A direction for the government of the tongue according to Gods word

A DIRECTION FOR THE GOVERNment of the Tongue according to Gods word .

PRINTED BY IOHN LEGATE Printer to the Vniversitie of Cambridge . And are to be solde by Abraham Kitson at the signe of the Sunne in Pauls Church-yard in London . 1593

TO THE READER .

CHristian Reader , lamentable and fearefull is the abuse of the tongue among all sorts and degrees of men every where . Hence daily arise manifold sinnes against God , and innumerable scandals and grievances to our breethren . It woulde make a mans heart to bleede , to heare and consider how Swearing , blaspheming , Cursed speaking , Railing , Backbiting , Slandering , Chiding , Quarrelling , Contending , Iesting , Mocking , Flattering , Lying , dissembling , Vaine and Idle talking overflowe in all places , so as men which feare God had better be any where , then in the companie of most men . Well then , art thou a man which hast made little conscience of thy speech and talke ? repent seriously of this sinne , and amende thy life , least for the abusing of thy tongue thou crie with Dives in Hell , Luke 16.14 . Send Lazarus that he may dippe the tippe of his finger in water and coole my tongue . And if thou be one which hast had care to order thy selfe in speech and silence according to Gods word , oh , doe it more . For what ashame is it , that men with the same tongue wherwith they confesse the faith and religion of Christ , should by vaine and ungodly speech utterly denie the power thereof ? And for thy better helpe herein , I have penned these fewe lines following , concerning the Government of the tongue . Vse them for thy benefite , and finding profite thereby , give glorie to God . M.D.XCII . Decemb. 12.

W. Perkins .

OF THE GOVERNMENT OF THE TONGVE . CAP. I. Of the generall meanes of ruling the tongue .

THE government of the tongue is a vertue pertaining to the holy usage of the tongue according to Gods worde .

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 necessarie , Matt. 15.19 . because it is the fountaine of speech , and if the fountaine be defiled , the streames that issue thence can not be cleane .

And because the heart of man by nature is a bottomlesse gulfe of iniquitie , two things are to be knowen : first , howe it must be made pure : and then howe it is alwayes afterwarde 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 sinnes past then with a heavie and bleeding heart confesse them to God , utterly condemning thy selfe . Thirdly , with deepe sighes and grones of spirite crye unto heauen to God the Father in the name of Christ for pardon , I say , for pardon of the same sinnes , as it were for life and death , and that , day and night , till the Lord send downe from heauen a sweete certificate into the perplexed conscience by his holy spirite , that all thy sinnes are done away . Nowe at the same instant in which pardon shall be graunted , God likewise will once againe stretch forth that mightie hand of his , whereby he made thee when thou wast not , to make thee a newe creature , to create a newe heart in thee , to renewe a right spirite in thee , and to stablish thee by his free spirite . For whome he justifieth , them also at the same time he sanctifieth .

The purified heart appeareth by these signes . I. If thou feele thy selfe to be displeased at thine owne infirmities and corruptions , and to droupe under them as men doe under bodily sicknesse . II. If thou beginne to hate and to flie thine owne personall sinnes . III. If thou feele a griefe and sorow after that thou hast offended God . IIII. If thou heartily desire to abstaine from all manner of sinne . V. If thou be carefull to auoid all occasions and intisements to euill . VI. If thou trauell and doe thine indeauour in euery 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 speciall worke of faith , which purifieth the heart . Actes 19.15 .

Faith purifieth the heart by a particular applying of Christ crucified with all his merites . b b 2. kin. 4.34 . Elisha when hee went up and lay upon the dead childe , and put his mouth on his mouth , and his eyes upon his eies , and his hands vpon his hands ; and stretched him selfe upon him , the flesh of the childe waxed warme . Afterward Elisha rose and spread him selfe upon him the second time : vers. 35. then the child neesed seaven times and opened his eies . So must a man by faith even spread himselfe upon the crosse of Christ , applying hands and feete to his pearced hands and his feet , and his wretched heart to Christes bleeding heart , and then hee shall feele him selfe warmed by the heat of Gods spirite , and sinne from daie to daie crucified with Christ , and his dead heart quickened and reviued . And this applying which faith maketh , is done by a kinde of reasoning , which faith maketh thus . Hath God of his mercie given his owne Sonne to be my saviour , to shed his blood for mee ? and hath hee of his mercie graunted unto mee the pardon of all my sinnes ? I will therefore endeavoure to keepe my heart and my life unblameable that I doe not offende him hereafter in worde or deede , as I have done heretofore .

The language of Canaan is , Isa. 19.18 . Rom. 15.6 . whereby a man endewed with the spirite of adoption , unfainedly calleth upon the Name of God in Christ , and so consequently doth as it were , familiarly talke and speake with God . This language must needes be learned , that the tongue may be well governed . For man must first be able to talke with God , before he can be able wisely to talke with man . For this cause when men are to have communication one with another , they are first of all to be carefull that they often make their prayers to God that he would guide and blesse them in their speeches , as David did : Set a watch , O Lorde , Psalm. 141.3 . before my mouth , and keepe the dore of my lippes . And againe : O Lord open thou my lippes , Psalm. 51.17 . and my mouth shall shew forth thy praise . where we may see , that the mouth is , as it were , locked up from speaking any good thing , untill 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 gouernment 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 our selues .

As concerning God , this caueat must be remembred , that the honourable titles of his glorious Majestie be neuer taken into our mouthes , unlesse it be upon a weightie and just occasion , so as we may plainly see that glorie will redound to him thereby : and for this cause the thirde commandement was giuen , that men might not take up the Name of God in vaine , Exod. 20.7 . that is , rashly and lightly .

And therefore lamentable and fearefull is the practise euery where . For it is a common thing with men to begin their speech , and to place the titles of Gods most high Majestie in the forefront almost of euery sentence , by saying , O Lorde ! O God! O good God! O mercifull God! O Iesu ! O Christ ! &c. If a man be to say any thing , he will not say Yea , or Nay : but , O Lorde yea , or O Lorde nay . If a man be to reprooue his inferiour , he will presently say , O Lorde have mercie on vs , what a sloubacke art thou ? what a lye is this , &c. An earthly Prince , if he should haue his name tossed in our mouthes at euery worde , would neuer beare it , and how shall the euerliuing God suffer it ? nay , how can he suffer it ? I say no more , but thou with thy selfe thinke how : for in the third commandement the punishment is set downe , that he will not hold him guiltlesse that taketh his Name in vaine . And the Angels in reuerence to Gods Majestie couer their faces , Isa. 6.2 .

Concerning our neighbour , we are to consider whether the thing which wee are about to speake be good or evill .

This being weighed , if it be good , and so commendable , then we are readily and cheerefully , and that upon every occasion ro utter it , especially in his absence , whether he be a friend or a foe : as S. Iohn writeth of Demetrius . Demetrius ( saith he ) hath good report of all men , 3. Ioh. 12. and of the trueth it selfe : yea , and we our selves beare recorde , and ye knowe that our testimonie is true .

As for the evill which any man shall knowe by his neighbour , he is in no wise to speake of it , whether it be an infirmitie or a grosse sinne , unlesse in his conscience he shall finde him selfe called of God to speake .

A man is called to speake in three cases : I. when he is called before a magistrate , & is lawfully required to testifie the evill which he knoweth by another . II. when any is to admonish his brother of any fault for his amendement . III. when the hurt or daunger that may arise of the evill is to be prevented in others . As a man may say to one well disposed , take heede of such a mans company : for he is given to such or such a vice .

To this ende , they of the house of Cloe doe certifie Paul of the disorders in Corinth . 1. Cor. 1.11 . And Ioseph certifieth his father of his brethrens slaunders . Gene. 37.2 . In this case all treasons are to be revealed , as tending to the ruine of the whole Common-wealth . Thus Elisha revealeth the secret of the King of Syria . 2. Kin. 6.8 .

And if it shall be thought convenient to mencion the evill which we know by any man , it must be done onely in generall maner ; the person , & all circumstances which will descrie 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 evill . Iudge nothing ( saith Paul ) before the time , 2. Cor. 13. 1. Cor. 4.5 . untill the Lord come , who will lighten things that are hidde in darknesse , and make the counsells of the heart manifest . Augustine hath a good and a speciall rule to this purpose , Aug. li. 10. confess . 23. that there be three thinges of which wee must give no judgement ; Gods predestination , the Scriptures , and the Estate of men uncalled .

As touching a mans selfe , he is neither to praise nor dispraise him-selfe . As Salomon saieth , Prov. 27.2 . Let another man praise thee , and not thine owne mouth : A straunger , and not thine owne lippes . Yet otherwhiles the times doe fall out , that a man may use an holy kinde of boasting , especially when the disgrace of the person is the disgrace also of the Gospell , and of Religion , and of God himselfe : as Paul did , But wherein , saith he , 2. Cor. 11.22 . any will use boldnesse , ( I speake foolishly ) I will use boldnesse . They are Hebrewes , so am I , &c.

CAP. III. Of the manner of our speech , and what must be done before wee speake .

THVS much of the matter of our speech . Nowe followeth the manner .

In the manner of our speaking , three thinges are to be pondered : What must be done before we speake : what in speaking : what after we have spoken .

Before we speake , consideration must be used of the thing to be spoken , and of the end . Iames requireth that men should be slowe to speake , and swift to heare . Iam. 1.19 . Salomon saith , Prov. 18.13 . He that answereth a matter before he heare it , it is follie & shame to him . The minde is the guide of the tongue : therefore men must consider before they speake . The tongue is the messenger of the heart , and therefore as oft as we speake without meditation going before , so oft the messenger runneth without his arrand . The tongue is placed in the middle of the mouth , a a Chrys. hom. 22. ad pop. Antioch . and it is compassed in with lippes and teeth as with a double trench , to shewe us , howe we are to use heede and preconsideration before we speake : and therefore it is good advise to keepe 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 choyce of meates : Lib. de nat. & grat . so in manifolde speeches we should make choyce of talke .

Here are condemned idle wordes , that is , such wordes as are spoken to little or no ende or purpose . And they are not to be esteemed as little sinnes , when as men are to give account of every idle worde . Mat. 12.36 .

CAP. IIII. What is to be done in speaking ; and of wisedome .

WHEN we are in speaking , two thinges are to be practised : first , care must be had of the speach , that it be gratious : secondly , it is to be uttered with convenient bondes of trueth .

The speech is gratious , 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 foorth in the same : for speach is the very image of the heart .

Ephe. 4.25 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Contrarie to this is rotten speach , that is , all such talke as is voide of grace , which is the heart and pith of our speach .

And by this it appeareth , u 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 contrarie vertue used in the roome thereof , as in these wordes : w w Iob. 1.5 . 1. Kin. 21.10 . For Iob thought : It may be that my sonnes have sinned and blessed , that is , blasphemed God . This being true , then by proportion the visible representation of the vices of men in the worlde , which is the substance and matter whereof playes and enterludes are made , is much more to be avoyded .

Gods graces , which we are to shewe foorth in our communication , are these : Wisedome , Trueth , Reverence , 1.2.3.4.5.6.7.8.9 . Modestie , Meekenesse , Sobrietie in judgement , Vrbanitie , Fidelitie , Care of others good name ▪ but let us consider of them in order .

Wisedome in our speach is a goodly ornament . The Apostles when they waited for the Holy Ghost in Hierusalem , it descended upon them in the forme of fiery tongues : Act. 2.4 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . Prov. 6.23 . & then it is said that they spake as the holy Ghost gave them utterance in Apophthegmes 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 wisedome is then shewed , when a man can in judgement apply his talke , and , as it were in good maner make it fit to all the circumstances of persons , times , places , Prov. 19.11 . thinges . A foole powreth out all his mind : but a wise man keepeth in till afterwarde . A worde spoken in his place , is like apples of golde with pictures of silver .

Now he that would have his speach to be wise , must first of all him selfe become a wise man . And the wise man of whome the holy Scriptures speake , is a godly man , and such an one as feareth God : because this feare of God is the beginning and head of wisedome : Prov. 1.7 . eccles. 12.13 . Psal. 14.1 . & 38.5 . Gene. as on the contrarie , the foole , whereof the Scripture often speaketh , is the ungodly person , that maketh no conscience of any sinne . And indeede such a one is the most senselesse foole of all . He that shall ever and anon be casting him selfe into the fire and water , and runne upon daungerous places to breake his legges , armes , necke : and further shal take pleasure in doing al this , is either a foole or a mad man . Now the ungodly man as oft as he sinneth , he indevoureth as much as in him lieth to pitch his soule into hel , & wheras he taketh pleasure in sinne , he sports him selfe with his owne destruction . Furthermore the man fearing God must have two things in his heart : a perswasion of Gods presence , and Awe .

The perswasion of Gods presence is , whereby a man is continually resolved , that wheresoeuer he is , he standeth before God , who doeth see even into the secrets of his heart . This was in Cornelius : Act. 10.33 . Now therefore , saith he , we are in Gods presence to heare all things that are commaunded thee of God .

Awe in regard of God , is that whereby a man behaveth him selfe reuerently , because he is in Gods presence .

Awe is either in regard of sinne , or of chastisements .

Awe in respect of sinne , is when one is afraide to sinne , fearing not so much the punishment , as sinne it selfe , because it is sinne . For he feareth God indeede , which is of this minde , that if there were no Iudge to condemne him ; no hell to torment him no Divell nor conscience to accuse him ; yet he would not sinne , because Gods blessed Majestie is by it offended and displeased : and if he had it in his choyce , whether he would sinne or loose his life , he had rather dye then willingly and wittingly sinne against God . This awe being in Ioseph , was the cause that mooved him not to commit follie with Putiphars wife . c c Gen. 39.9 . How then , saith he , can I doe this great wickednesse , and sinne against God ?

Awe in chastisements is , when one humbleth him selfe under the mightie hande of God with all meekenesse and patience , when God layeth his hande on him more or lesse . When Shemi came foorth and cursed David , and flung stones at him , what did he ? truely he stoode in awe of God , and therefore saide , d d 2. San. 16.10 . What have I to doe with you , ye sonnes of Zerviah ? for he curseth , even because the Lorde 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 spirite of feare , that he can not but speake wisely . Salomon saith , e e Prov. 10.31 . The lippes of the righteous knowe what is acceptable : but the mouth of the wicked speaketh frowarde thinges . And againe , The heart of the wise guideth the mouth wisely . Contrarie to this is fond and foolish talke , an example hereof we have in Luke , where Pilate wanting the feare of God , saith , I finde no fault in Christ : let us therefore chastise him , f f Luke 23.14 . and send him away .

CAP. V. Of Trueth , and of Reverence in speach .

TRVETH of speach is a vertue whereby a man speaketh as he thinketh : and so consequently , he speaketh as every thing is , so farre forth as possiblie he can . It is made a note of a righteous man , to speake the trueth from the heart : Psal. 16.2 . Prov. 12.22 . and they that deale truely are Gods delight .

This is alwayes required in all our doctrines ; accusations , defences , testimonies , promisses , bargainings , counsels : but especially in Iudges and Magistrates sitting on judgement seate , Prov. 17.7 . because then they stand in Gods steade , who is trueth it selfe .

To this place belongeth Apollogie , 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 trueth .

Contrary to this , is Lying , Cogging , Glosing , Smoothing , dissembling : As for example , 1. Kin. 5.25 . Gehazi , after hee had received money and garments of Naaman the Syrian against Elis●●es will , he went and stoode before his master , who saide unto him , whence commest thou , Gehazi ? who making it nothing to lye for a vantage , smoothed it over finely , and sayde , thy servaunt went no whither . To the like effect and purpose , report is made of a rich man that had two chestes : the one whereof he calleth all the worlde ; the other , his friende . In the first hee putteth nothing : in the seconde he putteth all his substance . When his neighbour came to borrowe money , he useth to answere , truely I have never a penny in all the worlde , meaning his emptie chest , but I will see ( saith he ) what my friend can doe , looking thereby for interest by the money out of his other chest .

This vice is very common , and it is a rare thing to finde a man that maketh a conscience of a lye .

Lying is when a man speaketh otherwise then the trueth is , with a purpose to deceive . Here note that there is great difference betweene these two speeches , It is an untrueth ; and , It is a lye . The first may be used when a man speaketh falshoodes . But in using the seconde , we must be heedie and sparing : for when a man is challenged for a lye , three thinges are layde to his charge . I That he speaketh falsely . II. That he is willing to doe so . III. That he hath a desire and purpose to deceive .

Quest. Whether may not a man lye , if it be for the procuring of some great good to our neighbour , or to the whole countrey where we are ?

Answ. No : Reasons are these . I. Lying is forbidden , a a Iam. 3.12 . prov. 12.22 . as an abomination to the Lord . II. b b Rom. 3.8 . We are not to doe any evill that good might come thereof . III. He which lyeth , in so doing conformeth him selfe to the devill , who c c Ioh. 8.44 . is a lyar and the father thereof .

Object . I. Such lying is for our neighbours good and not against charitie . Answ. No : for d d 1. Cor. 13.6 . charitie rejoyceth in the trueth .

Object . II. The holy Scriptures haue mentioned the lyes of the Patriarches . Answ. We must not live by examples against rules of Gods worde .

Object . III. Rahab and the mydwives of Egypt in saving the spies , and in preserving the Israelites infantes used lying , and are commended for their factes .

Answ. They are commended for their faith , not for any lying .

As trueth is required in speech , so also reuerence to God and man .

Reuerence to God is , when we so speak of God and use his titles , that wee shew reuerence our selues , and mooue reuerence in others . a a Deu. 28.58 . If thou wilt not keepe ( saith the Lorde ) and doe all the wordes of this Lawe , ( that are written in this booke ) and feare the glorious and fearfull Name , THE LORD THY GOD , then the Lorde will make thy plagues wonderfull .

Here take heede of all maner of blaspheming , which is , when men use such speeches of God , as doe either detract any thing from his Majestie , or ascribe any thing to him , not beseeming him : A sinne of all to be detested . Reasons . I. A blasphemer is viler then the rest of the creatures : for they praise God in their kinde , and shew foorth his power , goodnesse , and wisdome : but he dishonoureth God in his wretched speech . II. Hee is as the madde dogge that flyeth in his masters face , who keepeth him and giueth him bread . III. Custome in blasphemies sheweth a man to be the child of the deuill , and no child of God as yet . A father lying on his death bed called the three children to him which hee kept , and tolde them that onely one of them was his owne sonne , and that the rest were onely brought up by him : therfore unto him hee gaue all his goods : but which of these three was his naturall sonne he would not in any wise declare . When hee was deade , euery one of the three children pleaded that hee was the sonne , and therefore that the goods were his . The matter being brought before a Iudge could not be ended : but the Iudge was constrained to take this course : hee caused the dead corpes of the father to be set up against a tree , and commaunded the three sonnes to take bowes and arrowes , and to , shoote against their father and to see who could come neerest the heart . The first and seconde did shoote at their father and hitte him , the thirde was angrie with both the other and refused to shoot . This done , the Iudge gaue sentence that the two first were no sonnes , but the third onely , and that he should haue the goods . The like triall may be used to know who be Gods children . Such persons with whome blaspheming is rife , are very deuils incarnate , and the children of the deuill , who rend God in pieces , and shoote him through with their dartes , as it is said of the Egyptian when hee blasphemed , Levit. 24.11 . vaijkkobh . that hee smote or pierced through Gods Name .

Againe , here wee must be warned to take heede of that customable swearing , and also of perjurie . It is a very strange sinne : for the perjured person doeth not onely sinne himselfe , but withall he endeavoureth to intangle God in the same sinne with himselfe .

Further , take heede least thou doest either make or recite the jestes which are contrived out of the phrases of Scripture : which are very many and verie usually rehearsed in companie . Exod. 30.31 . The oyle wherewith the tabernacle and the arke of the testament and the Priestes were annointed , was holy : and therefore no man might put it to any other uses , as to annoint his owne flesh therewith , or to make the like unto it . b b Iohn 19.8 . Pilate a poore Painyme when he heard the name of the Sonne of God was afraid : and we much more ought to tremble at the word of God , not to make our selves merry with it . And therefore the scoffing of Iulian the Apostata is very fearefull , who was wont to reach Christians boxes on the eare , and with all , bidde them turne the other , and obey their masters commandement , Whosoever shall smite thee on the right cheeke , Mat. 5.39 . turne to him the other also . And he denied pay and like reward to his souldiers that were Christians , because he saide he would make them fitte for the kingdome of heauen , considering that Christ had said , Blessed are the poore in spirite : Matt. 5.3 . for theirs is the kingdome of heaven .

Here also men must learne to take heed of all manner of charmes and inchauntments , which commonly are nothing else but words of scripture or such like , used for the curing of paines and diseases both in men and beastes . As for example , the first words of S. Iohns Gospell , In the beginning was the Worde , and the Worde was with God &c. are used to be written in a paper and hung about mens neckes to cure agues . But the truth is , such kinde of practises are deuilish . Patrones of charmes holde that in such wordes as are either diuine or barbarous , is much efficacie . But whence is this efficacie ? From God ? from men ? or from the deuill ? If it shall be saide from God , we must knowe that the worde used in holy maner , is the instrument of God to convey unto us spirituall blessings , as faith , regeneration , repentance : but it doeth not serve to bring unto us corporall health . Well then , belike wordes take vertue from the speaker , and are made powerfull by the strength of his imagination . Parac . libr. de Tartar● . Indeed of this opinion are some Phisitians , as Avicenna and Paracelsus , who thinke that phantasie is like to the sunne , which worketh on all things to which his beames doe come : and the latter that by imagination miracles may be wrought . But this opinion is fonde and the reasons alledged for it are without weight . For imaginations are no things but shadowes of things . And as an image of a man in a glasse hath no power in it , but only serves to resemble & represent the bodie of a man : so it is with the phantasie and conceit of the minde & no otherwise . And if imagination haue any force , it is only within the spirits and humours of a mans owne bodie : but to give force to worke in the bodies of others it can not ; no more then the shadow of one bodie 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 them selues never so good , are no better then the deuils sacraments : and when they are used of blinde people , he it is , that comming under hand , worketh the cure , & by turning himselfe into an Angell 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 soule .

Lastly , avoid all imprecations and cursings either against men or other creatures : For God in judgement , to punish such cursed speaking , often brings to passe such imprecations : as may appeare in the Iewes , who at the arraignment of Christ , cryed 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 certaine mother cursed her sonne , saying , Get thee away , Lonicerus theatr . histor. prec . 4. I would thou mightest never come againe alive : the very same day he went into the water and was drowned . Againe , a mother brought her child to the Vniversitie of Wittemberge , Idem . by reason he was possessed with an uncleane spirit : beeing demaunded how it came to passe , she answered in the hearing of many , that in her anger shee saide , The devill take thee , and thereupon presently the childe was possessed . And in our countrey , men often wish the plague , the poxe , the pestilence to their children , their seruants , their cattell : and often it falles out accordingly .

Reuerence to man is in two respects , either because he is created after the image of God , or because he is aboue us in age , giftes , authority .

In the first consideration , men must haue care to giue such names to children as are proper and fit , usuall and knowne : the signification whereof , may admonish them of the promises of God , of godlines , or of some good duty . And there be foure allowed endes of giving names . I. To preserue the memory of some thing by the name giuen , as Adam , Israell , Isaac . II. To signifie some thing to come , as Evah , Abraham , Iohn , Peter . III. To preserue the name and memorie of parentes and kindred , which was used in the birth of Iohn Baptist. This custome may still be retained , if there be any good example in the ancetours that the childe may follow . IIII. That the life and profession of good men may be revived in the renuing of their names .

Here we must take heed , in no wise to giue to children , the proper names or titles of God , as Iesus , Immanuel , &c.

Neither are the professours of the Gospell to be intituled by the names of such as have beene famous instruments in the Church , as to be called Calvinists , Lutheranes , &c. Now this I say , 1. Cor. 12.13 . that every one of you saith , I am Paules , and I am Apollos , I am Cephas and I am Christes : Is Christ divided ? or was Paul crucified for you either were ye baptized in the name of Paul ?

And it is a bold part of the pestilent generation of Papistes , who take to themselves the name of Iesuites , Actes 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 devine oracle .

Reverence to man as he is superiour , is in using fitte titles of reverence . Sara is commended in Scriptures for obeying her husband and for calling him Syr. But excesse must here be avoided , when titles of honour proper to God are given to men , 1. Pet. 3.6 . as head of the Catholique Church to the Pope , Lady and Queene of heaven to the mother of Christ . This fault Christ . This fault Christ reprooved in the young man , saying , Why callest thou me good , Marc. 10.18 . there is none good but God .

CAP. VI. Of Modestie and of Meekenesse .

MODESTY in speech hath divers caveats : first if a man speake any thing of him selfe , that is , in his owne commendation , let him alter the person and speake of him selfe as of another : I know a man ( saith Paul , speaking of him-selfe ) in Christ above fourteene yeres agoe , 2. Cor. 12.2 . &c. which was taken up into Paradise , and heard wordes which can not be spoken . And Iohn saith of himselfe ; Iohn 19.26 . When Iesus sawe his mother , and the disciple whome he loved , standing by , &c. Here take heede of boasting , whereby men imitate the devill , who said , Luke 4.6 . All this power will I give thee , and the glorie of those kingdomes , for that is delivered unto me , and to whomsoeuer I will give it .

Againe , when a man shall have occasion to speake of his owne faultes and corruptions , let him speake the uttermost against himselfe , as Paul called him selfe the first of all sinners . 1. Tim. 1.13 , 15. But 〈◊〉 be to mention any thing of him selfe , that may minister matter of commendation , let his speech rather incline to the defect , then to the excesse : as Paul saith , I am the least of the Apostles , 1. Cor. 15.9 . which 〈◊〉 not meete to be called an Apostle , because I persecuted the Church of God .

Secondly , in the mentioning of things which moove blushing , we are to use as seemely wordes as may be chosen . Gen. 41 1. Afterwarde Adam knewe 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 doe his easement .

Meekenesse also required in communication , which is , when a man useth 〈◊〉 and faire speech . 〈◊〉〈◊〉 remembrance &c. that they be courteous , Tit. 3.2 , 3. shewing all meekenesse to all men , for we our selves also were in times past unwise , disobedient , &c.

Meekenesse and gentlenesse shewes it selfe in Salutations , Answeres and Reproofes .

For the first , daily experience sheweth , that it maketh much for the maintaining of love , to call men by their proper names or surnames . And this was a signe of speciall 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 usuall manner among the Iewes , to call their betters Adon , that is , Lorde , or syr.

The formes of salutations are to be after the order practised in scripture . An Angell saluted Gedeon thus : The Lorde be with thee thou valiant man . Iud. 6.12 . And Boaz came to Bethlehem , and said to the repers , The Lorde be with you : Ruth . 2.4 . and they answered , The Lorde blesse thee . And the Angell saluted Mary : Haile , freely beloved , the Lorde is with thee , &c. Christ comming among his disciples , saide , Peace be among you : and he taught them comming to any house to say , Matt. 10.11 , 12 , 13. Peace be to this house .

By this it appeareth , that our common formes of salutations are commendable : which are of divers sortes : as when one meetes another , God save you : when one goes away , God be with you ▪ in the morning , God give you a good morning : after noone , God give you a good evening : when one is going on his journey , God speede your journey : when one is working , God speede you : in eating , much good doe it you : when one hath a new office , God give you joy of your office : when one is sicke , God comfort you , &c.

And when children salute their fathers and mothers after this manner : I pray you father blesse me , I pray you mother blesse me : it is a seemely 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 commaundement saith , Honour thy father and mother , that they may prolong thy dayes .

It is 〈◊〉 use in all places , when a man neeseth , to salute him by saying , Christ helpe you . But there is no cause why the words should then be used more then 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 olde custome fetched from the Gentiles before Christ , and hath no ground at all : for they used with the like wordes to wish men health , because they thought neesing to be a sacred and holy thing : and because some take it to be a signe of unhappie and evill successe , which indeed is otherwise . II. If there be any danger in the brain before neesing when a man hath neesed the danger is past ▪ as learned Phisitians teach : therfore ▪ there is no cause of the using such words then more then at coughing .

Our answeres must be soft that anger be neither kindled nor increased . Prov. 15.23 . A soft answere putteth away wrath , but grievous words stirre up anger . 1. Sam. 24.7 , 8 Nabal by 〈◊〉 language provoked David to wrath , but Abigail by the contrarie appeased him . Gedeon spake gently to the men of Ephraim , Iudg. 8.3 . when they were angry against him , and appeased them . For the text saith , When he had thus spoken , then their spirits abated towards him . Therefore Salomon saith well , A joy commeth to a man by the answere of his mouth , but how good is a word in due season .

Now if any shall raile on us , our duty is , not to raile againe . Rom. 12.14 . Blesse them that persecute you , Blesse , I say , and curse not . Be curteous , 1. Pet. 3.4 . not rendring evill for evill neither rebuke for rebuke , but contrariwise blesse , knowing that ye be thereunto called , that you should be heires of blessing . This thing was notably practised by David . Psal. 109.4 . For my friendship , they were mine adversaries , but I gave my selfe to prayer . And therefore in this case , either silence is to be used , or at the most onely a just and manifest defence of our innocencie to be made . 2. Kin. 18.36 . Ezechias commaunded the people to be silent , and not to say any thing to the speech of Rabsachai , now flattering now threatning . When Eli spake hardly of Anna , & badde her put away her drunkennesse , she answered , 1. Sam. 1.15 . Nay , my lorde , I am a woman troubled in spirite , I have neither drunke wine nor strong drinke , but have powred out my soule before the Lorde . Gene. 40.15 . Thus Ioseph cleareth him-selfe , saying , I have done nothing wherefore they should put me in the dungeon . And Daniel to Nabuchodonosor : Vnto thee , O King , Dan. 6.22 . have I done no hurt . And our Saviour Christ when the Iewes saide unto him , Ioh. 8.48 , 49. Say wee not true , that thou art a Samaritane and hast a devill ? answered , I have not a devill , but I honour my father , and yee have dishonoured me . And Paul beeing to make an apologie for himselfe , begins thus : Men and brethren , Actes 23.1 . I have in all good conscience served God untill this day .

Now when a man hath thus cleared him selfe , though his owne worde in his owne behalfe take no effect , yet let him patiently commit his cause to God , who in time will manifest the trueth , Psal. 26. and bring it to light : As David did , Iudge me , O God ( saith he ) for I have walked in mine innocencie . And againe , Psal. 37.32 ▪ 33. The wicked watcheth the righteous , and seeketh to slay him : but the Lorde will not leave him in his hande , nor condemne him when he is judged .

Meekenesse in reproofes is , when any shall admonish his brother of any fault for his amendment , with the like moderation that Chirurgeons use , who beeing to set the arme or legge that is forth of joynt , handle it so tenderly , that the patient shall scant feele when the bone falles in againe . This counsell Paul giveth : Breethren , if any man be fallen by occasion into any fault , Galat. 6.1 . ye which are spirituall , restore such a one ( or set him in joynt againe ) with the spirite of meeknesse . This was practised by Abraham towardes Lot , when their heardmen were at variance , saying , Let there be , I pray thee , Gene. 13.8 , 9. no strife betweene thee and me , neither betweene mìne heardmen and thine : for we are brethren .

And this is done foure wayes . First , when wee reproove a man generally , as Nathan did David by a parable . 2. Sam. 12. Secondly , when in the roome of a reproofe we put an exhortation : In the exhortation insinuating an oblique reproofe , as when a man shall sweare in his talke , I , shall not need alwaies to say , Yee ▪ doe verie ill to sweare , and so to dishonour God : But , I w●ll lappe it up in the forme of an exhortation , as pilles are lapt in sugar by saying , Yea and nay ▪ yea and nay shall serue among us . Rebuke not an Elder , 1. Tim. 5.1 . but exhort him as a father , and young men as breethren , saieth ▪ Paul to Timothie . Thirdly , when the reproofe is propounded in a mans owne person as though hee were faultie which reprooveth . Paul practised this : Now these things , breethren , 1. Cor. 4.6 . ( saieth hee ) I have figuratively applyed to mine owne selfe and Apollos for your sakes , that yee might learne by us , that no man presume above that which is written . Fourthly , when the fault is directly reprooved , but yet partly with prefaces , that wee doe it of love , Galat. 61. that wee wish well to the partie , that wee speake as considering our selves , that wee also are in daunger of the same fault : and partly by framing the reproofe out of the worde of God , that the partie may see him-selfe , rather to be reprooved by God , then by us : after this manner the inferiour may admonish his superiour , especially when there is no other way of redresse , and hee is to listen , yeelding himselfe tractable . Naaman is advised by his servant , who said , Father , if the Prophet had commaunded thee a great thing , 2. Kin. 5.13 . wouldest thou not have done it : how much rather then , when he saieth to thee , Wash , and be cleane ? Then went hee downe and washed him-selfe seven times in Iordan ▪

When any shall in this manner be admonished of a fault , they are to yeeld themselves tractable and thankefull and heartily glad of so good a friend . Notable is the speech of the Psalmist : Let the righteous smite me , it is a benefite : Psal. 141.5 . & let him reproove me , it is the chiefe ointment , let it not be wanting to my head . And Salomon saith , A reproofe entreth more into him that hath understanding , Prov. 17.10 . then an hundreth stripes into a foole . Prov. 27.5 . And , Open rebuke is better then secret love .

CAP. VII . Of Sobrietie , Vrbanitie , Fidelitie , and care of others good name .

SOBRIETIE in judgement is , when a man either suspendeth his opinion of his neighbours sayings or doings , or else speaketh as charitably as he can , by saying as little as may be , if the thing be euill : or by interpreting all in better parte ; if the speech or action be doubtfull . Therefore doe thus : despise not thy neighbour , but thinke thy selfe as badde a sinner , and that the like defectes may befall thee . If thou canst not excuse his doing , excuse his intent , which may be good : or if the deede be euill , thinke it was done of ignorance : if thou canst not no way excuse him , thinke some great temptation befell him , and that thou shouldest be worse , if the like temptation befell thee : and giue God thankes that the like as yet hath not befallen thee . Despise not a man being a sinner , for though he be euill to day , he may turne to morrow .

Here is condemned all headie and rash judgement , Matt. 7.1 . whereby men make things either worse then they are , or else they take and turne all things to the worse parte . Thus the deuill dealt with Iob , saying , Doeth Iob feare God for naught , Iob. 1.9 , 11. &c. but stretch out thine hand now and touch all that he hath , to see if hee will not blaspheme thee to thy face . Such was the dealing of Doeg with David . 1. Sam. 22.9 . I sawe the sonne of Ishai ( saith he ) when he came to Abimelech the sonne of Ahitub , who asked counsell of the Lorde for him , and gave him victuals , and he gave him also the sworde of Goliah the Philistin . Here the backe-bither concealeth the necessarie circumstances , whereby Achimelech might have beene excused , as that David asked bread being hungrie , 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 Pharises dealt ▪ Iohn came neither eating nor drinking , and they say , Matt. 11.19 . Hee hath a devill . The Sonne of man came eating and drinking , and they say , Beholde a glutton , and a drinker of wine , and a friend of Publicanes and sinners .

Contrarie to this sobrietie is Flatterie , whereby for hope either of favour or gaine , men , and especially such as are of dignitie and place , are soothed up in their sinnes , and extolled above measure , even to their faces . As when Herode arayed in royall apparell , and sate on the judgement feare , and made an oration , Actes 12.22 . the people gave a showte , saying , the voice of a God , and not of a man . But marke what Salomon saith , Prov. 27.14 . He that praiseth his friend with a lowde voice , rising earely in the morning : it shall be counted to him for a curse . One being asked which was the worst of all beastes , answered , Of wild beasts , the tyrant : of tame beasts , the Flatterer . And another said , that Flatterers were worse then crowes . For they eate onely dead carrion : these feed on living men .

And of all kindes of Flatterie , that is the worst , when a man shall speake faire to his neighbours face , and praise him : but behinde his backe , speake his pleasure , and euen cut his throate . Psal. 54.21 . David complaineth of his familiar friend , that the words of his mouth were softer then butter , yet warre was in his heart ; that his wordes were more gentle then oyle , yet they were swordes . The Pharises behinde Christes backe , tooke counsell howe they might intangle him in talke : but before his face they say , Matt. 24.16 . Master , wee knowe that thou art true , and teachest the way of God truely , neither carest thou for any man : for thou considerest not the person of men .

Vrbanitie is a grace of speech , whereby men in seemely manner use pleasantnesse in talke for recreation , or for such delight as is joyned with profite to them selues and others . The Preacher saith , There is a time to laugh , Eccle. 3.4 . and a time to weepe . When the Lorde brought againe the captivitie of Sion , we were like them that dreame . Ps. 126.1 , 2. Then was our mouth filled with laughter , and our tongue with joy .

Now this mirth must be joyned with the feare of God , otherwise Salomon saith well . I have saide to laughter , thou art madde : Eccle. 2.2 . and of joy , what is that thou doest ? And Christ saith , Woe to you that now laugh , Luke 6.25 . for yee shall weepe . Secondly with compassion , and sorow for Gods people in affliction and miserie . They drinke wine in bowles , and annoint themselves with chiefe oyntments , Amos 6.6 . but no man is sorie for the affliction of Ioseph . Thirdly , it must be sparing and moderate . Paul condemneth such as are lovers of pleasures , 2. Timot . 3. more then of God . Fourthly , it must be void of the practise of sinne . Hebr· 11. Moses is commended that he refused the pleasures of sinne .

The usuall time of mirth is at meates . And here Sampsons practise may bee followed , Iudg. 14.12 . who at his mariage feast propounded a riddle or harde question to his friendes . And Ambrose thinketh that he did this to stoppe the mouthes of talkers , and to occupie their wits .

Withall it must bee remembred to be a Christian dutie , even at the table to maintaine talke of religion , Luke 11.37 ▪ & 14.1 . & 22.15 . and of duties of godlinesse , after the practise of our Saviour Christ : though many upon little ground thinke otherwise . Tertullian recordeth of the Christians of his time that they used in their love feasts to talke togither , Apol. ca. 39. as considering with themselves that they had God him selfe as an eare-witnesse to them . Chrysostome of this point saith well . Hom. 2. in 2. Thess. 2. cap. I would to God ( saith he ) that in tavernes , and feastes , and at bathes men woulde talke and dispute of Hell : for the remembring of Hell would hinder a man from falling to hell . And it was the manner of the Primative Church at Dinner and Supper to use the reading of the Scriptures . When ye come to the table ( saith Augustine ) heare that which is reade according to custome , Aug. epist. 109. without any stirre or striving : that your mouthes may not onely receive the meate , but your eares may hunger after the worde of God .

And this holy rejoycing at meates , is specially to be used with such as are godly . As Salomon saith , that hee which eateth at the covetous mans table , Prov. 23.8 . shall vomite his morsels , and shall loose his sweete wordes . The faithfull at Ierusalem did breake bread togither , Actes 2.46 . with gladnesse and singlenesse of heart .

Quest. Whether jesting be tollerable in any sort , or not ?

Answ. That jesting which standeth in quippes , tauntes , and girdes , which serveth onely for the offence of some , with the delight of others , is not tollerable : Ephes. 4.25 . because all speech must edifie , and minister grace to the hearers : neither doeth it agree with Christian gravitie and modestie . But two kindes of jesting are tollerable : the one is moderate and sparing mirth , in the use of things indifferent , in season convenient , without the least scandall of any man , and with profite to the hearers . The second is that which the Prophets used , when they jested against wicked persons , yet so , as withall they sharpely reprooved their sinnes . 1. Kin. 18.27 . 2. Kin. 2.23 . Isa. 14.11 . At noone Eliah mocked them , and saide , Crie alowd , 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 woulde never have given that power and facultie into man : but the use of it must be both moderate and seldome , as sorrowe for our sinnes is to be plentifull and often . Luke 19. Iohn 11. Hebr. 5.7 . This we may learne in Christ his example , of whome wee reade that hee wept three times at the destruction of Ierusalem , at the raising of Lazarus , and in his agonie : but wee neuer read that hee laughed .

Fidelitie is constancie 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 , Iames 1.15 . 1. Chr. 13.2 . or by any like meanes , hee is not to be blamed : otherwise a mans lawfull worde and promise bindeth him according to the will and pleasure of him to whome it is made . 2. Cor. 1.17 , 23.

Nowe if afterwarde it be hurtfull to him that made it , he may crave to be free from his promise : and libertie being graunted , Psalm. 15.4 . take it . But a promise bound with an oth is to be kept , though private hinderances follow : yet so as the Magistrate may order the matter , and proceed in equitie , that the dammage may be the lesse .

The last grace which is to be used in speech , is care of our neighbours good name , Prov. 22. which is farre better to him then great riches .

Here is condemned the tale-bearer , which of an euill mind telleth a thing of another , to bring him into hatred , or to reuenge himselfe , or to get something , which otherwise he could not obtaine .

This talebearing is of divers sortes . One is , Rom. 1.30 . when men whisper abroade secretly the fault of another , whereas they shoulde rather admonish the partie , as Cham when he had seene his fathers nakednesse , Gen. 9. ranne straight and tolde his breethren . The second , when they adde 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 dayes builde another without handes . Where first they chaunge his meaning ; for Christ spake of the temple of his bodie . Secondly , they adde to the wordes . For Christ saide not , I will destroy this temple : but , Matt. 26.60 , 61· destroy yee this temple . Therefore the Holy Ghost noteth them with the name of false witnesse bearers . The thirde , when men surmise , and tell that which was never done . When Ieremie was going out of Ierusalem to the lande of Benjamin , Iere. 37.13 . and was in the gate of Benjamin , Irijah tooke him , and saide , Thou fleest to the Chaldeans . Then saide Ieremie , that is false , I flee not to the Chaldeans , but hee would not heare him . The fourth is the coloured tale-bearing , when one speaketh evill of another , with fine prefaces and preambles , feigning that he is very sory that his neighbour hath done such or such a thing : that he speaketh it not of malice , but of a good minde : that hee is constrained to speake : that he speaketh not all he could speake : that the partie to whome the tale is tolde must keepe it secret . Vpon Psal. 15.3 . Luther writeth of this fault very well . This vice ( saith he ) whereby wee tell abroad the things which we heare of others , and take them in worse parte , is very rife , and of great force to sowe discordes : the rather because it often sheweth it selfe under the pretence and name of counsell and good advise . And it is a notable visard for a talebearer , to transforme him selfe into an angell of light , and under zeale for Gods glorie to backbite anll accuse his neighbour of heresie , errour , and wicked life .

Therefore the Prophets meaning is , that we should conceale the evils that be in our neighbour , and not speake them to others ▪ though he be an enemie and deserve it at our handes , and onely speake of those good things in him , which seeme to preserve concord : for this we would that men shoulde doe unto us . Yea , and let us take heede that we judge not or condemne any mans saying or doing rashly . Confes. lib. 9. Augustine saieth , that this was the care which his mother had towards her enemies . To doe 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 worlde . For though some are of this minde , that they desire not to have other mens wants tolde them , and will not take all in worse part , yet if they be told and taken in worse parte of others , they can willingly heare them , neither will they checke the teller , but suffer bad surmises to take place with them . But Gedaliah the sonne of Ahicham excelled in the contrarie vertue , Ier. 40. who chose rather to hazard his life , then to suspect evill by Ismaell .

This tale-bearing is the common table talke in England : and it is wonderfull to see , how those , who are otherwise godly , are overtaken with it : but men must learne to stande more in awe of Gods commaundement , and also to consider that the same thing a man speaketh of another , commeth home againe by his owne dore . Wherfore , when men shall enter any evill communication of others , we are to interrupt it by other talke , as not regarding it .

Here remember that when governours and Magistrates shall use harde wordes , not in the way of defamation , but for the reprooving of a vice , it is not to slaunder : Gal. 3. mat. 3. as , O foolish Galathians : O generation of vipers . And Christ tearmeth Herod , Foxe .

CAP. VIII . Of the bondes of Trueth .

THVS much of grace in speech . Now followeth bondes of trueth , whereby the trueth of our talke is testified and confirmed .

There are three : A simple assertion , an asseveration , an othe .

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 talke . Let your communication be yea , yea ; nay , Matt. 5. nay : and whatsoever is more , commeth of evill .

If the trueth which we affirme or denie be doubtfull or contingent , then such clauses as these ( It is so , or it is not so as I thinke , as I remember , as I take it ) are to be added . If one shall say , It is so , and afterwards it proove otherwise , hee receiveth discredite , because he spake an untrueth . But if he shall say , I thinke it is so , though it fall out otherwise , yet he saveth his credite , because he deceiveth not , but onely is deceivrd .

An asseveration is , when one doeth vehemently affirme or deny any thing . This is not to be used at euery worde : but then onely when a trueth of greater importance is to be confirmed . When the false prophets among the Iewes and the Priestes would not beleeve that Ieremie was sent of God : what saith he ? not simply , Iere. 26.15 . The Lord hath sent me : but , In trueth the Lorde hath sent me . Our Saviour Christ , when he used to speake any waightie matter , used to say , Amen , Amen , Verily , Verily , which is a plaine asseveration : for Amen is more then a simple affirmation , and it is lesse then an othe , as the very sence of the worde doth import : which is no more , but Truely , Certenly .

The thirde is an othe , which must not be made by any thing in heaven or earth , but onely by the Name of God alone .

It must be used as the last refuge and remedie of all . For when any trueth of great importance is to be confirmed , and all signes , evidences , proofes , witnesses , faile among men on earth : then wee may lawfully fetch the Lorde as a witnesse from heauen , who is the knower of all trueth .

And in this case an othe may be taken : either publikely before a Magistrate , or privately among private persons , if it be done with reverence and consideration : Gene. 31.53 . as it was betweene Iacob and Laban .

CAP. IX . What is to be done when wee have spoken .

AFter a man hath spoken his minde , very fewe wordes more are to be added . He that hath knowledge spareth his words . In many words there can not want iniquitie : Prov. 17.25 . but he that refraineth his lippes is wise .

He that speaketh many wordes , speaketh either false things or superfluous , or both : as when a river overfloweth , the water gathereth much slime : so many wordes many faultes . When a vessell being smitten maketh a great noise , it is a token that it is emptie : and so the sound of many wordes shewes a vaine heart . The Gentiles have said , that God gave a man one tongue and two eares , that hee might heare more and speake lesse . Valerius Maximus reporteth of Xenocrates , that being in the companie of some that used railing speeches , held his tongue : and being asked why he did so , answered , That it had repented him that he had spoken , but it never repented him that he had helde his peace . And the proverbe is , He that will speake what he will , shall heare what he would not . To the framing of our speech Ambrose requireth three things : Offic. lib. 1. a yoke , a ballance , and a metwand : a yoke , to keepe it in a stayed gravitie : a ballance , to giue it weight of reason : a metwand , to keepe 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 schollars learne to practise this : for what shall another mans opinion hurt thee , though in reasoning he be not of thy minde in every point .

Here take heede of the spirit of Contradiction , whereby some by thwarting and contradicting euery man , at length prooue either obstinate Heretikes , or lewde Atheists , and make no bones to contradict the holy Ghost , and to call the scriptures in question , and dispute that there is no God .

Nowe if a man speake necessarie thinges , though he continue his speech till midde-night , as Paul did , Actes 20.7 . it can not be called immoderate or superfluous talke .

CAP. X. Of Writing .

ALL this which is set downe 〈◊〉 concerning speech , must as well be practised in writing as in speaking . Whereby are condemned ballads , bookes of loue , all idle discourses and histories , being nothing els but inticements and baites unto manifold sinnes , fitter for Sodom and Gomorrah then for Gods Church . And it must be followed as well in speaking of Latine or any other tongue , as English , which students haue not marked : for whereas they will not sweare in English , yet in Latine they make no bones of it , saying , Mehercule , mediùs fidiùs , aedipol , per deos immortales . And whereas they holde but one God in judgement , yet in their Latine exercises , they speake of Iupiter , and of the immortall gods , after the manner of the heathen . What a shame is this , that a Christian , and that in Christian schooles , should either be ashamed or not use to speake as a Christian , but as Atheists do ? If thou haue many tongues and knowest not howe to use them well : hee which hath but his mother tongue , ordering it aright , is a better linguist then thou .

CAP. XI . Of Silence .

WIse and godly silence is as excellent a vertue as holy speech : for hee knoweth not howe to speake , which knoweth not howe to holde his tongue . The rule of our silence must be the lawe of God . By meanes of which , wise consideration must be had , whether the thing which we haue in mind be for Gods glory and our neighbours good : which done , wee are answearably to speake to be silent .

Here must be considered the things of which silence must be used , and the persons before whome ▪ The things are many . First , if any trueth be to the hinderance of Gods glorie , or of the good of our neighbour , it must be concealed .

The concealing of the trueth , is either in whole or in parte . In whole , when the speaking of the least worde is hurtfull : Aug. li. ad Consen . As for example , the father and the sonne are both sicke at once : the sonne dieth first , the father asketh whether his sonne be dead or not : if it be said no , an untrueth is told : if yea , then the fathers griefe is increased , and his death hastened : therefore silence is the best . In dayes of persecution holy Martyrs haue chosen rather to suffer death then to reueale their brethren , that haue bene of their priuate assemblies with them .

The concealing of a thing in part is , when a man speakes a little of the trueth , and concealeth the rest . Which is warranted in all good and lawfull proceedings , which manifestly tend to the glorie of God . When Samuel 〈…〉 David , he answereth the Lord and saith , 〈◊〉 ●an I goe ? 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 shewed King Zedekiah how he might escape death , then the King said unto him , Let no man knowe of these wordes , Iere. 38.24 , 25 , 26. &c. 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 , &c. 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 〈◊〉 Actes . 23.6 .

Secondly , thou art to conceale thine owne secrets . Sampson revealing his owne secret , Iudg. 〈◊〉 overthrewe himselfe ▪ If thou desire ease by revealing , then ●ell them but 〈◊〉 fewe and to such as are faithfull .

That which thou wouldest not haue knowen , 〈◊〉〈◊〉 for howe shall another keepe thy counsell , when thou canst not doe it . Keepe thy friendes 〈◊〉 likewise , if it be not hurtfull : and let ministers conceale the sinnes and wantes that trouble the conscience of such as are dying . Let Magistrates conceale thinges done in the Senate ▪ especially concerning warre , least they be reuealed to the enemie .

If God bring any strange thing to passe , speake not boldely of it , but in silence wonder ▪ Iob at the consideration of Gods Majestie in his workes , saith , Beholde , Iob. 39.37 . I am vile : what shall I answere thee ? I will lay my hande upon my mouth . Na●●b and Abehu for offering incense with strange fire before the Lord were both distroyed with fire : which beeing done , Moses told Aaron that God would bee sanctified in them that come neere him , and be glorified before all the people : and then the text saith , Levit. 10.3 . but Aaron helde his peace . When Peter had taught the Gentiles , and after returned to Hierusalem , they of the circumcision contended with him : he then rendreth a reason of his fact , which being made , they were silent . For so the text is , When they heard these thinges , Act. 11.18 . they helde their peace , and glorified GOD . When Gods judgementes befall men among us , if wee speake any thing we must judge charitable . Blessed is hee that judgeth wisely of the poore , Psal. 41.1 . the Lorde shall deliver him in the time of trouble .

Thirdely , the infirmities and sinnes of our neighbours are alwayes to bee concealed , unlesse it be in the case before named , that wee finde our selues called of God to speake . He that covereth a transgression seeketh love . Prov. 17.4 . If God in mercie cover his sinnes , why shouldest thou reveale them . Salomon saith , It is the glorie of a man to passe by an infirmitie . Prov. 19.11 .

Fourthly , all unseemely matters , all thinges unknowen , thinges which concerne us not , things above our reach are in silence to be buried .

The persons before whome silence must be used , are these . I. Malitious enemies of religion : Give not that which is holy unto dogges , Mat. 7.6 . neither cast your pearles 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 courtes : where such as come before them are not to speake till they bee bidden . Then Paul after that the governour had beckened unto him that he should speake , Act. 24.10 . answered . III. In the presence of our elders and betters , who must have leave and libertie to speake first , Ecclus 32.8 . and must of others be heard with silence . The practise of this was in Elihu to Elithaz and Bildad . Iob. 32.6 . Ecclus 7.5 , 11 A companie of men ( as some say ) is like to the Alphabet , in which are vowels , halfe vowels , and mutes : vowels are olde men , learned , wise , expert : halfe vowels , are young men and women , who are then onely to speake when they are asked ; mutes , are the same parties , who beeing not occasioned , are in silence to heare their betters . Tit. 2.9 . And here all servants and children must remember when they are justly reprooued , to be silent , and not to answere any thing againe . IIII. Fooles and pratlers are not to be answered , unlesse it be to let them see their follie .

CAP. XII An exhortation to keepe the tongue .

THVS have I in parte set downe howe the tongue is to be governed : and I heartily desire , that 〈◊〉 Christians woulde put these rules in practise . Reasons . I. If any man seeme to bee religious , and restraine not his tongue , Iam. 1.26 . he deceiveth himselfe , and his religion is in vaine . II. The man of an euill tongue , is a beast in the forme of a man ; for his tongue is the tongue of a serpent ▪ under which lyeth nothing but venime and poison : nay , hee is worse then a serpent : for it can not hurt , unlesse it be present to see a man , Psal. 140.3 . or to bite him , or to strike him with his taile : 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 againe , his throate is like a graue that hath a vent in some parte , and therefore sendeth foorth nothing but stinke and corruption . III. As the holy men of God when they preached , Isa. 6.6 had their tongues , as it were , touched with a cole from the altar of God : Matt. 3.11 . and as godly men when they speake gratiously , haue their tongues inflamed with the fire of Gods spirite : so , contrariwise , when thou speakest euill , thy tongue is kindled by the fire of hell , and Sathan comes from thence with a cole to touch thy lippes , Iames 3.6 . and to set them on fire to all manner of mischiefe . Chrysostome saith , that when men speake good things , Chrys. hom. 79. in Mat. their tongue is the tongue of Christ : but all manner of ungodly and cursed speaking is the deuils language . IIII. The moderating of the tongue is a matter of great difficultie . S. Iames saith , Iames 3.7 , 8. The whole nature of beasts and of birdes , and of creeping things , &c. but the tongue can no man tame : it is an unruly evill . Pambus , one without learning , came to a certaine man to be taught a Psalme : who when hee had hearde the first verse of the 38. Psalme , I said , that I will keepe my wayes 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 ynough , if I coulde practise it . And when his teacher blamed him , because he sawe him not of sixe moneths 〈◊〉 , he answered , that hee had not yet done the verse . And one that knewe him many yeres after , asked him whether he had yet learned the verse ▪ I am fourtie yeeres olde ( sayeth hee ) and have not yet learned to fulfill it . Now then , the harder it is to rule the tongue , the more care is to be had therein . V. The straunge judgements of God , Gods Judgement for the abuse of the tonge ▪ Euseb. lib. 6. cap. 8. for the abuse of the tongue especially in blasphemies and perjuries are many and fearefull . Three men conspired together against Narcissus Bishoppe of Hierusalem , a man that ledde a godly and blamelesse life , and they charged him with a most heynous crime , all three confirme their accusation by othe : the first wisheth , if it were not so that he were burnt . The second , that hee might die of the jaundise : the third , that he might loose his eyes . Afterward in processe of time , the first had his house set on fire in the night , and hee with all his family was burnt . The second had the jaundise from the head to the sole of the foote and died thereof . The third seeing what was befallen these twaine , repented , and confessed the conspiracie against Narcissus , and yet for all that hee lost his eyes . Againe , In the dayes of Q. Mary as Iames Abbes was ledde by the sheriffe to execution , Foxe Act. Mon. diuers poore people stoode in the way and asked their almes : he then having no money to give them , did pull off all his apparell saue his shirte , and gave it unto them , to some one thing , to some another in the giving whereof hee exhorted them to be strong in the Lorde , and to stande steadfaste to the trueth of the Gospell . While he was thus instructing the people , a seruant of the sheriffes going by , cryed out alowde and blasphemously saide : Beleeue him not good people , he is an heretique , and a mad man out of his witte : beleeue him not , for it is heresie that hee saieth : And as the other continued in his godly admonitions , so did this wicked wretch blowe foorth his blasphemous exclamations , untill they came unto the stake where he shoulde suffer . But immediatly after this martyr was bounde to the stake and fire put to him , such was the fearefull stroke of Gods justice upon this blasphemous railer , that hee was there presently in the sight of all the people stricken with a frensie , wherewith hee had before railingly charged that good martyr of God : who in this furious rage and madnesse , casting off his shoes and the rest of his clothes , cryed out unto the people and saide : thus did Iames Abbes the true servant of God , who is saved , but I am damned : And thus ranne hee rounde about the towne of Burie , still crying , that Iames Abbes was a good man , and saved , but I am damned .

Act. Mon. Fox . Againe , Children sitting in companie together , fell into communication of God , and to reason what God was . And some saide one thing , some another ▪ among the rest , one saide , He is a good olde father , to which another named Dennis Benfielde replyed with a most outragious blasphemie : What , he ( said shee ) is an old doting foole . But shortly after this young gyrle was so stricken , that all the one side of her was blacke , and shee became speechlesse , and died .

Jdem . Againe , One Leav●● a ploughman , railing , said , that he saw the 〈◊〉 favoured knaue Latimer , when he was burned : and also in despite , saide , that hee had teeth like an horse . At which time and houre , as neere as could be gathered , the sonne of the saide Leaver most wickedly hanged himselfe .

Againe , in the time of K. Edwarde , Idem . a young gentleman of Cornwall being in companie with other moe gentlemen togither with their servants , beeing about the number of twentie horse-men , among whome this lustie yonker entred into talke , and began withal to sweare , and use ribauld speech : being gently reprooved , the young gentleman tooke snuffe , and said to the reproover , why takest thou thought for me ? take thought for thy winding sheete : well , quoth the other , amend , for death giveth no warning : for he soone commeth a lambs skinne to the market , as an old sheepes skinne . Gods wounds , ( saith he ) care not thou for me : raging still in this maner worse and worse in wordes , till at length passing on their journey , they came riding ouer a great bridge , standing ouer a piece of an arme of the sea , upon which bridge this gentleman swearer spurred his horse in such sorte as hee spring cleane over with the man on his backe , who as he was going , cried , saying , Horse and man , and all to the devill .

P. Stubbes book printed 1581. Againe , there was a serving man in Lincolnshire , who had still in his mouth an use to sweare , Gods pretious blood , and that for very trifles : being often warned by his friendes to leave the taking of the Lords blood in vaine , did notwithstanding still persist in his wickednesse , untill at the last it pleased God to acite him first with sicknesse , and then with death : during which time of the Lordes visitation , no perswasion could moue him to repent his foresaid blaspheming , but hearing the bell to towle , did most hardly in the 〈◊〉 anguish of his death , start up in his bed , and sware by Gods blood this bell towled for me . Whereupon immediatly the blood abundantly from all the joynts of his body , as it were in streames , did issue out most fearfully from mouth , nose , wrestes , knees , heeles , and toes , with all other joyntes , not one left free , and so dyed . These and such like judgements must be as warnings from heauen 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 hee was bidden to take his othe , and curse Christ , answered , Fourescore and sixe yeeres haue I beene his seruant , yet in all this time hath he not so much as once hurt me : how then may I speake euill of my King and Soueraigne Lorde , which hath thus preserued me ? VI. Lastly , God hath honoured thy tongue with the gifte of speech and utterance : and the great excellencie of this gift thou shouldest perceiue , if thou werest stricken dumme for a time . Therefore let thy tongue be applyed to the honouring of God , and to the good of thy neighbour .

FINIS .

Errata sic corrigenda .

Pag. 29. in marg. Act. 11.26 . 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 . sic Rom. 11.4 . pag. 34 in marg. August . for Arist.

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