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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
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

ab omnibus adhi●enda in dijudicandis tractandis omnibus Controversiis quae spectant ad Religionem is principally necessary in handling and adjudging all Controversies which pertain to Religion Pareus speaks of the Lutherans as no great friends to Logic In Col. 2.8 and therefore at Ratisbone when they would by no means be brought to dispute Syllogistically though they had the best Cause yet were sadly foiled by the Jesuits Augustine in one of his Epistles ingenuously professeth ad dissolvenda Haereticorum sophismata artem hanc scil Dialecticam magnum sibi adjumentum attulisse I may give three Reasons of this usefulness of Logic for a Minister 1. Reas Logic is of Universal use and Influence for all Arts and Sciences and for all Artists why not for Divinity which is the principal and consequently for Divines Augustine De ordine lib. 2. cap. 13. saith Dialectica est Disciplinae disciplinarum Haec docet docere haec docet discere quae scit scire alios scientes facere c. Logic is the Discipline of Disciplines This teacheth to teach and to learn c. 2 Reas Reason is the Eye of the Soul and Logic the Art or Way of using Reason aright Or it is a Faculty of Reasoning by Art acquired by industry They that would debar men of the use of Logic as one saith would have them blind Mr. Gataker or blinded ☞ that they may carry them as the Faulkner doth the Hauk hoodwink'd whither themselves please 3. Reas The holy Scriptures are full of Logic of Logical Arguments both Artificial and Inartificial of Axiomes Simple and Compounded and of Syllogisms of all sorts Christ himself made use of Logic in drawing consequences or in arguing from an Antecedent to the Consequent or from Premises to a Conclusion in the same maner that we do as to infer and prove from the story of the Creation and of God's Institution of Marriage the unlawfulness of groundless Divorce Matth. 19.4 6. from Hosea 6.6 to vindicate the lawfulness of his Disciples plucking and eating the ears of corn on the Sabbath-day Matth. 12.7 Thus Christ proves the Doctrine of the Resurrection by way of Syllogism or Logical Inference from the saying of God to Moses Exod. 3.6 with Matth. 22.31 32 Luc. 20.37.38 God is the God of the living God is the God of Abraham Isaac and Jacob. Ergo Abraham Isaac and Jacob must live and to that end rise again Christ calls this by the Name of Scripture which was but a Logical Inference drawn from it Matth. 22.29 31 c. with Exod. 3.6 Thus Christ proves the Jews not to be of God Joh. 8.47 He that is of God heareth God's words Ye hear not God's words Ergo ye are not of God This was a Categorical Syllogism Christ used Hypothetical Syllogisms also as John 5.46 47. If ye had believed Moses ye would have believed me But ye believe not his writings Ergo how shall ye believe my words Thus Christ disputed against the Phariseces Assertion of the Messiah's being the Son of David See Piscat in locum Matth. 22.43 45. If Christ be David 's Son then David should not call him Lord. But David calls him Lord How is he then his Son Christ used a Dilemma to nonplus those that asked by what Authority he acted Matth. 21.23 25. The Baptism of John whence was it from Heaven or of Men and they had Dilemmatical Reasonings with themselves what to answer to this Dilemmatical question ver 25 26 27. If we say It was from Heaven he will say Why did ye not then believe him If we say Of men we fear the people Thus perceiving they were in danger to be catcht with Christ's Dilemma if they answered to either part of it they returned Ignoramus for their answer we cannot tell Thus Christ did clavum clavo pellere drive out one wedge with another See more of Christ's Dilemmas in Luc. 6.9 Joh. 18.23 Christ begun to be a Questionist and a Disputant when he was young twelve years old sitting in the midst of the Doctors or learned men in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both hearing them Dr. Arrowsmith Orat. 2. Antiweigel pag. 12. and posing them Ecce Jesum Quaestionistam All that heard him were astonished at his Understanding and Answers Did not Christ herein put honor upon Learning and upon learned men and upon Disputations The Prophets and Apostles do every where bring Arguments or use Logical Reasonings to press unto Vertues and Duties to disswade from Vices to convince reprove encourage comfort c. drawn from Causes Effects Consequents Examples c. from Promises or Threatnings Rewards or Punishments c. Both Christ and his Apostles draw Arguments by good Logic from the Old Testament to prove Articles of Faith in the New Hence these Phrases occur so often it is written it is written and what saith the Scripture or such and and such a Prophet How frequently and strenuously doth Paul prove Theological Points and confirm matters of Faith by Logical Arguments As Justification by Faith not by Works Rom. 3.20 28. and 4.1 2 3 c. The Necessity of Sanctification Rom. 6.2 c. The Filthiness of Fornication 1 Cor. 6.13 to the end The Resurrection of the Body 1 Cor. 15.13 Paul was very Argumentative and Syllogistical in his Epistles He played the Logician notably in the Epistle to the Romans as Chap. 3. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore we conclude scil from the premisses laid down before that a man is justified by Faith c. Paul's Syllogisms shew his Logic. His Sorites Rom. 5.3 4. and 8.29 30. His Induction Rom. 8.35 c. Enthymems are very frequent with him His Hypothetical Syllogisms are many as Gal. 3.18 If the Inheritance be of the Law it is no more of Promise But God gave it to Abraham by promise Ergo. The Conclusion is left out as it is oft in Disputation As Christ so his Apostles were Disputants Paul disputed against the Grecians at Jerusalem Acts 9.28 29. with the Jews Epicureans and Stoics at Athens Acts 17.17 18. The Stoics were most famous for Logical Skill they were accounted in those Times Dialectici maximi Paul was able to dispute Logically and Philosophically with those Philosophers argumenta vibrare idque Athenis He disputed daily in the School of one Tyrannus Acts 19.9 Did not Stephen make use of Logic when he disputed against the Libertines and Sophisters of divers Nations Acts 6.9 10 Logica est Radius divinae mentis Alsted Encyclop lib. 4. Didact cap. 10. est Regina mentis humanae lima ingenii norma judicii officina veritatis panacea memoriae atque ita necessaria est Theologis Medicis Jurisperitis ipsis Philosophis sive velint docere sive refutare sive explicare sive probare unde non abs re vocatur Instrumentum Instrumentorum manus Philosophiae CHAP. IV. The Vsefulness of Natural

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

Corinthians was writ long before that shipwrack So Capellus out of Baronius in Histor Apostol pag. 63. Chronology is the key for the right understanding of the Prophets to know the times to which they refer and the things acted in those times See Grotii Annotat in prophetas is the way happily to apply dicta factis CHAP. VIII Of the Vsefulness of Arithmetic Arithmetic is useful for a Minister in two respects First Rightly to understand and exctaly to compute Scripture-numbers and accounts as in Genealogies Histories Chronologies Prophecies and in other things Secondly To search into and finde out Scripture-mysteries which are hid in numbers Arithmetic is a key to open to us the right understanding of numerical speculations There are two Mystical numbers to be taken notice of especially The one is contained in the Name of the Beast Rev. 13.17 18 which points out Antichrist to us The other is contained in the Measure of the wall of the New Jerusalem which as some Divines conceive points out the Church of Christ Rev. 21.17 Here is wisdom saith John Rev. 13.17 18. i. e. a thing that requires wisdom Let him that hath understanding count the Number of the Beast or the Name of the Beast or the Number of the Name that is Brightman the name of the Beast which is expressed by number or a numeral name or wherein number is contained to wit in the letters of which the name consists For the Greeks as also the Hebrews had not sigures as we have but counted by letters mens names in Greek contained numbers in the letters Piscator in ver 17. saith that by these three names scil the Beast the name of the Beast and the number of the name one and the same thing is signified that is Antichrist This is called the number of a man because such a name of a man saith Brightman out of whose numeral letters this number is made 666 which he thinks to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latinus that is the name which the holy Ghost bids us number in place the letters whereof do according to the computation of the Grecians make this number 666. Piscator in Rev. 13. shews how in a Table Or this is the number of a man that is which may be counted and found out by man which may be computed or calculated by study and search one calls this number an Arithmetical Riddle Dr. Potter upon the number 666 goeth another way to work very ingeni●ously to unfold this Mystery by Arithmetical Calculation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus The number 666 is applicable to Antichrist Dr. Potter not in it self but according to what is essential and remarkable in it to wit its Rootae and Figure I. It s Root● which is 25. This describes the Root or Basis of Antichrist's Hierarchy Colledge of Cardinals who were but 25 instituted Anno Chr. 305 who onely with the Pope the Head of this Corporation which is the very Body and Essence of Antichrist usurp all power and Authority in the Church This seems so 1. In that it 's said Let him that hath understanding in Arithmetic count the number of the Beast to wit by the extraction of the Root which is the onely way men usually count by when but one number is exprest as here And this is said to be the number of a man that is such as is used among men 2. Because Christ's number or the number of the wall of the new Jerusalem describes his Church not in it self but by its rootae which is 12 as it hints the founding of it by the 12 Apostles and other things concerning it as may appear from Revel 21. The Spirit making 12 conspicuous in all the Particulars of the Description of it So the number of 25 is Remarkable in Rome and much affected by the Papists in many respects For Rome had 25 Gates as Jerusalem 12 ☞ Rev. 21.12 25 Churches 25 Titles or Parishes In two of their Churches 25 Altars on each Altat 25 marks or dints Their Jubilee is every 25 year their chief Holy-days are upon the 25 day of the moneth and Bartholomew-feast is celebrated at Rome on the 25 of August though in all other places one day sooner There is no one day of the moneth which hath had originally so many holy days laid upon it as the 25. The Articles of their Faith are 25 decreed in the Council of Trent which was begun by 25 Prelates continued 25 Sessions and ended with the subscriptions of 25 Popish Arch-Bishops The Mass of Christ's 5 wounds 5 times multiplied and repeated which makes 25 will say they cure all diseases and deliver souls from pains So that they of Rome acknowledge some great mystery and vertue in this number The Emperor of Rome the King of Spain and Arch Duke of Austria bear 5 Cinques or 25 round spots in their Arms which Device is recorded to have been sent from Heaven in a more Celestial maner then the Ancile of ancient Rome as a sanctified Banner to lead Armies fortunately The Pope and Cardinals cause these 25 spots to be imprinted in the Frontispiece of divers Books printed at Rome for their better success and greater confirmation II. Its Figure The Figure of 666 which is a square something more then as long again as it 's broad 18 being to be multiplied by 37 the product of which is 666 shews the figure of Antichrist's city to wit Rome which is just such As the Figure of 144 which is a perfect square shews the Figure of Jerusalem Thus far Dr. Potter Mr. Cotton in his Exposition on Rev. 13.18 following Junius in his Notes on that Text would have 6 to be multiplied by 10 to make up 666. So 10 times 6 is 60 and 10 times 60 is 600. Six is made the basis because there are six Books of Decretals of which the sixth is most compleat being compiled by Pope Boniface and called Sextus in which the Pope's Canons are summed up which are a certain platform of Direction for all matters of Practice and Maners in the Discipline of the Romish Church So six is a perfect number of all things to be done therein for Doctrine Worship and Government all their Administrations are founded and measured out from their Canon-Laws which are all wrapped up in six Volumes and the sixth is the most compleat of them all therefore the Pope makes six the foundation This saith Mr. Cotton is but the number of a man that is a meer humane invention This 6 is multiplied by 10 because all the Government of the Roman State saith he is by Tenths by Tithes All the People must give the tenth to the Priest and the Priest to the Bishop To these numbers may be added the Virgin number with the Lamb which is 144000 Revel 14.1 mentioned before in Revel 7.4 as the Number of them that were sealed made up by multiplying the 12000 of the twelve Tribes which are the Spiritual Progeny of the

Athens was famous for the Study of Arts there was Plato's Academy hence Livy calls Greece Sal Gentium and in Egypt Alexandria yea the rude Indians had their Gymnosophists and the Romans had their Colledges of Augures I may add their Philosophers and Rhetoricians The Persians and Arabians had their Magi. Grotius in Mat. 2.1 The Gauls had their Druides All Sects whatsoever had their Schools to advance their Way Stephen met with some of them at Jerusalem Acts 6.9 and Paul at Athens Acts 17.18 It is observed that the Egyptians Chaldeans Babylonians Persians Grecians Romans erected Schools and by great Liberality and other ways promoted Learning and encouraged Scholars Now let us view the Schools of the Christians See Alsted Chron. cap. 30. ultim edit which upon the Planting of the Gospel were set up at Antioch and Alexandria the latter of which afforded many famous Men as Clemens Origen Ammonius Athanasius Didymus c. That the Primitive Church had her Schools wherein Youths did learn the Principles of Religion and the Liberal Arts and heard the holy Scriptures explaned and that Care was taken for setling Schools every where where Churches were built and for setting over them such Men as were invested with eminent Piety and Learning See Magdeb. Cent. 2. cap. 7. Cent. 3. c. 7. Ecclesiastical Histories do declare That there were many learned men in divers places in the first Ages of Christianity is an Argument that there were Schools in which they were educated In the time of Constantine the great when Religion had its free course the Christian Schools flourished which were after shut up by Julian It is observable that the University of Cambridge to which Chronologers give preheminence for Antiquity to most Universities in the World of a Christian Foundation was restored by Sigebert As Isaacson Alsted Helvicus a great Promoter of Christianity presently upon the Conversion of the East-Angles much furthered by him about the year of Christ 631. For there was a British Academy there long before of which some make Lucius the first Christian King of the Britains the Founder But it being ruined by the Saxons and the Britains shut up in Wales Dubritius a great Champion of the Truth against the Pelagians as was also David his Scholar who held a Synod against their Errors instituted an Academy in the latter end of the fifth Century on the River Wye and after at Caer-lion on Usk in Monmouthshire where many eminent Men were educated Of which see Mr. Fuller's Church-History of Britain This Necessity and Use of Schools Universities and Learning is as great now under the Gospel if not greater in some respects as ever it was under the Old Testament And God hath plentifully furnished all Countries that have entertained the Gospel of Christ especially all the reformed Churches in Europe with famous Schools and Academies and he hath wonderfully blessed them as these in England See Dr. Arrowsm●h 1. Orat. Antiweigel p. 3. Scotland Ireland and those in the Low-Countreys in Germany the Palatinate Bohemia so that these Universities have trained up and sent forth learned able eminent Scholars and godly Men choice useful Instruments of God's Glory and Service both in Church and Commonwealth The use and need of Schools and Universities which is evident in the holy Scriptures and by the light of Reason and practise and experience of all Nations as they are the means of Learning Qui vult finem vult media Fints est nobilior mediis infers and evinceth the need of Learning as it is the end thereof especially for the Ministers of the Gospel As there is necessity of Schools and Universities so of study and industry in them for the attainment of Learning For we cannot expect God should communicate these Gifts to us by Miracle or immediate infusion of the Spirit as he did to his Apostles but they must be acquired through the use of ordinary Means forementioned which to contemn or neglect and depend upon immediate and miraculous Infusions and Revelations is to tempt the good Spirit of God and to provoke him to give us up to strong delusions and to give heed to seducing Spirits and to doctrines of Devils Inspiration of such common gifts must be supplied by Education The way Paul directed Timothy unto even in reference to Ministerial abilities was Give attendance to reading 1 Tim. 4.13 c. meditate upon these things give thy self wholly to them that thy profiting may appear to all ver 15. As Timothy had not health by Miracle but in the use of Means 1 Tim. 5.23 so neither had he Gifts for the Ministery by Miracle but by Study In the Platform of Church-discipline agreed upon in the Synod at Cambridge in New England cap. 6. num 6. it 's said This we gladly acknowledge that Schools are both lawful profitable and necessary for the training up of such in good Literature or Learning as may afterwards be called forth unto the office of Pastor or Teacher in the Church Scholae non immerito vocantur Emporia Mercaturae bonarum literarum Scminaria Ecclesiae armamentaria Reipublicae vivaria Oeconomiae officinae Pietatis magistrae Humanitatis fontes Honestatis scaturigines Utilitatis nervi Morum Disciplinae horti Gratiarum uno verbo Cornu-copia omnimodae felicitatis O felices Ecclesias quibus haec pietatis domicilia sunt adjuncta Alsted in Orat. de causis corrupt Schol. Of the causes and uses of Publick Divinity Schools see Zanch. tom 7. orat 1. who saith in his fourth Tom. lib. 1. Thes 2. in quartum praeceptum pag. 812. It should be the great care of a pious Prince or Supreme Magistrate that beside the public and Ecclesiastical Ministery Schools should be constituted wherein beside Humane Learning and the Liberal Arts the holy Doctrine of Religion should be faithfully delivered to youth to conserve heavenly Doctrine in the Church c. and that maintenance should be provided for both Afterwards we see saith Zanchy that the Gentiles and all Nations Pag 813. that were not altogether Barbarous took care hereof whereby their Religion might be conserved and propagated for they saw Sine Scholis non posse consistere vel Religionem vel etiam Politiam that without Schools neither Religion nor Policy could consist that Nature it self should teach a Christian Prince that it is his office to take care of Schools and Colledges He adds Jeroboamus ille impius Rex Apostatarum ab Ecclesia c. That wicked Jeroboam King of Apostates from the Church and Kingdom of Juda as he corrupted Religion so he also overthrew the Schools in the Towns of the twelve Tribes because he knew that the purity of Doctrine and Religion was conserved there by the faithful Prophets But afterwards Elias and Elisha his Disciple knowing that Religion could not be kept pure without Schools restored them and when the wicked Kings had transferred the Revenues which were due to maintain the