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A57125	A treatise of the necessity of humane learning for a Gospel-preacher shewing the use of I. Languages, II. Rhetoric, III. Logic, IV. Natural philosophy, V. Moral philosophy, VI. History, VII. Chronology, VIII. Arithmetic, IX. Geometry, X. Astronomy, XI. Geography, and the benefits of learning in all ages : also this question is determined, whether grace be essential to a minister of the Gospel? / by Edward Reyner ...	Reyner, Edward, 1600-1668.; Reyner, J. (John), b. 1624.	1663 (1663)	Wing R1232; ESTC R22136	152,217	372

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 resto●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

misunderstanding Rahab of the Harlot and so interpreting it of the Canaanites because she was a Canaanite IV. Hebrew is useful also to understand the Jewish writers in whom such Records may be met with as are of excellent use to the Explication of many Passages in the New Testament as Doctor Lightfoot affirms in his Preface to his Harmony and Chronicle of the New Testament There he shews the necessity of their Writings for the genuine explication of Matth. 5.22 In the Book it self he hath cleared out of Jewish Authors that puzling place Matth. 27.9 where the quoting of Jeremy for Zechary hath made some deny the purity of the Text. He saith Matthew here followeth the general division of the Bible into three parts the Law the Prophets and the Hagiographa and therefore alledging a Text out of the volume of the Prophets he doth it under the name of Jeremy because he stood first in that volume as they were ranked of old Such a maner of Speech is that of Christ Luk. 24.44 All things must be fulfilled which were written in the Law of Moses and in the Prophets and in the Psalms concerning me where he follows that general division onely he calls the whole third part or Hagiographa by this Title the Psalms because they stood first in that part And in Matth. 16.14 others say Jeremias or one of the Prophets there is the same reason why Jeremy alone is named by name because his name stood first in the volume of the Prophets and so came first in their way when they were speaking of the Prophets Skill in the Hebrew conduceth much to the knowledge of the Talmud which is a great body of Doctrine What the Talmud is see Ainsworth of the Hebrew Records compiled by diverse learned Rabbins that gives great light to the illustration of the New Testament See Grotius on Matth. 3.6 Lightfoot Horae Hebraicae in Mat●● as some that are learned therein shew Talmudical learning gives light to the right understanding of Baptism and Rabbinical learning is useful for clearing the Sacrament of the Lords-supper as appears in Doctor Cudworths learned Piece concerning the true Notion of the Lords-supper Ainsworth in his Tract of the Hebrew-Records saith That the Apostles alledging sometimes the Testimonies of the Rabbines do teach that their writings are not wholly to be despised Paul nameth Jannes and Jambres the chief Sorcerers of Egypt 2 Tim. 3.8 out of the private Records of the Jews as may yet be read in their Talmud He rehearseth the Persecution of the Godly under Antiochus Hebr. 11.35 c. recorded in the Book of the Macchabees Others speak of the contention between Michael and the Devil about the body of Moses Jude v. 9. of the prophesie of Enoch Verse 14 15. of the marriage between Salmon and Rachab Matth. 1.5 Yet some think these things might be received by Tradition or divine Inspiration or were extant in some known Books and Records then in use but lost long since Josh 10.13 1 King 11.41 and 14.19 29. See a Catalogue of them in Beza in Jude p. 74. SECT IV. Of the Greek Tongue THe Greek Tongue is of use in two Respects Usserius de versione 70 Interpretum cap. 3. first in Reference to the Greek version of the old Testament by the Septuagint for by understanding it and how it was used by the Jews throughout Egypt Syria and Asia long before Christs time and publiquely read in their Synagogues scarce one in an hundred then understanding the Hebrew a fair account may be given why so many places cited by Christ and his Apostles out of the Old Testament are set down according to that Version and that too where it differs from the Hebrew as in Luk. 3.36 where Cainan is inserted out of the Septuagint but is not in the Hebrew so Acts 7.14 taken out of Gen. 46.27 seventy five souls are taken out of the Septuagint the Hebrew hath but seventy so Acts 13.41 taken out of Habak 1.5 The Apostle following the Greek Translation saith behold ye despisers for behold ye among the Heathen as the Hebrew hath it So Acts 15.17 taken out of Amos 9.12 Hebr. 12.6 out of Prov. 3.12 1 Pet. 2.6 the last words out of Isaiah 28.16 Many more Instances of this nature are collected by Taylor and Bootius in their Examen Praefationis Morini Sect. 4.5.6 and Ludovicus Capellus in his Critica Sacra l. 3. c. 3. The cause why Sacred Writers so oft followed the Seventy was because if they had wholly sleighted their Translation it might have been a great prejudice to the Faith both of those Jews and Gentiles who had no other in ordinary use the Greek being a Language common and intelligible to both Though this may be also observed that many places are quoted by the Apostles out of the Old Testament according to the Hebrew and not according to the Seventy whom they leave sometimes even when the sense in the Version is the same and the difference but in words to the end that their indulgence to the Grecising Jews and Gentiles in using the Greek Version received by them might not be so interpreted as if they accounted it Authentical and not to be receded from The places are Mat. 2.15 taken out of Hos 11.1 and Matth. 8.17 out of Esay 53.4 John 19.37 out of Zach. 12.10 Rom. 9.17 out of Exod. 9.16 with many more to be seen in Capel Critic sacr lib. 2. cap. 1. Usserius de 70. interpretibus cap. 3. Taylor and Bootius in Examen Praefat. Morini sect 7. Also the Greek Tongue is necessary to understand many Latine words derived from it and many terms of much use in Divinity and the several Arts and to understand the Greek Fathers who have Commented on the Scriptures and strenuously defended Religion by Theological Treatises SECT V. Of the Latine THe Latine Tongue is necessary in four respects 1. For getting Knowledge in the Original Tongues by reading Grammars and Lexicons 2. For understanding the Greek Testament because it hath many Latine words inserted though clothed in Greek letters as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Pasor's Lex in sine and many others Beza in Matth. 5.26 reckons up twenty seven of them these words cannot well be understood without some knowledge of the Latine 3. For making use of Commentaries on the Bible Systemes Tracts Controversies in Divinity Cases of Conscience Histories and briefly of Authors of all kinds and of all subjects who have written in that Tongue 4. For understanding many English words which are of great use in Divinity and are borrowed of the Latine SECT VI. Of the Chaldee and Syriac how they differ THe Chaldee and Syriac are useful to help us to understand the Scriptures in the Originals which in one sense are the Names of the same Language in another they differ I. That Tongue which is now generally understood by Chaldee and is termed the Tongue of the Chaldeans Dan. 1.4 is usually in Scripture stiled

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

them which must be at the evening after Sun-set and that not taken after the custom of the Hebrews for then he should not have appeared on the first day of the week but on the second because they begin their natural day at evening but of the Romans who reckon their natural day from midnight Hence also may that difficulty be cleared of the Evangelists calling that day De Dien in Matth. 26.17 which was the preparation to the Passover the first day of unleavened bread Mat. 26.17 Mark 14.12 for the evening after they are the Paschal Lamb with unleavened bread was after the Jewish account the beginning of the fifteenth day of the Moneth Nisan which was the first day of unleavened bread Numb 28.16 17. but according to the Roman account that evening was the end of the fourteenth day which was the day of Preparation The Jews divide their night into four watches each three hours long Their day had in it twelve hours Common and three Temple hours or hours of Sacrifice and Prayer which on their Feasts-days were signified by sound of Trumpet Numb 10.10 Grotius on Matth. 27.45 which were most famous and notable distinctions of the time of the day We read of them Acts 2.15 and 3.1 and 10.3 9. Matth. 20.3 5. so that after this account whatsoever was done after the third and before the sixth hour might be said to have been done the third hour and so some reconcile Mark 15.25 with Joh. 19.14 Christ was crucified the latter end of the third hour a little before the sixth for these was no Temple-hour between the third and the sixth I may give four Reasons of the use of Astronomy to a Minister of the Gospel Reas 1. Because the heavens declare the glory of God c. Psal 19.1 2. his Majesty Power Wisdom Goodness which shine brightly in them and demonstrate his Deity and the knowledge of them is a means to come to the knowledge of God and to the acknowledgement of a Deity See how the site and course of the Sun evinceth the wisdom of God made out in Doctor Browns Vulgar Errors lib. 6. cap. 5. Reas 2. Scriptures have much of Astronomy in them as Gen. 1.15 to 19. Job 38.31 32 33. In two respects especially 1. Of their natural motions and revolution in themselves of the Sun and Moon especially Psal 104.19 Psal 19.5 6 7 and of the effects and concomitants thereof as the vicissitude or continual succession of night and day of Summer and Winter Gen. 8.22 and of the influences of the Sun and of the Moon and of the Stars Deut. 33.14 2. Of spiritual allusions to the Heavens the Stars their Light Motion and many other things of which the Holy Scriptures are very full I might multiply Instances hereof Psal 84.11 Cant. 6.10 Dan. 12.3 Phil. 2.15 Jude 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Without the knowledge of Astronomy we cannot explain these things to others nor make use of them for our selves or draw forth the sense of many Scriptures or the meaning of the Holy Ghost in them fully and clearly nor teach those spiritual things by them which are hinted to us in them Ignorance in Astronomy buries many sweet and excellent points in Divinity that may be learned from the Heavens the Stars c. Reas 3. From Examples Moses Daniel imbuti fuerunt Astrologia saith Calvin on Dan. 1.4 they were both indued with skill in Astrology because Moses was learned in all the learning of the Egyptians and Daniel in all the learning of the Chaldeans both which were skilful in true and genuine Astrology Some think they of the East Country as the Chaldeans were the first that found out the courses of the Stars and the rules of Astronomy and give this reason quod null a regio in mundo esset tam plana ad patefaciendum quaqua versus Horizontem therefore they were more propense to learn that Science to which also the Egyptians were disposed having the advantage of open fields and serene nights fit for such contemplation Coelius Rhodig lib. 16. cap. 4. But sure this Science had a more early Original it was known to those before the Flood being requisite for the ordering of their Moneths and Years and the computation of Time which receives its measures from the motion of heavenly Bodies Hence we have the years of the Patriarchs before the Flood summed up and we read of the seventeenth day of the second Moneth when Noah entred into the Ark and of the seventh tenth and first Moneth Gen. 7. and 8 chap. Besides that the length of their Lives in that first Age of the World made them more capable of observing and determining the various Motions and Periods of the heavenly Bodies Reas 4. Astronomy is a sublime part of natural Philosophy lost by our fall in Adam recoverable by observation reading and study and as light is sweet and a pleasant thing is it for the eyes to behold the Sun Eccles 11.7 so the knowledge of Light of the Sun Moon and Stars is very pleasant and delightful to the Minde and makes us more useful and profitable unto others CHAP. XI Of the Vsefulness of Geography GEography is useful for a Minister in diverse respects 1. In the General to understand the whole Course or Tenor of Scripture-stories both in the Old and New Testament from the beginning of the Bible to the end the History of the Creation of our Redemption and of Gods Providence in the Series thereof all along from the first to the last related in Gods Books To know the Distinctions Bounds or Borders of Places Towns Cities Countries the Situations of them in respect of one another and of the Heavens the Longitude and Latitude of them and their distance one from another and the Natures Properties Commodities or Discommodities of them 2. In Particular to understand The Plantation of the world by Noah's sons after the flood The Journeys of Israel from Egypt through the wilderness to Canaan The Stories of the Patriarchs Judges and Kings of Judah and Israel The Journals of the Prophets in the Old Testament See Bunting's Itincra●●um ●otius Sacrae Scripturae Of Jesus Christ John 4.3 4. And of his Apostles in the New Testament and of their removals from place to place The Division of the land of Canaan among the Tribes the scituation and proportion or quantity of their several allotments absolutely and relatively or in reference one to another The scituation of Neighbouring Countries and Nations to the land of Canaan how near or far off and on what side The Transactions of God's people the Jews possessing Canaan with other Nations either near or remote by Trade by League or War by Amity or Hostility The Deportations or Captivities of the ten Tribes and of the two Tribes which were several and divers The Propagation of the Gospel by Christ and his Apostles from place to place from one Town City Country and Nation to another The

118. pag. 375. speaking of Learning and Eloquence saith Contra illa non aliter disputat Apostolus c. The Apostle disputeth no otherwise against these then as they obscure the Cross of Christ and it must be granted saith he that eloquence and wisdom are good things in themselves and the gifts of God and if they be rightly used they adorn piety and may profit wonderfully SECT VI. Of Paul 's desiring to know nothing but Christ Obj. 6. PAul desired to know nothing but Christ and him crucified 1 Cor. 2.2 Ergo not Arts and Tongues Answ 1. He knew humane Learning already being educated at Gamaliel's feet and he was a Pharisee and they excelled in knowledge and were great teachers thereof in Christ's time 2. Yet he valued it not in comparison of Christ and the knowledge of him Phil. 3.7 8. he counted it but dung 3. He desired to profess or teach no other skill but the knowledge of Christ This was his main yea his sole design which doth not hinder but that he might make use of Learning so far as it would be subservient to the advancing of it And indeed so we find him doing in the fifteenth Chapter of this Epistle verse 33. where he cites a Heathen Poet as was before observed The earnest intention of some one end doth not oblige to a neglect of any means that may conduce thereto A DETERMINATION OF THIS QUESTION Whether Grace is Essential to a Minister of the Gospel By the same Author Question WHether Grace be Essential to a Minister of the Gospel or Wwhether the want of Grace doth annul his Admission or be a sufficient cause of Ejection Answ Though Grace be a most desirable Qualification of a Gospel-Minister and a most excellent help and furtherance eminently useful to the work of the Ministery both for performance of the Duty and for success of Labors and I wish Oh that God would that all the Ministers of the Gospel were Preachers from Grace as well as from Gifts from conscience and experience as well as from science from their hearts as well as from their heads yet it appears not to me that Grace is Causa sine qua non or of so absolute necessity to the Ministery as without which a man cannot be or should not be allowed or continued to be a Minister of the Gospel To make good this Assertion I will give three Grounds I. Ministerial Gifts and saving Graces are things distinct in themselves and separable in the subject II. The Ministery of the Gospel is ordained by Christ principally for the good of others III. The Testimonies of eminent Divines in the Case First Ground Grace is not Essential to a Minister of the Gospel because Ministerial Gifts and saving Graces are things distinct in themselves and separable each from other in the subject Here I will first clear three things scil 1. What these Ministerial Gifts are 2. That they qualifie men for the work of the Ministery 3. That God is the Author and Doner of these Gifts to that end And afterwards I will shew the Distinction and Separability of Gifts and saving Graces First What these Ministerial Gifts are which dispose men for that work and are adequate to the end of the Ministery now these are the ordinary 1. Gifts of common Illumination Of Common Illumination and the effects thereof see Pemble's works pag. 60. and Dickson on the Hebr. 6.4 5 9. pag. 93. and knowledge of Religion and the Matters thereof which is attainable either by inward sense and experience or by intellectual Speculation and though both these do more exactly accomplish a man for the Ministery yet the latter onely may in some cases suffice especially considering that experience can assure us of nothing that I am to press upon others which Scripture also doth not suggest and confirm 2. The Gift of Preaching Prophecy or Interpretation of the Scripture of opening or unfolding and applying the same 3. The Gifts of utterance and of prayer 4. The Gifts of Arts and Tongues which are useful as handmaids to Divinity and to the Ministery 5. The Gift of Argumentation or reasoning to confirm or defend the Truth to confute errors and convince Gainsayers c. The second is that these Ministerial abilities do qualifie men for the work of the Ministery as they make them suitable and competent thereunto and fit them to perform their office and the several acts thereof by Gifts as to pray by a Gift of prayer to preach by a Gift of preaching and to dispute by a Gift or faculty of Disputation and not to preach other mens Sermons or say other mens prayers only Hence a man endowed with good parts natural and acquired by diligent reading study discourse and prayer to God for Illumination Direction Assistance c. 1. May attain to a large clear distinct knowledge of Religion and the several Principles and Points of it 2. May be able to teach the same plainly soundly and profitably to others to instruct convince reprove confirm and comfort others 3. May be through God's blessing instrumental for the good of others for edifying the body of Christ for building up in knowledge faith holiness and obedience for carrying on the work of the Lord promoting Reformation and furthering the salvation of others and for information of some who have Grace really of some things they knew not before and for resolution of some doubts and scruples 4. May be useful in the Church of God to defend and maintain the Christian Religion and all the Points of it especially Controversal against the Adversaries of the Truth and Grace of God as Papists Arminians Socinians and others that are Heterodox which some men of great Learning parts and studies but it 's questionable by their lives and ways whether they had true saving Grace have done more soundly and strenuously even to the convincing of Gainsayers and to the silencing or stopping the mouths of Adversaries then many who have true Grace but want such Gifts are able to do Probatum est For there are many real Christians who have good experience of the practical part of Religion yet want abilities for the Controversal part or defence of the Truth against the oppugners of it Hence also I infer that datur Medium or there is a Mean between a Ministers Preaching from Experience of the New Birth or work of Grace c. in his own soul which is indeed the most comfortable and effectual and a Ministers taking a Sermon out of a book which he never made and getting it by heart and saying or preaching it The mean between them is a Ministers making of a Sermon by a Gift God hath given him and by study and preaching it afterwards though he hath not the Experience of it in himself As there is a Mean between praying by the Spirit or the Spirit of Prayer and reading of a prayer out of a book or using a bare form of prayer and that Mean is praying by