A DIRECTION FOR THE GOVERNment of the Tongue according to God's word. PRINTED BY JOHN LEGATE Printer to the University of Cambridge. And are to be sold by Abraham Kitson at the sign of the Sun in Paul's Churchyard in London. 1593. TO THE READER. CHristian Reader, lamentable and fearful is the abuse of the tongue among all sorts and degrees of men every where. Hence daily arise manifold sins against God, and innumerable scandals and grievances to our brethren. It would make a man's heart to bleed, to hear and consider how Swearing, blaspheming, Cursed speaking, Railing, Backbiting, Slandering, Chiding, quarreling, Contending, jesting, Mocking, Flattering, Lying, dissembling, Vain and Idle talking overflow in all places, so as men which fear God had better be any where, then in the company of most men. Well then, art thou a man which hast made little conscience of thy speech and talk? repent seriously of this sin, and amend thy life, lest for the abusing of thy tongue thou cry with Dives in Hell, Luke 16.14. Send Lazarus that he may dip the tip of his finger in water and cool my tongue. And if thou be one which haste had care to order thyself in speech and silence according to God's word, oh, do it more. For what ashame is it, that men with the same tongue wherewith they confess the faith and religion of Christ, should by vain and ungodly speech utterly deny the power thereof? And for thy better help herein, I have penned these few lines following, concerning the Government of the tongue. Use them for thy benefit, and finding profit thereby, give glory to God. M.D.XCII. Decemb. 12. W. Perkins. OF THE GOVERNMENT OF THE TONGVE. CAP. I. Of the general means of ruling the tongue. THE government of the tongue is a virtue pertaining to the holy usage of the tongue according to God's word. And for the well ordering of it, two things are requisite: a pure heart, and skill in the language of Canaan. The pure heart is most necessary, Matt. 15.19. because it is the fountain of speech, and if the fountain be defiled, the streams that issue thence can not be clean. And because the heart of man by nature is a bottomless gulf of iniquity, two things are to be known: first, how it must be made pure: and then how it is always afterward to be kept pure. The way to get a pure heart, is this. First, thou must seriously examine thy life and thy conscience for all thy sins passed then with a heavy and bleeding heart confess them to God, utterly condemning thyself. Thirdly, with deep sighs and groans of spirit cry unto heaven to God the Father in the name of Christ for pardon, I say, for pardon of the same sins, as it were for life and death, and that, day and night, till the Lord send down from heaven a sweet certificate into the perplexed conscience by his holy spirit, that all thy sins are done away. Now at the same instant in which pardon shall be granted, God likewise will once again stretch forth that mighty hand of his, whereby he made thee when thou wast not, to make thee a new creature, to create a new heart in thee, to renew a right spirit in thee, and to 'stablish thee by his free spirit. For whom he justifieth, them also at the same time he sanctifieth. The purified heart appeareth by these signs. I. If thou feel thyself to be displeased at thine own infirmities and corruptions, and to droop under them as men do under bodily sickness. II. If thou begin to hate and to fly thine own personal sins. III. If thou feel a grief and sorrow after that thou hast offended God. FOUR If thou hearty desire to abstain from all manner of sin. V If thou be careful to avoid all occasions and enticements to evil. VI If thou travel and do thine endeavour in every good thing. VII. If thou desire and pray to God to wash and rinse thine heart in the blood of Christ. When the heart is pure, to keep it so is the special work of faith, which purifieth the heart. Acts 19.15. Faith purifieth the heart by a particular applying of Christ crucified with all his merits. b 2. kin. 4.34. Elisha when he went up and lay upon the dead child, and put his mouth on his mouth, and his eyes upon his eyes, and his hands upon his hands; and stretched himself upon him, the flesh of the child waxed warm. Afterward Elisha rose and spread himself upon him the second time: vers. 35. then the child sneezed seven times and opened his eyes. So must a man by faith even spread himself upon the cross of Christ, applying hands and feet to his pierced hands and his feet, and his wretched heart to Christ's bleeding heart, and then he shall feel himself warmed by the heat of God's spirit, and sin from day to day crucified with Christ, and his dead heart quickened and revived. And this applying which faith maketh, is done by a kind of reasoning, which faith maketh thus. Hath God of his mercy given his own Son to be my saviour, to shed his blood for me? and hath he of his mercy granted unto me the pardon of all my sins? I will therefore endeavour to keep my heart and my life unblameable that I do not offend him hereafter in word or deed, as I have done heretofore. The language of Canaan is, Isa. 19.18. Rom. 15.6. whereby a man endued with the spirit of adoption, unfeignedly calleth upon the Name of God in Christ, and so consequently doth as it were, familiarly talk and speak with God. This language must needs be learned, that the tongue may be well governed. For man must first be able to talk with God, before he can be able wisely to talk with man. For this cause when men are to have communication one with another, they are first of all to be careful that they often make their prayers to God that he would guide and bless them in their speeches, as David did: Set a watch, O Lord, Psalm. 141.3. before my mouth, and keep the door of my lips. And again: O Lord open thou my lips, Psalm. 51.17. and my mouth shall show forth thy praise. where we may see, that the mouth is, as it were, locked up from speaking any good thing, until the Lord open it. And Paul having the gift of ordering his tongue in wonderful measure, Ephes. 6.19. yet desireth the Ephesians to pray for him, that utterance might be given him, and good reason, because God ruleth the tongue. Prov. 16 1. CAP. II. Of the matter of our speech. THe government of the tongue containeth two parts: Holy speech, and holy silence. In holy speech must be considered the matter of our speech and the manner. The matter is commonly one of these three: either God, our neighbour, or ourselves. As concerning God, this caveat must be remembered, that the honourable titles of his glorious Majesty be never taken into our mouths, unless it be upon a weighty and just occasion, so as we may plainly see that glory will redound to him thereby: and for this cause the third commandment was given, that men might not take up the Name of God in vain, Exod. 20.7. that is, rashly and lightly. And therefore lamentable and fearful is the practise every where. For it is a common thing with men to begin their speech, and to place the titles of Gods most high Majesty in the forefront almost of every sentence, by saying, O Lord! O God O good God O merciful God O jesus! O Christ! etc. If a man be to say any thing, he will not say Yea, or Nay: but, O Lord yea, or O Lord nay. If a man be to reprove his inferior, he will presently say, O Lord have mercy on us, what a sloubacke art thou? what a lie is this, etc. An earthly Prince, if he should have his name tossed in our mouths at every word, would never bear it, and how shall the everliving God suffer it? nay, how can he suffer it? I say no more, but thou with thyself think how: for in the third commandment the punishment is set down, that he will not hold him guiltless that taketh his Name in vain. And the Angels in reverence to God's Majesty cover their faces, Isa. 6.2. Concerning our neighbour, we are to consider whether the thing which we are about to speak be good or evil. This being weighed, if it be good, and so commendable, than we are readily and cheerfully, and that upon every occasion ro utter it, especially in his absence, whether he be a friend or a foe: as S. john writeth of Demetrius. Demetrius (saith he) hath good report of all men, 3. joh. 12. and of the truth itself: yea, and we ourselves bear record, and ye know that our testimony is true. As for the evil which any man shall know by his neighbour, he is in no wise to speak of it, whether it be an infirmity or a gross sin, unless in his conscience he shall find himself called of God to speak. A man is called to speak in three cases: I. when he is called before a magistrate, & is lawfully required to testify the evil which he knoweth by another. II. when any is to admonish his brother of any fault for his amendment. III. when the hurt or danger that may arise of the evil is to be prevented in others. As a man may say to one well disposed, take heed of such a man's company: for he is given to such or such a vice. To this end, they of the house of Cloe do certify Paul of the disorders in Corinth. 1. Cor. 1.11. And joseph certifieth his father of his brethren's slanders. Gene. 37.2. In this case all treasons are to be revealed, as tending to the ruin of the whole Commonwealth. Thus Elisha revealeth the secret of the King of Syria. 2. Kin. 6.8. And if it shall be thought convenient to mention the evil which we know by any man, it must be done only in general manner; the person, & all circumstances which will descry the person, concealed. Concerning things which are secret in our neighbour, we are not to be suspicious, but to suspend both speech and judgement. Love suspecteth no evil. judge nothing (saith Paul) before the time, 2. Cor. 13. 1. Cor. 4.5. until the Lord come, who will lighten things that are hid in darkness, and make the counsels of the heart manifest. Augustine hath a good and a special rule to this purpose, Aug. li. 10. confess. 23. that there be three things of which we must give no judgement; God's predestination, the Scriptures, and the Estate of men uncalled. As touching a man's self, he is neither to praise nor dispraise himself. As Solomon saith, Prov. 27.2. Let another man praise thee, and not thine own mouth: A stranger, and not thine own lips. Yet otherwhiles the times do fall out, that a man may use an holy kind of boasting, especially when the disgrace of the person is the disgrace also of the Gospel, and of Religion, and of God himself: as Paul did, But wherein, saith he, 2. Cor. 11.22. any will use boldness, (I speak foolishly) I will use boldness. They are Hebrewes, so am I, etc. CAP. III. Of the manner of our speech, and what must be done before we speak. THUS much of the matter of our speech. Now followeth the manner. In the manner of our speaking, three things are to be pondered: What must be done before we speak: what in speaking: what after we have spoken. Before we speak, consideration must be used of the thing to be spoken, and of the end. james requireth that men should be slow to speak, and swift to hear. jam. 1.19. Solomon saith, Prov. 18.13. He that answereth a matter before he hear it, it is folly & shame to him. The mind is the guide of the tongue: therefore men must consider before they speak. The tongue is the messenger of the heart, and therefore as oft as we speak without meditation going before, so oft the messenger runneth without his errand. The tongue is placed in the middle of the mouth, a Chrys. hom. 22. ad pop. Antioch. and it is compassed in with lips and teeth as with a double trench, to show us, how we are to use heed and preconsideration before we speak: and therefore it is good advice to keep the key of the mouth not in the mouth, but in the cupbourd of the heart. Augustine saith well, that as in eating and drinking men make choice of meats: Lib. de nat. & great. so in manifold speeches we should make choice of talk. Here are condemned idle words, that is, such words as are spoken to little or no end or purpose. And they are not to be esteemed as little sins, when as men are to give account of every idle word. Mat. 12.36. CAP. FOUR What is to be done in speaking; and of wisdom. WHEN we are in speaking, two things are to be practised: first, care must be had of the speech, that it be gracious: secondly, it is to be uttered with convenient bonds of truth. The speech is gracious, when it is so uttered, Col. 4.6. that the graces of God wrought in the heart by the holy Ghost, are as it were pictured and painted forth in the same: for speech is the very image of the heart. Ephe. 4.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Contrary to this is rotten speech, that is, all such talk as is void of grace, which is the heart and pith of our speech. And by this it appeareth, u Eph. 5.3. Psal. 16.4. that no vice can be named but with disliking: & hereupon in Scriptures when by occasion a vice should be named, in token of a loathing thereof, the name of the vice is omitted, and the name of the contrary virtue used in the room thereof, as in these words: w job. 1.5. 1. Kin. 21.10. For job thought: It may be that my sons have sinned and blessed, that is, blasphemed God. This being true, then by proportion the visible representation of the vices of men in the world, which is the substance and matter whereof plays and interludes are made, is much more to be avoided. God's graces, which we are to show forth in our communication, are these: Wisdom, Truth, Reverence, 1.2.3.4.5.6.7.8.9. Modesty, Meekness, Sobriety in judgement, Urbanity, Fidelity, Care of others good name▪ but let us consider of them in order. Wisdom in our speech is a goodly ornament. The Apostles when they waited for the Holy Ghost in Jerusalem, it descended upon them in the form of fiery tongues: Act. 2.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Prov. 6.23. & than it is said that they spoke as the holy Ghost gave them utterance in Apothegms or wise sentences. And he that governeth his tongue wisely, addeth doctrine to the lips, that is, so speaketh, as that others be made wise thereby. This wisdom is then showed, when a man can in judgement apply his talk, and, as it were in good manner make it fit to all the circumstances of persons, times, places, Prov. 19.11. things. A fool poureth out all his mind: but a wise man keepeth in till afterward. A word spoken in his place, is like apples of gold with pictures of silver. Now he that would have his speech to be wise, must first of all himself become a wise man. And the wise man of whom the holy Scriptures speak, is a godly man, and such an one as feareth God: because this fear of God is the beginning and head of wisdom: Prov. 1.7. eccles. 12.13. Psal. 14.1. & 38.5. Gene. as on the contrary, the fool, whereof the Scripture often speaketh, is the ungodly person, that maketh no conscience of any sin. And indeed such a one is the most senseless fool of all. He that shall ever and anon be casting himself into the fire and water, and run upon dangerous places to break his legs, arms, neck: and further shall take pleasure in doing all this, is either a fool or a mad man. Now the ungodly man as oft as he sinneth, he indevoureth as much as in him lieth to pitch his soul into hell, & whereas he taketh pleasure in sin, he sport's himself with his own destruction. Furthermore the man fearing God must have two things in his heart: a persuasion of God's presence, and Awe. The persuasion of God's presence is, whereby a man is continually resolved, that wheresoever he is, he standeth before God, who doth see even into the secrets of his heart. This was in Cornelius: Act. 10.33. Now therefore, saith he, we are in God's presence to hear all things that are commanded thee of God. Awe in regard of God, is that whereby a man behaveth himself reverently, because he is in God's presence. Awe is either in regard of sin, or of chastisements. Awe in respect of sin, is when one is afraid to sin, fearing not so much the punishment, as sin itself, because it is sin. For he feareth God indeed, which is of this mind, that if there were no judge to condemn him; no hell to torment him no Devil nor conscience to accuse him; yet he would not sin, because God's blessed Majesty is by it offended and displeased: and if he had it in his choice, whether he would sin or lose his life, he had rather die then willingly and wittingly sin against God. This awe being in joseph, was the cause that moved him not to commit folly with Putiphars' wife. c Gen. 39.9. How then, saith he, can I do this great wickedness, and sin against God? Awe in chastisements is, when one humbleth himself under the mighty hand of God with all meekness and patience, when God layeth his hand on him more or less. When Shemi came forth and cursed David, and fling stones at him, what did he? truly he stood in awe of God, and therefore said, d 2. San. 16.10. What have I to do with you, ye sons of Zerviah? for he curseth, even because the Lord hath bidden him curse David, who dare then say, wherefore hast thou done so? When a man is thus made wise, that is, righteous and fearing God, he is so guided by the spirit of fear, that he can not but speak wisely. Solomon saith, e Prov. 10.31. The lips of the righteous know what is acceptable: but the mouth of the wicked speaketh froward things. And again, The heart of the wise guideth the mouth wisely. Contrary to this is fond and foolish talk, an example hereof we have in Luke, where Pilate wanting the fear of God, saith, I find no fault in Christ: let us therefore chastise him, f Luke 23.14. and send him away. CAP. V Of Truth, and of Reverence in speech. TRVETH of speech is a virtue whereby a man speaketh as he thinketh: and so consequently, he speaketh as every thing is, so far forth as possibly he can. It is made a note of a righteous man, to speak the truth from the heart: Psal. 16.2. Prov. 12.22. and they that deal truly are God's delight. This is always required in all our doctrines; accusations, defences, testimonies, promises, bargainings, counsels: but especially in judges and Magistrates sitting on judgement seat, Prov. 17.7. because than they stand in God's stead, who is truth itself. To this place belongeth apology, which is, Matt. 10.32. when a Christian called before a Magistrate, and straightly examined of his religion, confesseth Christ boldly, and denieth not the truth. Contrary to this, is Lying, Cogging, Glozing, Smoothing, dissembling: As for example, 1. Kin. 5.25. Gehazi, after he had received money and garments of Naaman the Syrian against Elishas will, he went and stood before his master, who said unto him, whence comest thou, Gehazi? who making it nothing to lie for a vantage, smoothed it over finely, and said, thy servant went no whither. To the like effect and purpose, report is made of a rich man that had two chests: the one whereof he calleth all the world; the other, his friend. In the first he putteth nothing: in the second he putteth all his substance. When his neighbour came to borrow money, he useth to answer, truly I have never a penny in all the world, meaning his empty chest, but I will see (saith he) what my friend can do, looking thereby for interest by the money out of his other chest. This vice is very common, and it is a rare thing to find a man that maketh a conscience of a lie. Lying is when a man speaketh otherwise then the truth is, with a purpose to deceive. Here note that there is great difference between these two speeches, It is an untruth; and, It is a lie. The first may be used when a man speaketh falsehoods. But in using the second, we must be heedy and sparing: for when a man is challenged for a lie, three things are laid to his charge. I That he speaketh falsely. II. That he is willing to do so. III. That he hath a desire and purpose to deceive. Quest. Whether may not a man lie, if it be for the procuring of some great good to our neighbour, or to the whole country where we are? Answ. No: Reasons are these. I. Lying is forbidden, a jam. 3.12. prov. 12.22. as an abomination to the Lord. II. b Rom. 3.8. We are not to do any evil that good might come thereof. III. He which lieth, in so doing conformeth himself to the devil, who c joh. 8.44. is a liar and the father thereof. Object. I. Such lying is for our neighbours good and not against charity. Answ. No: for d 1. Cor. 13.6. charity rejoiceth in the truth. Object. II. The holy Scriptures have mentioned the lies of the patriarchs. Answ. We must not live by examples against rules of God's word. Object. III. Rahab and the midwives of Egypt in saving the spies, and in preserving the Israelites infants used lying, and are commended for their facts. Answ. They are commended for their faith, not for any lying. As truth is required in speech, so also reverence to God and man. Reverence to God is, when we so speak of God and use his titles, that we show reverence ourselves, and move reverence in others. a Deu. 28.58. If thou wilt not keep (saith the Lord) and do all the words of this Law, (that are written in this book) and fear the glorious and fearful Name, THE LORD THY GOD, than the Lord will make thy plagues wonderful. Here take heed of all manner of blaspheming, which is, when men use such speeches of God, as do either detract any thing from his Majesty, or ascribe any thing to him, not beseeming him: A sin of all to be detested. Reasons. I. A blasphemer is viler than the rest of the creatures: for they praise God in their kind, and show forth his power, goodness, and wisdom: but he dishonoureth God in his wretched speech. II. He is as the mad dog that flieth in his master's face, who keepeth him and giveth him bread. III. Custom in blasphemies showeth a man to be the child of the devil, and no child of God as yet. A father lying on his death bed called the three children to him which he kept, and told them that only one of them was his own son, and that the rest were only brought up by him: therefore unto him he gave all his goods: but which of these three was his natural son he would not in any wise declare. When he was dead, every one of the three children pleaded that he was the son, and therefore that the goods were his. The matter being brought before a judge could not be ended: but the judge was constrained to take this course: he caused the dead corpses of the father to be set up against a tree, and commanded the three sons to take bows and arrows, and to, shoot against their father and to see who could come nearest the heart. The first and second did shoot at their father and hit him, the third was angry with both the other and refused to shoot. This done, the judge gave sentence that the two first were no sons, but the third only, and that he should have the goods. The like trial may be used to know who be Gods children. Such persons with whom blaspheming is rife, are very devils incarnate, and the children of the devil, who rend God in pieces, and shoot him through with their darts, as it is said of the Egyptian when he blasphemed, Levit. 24.11. vaijkkobh. that he smote or pierced through God's Name. Again, here we must be warned to take heed of that customable swearing, and also of perjury. It is a very strange sin: for the perjured person doth not only sin himself, but withal he endeavoureth to entangle God in the same sin with himself. Further, take heed lest thou dost either make or recite the jests which are contrived out of the phrases of Scripture: which are very many and very usually rehearsed in company. Exod. 30.31. The oil wherewith the tabernacle and the ark of the testament and the Priests were anointed, was holy: and therefore no man might put it to any other uses, as to anoint his own flesh therewith, or to make the like unto it. b john 19.8. Pilate a poor Painyme when he heard the name of the Son of God was afraid: and we much more ought to tremble at the word of God, not to make ourselves merry with it. And therefore the scoffing of julian the Apostata is very fearful, who was wont to reach Christians boxes on the ear, and with all, bid them turn the other, and obey their master's commandment, Whosoever shall smite thee on the right cheek, Mat. 5.39. turn to him the other also. And he denied pay and like reward to his soldiers that were Christians, because he said he would make them fit for the kingdom of heaven, considering that Christ had said, Blessed are the poor in spirit: Matt. 5.3. for theirs is the kingdom of heaven. Here also men must learn to take heed of all manner of charms and enchantments, which commonly are nothing else but words of scripture or such like, used for the curing of pains and diseases both in men and beasts. As for example, the first words of S. john's Gospel, In the beginning was the word, and the word was with God etc. are used to be written in a paper and hung about men's necks to cure agues. But the truth is, such kind of practices are devilish. patrons of charms hold that in such words as are either divine or barbarous, is much efficacy. But whence is this efficacy? From God? from men? or from the devil? If it shall be said from God, we must know that the word used in holy manner, is the instrument of God to convey unto us spiritual blessings, as faith, regeneration, repentance: but it doth not serve to bring unto us corporal health. Well then, belike words take virtue from the speaker, and are made powerful by the strength of his imagination. Parac. libr. de Tartar●. Indeed of this opinion are some Physicians, as Avicenna and Paracelsus, who think that fantasy is like to the sun, which worketh on all things to which his beams do come: and the latter that by imagination miracles may be wrought. But this opinion is fond and the reasons alleged for it are without weight. For imaginations are no things but shadows of things. And as an image of a man in a glass hath no power in it, but only serves to resemble & represent the body of a man: so it is with the fantasy and conceit of the mind & no otherwise. And if imagination have any force, it is only within the spirits and humours of a man's own body: but to give force to work in the bodies of others it can not; no more than the shadow of one body can ordinarily cure the body of another on which it lighteth. Wherefore words used in the way of bodily cure, be they in they in themselves never so good, are no better than the devils sacraments: and when they are used of blind people, he it is, that coming under hand, worketh the cure, & by turning himself into an Angel of light, deludes them. But it were better for a man to die a thousand times then to use such remedies, which in curing the body, destroy the soul. Lastly, avoid all imprecations and cursings either against men or other creatures: For God in judgement, to punish such cursed speaking, often brings to pass such imprecations: as may appear in the jews, who at the arraignment of Christ, cried saying, Matt. 27.25. His blood be upon us and upon our children: which imprecation is verified upon them till this day. At Newburge in Germany a certain mother cursed her son, saying, Get thee away, Lonicerus theatr. histor. prec. 4. I would thou mightest never come again alive: the very same day he went into the water and was drowned. Again, a mother brought her child to the University of Wittemberge, Idem. by reason he was possessed with an unclean spirit: being demanded how it came to pass, she answered in the hearing of many, that in her anger she said, The devil take thee, and thereupon presently the child was possessed. And in our country, men often wish the plague, the pox, the pestilence to their children, their servants, their cattle: and often it falls out accordingly. Reverence to man is in two respects, either because he is created after the image of God, or because he is above us in age, gifts, authority. In the first consideration, men must have care to give such names to children as are proper and fit, usual and known: the signification whereof, may admonish them of the promises of God, of godliness, or of some good duty. And there be four allowed ends of giving names. I. To preserve the memory of some thing by the name given, as Adam, Israel, Isaac. II. To signify some thing to come, as Evah, Abraham, john, Peter. III. To preserve the name and memory of parents and kindred, which was used in the birth of john Baptist. This custom may still be retained, if there be any good example in the ancestors that the child may follow. FOUR That the life and profession of good men may be revived in the renewing of their names. Here we must take heed, in no wise to give to children, the proper names or titles of God, as jesus, Immanuel, etc. Neither are the professors of the Gospel to be entitled by the names of such as have been famous instruments in the Church, as to be called Calvinists, Lutherans, etc. Now this I say, 1. Cor. 12.13. that every one of you saith, I am Paul's, and I am Apollo's, I am Cephas and I am Christ's: Is Christ divided? or was Paul crucified for you either were ye baptised in the name of Paul? And it is a bold part of the pestilent generation of Papists, who take to themselves the name of jesuits, Acts 11.26. Rom. 11.4. for the name of Christian was given to the disciples at Antioch not by the devise of man, but by divine oracle. Reverence to man as he is superior, is in using fit titles of reverence. Sara is commended in Scriptures for obeying her husband and for calling him Syr. But excess must here be avoided, when titles of honour proper to God are given to men, 1. Pet. 3.6. as head of the Catholic Church to the Pope, Lady and Queen of heaven to the mother of Christ. This fault Christ. This fault Christ reproved in the young man, saying, Why callest thou me good, Marc. 10.18. there is none good but God. CAP. VI Of Modesty and of Meekness. MODESTY in speech hath diverse caveats: first if a man speak any thing of himself, that is, in his own commendation, let him alter the person and speak of himself as of another: I know a man (saith Paul, speaking of himself) in Christ above fourteen years ago, 2. Cor. 12.2. etc. which was taken up into Paradise, and heard words which can not be spoken. And john saith of himself; john 19.26. When jesus saw his mother, and the disciple whom he loved, standing by, etc. Here take heed of boasting, whereby men imitate the devil, who said, Luke 4.6. All this power will I give thee, and the glory of those kingdoms, for that is delivered unto me, and to whomsoever I will give it. Again, when a man shall have occasion to speak of his own faults and corruptions, let him speak the uttermost against himself, as Paul called himself the first of all sinners. 1. Tim. 1.13, 15. But 〈◊〉 be to mention any thing of himself, that may minister matter of commendation, let his speech rather incline to the defect, then to the excess: as Paul saith, I am the least of the Apostles, 1. Cor. 15.9. which 〈◊〉 not meet to be called an Apostle, because I persecuted the Church of God. Secondly, in the mentioning of things which move blushing, we are to use as seemly words as may be chosen. Gen. 41 1. afterward Adam knew Hevah his wife, which conceived and bare Cain. 1. Sam. 24.4. And when he came to the sheepecoates by the way where there was 〈◊〉, and Saul went in to cover his feet, that is, to do his easement. Meekness also required in communication, which is, when a man useth 〈◊〉 and fair speech. 〈◊〉 〈◊〉 remembrance etc. that they be courteous, Tit. 3.2, 3. showing all meekness to all men, for we ourselves also were in times past unwise, disobedient, etc. Meekness and gentleness shows itself in Salutations, Answers and Reproofs. For the first, daily experience showeth, that it maketh much for the maintaining of love, to call men by their proper names or surnames. And this was a sign of special favour that God called Moses by his proper name. Yet more convenient it is, to salute our betters by names of honour or office. Thus the disciples call our Saviour Christ Rabbi: and it was the usual manner among the jews, to call their betters Adonis, that is, Lord, or syr. The forms of salutations are to be after the order practised in scripture. An Angel saluted Gedeon thus: The Lord be with thee thou valiant man. jud. 6.12. And Boaz came to Bethlehem, and said to the repers, The Lord be with you: Ruth. 2.4. and they answered, The Lord bless thee. And the Angel saluted Mary: Hail, freely beloved, the Lord is with thee, etc. Christ coming among his disciples, said, Peace be among you: and he taught them coming to any house to say, Matt. 10.11, 12, 13. Peace be to this house. By this it appeareth, that our common forms of salutations are commendable: which are of diverse sorts: as when one meets another, God save you: when one goes away, God be with you▪ in the morning, God give you a good morning: after noon, God give you a good evening: when one is going on his journey, God speed your journey: when one is working, God speed you: in eating, much good do it you: when one hath a new office, God give you joy of your office: when one is sick, God comfort you, etc. And when children salute their fathers and mothers after this manner: I pray you father bless me, I pray you mother bless me: it is a seemly thing. For God hath made parents to be the instruments of blessing to their children in nurtoring them and praying for them. As the fift commandment saith, Honour thy father and mother, that they may prolong thy days. It is 〈◊〉 use in all places, when a man neeseth, to salute him by saying, Christ help you. But there is no cause why the words should then be used more than at another time▪ Aug. de hist. animal. l. 1. cap. 10. & probl. sect. 33 Plin. li. 28. c. 2. The reasons are▪ I. It is an old custom fetched from the Gentiles before Christ, and hath no ground at all: for they used with the like words to wish men health, because they thought sneezing to be a sacred and holy thing: and because some take it to be a sign of unhappy and evil success, which indeed is otherwise. II. If there be any danger in the brain before sneezing when a man hath sneezed the danger is past▪ as learned Physicians teach: therefore▪ there is no cause of the using such words then more than at coughing. Our answers must be soft that anger be neither kindled nor increased. Prov. 15.23. A soft answer putteth away wrath, but grievous words stir up anger. 1. Sam. 24.7, 8 Nabal by 〈◊〉 language provoked David to wrath, but Abigail by the contrary appeased him. Gedeon spoke gently to the men of Ephraim, judg. 8.3. when they were angry against him, and appeased them. For the text saith, When he had thus spoken, than their spirits abated towards him. Therefore Solomon saith well, A joy cometh to a man by the answer of his mouth, but how good is a word in due season. Now if any shall rail on us, our duty is, not to rail again. Rom. 12.14. Bless them that persecute you, Bless, I say, and curse not. Be courteous, 1. Pet. 3.4. not rendering evil for evil neither rebuke for rebuke, but contrariwise bless, knowing that ye be thereunto called, that you should be heirs of blessing. This thing was notably practised by David. Psal. 109.4. For my friendship, they were mine adversaries, but I gave myself to prayer. And therefore in this case, either silence is to be used, or at the most only a just and manifest defence of our innocency to be made. 2. Kin. 18.36. Ezechias commanded the people to be silent, and not to say any thing to the speech of Rabsachai, now flattering now threatening. When Eli spoke hardly of Anna, & bad her put away her drunkenness, she answered, 1. Sam. 1.15. Nay, my lord, I am a woman troubled in spirit, I have neither drunk wine nor strong drink, but have powered out my soul before the Lord. Gene. 40.15. Thus joseph cleareth himself, saying, I have done nothing wherefore they should put me in the dungeon. And Daniel to Nabuchodonosor: Unto thee, O King, Dan. 6.22. have I done no hurt. And our Saviour Christ when the jews said unto him, joh. 8.48, 49. Say we not true, that thou art a Samaritane and hast a devil? answered, I have not a devil, but I honour my father, and ye have dishonoured me. And Paul being to make an apology for himself, gins thus: Men and brethren, Acts 23.1. I have in all good conscience served God until this day. Now when a man hath thus cleared himself, though his own word in his own behalf take no effect, yet let him patiently commit his cause to God, who in time will manifest the truth, Psal. 26. and bring it to light: As David did, judge me, O God (saith he) for I have walked in mine innocency. And again, Psal. 37.32▪ 33. The wicked watcheth the righteous, and seeketh to slay him: but the Lord will not leave him in his hand, nor condemn him when he is judged. Meekness in reproofs is, when any shall admonish his brother of any fault for his amendment, with the like moderation that Surgeons use, who being to set the arm or leg that is forth of joint, handle it so tenderly, that the patient shall scant feel when the bone falls in again. This counsel Paul giveth: brethren, if any man be fallen by occasion into any fault, Galat. 6.1. ye which are spiritual, restore such a one (or set him in joint again) with the spirit of meekness. This was practised by Abraham towards Lot, when their herdmen were at variance, saying, Let there be, I pray thee, Gene. 13.8, 9 no strife between thee and me, neither between mìne herdmen and thine: for we are brethren. And this is done four ways. First, when we reprove a man generally, as Nathan did David by a parable. 2. Sam. 12. Secondly, when in the room of a reproof we put an exhortation: In the exhortation insinuating an obliqne reproof, as when a man shall swear in his talk, I, shall not need always to say, Ye▪ do very ill to swear, and so to dishonour God: But, I w●ll lap it up in the form of an exhortation, as pills are leapt in sugar by saying, Yea and nay▪ yea and nay shall serve among us. Rebuke not an Elder, 1. Tim. 5.1. but exhort him as a father, and young men as brethren, saith▪ Paul to Timothy. Thirdly, when the reproof is propounded in a man's own person as though he were faulty which reproveth. Paul practised this: Now these things, brethren, 1. Cor. 4.6. (saith he) I have figuratively applied to mine own self and Apollo's for your sakes, that ye might learn by us, that no man presume above that which is written. Fourthly, when the fault is directly reproved, but yet partly with prefaces, that we do it of love, Galat. 61. that we wish well to the party, that we speak as considering ourselves, that we also are in danger of the same fault: and partly by framing the reproof out of the word of God, that the party may see himself, rather to be reproved by God, then by us: after this manner the inferior may admonish his superior, especially when there is no other way of redress, and he is to listen, yielding himself tractable. Naaman is advised by his servant, who said, Father, if the Prophet had commanded thee a great thing, 2. Kin. 5.13. wouldst thou not have done it: how much rather then, when he saith to thee, Wash, and be clean? Then went he down and washed himself seven times in jordan▪ When any shall in this manner be admonished of a fault, they are to yield themselves tractable and thankful and hearty glad of so good a friend. Notable is the speech of the Psalmist: Let the righteous smite me, it is a benefit: Psal. 141.5. & let him reprove me, it is the chief ointment, let it not be wanting to my head. And Solomon saith, A reproof entereth more into him that hath understanding, Prov. 17.10. than an hundredth stripes into a fool. Prov. 27.5. And, Open rebuke is better than secret love. CAP. VII. Of Sobriety, Urbanity, Fidelity, and care of others good name. SOBRIETY in judgement is, when a man either suspendeth his opinion of his neighbour's sayings or doings, or else speaketh as charitably as he can, by saying as little as may be, if the thing be evil: or by interpreting all in better part; if the speech or action be doubtful. Therefore do thus: despise not thy neighbour, but think thyself as bad a sinner, and that the like defects may befall thee. If thou canst not excuse his doing, excuse his intent, which may be good: or if the deed be evil, think it was done of ignorance: if thou canst not no way excuse him, think some great temptation befell him, and that thou shouldest be worse, if the like temptation befell thee: and give God thanks that the like as yet hath not befallen thee. Despise not a man being a sinner, for though he be evil to day, he may turn to morrow. Here is condemned all heady and rash judgement, Matt. 7.1. whereby men make things either worse than they are, or else they take and turn all things to the worse part. Thus the devil dealt with job, saying, Doth job fear God for nought, job. 1.9, 11. etc. but stretch out thine hand now and touch all that he hath, to see if he will not blaspheme thee to thy face. Such was the dealing of Doeg with David. 1. Sam. 22.9. I saw the son of Ishai (saith he) when he came to Abimelech the son of Ahitub, who asked counsel of the Lord for him, and gave him victuals, and he gave him also the sword of Goliath the Philistin. Here the backe-bither concealeth the necessary circumstances, whereby Achimelech might have been excused, as that David asked bread being hungry, and that he told not Ahimelech that he was out of Saules favour but he turneth all his speech to this end, to bring the Priest into suspicion with Saul. Thus the Pharisees dealt▪ john came neither eating nor drinking, and they say, Matt. 11.19. He hath a devil. The Son of man came eating and drinking, and they say, Behold a glutton, and a drinker of wine, and a friend of Publicans and sinners. Contrary to this sobriety is Flattery, whereby for hope either of favour or gain, men, and especially such as are of dignity and place, are soothed up in their sins, and extolled above measure, even to their faces. As when Herode arrayed in royal apparel, and sat on the judgement fear, and made an oration, Acts 12.22. the people gave a shout, saying, the voice of a God, and not of a man. But mark what Solomon saith, Prov. 27.14. He that praiseth his friend with a loud voice, rising early in the morning: it shall be counted to him for a curse. One being asked which was the worst of all beasts, answered, Of wild beasts, the tyrant: of tame beasts, the Flatterer. And another said, that Flatterers were worse than crows. For they eat only dead carrion: these feed on living men. And of all kinds of Flattery, that is the worst, when a man shall speak fair to his neighbour's face, and praise him: but behind his back, speak his pleasure, and even cut his throat. Psal. 54.21. David complaineth of his familiar friend, that the words of his mouth were softer than butter, yet war was in his heart; that his words were more gentle than oil, yet they were sword. The Pharisees behind Christ's back, took counsel how they might entangle him in talk: but before his face they say, Matt. 24.16. Master, we know that thou art true, and teachest the way of God truly, neither carest thou for any man: for thou considerest not the person of men. Urbanity is a grace of speech, whereby men in seemly manner use pleasantness in talk for recreation, or for such delight as is joined with profit to themselves and others. The Preacher saith, There is a time to laugh, Eccle. 3.4. and a time to weep. When the Lord brought again the captivity of Zion, we were like them that dream. Ps. 126.1, 2. Then was our mouth filled with laughter, and our tongue with joy. Now this mirth must be joined with the fear of God, otherwise Solomon saith well. I have said to laughter, thou art mad: Eccle. 2.2. and of joy, what is that thou dost? And Christ saith, Woe to you that now laugh, Luke 6.25. for ye shall weep. Secondly with compassion, and sorrow for God's people in affliction and misery. They drink wine in bowls, and anoint themselves with chief ointments, Amos 6.6. but no man is sorry for the affliction of joseph. Thirdly, it must be sparing and moderate. Paul condemneth such as are lovers of pleasures, 2. Timot. 3. more than of God. Fourthly, it must be void of the practice of sin. Hebr· 11. Moses is commended that he refused the pleasures of sin. The usual time of mirth is at meats. And here Sampsons' practice may be followed, judg. 14.12. who at his marriage feast propounded a riddle or hard question to his friends. And Ambrose thinketh that he did this to stop the mouths of talkers, and to occupy their wits. Withal it must be remembered to be a Christian duty, even at the table to maintain talk of religion, Luke 11.37▪ & 14.1. & 22.15. and of duties of godliness, after the practice of our Saviour Christ: though many upon little ground think otherwise. Tertullian recordeth of the Christians of his time that they used in their love feasts to talk together, Apol. ca 39 as considering with themselves that they had God himself as an earwitness to them. Chrysostome of this point saith well. Hom. 2. in 2. Thess. 2. cap. I would to God (saith he) that in taverns, and feasts, and at baths men would talk and dispute of Hell: for the remembering of Hell would hinder a man from falling to hell. And it was the manner of the primitive Church at Dinner and Supper to use the reading of the Scriptures. When ye come to the table (saith Augustine) hear that which is read according to custom, Aug. epist. 109. without any stir or striving: that your mouths may not only receive the meat, but your ears may hunger after the word of God. And this holy rejoicing at meats, is specially to be used with such as are godly. As Solomon saith, that he which eateth at the covetous man's table, Prov. 23.8. shall vomit his morsels, and shall lose his sweet words. The faithful at jerusalem did break bread together, Acts 2.46. with gladness and singleness of heart. Quest. Whether jesting be tolerable in any sort, or not? Answ. That jesting which standeth in quips, taunts, and girds, which serveth only for the offence of some, with the delight of others, is not tolerable: Ephes. 4.25. because all speech must edify, and minister grace to the hearers: neither doth it agree with Christian gravity and modesty. But two kinds of jesting are tolerable: the one is moderate and sparing mirth, in the use of things indifferent, in season convenient, without the least scandal of any man, and with profit to the hearers. The second is that which the Prophets used, when they jested against wicked persons, yet so, as withal they sharply reproved their sins. 1. Kin. 18.27. 2. Kin. 2.23. Isa. 14.11. At noon Eliah mocked them, and said, Cry aloud, for he is a god: either he talketh or pursueth his enemies, or is in his journey, or it may be he sleepeth, and must be awaked▪ As for laughter, it may be used: otherwise God would never have given that power and faculty into man: but the use of it must be both moderate and seldom, as sorrow for our sins is to be plentiful and often. Luke 19 john 11. Hebr. 5.7. This we may learn in Christ his example, of whom we read that he wept three times at the destruction of jerusalem, at the raising of Lazarus, and in his agony: but we never read that he laughed. Fidelity is constancy in all our lawful sayings and promises. A promise is to be made with this condition (If God will) and then if a man be prevented by death, james 1.15. 1. Chr. 13.2. or by any like means, he is not to be blamed: otherwise a man's lawful word and promise bindeth him according to the will and pleasure of him to whom it is made. 2. Cor. 1.17, 23. Now if afterward it be hurtful to him that made it, he may crave to be free from his promise: and liberty being granted, Psalm. 15.4. take it. But a promise bound with an oath is to be kept, though private hindrances follow: yet so as the Magistrate may order the matter, and proceed in equity, that the damage may be the less. The last grace which is to be used in speech, is care of our neighbours good name, Prov. 22. which is far better to him then great riches. Here is condemned the talebearer, which of an evil mind telleth a thing of another, to bring him into hatred, or to revenge himself, or to get something, which otherwise he could not obtain. This talebearing is of diverse sorts. One is, Rom. 1.30. when men whisper abroad secretly the fault of another, whereas they should rather admonish the party, as Cham when he had seen his father's nakedness, Gen. 9 ran strait and told his brethren. The second, when they add to or change the thing said or done, as it serveth for their purpose. Some of the witnesses which came against Christ, charged him to say, I will destroy this Temple which is made with hands, and in three days build another without hands. Where first they change his meaning; for Christ spoke of the temple of his body. Secondly, they add to the words. For Christ said not, I will destroy this temple: but, Matt. 26.60, 61· destroy ye this temple. Therefore the Holy Ghost noteth them with the name of false witness bearers. The third, when men surmise, and tell that which was never done. When jeremy was going out of jerusalem to the land of Benjamin, jere. 37.13. and was in the gate of Benjamin, Irijah took him, and said, Thou fleest to the Chaldeans. Then said jeremy, that is false, I flee not to the Chaldeans, but he would not hear him. The fourth is the coloured talebearing, when one speaketh evil of another, with fine prefaces and preambles, feigning that he is very sorry that his neighbour hath done such or such a thing: that he speaketh it not of malice, but of a good mind: that he is constrained to speak: that he speaketh not all he could speak: that the party to whom the tale is told must keep it secret. Upon Psal. 15.3. Luther writeth of this fault very well. This vice (saith he) whereby we tell abroad the things which we hear of others, and take them in worse part, is very rife, and of great force to sow discords: the rather because it often showeth itself under the pretence and name of counsel and good advice. And it is a notable vizard for a talebearer, to transform himself into an angel of light, and under zeal for God's glory to backbite anll accuse his neighbour of heresy, error, and wicked life. Therefore the Prophet's meaning is, that we should conceal the evils that be in our neighbour, and not speak them to others▪ though he be an enemy and deserve it at our hands, and only speak of those good things in him, which seem to preserve concord: for this we would that men should do unto us. Yea, and let us take heed that we judge not or condemn any man's saying or doing rashly. Confes. lib. 9 Augustine saith, that this was the care which his mother had towards her enemies. To do this is a notable point of just dealing, but indeed there is no man utterly without this fault in this life: such is our wretched state in this world. For though some are of this mind, that they desire not to have other men's wants told them, and will not take all in worse part, yet if they be told and taken in worse part of others, they can willingly hear them, neither will they check the teller, but suffer bad surmises to take place with them. But Gedaliah the son of Ahicham excelled in the contrary virtue, jer. 40. who chose rather to hazard his life, then to suspect evil by Ishmael. This talebearing is the common table talk in England: and it is wonderful to see, how those, who are otherwise godly, are overtaken with it: but men must learn to stand more in awe of God's commandment, and also to consider that the same thing a man speaketh of another, cometh home again by his own door. Wherefore, when men shall enter any evil communication of others, we are to interrupt it by other talk, as not regarding it. Here remember that when governors and Magistrates shall use hard words, not in the way of defamation, but for the reproving of a vice, it is not to slander: Gal. 3. mat. 3. as, O foolish Galathians: O generation of vipers. And Christ termeth Herod, Fox. CAP. VIII. Of the bonds of Truth. THUS much of grace in speech. Now followeth bonds of truth, whereby the truth of our talk is testified and confirmed. There are three: A simple assertion, an asseveration, an oath. A simple assertion, is either a simple affirmation, as yea, yea: or a simple negation, as nay, nay: they are to be used only in our familiar and common talk. Let your communication be yea, yea; nay, Matt. 5. nay: and whatsoever is more, cometh of evil. If the truth which we affirm or deny be doubtful or contingent, than such clauses as these (It is so, or it is not so as I think, as I remember, as I take it) are to be added. If one shall say, It is so, and afterwards it prove otherwise, he receiveth discredit, because he spoke an untruth. But if he shall say, I think it is so, though it fall out otherwise, yet he saveth his credit, because he deceiveth not, but only is deceiurd. An asseveration is, when one doth vehemently affirm or deny any thing. This is not to be used at every word: but then only when a truth of greater importance is to be confirmed. When the false prophets among the jews and the Priests would not believe that jeremy was sent of God: what saith he? not simply, jere. 26.15. The Lord hath sent me: but, In truth the Lord hath sent me. Our Saviour Christ, when he used to speak any weighty matter, used to say, Amen, Amen, Verily, Verily, which is a plain asseveration: for Amen is more than a simple affirmation, and it is less than an oath, as the very sense of the word doth import: which is no more, but Truly, Certainly. The third is an oath, which must not be made by any thing in heaven or earth, but only by the Name of God alone. It must be used as the last refuge and remedy of all. For when any truth of great importance is to be confirmed, and all signs, evidences, proofs, witnesses, fail among men on earth: then we may lawfully fetch the Lord as a witness from heaven, who is the knower of all truth. And in this case an oath may be taken: either publicly before a Magistrate, or privately among private persons, if it be done with reverence and consideration: Gene. 31.53. as it was between jacob and Laban. CAP. IX. What is to be done when we have spoken. AFter a man hath spoken his mind, very few words more are to be added. He that hath knowledge spareth his words. In many words there can not want iniquity: Prov. 17.25. but he that refraineth his lips is wise. He that speaketh many words, speaketh either false things or superfluous, or both: as when a river overfloweth, the water gathereth much slime: so many words many faults. When a vessel being smitten maketh a great noise, it is a token that it is empty: and so the sound of many words shows a vain heart. The Gentiles have said, that God gave a man one tongue and two ears, that he might hear more and speak less. Valerius Maximus reporteth of Xenocrates, that being in the company of some that used railing speeches, held his tongue: and being asked why he did so, answered, That it had repent him that he had spoken, but it never repent him that he had held his peace. And the proverb is, He that will speak what he will, shall hear what he would not. To the framing of our speech Ambrose requireth three things: Offic. lib. 1. a yoke, a balance, and a metwand: a yoke, to keep it in a stayed gravity: a balance, to give it weight of reason: a metwand, to keep it in measure and moderation. This rule must be practised carefully, for the avoiding of chiding, brawling, and contention. Let nothing be done by contention, Philip. 2.3. Let students and scholars learn to practise this: for what shall another man's opinion hurt thee, though in reasoning he be not of thy mind in every point. Here take heed of the spirit of Contradiction, whereby some by thwarting and contradicting every man, at length prove either obstinate Heretics, or lewd Atheists, and make no bones to contradict the holy Ghost, and to call the scriptures in question, and dispute that there is no God. Now if a man speak necessary things, though he continue his speech till midde-night, as Paul did, Acts 20.7. it can not be called immoderate or superfluous talk. CAP. X. Of Writing. ALL this which is set down 〈◊〉 concerning speech, must as well be practised in writing as in speaking. Whereby are condemned ballads, books of love, all idle discourses and histories, being nothing else but enticements and baits unto manifold sins, fit for Sodom and Gomorrah then for God's Church. And it must be followed as well in speaking of Latin or any other tongue, as English, which students have not marked: for whereas they will not swear in English, yet in Latin they make no bones of it, saying, Mehercule, mediùs fidiùs, aedipol, per deos immortales. And whereas they hold but one God in judgement, yet in their Latin exercises, they speak of jupiter, and of the immortal gods, after the manner of the heathen. What a shame is this, that a Christian, and that in Christian schools, should either be ashamed or not use to speak as a Christian, but as Atheists do? If thou have many tongues and knowest not how to use them well: he which hath but his mother tongue, ordering it aright, is a better linguist than thou. CAP. XI. Of Silence. WIse and godly silence is as excellent a virtue as holy speech: for he knoweth not how to speak, which knoweth not how to hold his tongue. The rule of our silence must be the law of God. By means of which, wise consideration must be had, whether the thing which we have in mind be for God's glory and our neighbours good: which done, we are answerably to speak to be silent. Here must be considered the things of which silence must be used, and the persons before whom▪ The things are many. First, if any truth be to the hindrance of God's glory, or of the good of our neighbour, it must be concealed. The concealing of the truth, is either in whole or in part. In whole, when the speaking of the least word is hurtful: Aug. li. ad Consen. As for example, the father and the son are both sick at once: the son dieth first, the father asketh whether his son be dead or not: if it be said no, an untruth is told: if yea, than the father's grief is increased, and his death hastened: therefore silence is the best. In days of persecution holy Martyrs have chosen rather to suffer death then to reveal their brethren, that have been of their private assemblies with them. The concealing of a thing in part is, when a man speaks a little of the truth, and concealeth the rest. Which is warranted in all good and lawful proceed, which manifestly tend to the glory of God. When Samuel 〈…〉 David, he answereth the Lord and saith, 〈◊〉 ●an I go? for if Saul 〈◊〉 of it he will kill me. Then the Lord answered, 〈…〉 with thee, and say, 1. San. 16.1, 2, 3. I am come to 〈◊〉 sacrifice to the 〈◊〉, and call for 〈◊〉 to sacrifice, and I will 〈◊〉 thee 〈…〉 had showed King Zedekiah how he might escape death, than the King said unto him, Let no man know of these words, jere. 38.24, 25, 26. etc. but if the princes understand that I have talked with thee, and they come unto thee, and say unto thee▪ Declare unto us what the King hath said unto thee, etc. then shalt thou say unto them, I humbly besought the King that he would not cause me to 〈◊〉 to 〈◊〉 house to die there. And afterward he so answered, and the matches was not perceived. The like was practised by 〈◊〉 Acts. 23.6. Secondly, thou art to conceal thine own secrets. Samson revealing his own secret, judg. 〈◊〉 overthrew himself▪ If thou desire ease by revealing, then ●ell them but 〈◊〉 few and to such as are faithful. That which thou wouldst not have known, 〈◊〉 〈◊〉 for how shall another keep thy counsel, when thou canst not do it. Keep thy friends 〈◊〉 likewise, if it be not hurtful: and let ministers conceal the sins and wants that trouble the conscience of such as are dying. Let Magistrates conceal things done in the Senate▪ especially concerning war, lest they be revealed to the enemy. If God bring any strange thing to pass, speak not boldly of it, but in silence wonder▪ job at the consideration of God's Majesty in his works, saith, Behold, job. 39.37. I am vile: what shall I answer thee? I will lay my hand upon my mouth. Na●●b and Abehu for offering incense with strange fire before the Lord were both destroyed with fire: which being done, Moses told Aaron that God would be sanctified in them that come near him, and be glorified before all the people: and then the text saith, Levit. 10.3. but Aaron held his peace. When Peter had taught the Gentiles, and after returned to Jerusalem, they of the circumcision contended with him: he than rendereth a reason of his fact, which being made, they were silent. For so the text is, When they heard these things, Act. 11.18. they held their peace, and glorified God. When Gods judgements befall men among us, if we speak any thing we must judge charitable. Blessed is he that judgeth wisely of the poor, Psal. 41.1. the Lord shall deliver him in the time of trouble. thirdly, the infirmities and sins of our neighbours are always to be concealed, unless it be in the case before named, that we find ourselves called of God to speak. He that covereth a transgression seeketh love. Prov. 17.4. If God in mercy cover his sins, why shouldest thou reveal them. Solomon saith, It is the glory of a man to pass by an infirmity. Prov. 19.11. Fourthly, all unseemly matters, all things unknown, things which concern us not, things above our reach are in silence to be buried. The persons before whom silence must be used, are these. I. Malicious enemies of religion: Give not that which is holy unto dogs, Mat. 7.6. neither cast your pearls before swine. This was among the rest one cause of the silence of Christ before Caiaphas and Pilate. Mat. 27.14. II. Secondly, before Magistrates in their open courts: where such as come before them are not to speak till they be bidden. Then Paul after that the governor had beckoned unto him that he should speak, Act. 24.10. answered. III. In the presence of our elders and betters, who must have leave and liberty to speak first, Ecclus 32.8. and must of others be heard with silence. The practice of this was in Elihu to Elithaz and Bildad. job. 32.6. Ecclus 7.5, 11 A company of men (as some say) is like to the Alphabet, in which are vowels, half vowels, and mutes: vowels are old men, learned, wise, expert: half vowels, are young men and women, who are then only to speak when they are asked; mutes, are the same parties, who being not occasioned, are in silence to hear their betters. Tit. 2.9. And here all servants and children must remember when they are justly reproved, to be silent, and not to answer any thing again. FOUR Fools and prattlers are not to be answered, unless it be to let them see their folly. CAP. XII An exhortation to keep the tongue. THUS have I in part set down how the tongue is to be governed: and I hearty desire, that 〈◊〉 Christians would put these rules in practice. Reasons. I. If any man seem to be religious, and restrain not his tongue, jam. 1.26. he deceiveth himself, and his religion is in vain. II. The man of an evil tongue, is a beast in the form of a man; for his tongue is the tongue of a serpent▪ under which lieth nothing but venom and poison: nay, he is worse than a serpent: for it can not hurt, unless it be present to see a man, Psal. 140.3. or to bite him, or to strike him with his tail: but he which hath not the rule of his tongue, hurteth men as well absent as present, neither sea nor land, nor any thing can hinder him. And again, his throat is like a grave that hath a vent in some part, and therefore sendeth forth nothing but stink and corruption. III. As the holy men of God when they preached, Isa. 6.6 had their tongues, as it were, touched with a coal from the altar of God: Matt. 3.11. and as godly men when they speak graciously, have their tongues inflamed with the fire of God's spirit: so, contrariwise, when thou speakest evil, thy tongue is kindled by the fire of hell, and Satan comes from thence with a coal to touch thy lips, james 3.6. and to set them on fire to all manner of mischief. Chrysostome saith, that when men speak good things, Chrys. hom. 79. in Mat. their tongue is the tongue of Christ: but all manner of ungodly and cursed speaking is the devils language. FOUR The moderating of the tongue is a matter of great difficulty. S. james saith, james 3.7, 8. The whole nature of beasts and of birds, and of creeping things, etc. but the tongue can no man tame: it is an unruly evil. Pambus, one without learning, came to a certain man to be taught a Psalm: who when he had heard the first verse of the 38. Psalm, I said, that I will keep my ways that I offend not in my tongue, Histor. Tripar. l. 8. c. 1. would not suffer the next verse to be read, saying, this verse is enough, if I could practise it. And when his teacher blamed him, because he saw him not of six months 〈◊〉, he answered, that he had not yet done the verse. And one that knew him many years after, asked him whether he had yet learned the verse▪ I am forty years old (sayeth he) and have not yet learned to fulfil it. Now then, the harder it is to rule the tongue, the more care is to be had therein. V The strange judgements of God, God's Judgement for the abuse of the tongue▪ Euseb. lib. 6. cap. 8. for the abuse of the tongue especially in blasphemies and perjuries are many and fearful. Three men conspired together against Narcissus' Bishop of Jerusalem, a man that led a godly and blameless life, and they charged him with a most heinous crime, all three confirm their accusation by oath: the first wisheth, if it were not so that he were burnt. The second, that he might die of the jaundice: the third, that he might lose his eyes. Afterward in process of time, the first had his house set on fire in the night, and he with all his family was burnt. The second had the jaundice from the head to the sole of the foot and died thereof. The third seeing what was befallen these twain, repent, and confessed the conspiracy against Narcissus, and yet for all that he lost his eyes. Again, In the days of Q. Mary as james Abbes was led by the sheriff to execution, Fox Act. Mon. divers poor people stood in the way and asked their alms: he then having no money to give them, did pull off all his apparel save his shirt, and gave it unto them, to some one thing, to some another in the giving whereof he exhorted them to be strong in the Lord, and to stand steadfast to the truth of the Gospel. While he was thus instructing the people, a servant of the sheriffs going by, cried out aloud and blasphemously said: Believe him not good people, he is an heretic, and a mad man out of his wit: believe him not, for it is heresy that he saith: And as the other continued in his godly admonitions, so did this wicked wretch blow forth his blasphemous exclamations, until they came unto the stake where he should suffer. But immediately after this martyr was bound to the stake and fire put to him, such was the fearful stroke of God's justice upon this blasphemous railer, that he was there presently in the sight of all the people stricken with a frenzy, wherewith he had before railingly charged that good martyr of God: who in this furious rage and madness, casting off his shoes and the rest of his clothes, cried out unto the people and said: thus did james Abbes the true servant of God, who is saved, but I am damned: And thus ran he round about the town of Bury, still crying, that james Abbes was a good man, and saved, but I am damned. Act. Mon. Fox. Again, Children sitting in company together, fell into communication of God, and to reason what God was. And some said one thing, some another▪ among the rest, one said, He is a good old father, to which another named Dennis Benfielde replied with a most outrageous blasphemy: What, he (said she) is an old doting fool. But shortly after this young girl was so stricken, that all the one side of her was black, and she became speechless, and died. Jdem. Again, One Leav●● a ploughman, railing, said, that he saw the 〈◊〉 favoured knave Latimer, when he was burned: and also in despite, said, that he had teeth like an horse. At which time and hour, as near as could be gathered, the son of the said Leaver most wickedly hanged himself. Again, in the time of K. Edward, Idem. a young gentleman of Cornwall being in company with other more gentlemen together with their servants, being about the number of twenty horsemen, among whom this lusty younker entered into talk, and began withal to swear, and use ribald speech: being gently reproved, the young gentleman took snuff, and said to the reproover, why takest thou thought for me? take thought for thy winding sheet: well, quoth the other, amend, for death giveth no warning: for he soon cometh a lambs skin to the market, as an old sheeps skin. God's wounds, (saith he) care not thou for me: raging still in this manner worse and worse in words, till at length passing on their journey, they came riding over a great bridge, standing over a piece of an arm of the sea, upon which bridge this gentleman swearer spurred his horse in such sort as he spring clean over with the man on his back, who as he was going, cried, saying, Horse and man, and all to the devil. P. Stubbes book printed 1581. Again, there was a serving man in Lincolnshire, who had still in his mouth an use to swear, God's precious blood, and that for very trifles: being often warned by his friends to leave the taking of the Lords blood in vain, did notwithstanding still persist in his wickedness, until at the last it pleased God to acite him first with sickness, and then with death: during which time of the lords visitation, no persuasion could move him to repent his foresaid blaspheming, but hearing the bell to toll, did most hardly in the 〈◊〉 anguish of his death, start up in his bed, and swore by God's blood this bell towled for me. Whereupon immediately the blood abundantly from all the joints of his body, as it were in streams, did issue out most fearfully from mouth, nose, wrists, knees, heels, and toes, with all other joints, not one left free, and so died. These and such like judgements must be as warnings from heaven to admonish us, and to make us afraid of the abuse of the Tongue: especially when it tendeth to the dishonour of God. And we are to imitate the example of Policarpe the Martyr, who, when he was bidden to take his oath, and curse Christ, answered, Fourscore and six years have I been his servant, yet in all this time hath he not so much as once hurt me: how then may I speak evil of my King and Sovereign Lord, which hath thus preserved me? VI Lastly, God hath honoured thy tongue with the gift of speech and utterance: and the great excellency of this gift thou shouldest perceive, if thou werest stricken dumb for a time. Therefore let thy tongue be applied to the honouring of God, and to the good of thy neighbour. FINIS. Errata sic corrigenda. Pag. 29. in mark Act. 11.26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. sic Rom. 11.4. pag. 34 in mark August. for Arist.