, it is there, Acts 10.34. taken: to teach us, That the door of our lips should be shut, but when urgent occasions require our speech, Psal. 39.1. Prov. 17.27. Jam. 1.19. For  
1. Many Words is the badge of a fool, Prov. 15.28. Eccles. 5.2. And a tongue full of words utters much folly, Prov. 10.19. Acts 5.3. Jam. 3.6.  
2. We must be accountable to God for every idle Word, Matth. 12.36.  
3. He who keeps his tongue is perfect, Psal. 17.3. Jam. 3.2. And therefore let us learn to bridle our tongue, and to have the Bitten always in our mouth; that is,  
I. Let us always take heed of all evil Words; whether, 

1. Blasphemous Words. Or  
2. Scoffing or reproachful Words. Or  
3. Impure Words, Eph. 5.3. Or  
4. Contentious Words. Or  
5. False and lying Words. Or  
6. Vain and Idle Words.    
III. Let us speak opportunely, and seasonably when we speak, Prov. 15.23. And  
iv Wisely, Coloss. 4.6. Eph. 4.29. Psal. 37.30. Prov. 10.11, 31.  
† 10. We may learn, that God observes, marks, and remembers our Words. Three things are here to be hinted at: viz.  

1. That God doth it.  
2. Why he doth it.  
3. What Words he observes.   
First, God observes, marks, remembers, and takes notice of our Words, Matth. 6.32. & 12.36. For  
I. God is to be glorified by our Words, Jam. 3.9, 10. but evil Words corrupt good manners, and dishonour God. And  
II. Vox Index Animi, out of the abundance of the heart the mouth speaks: and therefore our Words will witness against us at the last day.  
Secondly, there are three reasons why God observes our Words: viz.  

I. Because he takes notice of all things, his knowledge being infinite; and therefore also of our Words.  
II. Because he expects that we should glorify him in our Words; and therefore he marks whether we do it, Rom. 10.10. Col. 4.6.  
III. Because all sinful Words offend him, therefore he observes all our Words, that he may punish those which are not good.   
Thirdly, God hears, and marks both our bad and good Words.  

I. God hears and observes all our evil and wicked Words: as 

1. All our murmur, grudge, and repine, Exod. 16.6, 7, 8. Num. 14.27. & 16.41.  
2. All our blasphemous and Atheistical Words, Psal. 14.1. & 53.1.  
3. All our insulting Words, Ezek. 35.12, 13.  
4. All our bragging and boasting Words, Psal. 10.5, 6. Isa 47.8.  
5. All our threatening and cruel Words, 2 King. 19.23. Isa. 37.29.  
6. All our idle Words, Matth. 12.36.    
II. The Lord hears all our Good Words: as 

1. All the Prayers we offer up unto him, Psal. 50.16. Isa. 65.24. Apoc. 8.3.  
2. All our mournful Ditties, Psal. 56.8. Exod. 3.7.  
3. All our Penitential Words, Jer. 31.18.  
4. All our Pious and Religious Words, Malac. 3.16.     
† 11. Lastly, we may learn, that by our Words and Speeches we may know whether we be freed from Satan or not. Three things are here to be examined by us: viz.  
I. Examine if we have no tongue; that is, 

1. If we have no tongue to praise God.  
2. If we have none to profess Religion.  
3. If we have none to pray unto God, Jam. 2.4.  
4. If we have no tongue to explain our mind, or to counsel our brother. If in all these we be dumb, than it is a sign that Satan is not cast out of us; for if he were, than (as Matth. 9.33.) the dumb would speak.    
II. Examine, if we have not a filthy, impure, and corrupt tongue, which continually belcheth out polluted Words, either against God, or Man, or our own Soul? Certainly this argues a corrupt and carnal heart; as Matth. 15.19.  
III. Examine, if we so speak, that thereby we approve ourselves to be freed from Satan; that is,  
First, do we praise and honour God with our tongues? and that  
1. For all his works of mercy showed towards us, whether spiritual or temporal; whether concerning our Election, Creation, Redemption, Vocation, Justification, or Sanctification?  
2. Do we praise and honour God, by acknowledging him only to be the true, everliving, and everlasting God, who is most worthy to be praised and served?  
3. Do we praise and honour God, by professing his Name and Truth before Men, and that in the most perilous times and places? Dan. 3. & 6. Acts 4. & 5. Psal. 69.30.  
4. Do we praise and honour God with our tongues, by holy Exercises, delighting to sing Psalms, to confer, and to speak of God?  
Secondly, do we pray unto God with our tongues? He is not worthy of a tongue or of mercy, who is negligent in this duty: Yea, in fitting place, the lips are not to be neglected in prayer, because the tongue doth restrain straggling thoughts: that is, although a man may pray internally with the heart, without the tongue, yet when conveniently, and without any hypocritical ostentation, we can use the tongue to express the desires of the heart, we should; because it is a means to stay the heart, and to preserve it from wand'ring cogitations. Although Hannah spoke not aloud, yet she spoke when she prayed, as appears by the moving of her lips, 1 Sam. 1.  
Thirdly, do we reconcile ourselves unto our Brethren with our tongues? Matth. 5. Do we pacify their anger with our soft answers? Prov. 15.1.  
Fourthly, do we comfort our Brethren with our tongues? For this is the most sweet, and comfortable use of the tongue in regard of our Brethren, both in temporal and spiritual distresses.  
Fifthly, do we counsel and advise our Brethren with our tongues? and that  

1. Amantèr, lovingly, not in anger or hatred, but in love. And  
2. Prudentèr, wisely, from our hairs, and out of good understanding. And  
3. Confidentèr, boldly, not fearing their anger, or hatred, if we have any warrant or call so to do?   
Sixthly, do we speak purely and gravely, that so our words may add grace unto the hearers? Eph. 4.29. Col. 4.6. For by thus using our tongues, we shall approve ourselves to be free from Satan. Thus we have seen, What we may learn from, concerning, or in regard of our Words, or Speeches.   

Paragraph III.  
Concerning the duties required of us, in regard of our Words, or Speeches, I will briefly touch at these three things: 

1. How we must speak. ¶ I.  
2. Why so. ¶ II.  
3. What the Ornaments of Speech are. ¶ III.    
¶ I. The Duties required of us, in regard of our Words or Speeches, are either Negative or Affirmative.  
First, the Negative duties are these.  
I. We must not use any evil or corrupt talk. Hermes saith, Thou shouldst neither suffer thy hands to work, nor thine ears to hear, nor thy tongue to speak any thing that is evil. S. Peter saith, we must not give way to any kind of corrupt communication, 1 Pet. 3.10. S. Paul, Eph. 5.3. lays down three sorts of such Words. Particularly, 

1. We must shun all Swearing and Blasphemy, Col. 3.8.  
2. All unclean, and Obscene Speeches, Col. 3.8. Eph. 5.3.  
3. All profane and godless words, Eph. 5.3. whether spoken in opposition of the Deity, or Religion, or Purity.  
4. All uncomely jesting: for we must not Ludere cum sanctis, jest with edgetools: Col. 4.6. because all evil words shall be punished, Prov. 13.2, 3. & 21, 23.    
II. Let not our Words be rash: Eccles. 5.2. or, we must not speak hastily or rashly, Prov. 13.3. & 17.28.  
Secondly, the Affirmative duties are many; as namely,  
† 1. In general, we must endeavour to speak well, or aright. Afronius the Philosopher, being asked. What he knew? answered, To speak well: being demanded again, What he had learned? answered, To speak well: being asked the third time, What he taught? he said, To speak well. Sabell. Now hereunto four things are to be learned: viz.  
I. How we must order our speech or talk to Kings and Rulers; namely, Aristotle sending Calisthenes, a disciple and kinsman of his, unto Alexander the Great, gave him this Lesson in charge, That very seldom he should have any talk, (and when he had, to be sure that it was pleasant) with that man who carried in the tip of his tongue, the power of life and death. Am. Marcell. lib. 18. c. 3.  
II. How we must speak to those whom we teach; viz. as Aristotle saith, we must observe a measure in our discourse and speech with such; because if we be too brief, we shall not be well understood; and if we be too tedious, we shall not be well born in mind.  
III. How we must frame our discourse and talk with strangers, or those whom we are not acquainted withal: viz. When thou talkest, saith Socrates, with one whom thou knowest not, be not too full of words, till thou perceive, whether he or thou be better learned; if thou be better, then speak the more boldly; if he, then keep silence, and learn of him.  
iv How we must order our speech unto all; viz. as Pythagoras adviseth; Hear much, speak little, be courteous in speech, and answer aptly. Think first, then speak, and last of all fulfil what thou speakest.  
† 2. In general, as houses without doors are unprofitable, so are men who have no rule or command of their tongues: Plutar. in Mor. and therefore we must set a watch over our Words, Prov. 13.3. and that for these three Reasons:  
1. Because he who keepeth his mouth keepeth his life, Prov. 13.3.  
2. Because he who keepeth his mouth, keepeth his Soul from trouble, Prov. 21.23.  
3. Because evil Words are a great evil. Plato in his Laws saith, We command, that women be pardoned, for all the evil actions they commit, in case they amend; but we will that no fault be remitted, which is committed by the tongue; because actual sins flow from our frail Nature, but the sins of the tongue from malice.  
† 3. In general, we should labour to be so rich in all necessary understanding and knowledge, that we may be able to answer every one, Col. 4.6.  
† 4. In general, we should shut our mouths with silence, or, take heed to our Words, Psal. 39.1. & 112.5. Prov. 17.27. Jam. 1.19. For  
I. Vox Index animi, our Words are the Expositors of our Mind, Matth. 12.34. Luk. 6.45. Prov. 15.2.23.28. Eccles. 5.2. And  
II. Many evils come from the Tongue and Words; and therefore we had need be careful of our Speeches, Jam. 3.6. Eph. 5.5. Psal. 17.3. Jam. 3.2. Prov. 13.3. & 21.23. And  
III. In many words is much wickedness: Prov. 10.19. Psal. 51.15. And therefore Silence and Taciturnity is good; and all evil Words are carefully to be avoided, Psal. 34.13. & 141.3.  
† 5. Let our Words be few, Eccles. 5.2. Jam. 1.19. Pliny, lib. 35. cap. 10. saith, As Timanthes is praised for this, that in all his works, more always 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 fairest well, for their say 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 man's Reputation and Esteem. Pythias 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, sinful 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. Ulysses' 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 spoke 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 knows 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 ourselves 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 add 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 always speak truly, 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 another course, 1 Sam. 25.22. etc. Acaticus the Philosopher, being at a Feast, where he spoke not a word, was asked after Dinner, the occasion of his silence? whereunto he answered, It is better for a man to know his time when to speak, than it is to know to speak: for to speak well is given us by nature; but to know the fittest and best time to speak, proceeds from wisdom.  
† 10. Let our words be always gracious, and seasoned with salt: or, our speech should be seasoned with the salt and savour of grace, Prov. 15.2. Luk. 4.22. Eccles. 10 12. The words of the mouth of the Wise man have grace, Coloss. 4.6. Let your speech be gracious always, and powdered with salt. Three things are here to be considered.  
First, what it is to be gracious always in speech; namely, Our speech is gracious, when it is so uttered, that the graces of God wrought in the heart, by his Holy spirit, are as it were pictured, and painted forth in the same; speech being the Image of the heart. Or, to be gracious always in speech is, to spe●k graciously at all times, in all places, on all occasions, in all companies, in all the ●empers and dispositions of the heart, as in anger, mirth, fear, sorrow, and hope, still to maintain gracious speech, from a gracious mind, after a gracious manner, to a gracious end; to stir up grace, to manifest grace, and to edify them who hear us.  
Secondly, there are five reasons to be considered, and observed, why our Words must be thus gracious: viz.  

1. Because our tongues must be sanctified as well as our Hearts.  
2. Because it is a sign, that our heart is seasoned with grace, if our tongue be with gracious words.  
3. Because if it be otherwise, it is a sign that the Devil rules in our hearts, and that our tongue is set on fire by Hell, Jam. 3.6.  
4. Because it is an excellent thing in itself, Prov. 20.15.  
5. Because it leads to blessedness both here and hereafter, Prov. 13.2. & 22.11.   
Thirdly, there are two rules to be observed, if we desire, that our speech may be gracious, and may minster grace to the hearers: viz.  
I. Premeditate what is profitable to be spoken, that so our heart may guide our tongue. Prov. 16 23.  
II. Let us sanctify, and offer up our speeches unto God by Prayer; that is, pray that the Lord would guide our tongue. Prov. 16.23.  
† 1. Lastly, let our words be such as tend to edification. Eccles. 12.10. & 4.29. Let your communication be good, to the use of edifring, that it may minister grace unto the hearers. For the understanding of those words observe, that the Text there readeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ad edificationem usûs, to the aedification of use, that is, to the use of edification, by an Hypallage; as in that of Ovid; 
In nova fert animus, mutatas dicere formas,  
Corpora—   
Note again, the Apostle there, Eph. 4.29. requires two conditions in all our discourses: viz.  
I. That they be useful and profitable for the Edification of our brother.  
II. That they be gracious; that is, such as may piously delight the hearers, refresh their m●nds, and beget a holy friendship betwixt speaker, and hearers. Thus much for the first particular, How we must speak.  
¶ II. The Grounds, why we must be thus careful of our Speech and Talk, are these three.  

1. Because a man reaps good by being so, Prov. 13.2.  
2. Because a wholesome tongue is a tree of life, Prov. 15.4.  
3. Because the lips of the righteous feed and profit many, Prov. 10 21.   
¶ III These five Graces or Virtues following, beautify and adorn our Speech and Talk.  
I. Reverence; or a reverend regard had in all our speeches both of God and Man; that is, when speaking of God, we do it with reverence, Deut 28.58. and speaking of Men we do it with respect, according to their places, qualities, or persons, 1 Sam. 1.15.  
II. Modestly; viz. when we are urged, or constrained, to speak of the good in us, or done by us, 1 Cor. 15.9. for this must not be spoken proudly, or boastingly, Prov. 27.2.  
III. Meekness; when we either answer, or reprove any, 1 Pet. 3.9.  
iv Sincerity, or speaking the truth always sincerely, Levit. 19.17. Eph. 4.25. And  
V Charity; having in all our Speeches such a due regard to the good name of our Brethren, that we do not at all injure, or blemish their reputation, Levit. 19.16. & 1 Cor. 13.7.  
The Marquis of Visto, being sent upon a Design or Expedition by the Emperor Charles 5. and thinking (after his return with applause and Victory) to take some rest; was presently chosen General of the whole Army: (Antonio Daleva the former General being dead) whereupon he caused this Device to be figured in his Shields, Two Sheaves of ripe Corn, with this Motto, Finiunt pariter renovantque labores; 
One Work being done  
A news begun.   
This Emblem suits and sorts very well with my thoughts; for if these two compendious Tractates, find kind acceptance and approbation, I shall be encouraged to proceed in the Explication and Application of these words, Knowledge and Understanding, (which are usually taken for, and signified by Wisdom and Prudence) both Natural, Moral, and Spiritual; together with their Contraries, Blindness, Ignorance, and Darkness.  
FINIS.      


〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Say not, My hand this Work to end hath brought;  
Nor, This my Virtue hath attained to:  
Say rather thus, This God by me hath wrought:  
God's Author of the little good I do.   Pibrac. quad. 5.  

The Words fully handled and explained in this Tractate, are Alphabetically these.  

Babbling, Pag. 218  
Commune, Pag. 193  
Communication, ibid.  
Conference, ibid.  
Discourse, ibid.  
Languages, Pag. 150. & 190, 191, 192  
Lips, Pag. 187, 188  
Loquacity, Pag. 219  
Mouth, Page 186  
Said Pag. 194, etc.  
Say, Pag. 194, etc.  
Sayings, Pag. 194, etc.  
Speak, Pag. 194, etc.  
Speech, Pag. 194, etc.  
Talk, Pag. 196  
Tongue, Pag. 149, 150. 153, etc.  
Words, Pag. 203, etc.    

The SCRIPTURES particularly and plenarily expounded in this Tractate, are these.  

GEnesis 11.7, 8. Pag. 154, 192  
Genes. 31.47. Pag. 191  
2 King. 18.26. ibid.  
Psalm. 12.4. Pag. 174  
Psal. 15.3. Pag. 165, 166  
Psal. 30.12. Pag. 156  
Psal. 45.1. Pag. 180  
Ecclesiastes 10.12. Pag. 233  
Hosea 14.3. Pag. 189  
Matthew 5.2. Pag. 186  
Matth. 5.22. Pag. 166  
Matth. 9.33. Pag. 197  
Mark 16.17. Pag. 154, & 192  
Acts 2.3. Pag. 153  
Acts 10.34. Pag. 147, & 223, 224  
Romans 3.5. Pag. 198  
1 Corinth. 1.5. Pag. 199  
Ephesians 4.21. Pag. 167  
Ephes. 4.29. Pag. 233  
Colossians 4.6. ibid.  
1 Timothy 1.15. Pag. 195  
Judas vers. 10. Pag. 175, 176    

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