was done for the amplification of the miracle or to shew the power of Christ who could make men contrary to what they were by nature who could make a covetous man liberal and a persecuter a professor II. This was done because none are perfectly freed from evil the reliques of sin remaining in all and therefore all should strive and labour daily to encrease in grace more and more ¶ II. Observe that Words Speech c. are referred I. Sometimes to Man as Job 13.7 15.3 II. Sometimes to Angels Judg. 6.17 Zach. 1.13 19. III. Sometimes to God essentially Num. 11.17 IV. Sometimes to God personally that is 1. Sometimes to God the Father Mat. 3.17 17.5 And 2. Sometimes to God the Holy Ghost Matth. 10.20 John 16.13 Act. 6.10 3. Sometimes to Christ God the Son Matth. 22.15 John 14.30 Now Christ speaks unto us five manner of wayes that is I. He speaks unto us in his Word converting us thereby thus he spake to the Eunuch Acts 8. and to Lydia Acts 16. II. He speaks unto us in Meditation and holy thoughts infusing his Spirit into us III. He speaks unto us in Prayer answering our requests 2 Cor. 12.9 IV. He speaks unto us in Faith assuring us of our justification Hebr. 12.24 and Adoption Rom. 8.15 16. V. He speaks unto us in our striving strugling and wrastling against sin by strengthning us with might in the inward man and enabling us to trample Sathan under our feet Rom. 16.20 ¶ III. Concerning the sence meaning and signification of the words mentioned these doubts may be propounded Qu. 1. What is meant by Speech 1 Cor. 1.5 You are enriched by Christ in all speech and knowledge Ans 1. Some by Speech there understand eloquence see the Marginal Note 2. Some the gift of Tongues Pomeran Calvin 3. Some the Profession of Religion 4. Some the Word of God preached Ambros Titleman in this sence Speech is the same with knowledge 5. Some by Speech understand zealous religious and well ordered discourse and in this sence it differs not much from the third interpretation the Profession of Religion Qu. 2. From Rom. â— 5 it may be demanded How many wayes is this phrase used or taken I speak as a man or after the manner of men Ans The use of that phrase is threefold viz. I. When we speak or teach after the common manner of men Rom. 6.19 Galat. 3.15 II. When we would avoid the suspicion of boasting 2 Cor. 11.16 17. And III. When we would shun blasphemy or blasphemous speeches against or concerning God as there Rom. 3.5 Qu. 3. What is meant by this word Said Ans 1. Sometimes it signifies a Word uttered Matth. 9.4 2. Sometimes a word conceived in the mind Psalm 14.1 3. Sometimes an uncreated and effectual Word Gen. 1.3 John 1.2 Qu. 4. What is meant by this word Say Ans 1. Sometimes it signifies to promise Luk. 23.43 2. Sometimes to affirm and pronounce Matth. 18.3 3. Sometimes to think in the heart or to intend and will a thing Gen. 27.41 Exod. 2. â—4 Acts 7 28. 4. Sometimes to decree and command Genes 1.3 Psal 148.5 Qu. 5. What is meant by this word Speak or to speak Ans 1. Sometimes it signifies to utter some word with our mouth thereby to express the inward thought Gen. 34.2 2. Sometimes to declare witness and signifie ones mind by another Psal 62.12 Exod. 20.1 Jer. 10.1 3. Sometimes to utter some weighty thing with deliberation Psal 49.3 4. Sometimes to declare and make plain something which was spoken before Galat. 4.1 5. Sometimes to speak with authority by way of enjoyning Rom. 12.3 6. Sometimes to preach Acts 11.20 14.1 7. Sometimes to think or muse upon a thing Mark 5.28 Matth. 9.3 8. Sometimes to confess with our tongue before men what we believe with our heart before God Psal 116.26 2 Cor. 4.13 9. Sometimes to work and effect something Hebr. 12.24 10. Sometimes to sue and seek unto God either for our selves or others 1 Sam. 1.12 13. ¶ IV. Observe with whom or to whom men and women speak namely 1. Sometimes with God as Exod. 20.33 34. Chapters 2. Sometimes with Christ Mark 6.50 3. Sometimes with Angels Zach. 1.13 19. 4. Sometimes with men that is First sometimes men speak to or with themselves Gal. 1.10 Crates seeing a young man walking alone by himself asked him Quid illic solus faceret What he did there alone he answered Mecum loquor I am talking to or with my self Crates hereto replied Cave rogo diligenter attende ne cum homine malo loquaris have a great care I pray thee that thou do not hold talk with a knave Senec. ep 10. Secondly sometimes men speak with one or other particular person and thus I. Sometimes subjects talk with Soveraigns 1 King 1.7 And II. Sometimes one Brother with another Gen. 4.8 Thirdly men sometimes speak with many or divers together and thus I. Sometimes one or two talk with more Acts 4.15 25.12 Gal. 2.6 II. Sometimes a Father talks with his Children or family Deut. 6.7 Psal 71.24 III. Sometimes a brother talks with his brethren Gen. 45.15 IV. Sometimes a man speaks with his enemies 2 King 18.20 c. V. Sometimes a man speaks with his neighbours acquaintance and friends Hest 6.13 11. Job 11.2 5. Sometimes Men speak with Women that is I. Sometimes Men speak with Women Judg. 14.7 II. Sometimes Women speak with Men. III. Sometimes Women speak with Women as Luk. 1.40 42. Qu. How many wayes doth Man speak with Man Ans 1. I may say that Man speaks with Man three manner of wayes viz. First sometimes Superiours speak with Inferiours Thus 1. Kings speak with their People Dan. 1.19 and 3. and 6. chapters 2. Masters speak with their Servants Gen. 24.2 c. 3. Prophets and Ministers with Lay Persons Exod. 14.15 16.12 25.2 4. Parents with their Children 1 Sam. 2.23 1 King 2.1 c. 5. Patriarchs speak with Heathens Gen. 23.8 Secondly sometimes Inferiours speak with their Superiours thus I. People speak with their Ministers Exod. 20.19 II. Subjects with their Soveraigns Exod. 6.29 7.2 1 Sam. 9.25 18.22 III. Children with their Parents 1 Sam. 19.3 IV. Servants with their Masters Gen. 24.33 Thirdly sometimes men speak with their Equals Gen. 34.6 42.24 Psal 64.5 Job 4.2 Thus we see how man speaks with man in regard of the Persons speaking Now Ans 2. If we consider their conference communication or manner of speaking then we may answer that man speaks with man two manner of wayes viz. Wickedly and Warrantably First sometimes Men speak with Men Wickedly and Vnwarrantably thus 1. Sometimes Man speaks unto Man blasphemously 2 King 18.22 30 35. And 2. Sometimes boastingly arrogantly and proudly 1 Sam. 2.3 2 King 18.24 25 c. 3. Sometimes treacherously Gen. 4.8 Psal 64.5 4. Sometimes disorderly and vainly Tit. 1.10 5. Sometimes mischievously Hest 6.13 14. Prov. 24.2 Eccles
provoke it Psal 11.6 Habak 1.13 And 4. Of his Power that we may tremble before him Matth. 10.28 5. Of his justice and immutability that without delay we may be reconciled unto him Matth. 5.18 Jam. 1.17 And 6. Of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and love to mankind for though we are elected in Christ yet the decree of election comes from God Tit. 3.4 God the Father electing us unto salvation in God the Son Thirdly There is the knowledge of God the Son this is either Theorical or Practical I. There is a Theorical knowledge of Christ viz. that salvation comes not 1. From us or our merits Psal 49.9 But 2. From Christ only 1 Cor. 1.31 Hebr. 10.20 Acts 4.12 Or II. There is a Practical knowledge of Christ viz. when we are experimentally sensible of Christ in our hearts 1 Joh. 2.1 Cant. 2.16 Psal 63.1 Rom. 8.38 This is to know the Lord John 17.3 Hebr. 8.11 and this knowledge is twofold viz. 1. The knowledge of Christ as ours 2 Tim. 4.8 2. The knowledge of Christ crucified 1 Co. 2.2 and 1.23 and of his death and resurrection Rom. 4.25 For I. The knowledge of his death Rom. 6.6 will teach us to die to sin Gal. 5.24 and to the world Gal. 6.14 and 2 Cor. 4.10 II. The knowledge of his Resurrection unto life will teach newness of life unto us Rom. 6.11 Gal. 2.19 20. And that 1. In sincerity Phil. 1.10 And 2. With alacrity Isai 58.13 Psal 122.1 Fourthly There is the knowledge of God the holy Ghost And that I. How he enlightens us 1 Cor. 2.11 c. and 13.12 And II. How he sanctifies us within 1 Cor. 6.11 And III. How he directs us without Job 28.28 Prov. 28.7 Rom. 8.9 to 14. And IV. How he seals us 2 Cor. 1.21 †11. And lastly concerning the Definition of Wisdom and what it is I say That although it be difficult to show what Wisdom is yet I shall endeavour it not after my own brain but from the Well-head of Wisdom Note here †I. I might say that Wisdom commonly is said to be threefold viz. First Natural this was singular in Adam as appears by his naming of the Creatures Gen. 2. admirable in Solomon 1 King 4.33 rare in Aesculapius in regard of Physick in Ptolomy in regard of the Stars and in Aristotle in most Arts and things The Ancients taught this Natural Wisdom to Pythagoras and Socrates This is either 1. Good Or 2. Evil when it is used to Magick or Witch-craft Secondly There is a Moral Wisdom This is either I. Philosophical which was begun by Socrates and more compleated by Phocion Or II. Divine laid down in the Law of God Thirdly There is a Political Wisdom this Plato taught and Aristotle all the three This Wisdom teacheth I. How to rule and govern Psal 72.1 2. Aristides taught this And II. How to submit and obey This Political Wisdom is either 1. True lawful honest and profitable Or 2. False and Machiavellian But †II. I will in describing of Wisdom take this course viz. it may be divided either 1. According to the subject in whom it is Or 2. According to the Object FIRST According to the Subject Wisdom is twofold viz. either First in the Vnderstanding for the Vnderstaending enquires what is true and false and is Index sui obliqui This some refer to religious Wisdom but it belongs to all sorts Or Secondly In the Will for the affection enquires what is good and what is evil This Wisdom is twofold viz. I. Honest in respect of others And II. Profitable in respect of our selves Hence 1. We come to know what things are truely good And 2. By what ways and means we may come to the fruition and enjoyment of those good things because otherwise our Wisdom avails us nothing SECONDLY According to the Object three things are to be understood principally in true Philosophy viz. 1. The world 2. Our selves 3. Our God ‖ 1. Wisdom must reach us to understand the world that is the occurrences and casualties thereof and the men themselves therein Two things are here to be learnt viz. First To take heed of evil things that is I. That we do no evil injury or wrong unto any II. That we do not suffer any evil or injury to be done unto us by any Here we must labour to know our enemies and how to avoid them to fore-see evils and casualties and to prevent them Secondly To provide good things and that 1. For our selves And 2. For others that is we must know how to converse profitably with others This is a Moral vertue ‖ 2. Wisdom must teach us to know our selves Here also are two things to be learnt 1. What we are 2. What things we want First We must learn what we are and that 1. In nature viz. 1. Mortal in body immortal in soul And 2. Full of sin and subject to the wrath of God for sin And 3. That we have a rebellious nature in us which is still alluring us unto that which is evil Rom. 7.5.23.24 4. That we are so weak as we can neither I. Free our selves from Gods wrath Nor II. Resist our corrupt lusts Nor III. Do any thing that good is 2. We must learn what we are in grace and whether we be truely partakers thereof or only dream so Isa 29.8 Secondly We must learn what things we want viz. I. We want not riches Prov. 30.8 nor honour nor pleasure Luk. 16. But II. These three things we truely want 1. God his Love and reconciliation unto him by Christ This is our Delphian sword Rom. 8.32 2. We want grace in our selves Psal 143.10 Colos 3.15 3. We want help whereby we may both procure and preserve for ever these two God and Grace Thus Wisdom must teach us the world and our selves ‖ 3. Wisdom must teach our God unto us this is the chief thing of all to be known and learnt Now the knowledge of God is either 1. Practical and experimental of which by and by Or 2. Theorical this knowledge teacheth I. What God is now his nature is revealed in the Attributes of his power vision love truth justice anger immutability And II. What he requires and loves as to obey his Law to be holy to turn unto him to adhere unto him c. And III. What he threatneth to bring upon the wicked that we may learn to flie from the wrath to come Deut. 32.29 And IV. What he promiseth to the godly viz. grace and glory that we may endeavour after these things ¶ VII Having shewed the Acception Derivation Division and Definition of Wisdom I now come to note some differences concerning it viz. First Observe how Wisdom and Prudence are distinguished namely I. Some say they are distinguished in Objects because Sapiontia Wisdom consists in sciendo in knowing but Prudentia Prudence consists in utendo applicando in using and applying that which we know unto the good either of our souls or bodies In
Holy of Holies 2 Mach. 3.24 V. Hence came these Proverbs Noli altè sapere Ne quid nimìs Tuo te pede metire VI. Such as this is the wisdom of those who deny the Scriptures and who will undertake to Preach and expound the Scriptures being ignorant both of tongues and arts Secondly Concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observe that this is when we understand Aliena things besides what we ought to understand Now these are of two sorts viz. 1. Some things are Aliena strangers from the Gospel 2. Some things are Aliena strangers from us I. The wisdom of the world is Alienum a stranger from the Gospel Hence 1. The Gospel condemns this wisdom Rom. 8.6 7. 1 Cor. 2.14 1 Cor. 1.10.22.26 27. And 2. This worldly wisdom condemns the Gospel Gal. 5.11 1 Cor. 1.18 21. And 3. The nature of this worldly wisdom is to teach what pleaseth it self not what is consonant to the Word of God Levit. 10.1 2. II. Some things are Aliena strangers from us these are of two sorts viz. 1. Such things as are unprofitable for or unto us as when with Martha we busie our selves about many things and neglect that one thing which is most needfull for us And 2. Such things as are too high for us this is the sin of curiosity as when we busie our selves about unnecessary things and neglect those which are necessary Protagoras wrote a book De gestis inferorum the Papists have many strange fictions of Heaven Hell and Purgatory Augustin being asked what God did before the creation of the world answered Fecit gehennam curiosis he made Hell for such curious ones Hence came the Proverb De Deo credendum non inquirendum Empedocles by going too near to Aetna and Pliny by searching too narrowly into the secrets of Mount Volusius were destroyed Phaeton by presuming to guide the Chariot of the Sun was struck dead and Icarus by presuming to flie was drowned Hence came those Proverbs Ne ultra columnas Herculem Ne Sutor ultra crepidas Quae supra nos nihil ad nos Thus much for Carnal and Worldly wisdom Paragraph III. Of good and Commendable Wisdom In this Section we have some things to consider of by way of Explication and some by way of Application ¶ I. Concerning good lawfull commendable and warrantable Wisdom we have these five things to observe or consider of †1. The Division thereof Note here that Humane Wisdom may be considered of either I. As it is infected poisoned and corrupted by Saphan and so it is evil and unlawfull as was proved in the preceding Paragraph Or II. As it is a natural faculty and humane understanding and as such may be called Good Now this is either private or publique First There is a good lawfull laudable Humane Wisdom which is private whereby a man wisely orders and manages his conversation and Life This private wisdom is in all threefold viz. I. Eâ—â—ordinary as Wisdom to expound dreams visions and the like Dan. 2.20 21 23. 5.11 14. And II. Accidental it is a Proverb among the French Et qui par son peril est sage Celuy est sage mal heureux he who is wise by his own folly may be called unhappy wise And III. Ordinary to wit wisdom acquired by study experience and practice This again is threefold for it either belongs 1. To Arts and Sciences as Matth. 2.1 Acts 7.22 This wisdom is common both to good and bad men Or 2. To Crafts and Callings as Exod. 20.3 35.10 Or 3. To Vertues and is called Moral wisdom which in general makes a wise practick man Matth. 10.16 Secondly There is a good and laudable Humane Wisdom which is publique and is fourfold 1. Ecclesiastical this wisdom makes a man a good Governour in or over the Church and flock of Christ committed to his feeding care and charge And 2. Oeconomical or Domestical this wisdom makes a man a wise Housholder And 3. Martial or Military this wisdom makes a man a good Captain or Commander 4. Political this is twofold viz. I. Regal and Supream this wisdom makes a wise King And II. Legal and Subordinate this makes a wise Statesman In this Political wisdom observe three things 1. That sometimes it is abused as it was by Achitophel and is daily in all States by Statesmen Politicians and Machivilians Prov. 21.30 2. That sometimes it is well used as 1 King 3.28 They saw the wisdom of God was in him to do justice 2 Sam. 23.8 3. That to the true and right using of Political wisdom is required the knowledge of God as Prov. 8.12 I wisdom dwell with prudence and I find forth knowledge and counsel As if the Holy Ghost should say Except a man have wisdom which is the true knowledge of God he can neither be prudent nor a good Counsellor †2. Observe which the chief Parts and Points of wisdom are namely I. Solomon and his Kingly Father David say That the first degree of true wisdom is a holy fear of God Psal 111.10 Prov. 9.10 II. Wilson in his Art of Rhetorick pag. 16. b. saith The chief parts of Wisdom are these three 1. Memory which calleth to minde those things which were done heretofore and by a former remembrance getteth an after-wit and learneth to avoid deceit 2. Understanding which seeth things presently done and perceiveth what is in them weighing and debating them untill the mind be fully contented and satisfied 3. Fore-sight which is a gathering by conjectures what shall happen and a perceiving of things to come before they do come III. Aristotle Laert. l. 5. saith Tria ad parandam sapientiam potissimum necessaria Naturam doctrinam exercitationem Nature Learning and Exercise or use are the most necessary things unto true wisdom IV. The Latine Orator saith Primus ad sapientiam gradus est seipsum noscere quod ut omnium difficillimum est ità longe utilissimum the first step unto wisdom is to know our selves which is not more hard than profitable V. Lactantius saith the chief points of wisdom are these two 1. To discern that which is false 2. To know that which is true I may say of these five particulars Quae non prosunt singula juncta juvant If one of them satisfie not the doubt all together will †3. Observe whereabout good Wisdom is conversant namely First Some say I affirm it not as a truth that as in a living creature the first and chiefest part is the head the second the breast and the third the secret parts and as in the Soul the first and chiefest part is rational the second irascible and the third concupiscible so Wisdom is the first and chiefest vertue to wit of the three last Cardinal Vertues and it is conversant about the head and the rational part of the Soul the second is Fortitude which doth establish the heart and is busied about anger and the third is Temperance which is
a Divine Discretion as Jer. 10.12 He hath stretched out the Heavens by his discretion Secondly There is an Humane Discretion this is either I. In Worldy Matters as Isa 28.26 God doth teach the Husbandman discretion Or II. In Matters of Religion this either 1. Is severed from true goodness as Mark 12.34 Jesus perceived that the Scribe answered discreetly Or 2. Is conjoyned with it as Gen. 41.39 †3. Observe what Discretion is namely I. Discretion is a skill enabling a man to improve himself in all his affairs and whatsoever he is or hath to best advantage according to variable circumstances and occasions Discretio est in dijudicandis rerum causis provida humanarum mentium ratio moderatrix Isidor in Synonymis II. Discretion is neither wit nor wisdom nor learning nor any Art Liberal or Mechanical but it is that which shews how to govern them all conveniently and every other thing with them In cunctis nobis semper debet praeesse discretio quasi moderando singulas discernere voluntates ne opinio verisimilis fallat ne decipiat sermo versutus ne quod bonum est malum ne quod malum est bonum esse eredatur Bern. ser 24. super Cant. Again Id. ibid. Discretio quippe omni virtuti ordinem ponit modum tribuit decorem perpetuitatem confert Est ergo discretio non tam virtus quà m quaedam moderatrix virtutum ordinatrix assectuum doctrix moâ—um †4. Observe how Wisdom and Discretion differ viz. I. They are joyned together Gen. 41.39 There is none so discreet and wise as thou art and therefore it seems they differ not much II. Wisdom stands in a bare contemplation of things excellent gathered from Principles and conclusions but Discretion is for practice and therefore is to be preferred before Wit Art or Learning and only comes after Goodness in worth for Goodness may be separated from a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or partial discretion Mark 12.34 †5. Observe how Knowledge and Discretion differ namely Knowledge is the treasure of the minde but Discretion is the Key without which it lies dead in the dulness of a fruitless rust †6. Observe what the Nature of Discretion is viz. I. It is a gift of God Isa 28.26 II. It is a gift best becoming the servants of God as Psal 112.5 A good man will measure his affairs with discretion III. It is a gift of that nature that it is most needfull and necessary for the Ministers of the Word who must know how to give milk to Babes and strong meat to Men and when to be sons of thunder and when sons of Consolation IV. Discretion is a main part of true wisdom It is storied that a Father who had three Sons being desirous to trie their discretion gave to each of them an apple that had some part of it rotten The first eats up his Apple rotten and all the second throwes the whole Apple away because some part of it was rotten But the third picks out the rotten and eats that which was good and thereby approved himself the wisest of the three Thus some in our dayes for want of discretion swallow down all that is taught them whether sound or rotten true or false Others reject all that is taught them because though many things be true yet somewhat is false and unsound some who are the wisest and most discreet trâ—e doctrines by the Word of God and then choose the good and refuse the evil V. Discretion is of that nature that it is the guide of all Religious actions Cassianus collat 2. cap. 2. tells us that divers ancient Fathers came to S. Anthony and asked him What Vertue did by a direct line lead to perfection that so a man might shun the snares of Sathan He requiring every one to speak his opinion one said Watching and Sobriety another said Fasting and Discipline another said Humble Prayer another said Poverty and Obedience and another Piety and works of Mercy Now when every one had spoken his minde S. Anthony answered All the Graces mentioned by you are indeed excellent but Discretion is the chief of them all For this is Auriga virtutum Bern. the guide of all vertuous and religious actions and the Moderator and Orderer of all the affections Tolle discretionem virtus vitium erit Isidor Whatsoever is done with Discretion is vertue and what without it is vice Discretio virtutibus modum imponit sine qua c. Pet. Ravis An ounce of discretion is worth a pound of Learning for as zeal without knowledge is blind so knowledge without discretion is lame like a sword in a mad mans hand able to do much apt to do nothing He who will fast must fast with discretion that is he must so mortifie his flesh that he do not kill it he who gives Almes to the poor must do it with Discretion Omni petenti non omnia petenti Gorchan s Rom. 12. he must give to every one who doth ask but not every thing that he doth ask He who prayes must do it with discretion observing Plaâ—e and Time Place lest he be reputed an hypocrite Time lest he be accounted an heretick Thus Discration is the Guide of all Religious performances †7. Observe by whom Discretion is approved namely I. Sometimes Christ approves of mans discretion Mark 12.34 And II. Sometimes men approve of mens discretion Gen. 41.39 †8. Observe who should be dissreet namely I. Men Isa 28.26 And II. Women that is 1. Beautifull Women Prov. 11.22 And 2. Young Women Tit. 2.5 †9. Observe when Discretion is truly good for us namely I. When Wisdom enters into our hearts Prov. 2.10 11. And II. When Knowledge is pleasant unto our soul Prov. 2.10 11. †10. Observe that the benefits fruits and effects of Discretion are these two 1. It defers anger Prov. 19.11 2. It will preserve us Prov. 2.11 †11. From concerning or in regard of Discretion we may learn these four things First That the French say Vne once de discretion vaut mieux qu'une liure de hardiesse An ounce of discretion is better worth than a pound of hardiness For mans Will without Discretion to put limits thereto is like a blinde Horse without a bridle to guide him aright he may go fast but runs to his own overthrow and while he mends his pace he hastens his own mischief Secondly We may learn that Discretion and ripeness of judgement is gotten by four Means viz. God Nature Diligence and Conversation Thirdly We may learn that these six vertues frequently accompany Discretion 1. Judgement but Discretion and Judgement are ordinarily taken for one and the same as sal 112.5 He guides his affairs with discretion or judgement And 2. Advisement but discretion and advisement are also ordinarily taken for one and the same Prov. 1.4 Knowledge and discretion or advisedness And 3. Prudence but these also are usually taken for one another as Prov. 19.11 The discretion or prudence
Europe with the Huns. 4. The Language of the people of Finland near to which is that of Lapland The fifth is the Irish The sixth is the Welch And the seventh is Biscay But There are three Tongues which are in a more especial manner famous over all the world The Latine Greek and Hebrew The first Propter regnum because of the Monarchy of the Romans who as they subjected the people whom they did conquer to their Laws and Customs so did they force them to learn their Language The second Propter Doctrinam because in it the great Philosophers and Wise Men of the world left the Monuments of their Wisdom and Learning to posterity The third Propter Deum because in it God delivered his Law and the Interpretation of it by Moses and the Prophets to the people of Israel his Chosen The Latine is a common tongue the Greek a copious tongue but Hebrew the most ancient and holy Tongue for antiquity the tongue of Adam for sanctity the tongue of God In this tongue God spake to the Patriarchs and Prophets in this tongue Angels spake to men in this tongue the Prophets wrote the Old Testament and in this tongue it is thought shall the Saints speak and sing Praises unto God in Heaven Thirdly observe that there have been some learned men in all chief Languages as 1. In Hebrew Moses David Salomon Isay 2. In Greek Homer Plato Herodotus Demosthenes 3. In Latine Cicero Caesar Salust Virgil. 4. In Italian Boccace Petrarch Ariesto Tasso 5. In Arabick Aben-rois Eldebag Avicen Ibnu-farid 6. In Dutch Peuther Luther Bucer Butrick 7. In Spanish Guevara Boscan Granada Garcilaco 8. In French Marot Amyot Rousard Plessic 9. For England and Scotland I dare not presume to namo four of each lest every one should tell me That there were many fours as excellent as those Fourthly observe that teachers of Tongues and Languages should be prized and the study of tongues should be encouraged David made a Statute in Israel that they who tarried by the Stuff should have equal share with those who went to battel The Professors of the Tongues are they who keep the stuff and they should be as well rewarded as they who go into the field and fight in the Ministry Fifthly observe that it is hard to alter the Language of a Land William the Conquerour caused the Laws of our Land to be set down in French and all pleadings at Law to be in French and children at Schools to be taught only that Language thinking thereby to alter our Mother tongue into French but was not able to doe it Now as it is difficult to change the tongue of a Land so it is no easie matter for a siranger to speak a Language as perfectly as a Native whence The phrastus for speaking too much the meer Athenian tongue was of a simple old woman known not to be of Athens SECT II. Of Spiritual and Extraordinary Tongues Concerning these Tongues mentioned Acts 2.3 I will propound six Quaeres Qu. 1. From those words And there appeared unto them Cloven Tongues c. it may be demanded Why were Tongues given Ans 1. For the pulling down of Spiritual Babel 2. For building up the mystical Jerusalem and therefore he who employeth his tongue in furthering the false Church and hindering the true had better have no tongue in his head for such a tongue is set on fire from Hell not from Heaven Qu. 2. How may Ministers know whether they have the gift of Tongues or not Ans 1. If their Tongues be the Pens of a ready Writer and that they can readily speak of the things which they have made unto the King preaching in season and out of season Psal 45.2 2. If their Tongues be not double but cloven Tongues able to divide the Word of God aright and to give every man his portion in due season that is mercy to whom mercy belongs and judgement to whom judgement 3. If their cloven Tongues be of Fire that is used rather to gain souls than to win applause or gather wealth Qu. 3. Why did the Holy Ghost appear like Tongues Ans 1. Because the tongue is a Symbol of the Holy Ghost proceeding from God the Father For as the tongue hath the greatest cognation and nearest affinity with the Word and is moved by the word of the heart to express the same by the sound of the voice so the Holy Ghost hath the nearest affinity that can be with the Word God and is the expresser of his voice and the Speaker of his minde and will unto us 2. Because as the Tongues are the sole instruments of knowledge which convey the same from man to man for though the Soul be the fountain from whence all wisdom springs yet the Tongue is the channel and the Conduit Pipe whereby this wisdom and knowledge is communicated and transferred from man to man so the Holy Ghost is the sole Author and teacher of all truth For though Christ be the Wisdom of God yet the Holy Ghost is the teacher of this wisdom unto men Qu. 4. Why did the Holy Spirit manifest himself in the likeness of Fiery Tongues Ans 1. To shew his affinity with the Word such as is between the fire and light the Word is the true light which enlightneth every man that cometh into the world and there the Spirit descended in the likeness of fire 2. To shew that as by the tongue we taste all corporal meats drinks and medicinal potions so by the Spirit we have a taste of all spiritual things 3. To teach us that as by the Tongue we speak so by the Spirit we are enabled to utter Magnalia Dei the wonderfull works of God and the Mysteries of his Kingdom Matth. 10.20 Qu. 5. Whether was this true fire or not Ans The fire by which these Tongues were enlightned was not earthly but heavenly and therefore it is there Acts 2.3 said As of fire Qu. 6. How was the multitude of Tongues and Languages a punishment at the destruction of Babel when the diversity of Tongues is promised Mark 16.17 and performed to the Apostles Acts 2.3 and Apostolical Church as a great and rare gift of the good Spirit of God Ans It was not the multitude of Tongues but the confusion of Languages without understanding one another which was the punishment of their pride But the gift of Tongues was a power given miraculously to the Apostles whereby they were enabled to speak divers tongues to their own understanding and the understanding also of others Whilest the people built Babel Genes 11. they were struck with such confusion of speech that one could not tell what another meant as by Dubartas is elegantly expressed in these Verses Bring me quoth one a Trowel quickly quick One brings him up a Hammer Hew this Brick Another bids and then they cleave a tree Make fast the rope and then they let it flee One calls for Planks another Mortar lacks They bring the