Philosophy SECT I. Usefulness of Natural Philosophy declared and proved PHilosophy is either 1. Natural called Physics 2. Or Moral called Ethics First Natural Philosophy is of great use to a Minister of the Gospel After the times of the Apostles the Church as Aretius saith had always learned Doctors or Teachers ex Philosophorum Scholis translatos Probl. loc 151. such were Justin Martyr surnamed the Philosopher in Platonicis disciplinis ad miraâ—ulum eruditus Cyprian and Lactantius Origen Chrysostom Hierom were Philosophers Austin excelled herein and writ divers Philosophical Pieces This is useful in two Respects I. To know the Natures Properties Effects and Operations of all sublunary Creatures 1. Of the four Elements as Fire Air Water and Earth 2. Of Meteors in the Air. 3. Of Minerals in the Earth 4. Of all living Creatures As 1. Vegetatives of all Trees Plants Herbs Fruits and Flowers that grow out of the Earth the Kinds Qualities and Vertues of them 2. Sensitives or Animals as of 1. All Birds in the Air. 2. Beasts of the Field 3. All creepings things on the Earth 4. And the Fishes in the Sea 3. Rational Creatures as of Spirits and Men. Of Man's Body the Fabrick and all the Members of it Man's Soul the Essence and all the Faculties of it and their Operations II. To make a fit application of the Creatures scil of the Natures Qualities and Effects of them to spiritual uses as the Holy Ghost directs us in the Scriptures which have much Philosophy in them as Genesis and other Books and are full of Allusions to the Natures of all kinds of Creatures Of Beasts as Lions Wolves Goats Sheep Lambs Of Fowls as Doves Eagles Ravens Of creeping things as Serpents Worms Ants. Of Gnats Flies Locusts Caterpillers Which we cannot make use of for our selves nor teach or unfold to others unless we have the knowledge hereof in some measure which the study of Natural Philosophy may much help us to This is needful for a Minister for seven Reasons Reas 1. The knowledge of the Nature of the Creatures is but the knowledge of God in the creatures from his works of Creation and providence we may and should learn the power wisdom goodness and glory of God which Natural Philosophy may through God's blessing much further us in yea the Deity of God Rom. 1.20 More 's Antidote against Atheism The subordination of end and means which clearly demonstrate an intelligent Agent in the works 1. Of Creation especially in the fabrick of the bodies of Animals and in the forming of souls 2. Of Providence is as some learned men conceive the clearest demonstration of the existence of a God From hence it is probable Aristotle gathered and owned one first Cause and Plato one God and Cicero divine providence By understanding the utmost activity of Natural Agents we may be assisted in the knowledge and setled in belief of the divine authority of the Scriptures and of the Deity of Christ both which are with much conviction proved by that Argument which Mr. Baxter hath excellently managed in his Rest part 2. page 215 c. drawn from Miracles the many and real miracles with which the doctrine of the Scriptures and the testimony of Christ and his Apostles concerning his Deity were confirmed since all miracles are the product of divine power and the righteous God will not seal and confirm a falshood For seeing the Jews and others the enemies of Christian Religion do impiously object that those miracles which Christ wrought were not above Nature but performed through the exquisite knowledge of it by Natural means what way is there to silence such objections but an accurate search and inquiry into the Causes Natures and Vertues of things and the understanding how far their power and activity will extend Reas 2. The knowledge of the Natures of the Creatures was part of God's Image stamped on Adam at his creation upon us all in him as being in his loins as appears by Adam's giving of Names to the Creatures according to their Natures presently as Hebricians well know See Calvin in Gen. 2.19 And Piscator in ver 19 20 23. saith Ante lapsum eximia fuit in homine cognitio rerum naturalium quippe Adam animalibus sibi a Deo adductis itemque adductae sibi mulieri nomina ipsorum naturae convenientia imposuerit Huc pertinet illud Pythagorae qui dixisse fertur Sapientem oportere fuisse hominem qui primus nomina rebus imposuerit This knowledge Adam lost by his fall for himself and for us and it must be recovered now by observation study and industry To which Philosophy conduceth very much Reas 3. Because a Minister should teach the people to read understand and make use of the books not only of the Scriptures Psal 19. but of the Creatures also which presupposeth himself to be well read in both Reas 4. Philosophy is a very pleasant study and affords much benefit satisfaction and delight to the mind of man which ignorance herein deprives men of and why not to a Minister of the Gospel Reas 5. Good skill in Philosophy may make a Minister more fit and able to understand discuss and determine some points of Divinity though not without the assistance of God's Spirit especially those that have a physical Term in them as about the body of Christ He that would demonstrate that not to be every where or that Christ is not corporally present in the Sacrament of the Lord's Supper must fetch his Arguments from the Nature and property of a Body which are delivered in Physics So about the freedom of the Will which cannot be handled well without the knowledge of Natural Philosophy which may also give some furtherance unto his coming to Christ as it did to the wise men Mat. 2.1 2. who came from the East to Jerusalem being guided by the star to seek and to adore Jesus Christ the new-born Saviour These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were professed Philosophers great searchers of the depths of Nature Why did they only follow the star which led them to Christ when doubtless this light was visible unto many beside them Because they knew it had more then Nature in it Hence Bishop Hall infers Contempl. l. 1. The Sages and the Star That no man is so apt to see the star of Christ as a diligent Disciple of Philosophy that humane Learning well improved makes us capable of divine but Philosophy without the star is but the wisp of error and that God is the author of all knowledge and would never have bestowed any Gift that should lead us away from himself Reas 6. God sends us to the Creatures for Instruction in moral and spiritual duties now we are not capable of it if we be not acquainted with their Natures Thus he placeth an Ant in the chair to teach the sluggard wisdom Prov. 6.6 He sets the Ox and the Ass Esa 1.3 the Stork Turtle Swallow and the Crane
〈◊〉 〈◊〉 unlearned men were amazed Acts 4.13 Ergo the Apostles had no humane learning Ans They counted the Apostles unlearned because they being fishermen were not trained up in learning nor educated in Schools as the Pharisees were therefore they wondred that men unlearned were so well-skill'd in the doctrine of Moses and the Prophets and could speak so boldly of the mysteries of the Gospel They wondered at Christ's learning seeing he was a Carpenter's son as then reputed and never learn'd at School Matth. 13.55 56. John 7.15 How knoweth this man letters having never learned The second Proposition Though many of the Prophets were call'd or taken from secular imployments as Elisha from the plow King 19.19 20. Zechariah from husbandry chap. 13.5 Amos from the herd Amos 1.1 and 7.14 and divers of the Apostles from their nets ships and fishing as Peter Andrew James and John Mar. 1.16 to 21. and Matthew from the Custom-house where he sate chap. 9.9 Yet others of them were educated in humane learning Acts 7.22 as Moses was in all the learning of the Egyptians by the care of Pharaoh's daughter Dan. 1.4 and Daniel in the learning and Tongue of the Chaldeans by Nebuchadnezzar's command Paul was brought up at the feet of Gamaliel Acts 22.3 Festus told him of his much learning The third Proposition Christ and his Apostles made good use of Tongues Arts and Sciences for opening the Scriptures and for explaning applying and pressing the Doctrines contained therein and what they delivered to their hearers Of Tongues in citing and translating Scriptures out of Hebrew in the Old Testament into Greek in the New and expounding them and in speaking to men of several Nations in their own Language Acts 2.4 5 6. 1 Cor. 14.18 Of Arts as Rhetoric Logic Philosophy as hath been declared before Their use of learning shews they had learning The fourth Proposition The Prophets and Apostles made use of books of the holy Scriptures chiefly and also of humane Authors to read them Mr. Weemse saith 〈◊〉 Divine 〈◊〉 pag. 66. that the Prophets and the Apostles to wit some of them learned their humane Arts and Sciences from men as Moses did from the Egyptians Daniel from the Chaldeans Paul from Gamaliel but as they were Prophets and Apostles they had their divine knowledge immediately from God yet they were to retain and keep it by reading Sâ—m as the fire that came from Heaven upon the Altar was miraculous yet when it was once kindled they kept it in with wood as we do our fires Yea they daily increased in knowledge by reading of books especially the holy Scriptures Daniel though a great Prophet did exercise himself much in reading the books of the Prophets chap. 9.2 I Daniel understood by books the number of the years Paul a great Apostle yet made use of Books 2 Tim. 4.13 he writ to Timothy to bring him the Books he left at Troas See Piscator in 2 Tim. 4.13 in his Obse v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin observes upon that place now that Paul being aged was to prepare himself for death yet he desists not from reading Books Here is commended saith he to all the godly diligent reading of Books by which they may profit Hence the Fury of those Fanatic persons is refel'd who contemning Books and condemning all reading boast of their own Enthusiasms onely Paul commends reading to Timothy 1 Tim. 4.13 It 's certain Paul read humane yea Heathen Authors as the Greek Poets for he alledgeth Sayings out of them As of Menander to convince the Corinthians 1 Cor. 15.33 Evil words corrupt good maners whereby he refutes the Verse of another Poet to wit Anacreon as some think Let us eat and drink for to morrow we shall die vers 32. Of Epimenides to reprehend the Cretians Titus 1.12 Of Aratus to shame the Athenians Acts 17.28 when he disputed against the Philosophers there Scultetus collects out of 2 Tim. 1.6 that Paul was read in Plato's Writings for he useth some of his words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum Platonicum Peter quotes a common Proverb or rather two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Pet. 2.22 The Dog is turned to his vomit and the Sow to her wallowing in the mire The fifth Proposition Some of them made use not onely of Books for further information of their Minds but of their Notes or Writings for the help of their Memories as Paul did of the Parchments 2 Tim. 4.13 which he left at Troas and sent for The Cloak whereby he was covered from showers and kept warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But some think the word signifieth Scriniolum or Theca Libraria a Desk or Coffer wherein Paul laid his Books or Writings Calvin inclines to this sense The Cloak I left with Carpus bring with thee when thou comest and the Books but especially the Parchments What these Parchments were is difficult to determine Some conceive them to be a Scheme or draught and model of Divine Truths methodically digested which Paul had prepared and accommodated to his own use or transfer'd to the use of others as Apollo or Timothy or Titus 1 Cor. 4.6 Hence one infers If Paul had been always supplied with miraculous assistance what needed he to have committed any thing to writing for his own use or to have been so solicitous for his Parchments SECT III. That Joel 2.28 and 1 John 2.27 make not at all against the need of Learning Obj. 3. HAth not God promised to pour out his Spirit upon all flesh in the latter days Joel 2.28 29 and that the Anointing we have received teacheth us all things 1 John 2.27 What need is there then of Learning of Books or Studies for the Ministers of Christ Is not the Teaching of the Spirit sufficient without all these Answ Hereto I return a triple Answer First Joel 2.28 That Prophecy in Joel 2.28 of the effusion of the Spirit in extraordinary Gifts of Tongues and of Prophesying c. was fulfilled at that time when the Holy Ghost came upon the Apostles on the day of Pentecost in the form of cloven Tongues like as of fire c. Acts 2.1 to 7. for they that spake in this place were Peter and the eleven Acts 2.14 Peter asserts it for their vindication that the Apostles were not drunk Verse 5 16 17. vers 15 16 17. This was a wonderful and miraculous pouring out of the Spirit shortly after Christ's Ascension Mr. Hollingworth and for the honor of it Ephes 4.8 that God might have a Church among the Gentiles before the fall of the Jewish Church As the miraculous Confusion of Tongues was the casting off of the Heathen Gen. 11.7 so the Gift of Tongues in this variety was a means of their Conversion Though such extraordinary Gifts were conferred on some others besides the Apostles afterwards as Prophesying on Agabus Acts 11.28 and
sin of my people where sin is put for a sacrifice for sin because the same word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 5.6 signifies both In those words Luke 11.17 A house divided against a house falleth the Noun is repeated after the Hebrew usage See Gen 19.24 Isaiah 16.7 to supply the place of a reciprocal Pronoun which that Tongue wants and so the sense is A house divided against it self falleth as may appear from Matth. 12.25 and Mark 3.35 The like we finde Rom. 7.23 But I see another Law in my members bringing me into captivity to the law of sin which is in my members that is to it self Further the knowledge of that idiotism of the holy Tongue the putting of a third Person Active indefinitely for a Passive or an Impersonal will give light to divers expressions As Micah 2.4 In that day shall one take up a parable against you that is a parable shall be taken up So Revel 16.15 lest he walk naked and they see his shame for and his shame be seen So Luke 12.20 This night they require thy Soul as it is in the margin that is thy Soul shall be required Lastly to pass over other proprieties of the sacred Dialect to live is put for life Phil. 1.21 after the maner of the Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infinitive for a Noun and so the sense is to me life or my life is Christ i. e. Christ is my life By this time it may sufficiently appear that unlearned persons are unfit to undertake the Explication of God's Word which the Apostle confirms whilest he chargeth them with wresting the Scriptures to their own destruction 2 Pet. 3.16 If any lay the same Action against learned men let them consider that when such distort any instance of sacred Writ it is no effect of their Learning but either of their Ignorance because they do not know enough or of their perversness and the depravedness of their minds which disposeth them either to dissemble the Truth they have been convinced of or to entertain such erroneous Conceits as may best comply with their corrupt inclinations And though they may put false Glosses upon Scripture and set Learning upon the Rack to force out some Testimony to their Forgeries yet what ever shallow heads may imagine it will appear to him that throughly examines what ever they can squeez out of it that it hath not spoken any thing which imports a real Defence and Confirmation of them and therefore is no more liable to be taxed upon this account then the Scripture is worthy of blame for being constrained to attend on unskilful Men who lean upon it while they sacrifice to their unsound Opinions It is the lot of the most excellent things to be exposed to abuse which is not the natural result of their own qualities but of mens vices and therefore ministers no just ground either of their rejection or disparagement They argue but at a pitiful rate who because some men do hurt with their Learning by misapplying it and others do no good with it while they neglect to use it therefore conclude it a thing of no worth and goodness but in it self offensive and disallowable Such may do well to consider what Answer they will return to the same Argument when levelled against the knowledge of the Word of God when it shall be objected That it is of pernicious consequence at least unprofitable for private men to have familiar acquaintance with holy Writ for many have from hence taken the occasion of gross Conceptions and by it defended Positions both strange and impious and others have been careless of imploying their knowledge to the purposes of a holy life It s probable they would answer that there are many private Christians well versed in Gods Book who are not chargeable with either of these imputations but make good use of their knowledge and that others do not is their own fault The like say I of Learning which is not the worse any more then the former knowledge because some that have it are so bad It hath done excellent service in many and would not have failed to have done so in more had it been rightly managed Arts themselves are not to be loaded with the Artists guilt Who will condemn all Trades for dishonest because there are none but have some dishonest men of them And why should ingenuous literature be more prejudiced by the irregularities of some that profess it God himself hath given a signal Testimony to its excellency and usefulness by choosing Persons of the greatest Sufficiency and Learning to pen his Word viz. Moses Solomon Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—ctus peritus 〈◊〉 in Psal 15.2 Ezra stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ready or learned Scribe Ezra 7.6 Luke who was a Physician Col. 4.14 with Philem. v. 24. and consequently a Scholar And lastly Paul who was Disciple to Gamaliel a Doctor of the Law and probably before had received some instruction at the Academy of Tarsus his birth-place to which Strabo gives the preheminence of all others Geogr. 1.14 Athens and Alexandria not excepted which may be the rather conceived because of his acquaintance with Heathen Authors divers of which he cites Now if God pitched upon such accomplish'd persons to pen his Word shall we think that any illiterate men may serve to preach and explane it If any interpose and tell us that the plough afforded an Elisha the herd an Amos the drag a Peter and John they must needs grant if they consult the Scripture and do not industriously shut their eyes that God immediately and in an extraordinary maner gave them such raised abilities as might bear proportion to the weighty imployment he called them to Especially when we finde the two last named whom before ordinary parts and acquaintance with their Mother-tongue would suffice for the designs of a Net and to deal in those petty fallacies that intangle mute and unwary fishes on a sudden created unparallel'd Linguists and made the Masters of many Languages having matter to support their words high impartance to recommend their matter mysteriousness to enhance the estimate of that importance and clearness of understanding to unfold that mysteriousness But since the primitive Times we have no example of any in an instant furnished with ministerial endowments or whose intellectuals all on a sudden and without any culture have shot up to a considerable height Indeed there have not wanted some of late who their ambition leading them to affect the dignity of Instructers and withall prompting an impatience of ascending thereto by degrees found out a way by pretending a divine Mandate at the first step to go out Doctores Illuminati though their Letters were never made Patents nor had the Seal of Heaven upon them and their undertakings witnessed onely a great weakness matched with an extraordinary confidence They doubted not to rank themselves
among the heathen and wonder marvellously according to the LXX and the Apostle in Acts 13.41 have a different import viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder and perish And that because they took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a compound word as others since have done but for a simple one descended from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injurius fuit superbe vel insolenter se gessit which is retained in the Arabic in which Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies to be corrupted and altered for the worse whence it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish Further in Hab. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred is lifted up by the LXX and the Apostle in Heb. 10.38 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports a drawing back or being remiss a sense well agreeing to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear from the Arabic He that desires to see these Observations more largely prosecuted may consult the accurate Author of the Notae Miscellaneae before cited and learn moreover from him how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19.5 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle after the LXX represents it Rom. 10.18 VI. Skill in this Language is requisite to the understanding of the Arabic Versions of the Old and New Testament which conduce to the clearing of the genuine sense of Scripture as Hottinger shews at large in his Analecta Dissert 2 and 6. What use Beza and De Dieu make thereof may be seen in their Annotations VII An Insight into the Arabic may contribute much to Historical purposes As 1. To explicate those Rites and Customs of the ancient Arabians which Scripture hath frequent respect to as may appear from many Instances mentioned in the sixth Chapter of this Treatise concerning the usefulness of History And particularly from Ezek. 21.21 To which place Mr. In Notis Specim Hist Arab. p. 327. Pocock hath given light by acquainting us with the Arabian manner of Divination used by them when they were to take a journey marry or perform some other business of great moment They had three arrows in a little vessel upon one of which was written to this effect My Lord hath bidden me upon another My Lord hath forbidden the third had no mark He that went to consult pulled out one of these if it happened to be the first then he went forward chearfully as if he had been admonished by God but if the second he desisted if the last which was without any writing he put it in again till he should be directed by the coming forth of one of the other And here it may be noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred by tersit Hierom explains by commiscuit which comes near the Arabic notion of the same word commovit agitavit which sense it seems to have here in the place mentioned from their agitation and confused mingling of their lots or arrows He shaked together the arrows not he made them bright 2. To understand those Arabic writings which illustrate the Ecclesiastical History both of Jews and Christians Plurimi Orientis Christiani sermone hoc ipsis vernaculo multa condiderunt quae ad varias Ecclesiae vices casusque dignoscendos sacram Historiam splendidam universis facem accendant Mr. Greaves in Orat. de Ling. Arab. p. 17. See Hotting Analect Dissert 6. p. 257. 292. and his Histor Orient l. 2. c. 2. and others which declare the rise and success of Mahometism its Principles and Constitutions acquaintance with which may have no small influence upon the right explication of Daniel's Prophecy and of the Revelation and give this further advantage as the same Author (a) Smegm Orient l. 1. c. 3. p. 54. takes notice of discerning what Doctrines and Rites crept into the Church after the obtaining of that Religion in the world as the worshipping of Angels the Invocation of Saints the superstitious Consecration of creatures the Mass with many others diligently observed from the Mahometans So much may suffice to evince the Utility of this Tongue which doth not more urge then its facility invites to the study of it For Erpenius (b) Cited in Proleg Bibl. Polygl See M. Greave's Orat. de Ling. Arab. p. 19. who well knew it as being the great restorer of it in these Western parts commends it as much easier then Greek or Latine yea or Hebrew being almost unacquainted with its difficulties anomalies and mutations of points So that there are scarce so many irregular words in all this Language as are in one only book of the Old Testament I shall conclude the whole matter with the words of that excellent Professor of the Arabic Tongue at Oxford Not. Mis p. 12. whose great skill therein renders his testimony of no small weight where he speaks thus concerning its usefulness Ego vero si quid censeam Theologo adeo utilem existimo ut si Textum Hebraicum aliquando penitius excutere necessarium ducat ea sine manifesto veritatis praejudicio ne dicam dispendio carere non possit CHAP. II. Of the Vsefulness of Rhetoric SECT I. Of Rhetoric in general RHetoric is useful for a Minister of the Gospel I. To discover the Tropes Figures and Elegancies which are in the Original which those that are unlearned cannot discern nor unfold II. To deliver his minde in good words in apt or congruous phrases and expressions yet without affectation or ostentation which Paul calls wisdom of words that make the cross of Christ of none effect 1 Cor. 1.17 but to Gods glory the Churches profit and edification There are three grounds thereof 1. Eloquence is a Gift of God bestowed upon many of his dear servants as we may observe 1. In the Prophets and others in the Old Testament Aaron was a good Orator I know saith God of him to Moses that speaking he can speak that is well and eloquently Ainsworth Exod. 4.14 and he shall be to thee for a Mouth or thy spokesman unto the people God gave Moses a spirit of Government and Aaron a faculty of Speech Job in his book far exceeds all the Poems of the Greeks and Latines Ornatu See Rivet's Isagoge ad Scripturam cap. 28. gravitate majestate So many excellencies of words and sentences can scarce be found elsewhere This is observed that the Poetical parts of Scripture are written in a lofty and elegant Stile Annot. in Job 10.3 Job stretched all the veins of his wit in an eloquent way to express the greatness of his grief Solomon sought out pleasant acceptable delightful words Eccles 12.10 that might both please and profit tickle the ear and take the heart Isaiah was endowed with the Tongue of the Learned Isa 50.4 not only for spiritual Instruction and seasonable consolation but for apt and elegant elocution also Some learned men who have read Isaiah and Cicero and compared them together gave Isaiah the
Meiosis or Tapinosis So David calls himself a dead dog a slea 1 Sam. 24.14 a weak despicable person So did Mephibosheth 2 Sam. 9.8 God takes no pleasure in wickedness Psal 5.4 i. e. he abhors and abominates it Lazarus sleeps he means is dead John 11.11 God chooseth things that are not 1 Cor. 1.28 i.e. that are of small esteem or of no account III. Affection of a Trope is Metalepsis that is the multiplication of a Trope in one word Psal 85.1 Thou hast been favourable unto thy land the land is put for Judea by a Synecdoche of the Genus and for its inhabitants by a Metonymie of the Subject So Gen. 3.15 the seed of the woman is by a Metonymie of the Matter put for her off-spring and by a Synecdoche of the Genus for Christ IV. Affection of a Trope is an Allegory that is the continuation of a Trope when more Tropes of the same kind are put in a sentence as in Ezek. 16.3 c. Eccles 12.2 to 7. Here is a contexture of Tropes Prov. 5.15 16 17. 1 Cor. 3.6 to 16. Eph. 6.11 Rom. 11.16 The whole book of the Canticles is Allegorical Hither Proverbs are referred and Parables by some and Allusions to other passages in Scripture as in 2 Cor. 3.13 c. Gal. 4.22 c. 1 Cor. 5.7 8. But these places as also Eph. 5.31 32. are accounted Allegories in another acception scil as the word is opposed to the literal sense of Scripture whether proper or tropical i. e. the representation of the mystical sense of some things related in the Scripture which had a true literal meaning besides So much of Tropes SECT III. Of Figures SEcondly Figures follow which are appendant either to Words or Sentences I. Instances of Figures appendant to Words which are eleven First figure Epizeuxis which is a continued repetition of the same word in a sentence to express 1. An Emphasis as I even I am he c. Isa 43.25 The living the living Isa 38.19 2. Or Affection as my father my father 2 King 13.14 O my son Absalom my son my son 2 Sam. 18.33 O Jerusalem Jerusalem Mat. 23.37 3. Or Certainty Rev. 18.2 Babylon the great is faln is faln Gen. 2.17 dying you shall die that is surely die 4 Or Greatness in any kind as multitudes multitudes in the valley of decision Joel 3.14 that is very great multitudes Psal 68.12 kings of armies did flee did flee that is fast or apace 5. Or an Inculcation of the same thing as Isa 28.10 precept must be upon precept line upon line The second figure Anadiplosis when the same word that is used in the end of a foregoing sentence is repeated in the beginning of the following as Psal 121.1 2. from whence cometh my help my help cometh from the Lord Rom. 8.16 17. Luke 7.31 32. The third figure Climax or Gradation that is a continuation of an Anadiplosis in divers degrees When the succeeding words ascend higher or exceed or transcend each other it is as it were a going up by steps as Rom. 5.3 4 5. Tribulation worketh patience and patience experience c. So chap. 10.14 15. How shall they call on him in whom they have not believed c. So chap. 8.30 Whom he did predestinate them he also called c. So Joh. 1.1 4 5. The fourth figure Anaphora when the same word is iterated in the beginning of sentences as Deut. 28.3 to 7. blessed shalt thou be c. ver 16 to 20. Cursed shalt thou be c. Mat. 5.3 to 12. and 23.13 to 17. Wo to you Scribes Pharisees Hypocrites Psal 148.1 2 3 4. The fifth figure Epistrophe when a like sound is repeated in the close of sentences or they end alike 2 Cor. 11.22 23. so am I. Psal 136. throughout his mercy endureth for ever Amos 4.8 9 10 11. The sixth figure Symploce or Complexion when the like sound is repeated both in the beginning and end of divers sentences as Psal 136.1 to 8. 1 Cor. 11.4 5 6. and ver 14 15. The seventh figure Epanalepsis when the same word is used in the beginning and ending of a sentence as Eccles 1.2 vanity of vanities all is vanity Phil. 4.4 Rejoyce in the Lord alway and again I say rejoyce The eighth figure Epanodos when words of one sentence are repeated with the order inverted in the next as Mar. 2.27 The Sabbath was made for man not man for the Sabbath Isa 5.20 John 8.47 The ninth figure Paronomasia when a word by a change of some letter or syllable is changed in signification also This is a pleasant sound of words Isa 5.7 he looked for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judgement but behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accumulation scil of sin and for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 righteousness but behold 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a cry Jer. 48.43 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fear and the pit and the snare shall be upon them Rom. 12.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Verse 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Rom. 2.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So 2 Tim. 4.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The tenth figure Polyptoton when words of the same Original are consonant among themselves in divers Cases This Figure is a variation of Cases as Rom. 4.18 who Against hope believed in hope Rom. 11.36 of him through him and to him are all things 2 Cor. 10.12 and 12.14 Hither may some Hebraisms be referred as A song of songs Vanity of vanities The eleventh figure Antanaclasis or a repetition of the same word in a different Signification So Matth. 8.22 Let the dead bury the dead So Joh. 1.10 the world was made by him and the world knew him not Joh. 2.23 many believed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his Name but Jesus did not commit himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them ver 24. Rom. 9.6 They are not all Israel which are of Israel See Mat. 26.29 2 Cor. 5.21 1 Tim. 6.5 6. II. Instances of Figures appendant to a Sentence which are eleven First Exclamation is to signifie the greatness of the thing or to express our affections or to excite and move affections in others by an adverb of exclaming expressed or understood and that by way 1. Of Complaint or Lamentation as Job 6.2 Oh! that my grief was throughly weighed Lament 1.12 Rom. 7.24 Oh wretched man that I am c. 2. Of request or wishing Jer. 9.1 Oh! that my head were waters c. Gen. 17.18 Oh! that Ishmael might live before thee Deut. 5.29 and 32.29 Psal 55.6 Oh! that I had wings like a dove 3. Of admiration Psal 31.19 Oh! how great is thy goodness c. Rom. 11.33 Oh! the depth of the riches c. 4. Of reprehension Gal. 3.1 Oh foolish Galatians who hath betwitched you c. Matth. 17.17 O faithless and perverse generation c. and 8.26 O ye of little faith why are ye fearful Deut. 32.6 5. Of indignation and
commnation Matth. 23.13 14 15 Wo to you Scribes Pharisees Hypocrites 6. Of commiseration Jer. 4.19 Mys bowels my bowels I am pained at my very heart 7. Of obtestation as 1 Thes 2.10 ye◠are witnesses and God also c. Rom. 1.9 God is my witness 1 Tim. 5.21 The second figure Epiphonema which is usually added to what was declared or proved before for confirmation or brief comprehension or admiration or consequence or application thereof Piscator conceives that in 2 Tim. 2.11 to be an Epiphonema It is a faithful saying and that in 1 Tim. 1.15 that in Eccles 12.15 16. seems to be a remarkable Epiphonema The third figure Epanorthosis or Correction when something is recalled that was spoken before as John 16.32 ye shallleave me alone and yet I am not alone c. 1 Cor. 7.10 I command yet not I but the Lord and chap. 15.10 I labored more abundantly c. yet not I but the Grace of God in me Gal. 2.20 Thus I live yet not I but Christ liveth in me So Gal. 1.6 7. and 3.4 and 4.9 The fourth figure Aposiopesis or Reticentia when part of a Sentence begun is kept in or concealed which yet may be understood as Luk. 19.42 If thou hadst known even thou in this thy day c. So Gen. 3.22 Such imperfect speeches are caused sometime by perturbation of minde as Psal 90.13 return O Lord how long scil wilt thou afflict or defer to help us Psal 6.3 This is frequent in Oaths where the Imprecation is oft omitted or for the most part concealed Psal 89.36 If I lye unto David what then then I will cease to be God or somthing of that Nature is to be understood So Hebr. 3.11 See 1 Sam. 14.44 The fifth figure Apostrophe when a Speech is turned to another person as that of Paul to the Gentiles Rom. 11.13 17 see Piscator and to the Jews Rom. 2.17 And of Moses to things inanimate as Heaven and Earth Deut. 30.19 and 32.1 So Isaiah begins his Prophesie against obstinate Israel Isai 1.2 Hosea 13.14 O death I will be thy plagues Judg. 5.21 1 Kings 13.2 The sixth figure Prosopopaeia which is the siction of a person introduced as speaking in our Speech so in Rom. 10.6 7 8. Doth the righteousness which is of faith c. See Piscator in locum Jotham in his parable Judg. 9.8 c. brings in the Trees speaking like men ver 15. so Isai 14.8 9 10. The seventh figure Aporia Addubitatio that is a deliberation with ones self Psa 139.7 to 12. Luk. 7.31 Luk. 16.3 4. Hos 11.8 9. The eighth figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Anacaenosis Communication that is deliberation with others Rom. 8.31 Gal. 4.21 Jam. 4.1 The ninth figure Occupatio which is to prevent a Question or Objection that we conceive might be made by another and answer it The Objection or Question is sometimes expressed sometimes implied So Rom. 11.1 I say hath God cast off his people This some might take occasion to object from the last Verse of the former Chapter To which he answers God forbid c. See also Verse 7 19 20. So Rom. 14.22 Hast thou faith have it to thy self before God Here is an Objection understood which some might have made I have Faith i. e. I believe all Meats lawful to a Christian and so may eat any This Figure often occurs in the Epistle to the Romans See chap. 2.13 14 25. chap. 3.1 3 31. and chap. 4.2 and chap. 6.1 2 15. The tenth figure Epitrope or Permission when the doing of a fact is pardoned at least seemingly which is often Ironical Judg. 10.18 1 Cor. 15.32 Rev. 22.11 The eleventh figure Synchoresis or Concessio when some saying or Argument is pardoned 2 Cor. 4.8 and cap. 12.16 17. There are other Figures also which Rhetoricians call Figurae secundariae which I will pass over and mention onely two scil Antithesis when Opposites answer one another in a Speech as 2 Cor. 6.8 9 10. as unknown yet well known as dying and behold we live c. chap. 4.17 Rom. 8.13 Phil. 3.7 Oxymoron which is an elegant Conjunction of contraries Acts 5.41 They had the honor to suffer reproach 1 Tim. 5.6 she is dead while she liveth He that desires to see more Instances of the several Tropes and Figures may consult Glassius in that elaborate piece which he calls Rhetorica sacra CHAP. III. Of the Vsefulness of Logic. THe use of Logic to a Minister of the Gospel is fivefold I. For the rational understanding or clear and distinct notion of things in their several habitudes respects and order and for the right defining and describing of things and to discourse understandingly properly clearly distinctly and methodically not obscurely extravagantly or confusedly II. For understanding the sense and scope of the Scriptures the Dependence Contexture Method and Argumentation of them to discern evidently the Arguments and Conclusions in the Disputations of Christ and of the Prophets and Apostles III. For the right Dividing of the word of Truth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2 15. which cannot be without the help of Logic and Rhetoric which are properly subservient to that end c. saith Mr. Burges in his Treatise of Assurance pag. 620 and for proper Analysing of the Books of Scripture into Heads and Chapters according to the subject thereof and of Chapters into parts of Texts into simple Terms first then into Axiomes or Propositions For want of Logic some tear the word in pieces as it were with their teeth and nails rather then divide it aright IV. See Dr. Chapel 's Method of Preaching For the plain perspicuous and methodical handling of Points of Divinity or Doctrines and of every Particular in them in its right maner due order and proper place which is a great help to the Understanding and Memory of the Hearrers and of the Speaker also V. For Disputations and the handling of Controversies Logic is of great use 1. To understand rightly both the state of the question and the force of the Arguments 2 To proceed Syllogistically 3. To detect Paralogisms Captions Argumentations Fallacies and Sophistries of the Adversaries of the Truth of God as the Jews false Prophets and false Apostles of the Broachers or Maintainers of Errors and Heresies of Seducers and Deceivers It is the work of a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to argue against Titus 1.9 and refute Gainsayers and to defend Truth against all Opposers and Underminers Phil. 1.17 Danaeus in his Logical piece de Elenchis Haereticorum reduceth their Sophisms and Fallacies to their several Heads and shews the maner of detecting and answering them 4. To infer or draw conclusions rationally clearly and strenuously according to the Rules of good and firm Consequence 5. To confute the corrupters of the sense of the Scriptures Davenant saith that Philosophy In Col. 2.8 which teacheth the Rules and Art of right Disputing that is Logic apprime necessaria est
know the order and distinction of times and of deeds done in them III. To know the several ages of the Church of God 1. Under the Law and the various states thereof and what Prophets lived in each of them 2. Under the New Testament the several ages and states of the Churches of Christ their beginnings continuance decay and dissolution and what Apostles or Ministers of Christ lived in them To know the parts of Christ's life private and publick and the years of his Ministery and what he did or suffered in every one of them To know the times of the Passovers while Christ lived upon earth for the years of Christ's Ministery are reckoned according to the same IV. To know the particular times wherein the several books of the Holy Scripture were written by the Pen-men thereof which conduceth much to a right understanding of several passages therein and to reconcile seeming repugnancies in the Scriptures Distingue tempora concordabunt Scripturae The distinction of the times wherein Paul writ his several Epistles is of much use to shew why the Apostles wrote so variously about the same things as Circumcision and other Ceremonies For to the Romans chap. 14.1 he exhorts that they should receive them that are weak in the faith c. i. e. about Ceremonies and indifferent things But to the Galatians and Colossians he utterly condemns the use of Circumcision Gal. 5.2 c. Col. 2. the reason is the difference of times as Chrysostom hath noted Ceremonies were alwayes in themselves mortal at Christ's death they became mortuae dcad but after that they became mortiferae deadly to them that used them V. To know the times of fulfilling Prophesies and Promises of things that are now 1. Past 2. To come First Past as those that were made concerning 1. Particular persons as Josiah the Prphecy of him foretold by the man of God Piscator 330. years before he was born 1 King 13.2 and concerning Cyrus by name about 220. years before he was born Isa 44.28 which are so punctually performed as if these Prophecies concerning them had been a Narrative of things past rather then a prediction of things to come 2. Concerning people as 1. Gen. 15.13 To the Israelites about their bondage which was 400 years beginning the account from Ismael's mocking and persecuting of Isaac Gal. 4.29 which fell out 30. years after the promise Gen. 12.3 which promise was 430. Gal. 3.17 years before the law and about their coming forth of Egypt out of bondage Answorth which was 430. years after that promise Exod. 12.41 God kept time to a day 2. To the Jews concerning their Captivity in Babylon and Reduction thence after 70. years Jer. 29.10 Concerning the coming of the Messiah in fulness of time Gal. 4.4 exactly answering and fulsilling the prophecies thereof as to Christ's birth and death Gen. 49.10 Dan. 9.24 God is punctual for time in all his performances of his Prophecies and promises even to a day or hour and for things to a title Whatever God promised to Israel at any time with his mouth he performed with his hand to the utmost 1 King 8.56 Jer. 33.14 A clear demonstration of his veracity and fidelity and of the verity of his word The same may be said of the times of God's fulfilling of Prophecies and Treatnings of Evils past both to God's people and to the wicked their enemies whether Persons or Nations Secondly To know the times of God's fulfilling of Prophecies and Promises and Threatnings of things yet to come which are expressed in the Prophets especially in Daniel in the Apostles Epistles but especially in the Revelations Concerning 1. The Calling of the Jews and of the Ten Tribes in the latter days 2. The Prophesying and slaying of the Witnesses and their reviving Rev. 11.3 7 11. 3. The downfall of Antichrist and Babylon 4. The ruine of the Turks Of Gog and Magog VI. To know the Epochas the terms of Account or the beginning of times in Computation from which times and things are restoâ—ed in Scripture or the intervals in which the measures of times are termined as From the Creation to the slood See Perkins in his Introduction to his Digest Alsted Chron. cap. 1. 1656 years From the Flood to the Promise made to Abraham 367 years From the Promise to the going out of Egypt 430 years Exod. 12.40 From the children of Israel's coming out of Egypt when they began to be a free people and a Nation of themselves to the Temple 1 King 6.1 480 years From the building of the Temple to the destruction of it 427 years in which is included the time of the Captivity From the beginning of Daniel's weeks to the death of Christ as Mr. Perkins thinks 490 years where they end VII The knowledge of Chronology is necessary to the disposing of the Bible into an Harmony or to the transposing of the order of Books and Chapters of the holy Scriptures for the reducing of all into a continued History See Mr. Samuel Torshel's design which some have endeavoured and Dr. Lightfoot hath performed in his Harmony for the New Testament VIII The study of Chronology is needful to know and evince the verity and certainty of the holy Scriptures and to confirm the Conscience against Satan's Attempts to overthrow mens Faith by casting in suspicions of the truth of Scripture because it doth not agree in the Account of Time with other Histories of the world written by the most prudent men of all Ages And with this Tentation Funccius in his Epistle Dedicatory before his Chronology reckoning up the advantages of the diligent observation of History and times affirms himself to have been assaulted which was the cause that moved him to undertake his Chronology though otherwise unwilling to it Vossius speaks of his meeting with some not versed in the Doctrine of Times De scient Mathem cap. 39. though else learned men who could not be so soon induced to question the truth of Scripture by any thing as the Discrepancy of Times in it whom he by answering their Objections convinced of the use of Chronology From the Premises it appears that Chronology is of great use to the understanding of the Scriptures which are exact in the Computation of times and to the clear and distinct referring of Occurrences or passages in Scriptures to their proper Times The knowledge of the Times when as well as of the Places where persons lived and things were done tends much to the elucidating of them and is very delightful As God made every thing beautiful in his time Eccles 3.11 so there is beauty satisfaction and pleasure in the knowing the times and seasons wherein things were done or came to pass The ignorance of times leads men into mistakes about passages of Scripture Thus some have thought that the shipwrack at Melita Act. 27. was one of the three mentioned by Paul 2 Cor. 11.25 whereas the second Epistle to the
Works of sundry Learned men stirred up by God to fetch the Arts back out of banishment Pag. 716 and 717. Mr. Trap names divers of them After that Humane Learning began thus to reflourish and lift up the head Divinity also that had been shamefully obscured and slurried with needless and endless Doubts and Disputes was vindicated and illustrated by the knowledge of Latine Greek and Hebrew In this fourteenth Age as also in the fifteenth and sixteenth Ages God raised up divers Worthies who by their Confessions Writings and Martyrdom gave a great and glorious Testimony to the Gospel of Christ and the Truths thereof as Wickliff Huss Hierom of Prague after them Luther Zuinglius Oecolampadius and many others Then grew up that golden Age of gracious and excellent Divines famous and matchless for depth of Learning and heighth of Holiness If the Times of greatest Ignorance Neglect and Contempt of humane Learning were the Times wherein Errors most prevailed Superstition and Idolatry was advanced and Truth suppressed and Popery did not fall till Learning did rise and if Religion flourished and was best defended when Learning most abounded then Learning is useful and needful for the Ministers of the Gospel SECT IV. Learning qualifies for all public Employments HUmane Learning qualifies Argum. 3. and is needful for all Persons in publick Places and Imployments as Kings Counsellors Judges Magistrates Lawyers Physicians for who would not take advice of Learned Lawyers about their Estates and of Learned Physicians for their Bodies and indeed for every ingenuous Imployment Henry the First King of England was bred up in Learning and such a Prizer of it as he used to say ☞ That An unlearned King was but a crowned Ass Then Learning is most needful for a Minister to fit and furnish him throughly for the work of the Ministery considering that no calling requires more abilities or acquired parts then the Ministry which work I. Is most Important Weighty and Worthy for it is the Minister's office to be conversant in the Matters of God and of Souls of Heaven and of Eternity which are of the greatest Interest and highest Concernment and of the largest and longest Consequence II. Is most comprehensive and manifold As 1. To give the Sense clear the Difficulties reconcile the Differences and seeming Repugnancies of the Scriptures 2. To handle positively all Points of Religion and to discuss and determine Controversies and Doubts about them 3. To resolve and satisfie Cases of Conscience and Scruples 4. Eph. 4.24 Gal. 5.1 To detect false Teachers and discover the many Evils Artifices Cheats Fallacies and Sophistries of Seducers and Impostors and of Satan in them whereby many poor simple Souls are deluded Therefore saith Paul Who is sufficient for these things 2 Cor. 2.6 Do not they call for the best accomplishments SECT V. Satan makes use of Learning to oppose the Truth LEarning is necessary to the Ministers of the Gospel Argum. 4. for defence of the Truth because Satan makes much use of Learning to oppose the Truth and fight against Religion to maintain his Cause uphold and promote his Kingdom and Satan makes choice and use of Learned men to be his Agents and Champions Advocates for Error and Adversaries to the Truth of God To this end 1. Satan stirred up Heathens who were endued with Learning to write books against the Christian Religion as Porphyry who was one of Julians bosom-birds Celsus Symmachus and others 2. Then Satan raised up Heretics within the Church men of corrupt minds destitute of the Truth but of Parts and Learning to devise defend and spread Errors Heresies and Blasphemies and resist the Truth of God with all their might as Arrius Nestorius Macedonius Donatus Pelagius and many others 3. How many learned Men hath Satan imployed and ingaged since in later times to be defenders of Popery or Romish-Idolatry as Jesuits and many others of Arminianism Socinianism Antinomianism Anabaptism Familism Libertinism and of several old Heresies newly raked up and revived It hath been the Jesuits brag that Imperium literarum est penes Jesuitas the Empire of Learning is within their Dominion and that we have not a Scholar Protestant 4. How hath Satan excited the Papists those friends of Antichrist and builders of Babylon to be at great pains cost and charges to advance Learning with them that they may the better overthrow the Truth of God with us Hence it is that they have errected so many Universities in Spain France Italy How are the Colledges of the Jesuits throughout the Pope's Dominions promoted so as to allure even foreiners thereunto Then do not the Protestant Reformed Churches stand in great need of Men eminently Learned to be able Defenders of the Faith and strenuous maintainers of the Truths of Christ against all Heathenish Heretical and Schismatical Adversaries thereof whether secret underminers or open opposers to convince and confute Learned Subtile Witty Adversaries as Heretics Jesuits and divers others May not Learning being well used be as great a help or advantage to the Truth and Cause of God as Learning abused is an hinderance to it an Engine or Bulwark for Errors Learning as one saith is part of the defensive Arms of true Religion Did not the Israelites need Smiths to make them Weapons to defend themselves against the Philistines as the Philistines did to offend Israel It is very observable how God accomplished some of his servants in all ages with excellent Gifts Graces and Learning to refute silence and non-plus the most acute and learned Adversaries of God's Truth and Grace which those times produced as Moses to withstand the learned Egyptians Athanasius to confute Arrius and Austin that learned Father to oppose Pelagius Jewel Whitaker Rainolds Cartwright Fulk Perkins men of great Learning to refute the Jesuits Moulin Ames Twiss to confute Arminius Yea the Devil can and doth sometime make use of Learning himself to serve his turn as he did in his speaking out of the possessed man See Mr. Rich. Rothwel's life in Mr Clark's Book of Lives John Fox in Nottinghamshire to Mr. Richard Rothwel he quoted many Scriptures out of the Old and New Testament both in Hebrew and Greek he cavilled and played the Critic and backed his Allegations with Sayings out of the Fathers and Poets in their own languages which he readily quoted So that the Company trembled to hear such things from the Man who understood not Learning nor moved either tongue or lip or rather from the Devil in the Man But Mr. Rothwel being not onely a gracious Man but a great Scholar was enabled by God to detect the Devil's Sophistry Was not his Humane Learning then of use to him SECT VI. Satan seeks by obstructing Learning to undermine Religion THe Necessity and Utility of Learning doth further appear by another Design of Satan Argum. 5. which is to undermine Religion by the obstructing of Learning and discouraging thereof This he hath practised by his Instruments
him against the rage of his Adversaries He denied the Pope to be the Head of the Church Mr. Fuller Mr. Clark and pronounced him to be Antichrist he confuted and condemned his Doctrines about Bulls and Indulgences Masses Transubstantiation c. He was a great Enemy to the swarms of begging Friars He wrote above two hundred fair Volumes most of which were burned by Subinck Arch-Bishop of Prague in Bohemia he wrote many Books of Philosophy and some of Metaphysics Dr. Featly The University of Oxford crowned his person and doctrine with a fragrant Garland of Praises whose doctrine was not onely favored by divers Nobles but also by the third part of the Clergy of England In all his sufferings he shewed an undaunted spirit John Huss was educated in Learning at Prague in Bohemia he was a great Scholar and a famous Preacher in that University he was converted by reading of John Wickliff's Books Mr. Fuller which Queen Ann's Courtiers who brought her being Sister to Wenceslaus King of Bohemia over into England to Richard the second King of England did here light on and carried them into their own Countrey which Huss had the happiness to read approve and disperse which proved a means of the Conversion of Bohemia for Wickliff's Books first discovered the Romish Superstitions unto them he stoutly opposed the Pope's proceedings and gave a blow to the man of sin under the fifth rib which in Scripture is always observed to be mortal The Gentry and Nobility of Bohemia did highly favor him Jerom of Prague had his first breeding there but he much enriched himself in Learning by his travels abroad to the most principal parts and Staple-places of learning At Paris he commenced Mr. of Arts and in the University of Colen and Heidleberg had the same degree confirmed unto him He was a man of admirable learning Eloquence Memory Courage and Zeal He was converted as John Huss by reading one of Wickliff's books by which he perceived the abominable superstitions then used in the Church and began by degrees first in his judgment to dislike them after in his practice to disuse them and lastly in his preaching to confute them He earnestly contended for the Truth against the enemies of it and openly opposed the doctrine of Purgatory and Prayers for the dead and thundered against the ill lives of the Monks and Friers He proclaimed and defended the innocency of John Huss and condemned his false accusers After his great and grievous sufferings being brought before the Council he so learnedly vindicated himself and refell'd his enemies that they were astonished at and silenced by his Oration which he concluded thus That all such Articles as Wickliff and Huss had written against the enormities pomp and disorder of the Prelates he would firmly hold and defend even to death Martin Luther born 1483. Century 15. at 14. years of age went to Magdeburg from thence his Parents removed him to Isenak a famous School there he perfected his Grammar-learning He went thence to the University of Erford Anno 1501. where he profited much in the knowledg of Logic and other Learning and read over Cicero Livy Virgil and other Latine Authors When he was twenty years old he was made Mr. of Arts and read as Professor Aristotle's Physics Ethics and other parts of Philosophy After his Conversion he began to read Augustine's works Mr. Fuller he also read over the Schoolmen especially Occam whom he esteemed for acuteness of wit before Aquinas and Scotus and he studiously perused Gerson In these Studies he spent five years in the Colledge at Erford When Luther was twenty six years old John Staupicius who endeavoured to promote the University of Wittenberg then lately begun removed Luther thither where at first he explained Aristotle's Logic and Physics yet intermitted not his study When he was 30. years old he was made Doctor in Divinity after the maner of the Schools at the charge of Duke Frederic Elector of Saxony The Prince hearing him preach admired his excellent parts Then he betook himself to the study of the Greek and Hebrew Afterwards Luther published his Propositions against Indulgences and opposed the Pope's Supremacy Purgatory and other Tenets of Popery Luther also confuted Nicholas Stork Mr. Fuller Thomas Muncer and other fanatical Ring-leaders broaching new Doctrines who pretended Revelations Angelical and conferences with God and denied the Baptism of Infants The Pope's Advocates promised Erasmus a Bishoprick of rich revenue if he would write against Luther but he answered that Luther was a man too great for him to write against and that he learned more from one short page of Luther's Writings then from all Thomas Aquinas his Books Bucer called Luther the first Apostle of the reformed Doctrine not simply for Wickliff Huss and those forenamed preached the same before but Luther was the first who in Bucer's age and memory publickly and successfully set on foot a general Reformation of the Church in these Western parts John Huss bare a torch before Luther and shewed him his way See more of Luther in his life Huldericus Zuinglius was sent to School at Basil at 10. Born 1487. years of age where he exceeded his School-fellows in learning At Bern he learned Rhetoric Poetry Oratory and Logic. At Vienna in Austria he studied Philosophy and perfected his former parts At Basil he taught others what himself had learn'd He commenced Master of Arts and studied School-divinity and Greek wherein he excell'd He was chosen Pastor at Zuric anno Christi 1521. where beside his Ministerial labors he studied Hebrew and was able to expound those two major Prophets Isaiah and Jeremiah He prevailed with the Senate at Zuric to erect a School for Latine Greek and Hebrew He was admired in Switzerland and famous at Zuric as Luther in Germany and at Wittenberg He was solid in all maner of learning and a diligent searcher of the Scriptures being expert in the Original Tongues He was so great an opposer of the Pope's Pardons Indulgences and proceedings that the Cardinals themselves as is reported sought by great gifts to allure him to their side At Zuric he disputed with Franciscus Lambertus a Frier about the Intercession of the Saints and the sacrifice of the Mass and convinced him of his error so that he confessed and forsook his error and gave glory to God Then crept in the opinion of the Anabaptists which he opposed with all his might His works are large witnesses of his gifts and graces parts and pains Oecolumpadius he was educated in Religion and Learning first at a School in Germany call'd Heelbronna then at Heidelberg Here he attained to that perfection in learning that at the age of 14 years he was made Batchelor of Arts with great approbation and continued there till he was Master of Arts. Afterwards he fell close to the study of Divinity and read the Schoolmen Aquinas Gerson and others with indefatigable pains and much profit He
Profession be denominated Ignorance The greater part of the Encyclopaedia he excelled in Those Arts which the University requires such a proficiency in from her Graduates he both digested and refined by his more accurate knowledge of them He was a good Hebrician in Greek a Critic and could with great facility both speak and write Latine in a pure elegant Ciceronian stile He was a good Historian no stranger to the Fathers Schoolmen Councils abundantly exercised in Commentators of all sorts His Library was great his reading and Learning was answerable himself a living and better Library But though he was a constant Student yet he had not all his Learning out of his books Yea some of the Separation have been Learned men I mean the leaders of them as Mr. Ainsworth Mr. Robinson Francis Johnson Mr. Smith and others Now if God hath used such as greatest Instruments of his Glory and of good in his Church even from one Generation to another who have been Learned men as I have made it appear by instances to wit in the ancient Fathers and Modern Divines yea even under the several Forms of Church-constitution and Government Then Learning is useful and needful for a Minister of the Gospel in these days and will be in succeeding Ages CHAP. XIII Objections against Learning answered SECT I. That the people may be better for the Learning of their Ministers MAny Objections are made against the use of Learning for the Ministers of the Gospel Object What are the people better for the Learning of their Ministers Answ The people which are unlearned may enjoy the benefit of all the Studies and Learning of their Ministers in the extract result refinement or quintessence thereof as a Learned man saith in and by their labors in preaching and writing by which they convey the same unto them which the people could not by their own private industry have attained So that the Ministers of the Gospel may be said to study even Learning as well as Piety for the People as Mothers and Nurses eat and digest food for their children to whom they give suck and the people suck Learning and Knowledge out of the Breasts of the learned labors of their Ministers both Sermons and Books in Translating and Expounding the Holy Scriptures in handling points of Divinity in deciding Controversies in resolving Cases of Conscience in composing Tracts c. In all which Learning is prepared and fitted for the Peoples reception and digestion and by all which they are made partakers of the Sap and Virtue of their Ministers Parts and Studies Gifts and Graces Hereby the people may be kept from Errors and Heresies from corrupting or rejecting wholesom Doctrine from perverting and wresting the holy Scriptures which as S. Peter saith they that are unlearned to wit in themselves 2 Pet. 3.16 and in their Teachers do unto their own destruction That saying is very true scil that judicious Believers can never be unthankful despisers of those Gifts of good Learning in their Ministers by whom they have been instructed foundly and plainly in the truth SECT II. That the Prophets Christ and his Apostles were learned THe Prophets in the Old Testament Obj. 2. Christ and his Apostles in the New had not Humane Learning Ergo there is no need of it for the Ministers of the Gospel They carried on their Ministery without the knowledge of Arts and Tongues may not Ministers do so now Answer in five Propositions The first Proposition Mr. Rutherford The Prophets and Christ and his Apostles were learned and had all the learning and Tongues that we now have and these Gifts are the same in them and in us in the names substance and proper use of them but otherwise acquired then ours are The maner of obtaining them is double scil 1. By Infusion Or 2. By Education I. By Infusion or inspiration from the Spirit of God immediately and extraordinarily without the help of Schools or study Thus the Prophets and Apostles were Act. 2.4 plentifully furnished with all gifts of knowledge and abilities 1. Of Learning to wit the Arts and Languages needful to carry on the work of Prophecy in the Old Testament and of preaching the Gospel of planting and watering Churches in the New 2. With the knowledge of God and his will of Christ and the mysteries of the Gospel and the things pertaining to the kingdom of heaven This came to the Prophets and Apostles from God by revelation Jesus Christ was filled with all the treasures of wisdom and knowledge both humane and divine Col. 2.3 by the spirit which he received above measure Joh. 13.34 wherewith he was anointed above and for his fellows The spirit of wisdom and counsel c. that made him quick of understanding Isa 11.2 3. Hence it is that when he was a child he disputed among the Doctors and learned men in the Temple Luke 2.46 among whom he was found Vers 48. when his parents had sought him sorrowing He grew in wisdom and knowledge so as Vers 40 52 according tothe proportion of his age the gifts of the Spirit were augmented in him He being greater then Solomon could not come short of Solomon's wisdom in any thing Matth. 12.42 II. The manner of obtaining learning is by Education in Schools and Universities by study and industry by the reading of books and teachings of men c. This is the ordinary means God hath appointed to serve his providence in for attainment of learning and knowledge both humane scil of Arts and Tongues and divine to wit of God and Christ of Law and Gospel c. The same knowledge of the doctrine of Moses and the Prophets and of the mysteries of salvation and of speaking with Tongues in the substance and nature of the gift which came to Paul by immediate Revelation from God Gal. 1.11 12. Eph. 3.2 3. and to others of the holy men of God 2 Pet. 1.21 Timothy acquired by Paul's teaching 2 Tim. 3.10 14. and chap. 2. ver 2. and by his parents education of him in the knowledge of the holy Scriptures from a child 2 Tim. 3.15 and by study and industry 1 Tim. 4.15 16. Thus the Prophets and Apostles had learning and knowledge both divine and humane infused and inspired into them by the Spirit immediately supernaturally extraordinarily and miraculously in respect of the maner and of the measure of their obtaining them which is now ceased and cannot be expected without tempting of God We must seek to acquire all these from God by pains and diligence in the use of the means God hath appointed for that purpose Paul exhorts Timothy thereunto to study and meditate and to give himself wholly to these things that his profiting may appear in all things or to all men and to stir up the gift that is in him for fitting himself more to the work of the Ministery 1 Tim. 4.13 14 15. Obj. The Council perceiving that Peter and John were 〈◊〉 〈◊〉 〈◊〉