so it can if it will Heathenize I 'm sure it may well spare such Mouths If God Permit them long we may cryâ— Ichabod For such wild Preachers whatsoe'r they say Will Preach true Preaching and even Christ away Th. Elshmor Centuria Sacra About one hundred Rules for the Expounding and clearer understanding of the Holy Scriptures To which are added a Synopsis or Compendium of all the most materiall Tropes and Figures contained in the Scriptures Psal. 119.96 I have seen an end of all perfection but thy Law is exceeding large Mat. 5.18 Heaven and Earth shall passe away but not one jot or tittle of Gods word shall passe away Iotaunum apex unus non cadet de Scriptura nihil ergo contemnendum aut parvi faciendum in Sacris literis Illyricus Adore plenitudinem Scripturarum Tertullian LONDON Printed by W. H. for Nathaniel Webb and William Grantham at the sign of the Bear in S Pauls Church yard near the little North door 1654. To the Candid and Courteous Reader Reader WHen I had perused the Theologicall Rules of Mr Wilson which came but lately to my hands by reason of their scarcity they being Printed 1615. I conceived it might be an acceptable service to the Publick to Reprint them with some additionall Rules especially now when errours abound so much through ignorance of such Rules But when I perceived by the Printers that the Presse at this time when Trading is so dead would not beare the volume I was constrained to take another course and to set forth my owne Rules single by themselves yet have I given the succum sanguinem the Marrow of Mr Wilson's Rules there is not a rule of his that is very materiall but thou hast it virtually though not literally here These Rules I have been gathering many years for my owne private use here thou hast them enlarged with references for brevities sake to such as handle any Rule more fully To them is added an Alphabeticall Table which will be very usefull for the finding out of any thing that is materiall I have also added many Tropes and Figures with explanations of the quotations where need required c. Now the blessing of God go with it and give it favour in the eyes of his people the Lord make it mighty and succesfull for the destruction of sin and Satans Kingdome and for the advancement of the Kingdom of his dear son this is and shall be the prayers of him who is From my Study in Kingsâ—orton Sept. 12. 1653 Thy servant in and for the Lord. Th. Hall Rules to be observed for the right Interpretation of Scripture FIrst They that would understand the meaning of Gods spirit must be men of spirituall minds 1 Cor. 2.15 the spirituall man i the regenerate man judgeth all things i he is not only certaine of the truth which himselfe holds but he can also judge and clearly discerne the errors that are held by others They have received an Unction from the holy one 1 they have the holy spirit of God and this benefit they have by him that they know all things 1 Iohâ— 2 26 27. not simply all things that are knowable but all things that are necessary to salvation and herein the poorest Idiot being a sound Christian goeth beyond the profoundest Clerks that are not sanctified for he hath his own heart instead of a Commentary â—o help him in the understanding of the most needfull points in Scripture He then that would interpret Scripture must come with a Scripture-frame of Spirit he must have a holy and heavenly heart sutable to the holinesse and Heavenlinesse that is in the word The Scriptures spiritualnesse cals for a heart filled with Scripture spiritualnesse to set forth its excellencies for as no man can rightly sing Davids Psalmes without Davids spirit so no man can rightly expound the Word of God without the spirit of God Carnall sensuall hearts and such divine spirituall work will never agree A vessell that 's full of poyson cannot receive pure waâ—er or if it could yet the Vessell would â—aint it Sincerum est nisi vas quodcunque insundis acessiâ— Hor. 'T is the nature of the Word to be facile and comfortable to such as are of a semblable disposition to it Micah 2.7 but dark harsh and hard to the wicked unregenerate unmortified men Sin in the affection will quickly breed error and darknesse in the understanding Pride Covetousnesse c. blind the judgement Iohn 5.44 Luke 16.14 We must be renewed in the spirit of our minds before ever we can prove what is that good and perfect will of God Rom. 12.2 for the secrets of the Lord are revealed to none but such as feare him Psal. 25.12 14. Pro. 1.7 and 9.10 2 Rule He that would know the mind of God in Scripture must earnestly beg for the direction and assistance of the spirit of God that so he may be taught of God to know and doe his will Nature is blind here 1 Cor. 2.14 the naturall man perceives not the things of God he may peradventure know the History but not the Mystery hee may read the words but shall never savingly know the mind of Christ without his spirit 't is this Eye-salve which must make us see and lead us into all truth We must therefore take Davids course goe unto God by Prayer and beseech him to inlighten thy understanding that thou mayest see into those deep mysteries and wonders of his Law Psal. 119.18 He that would have this wisdome must aske it of God for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit by whom they were inspired that wrote them No Scripture is of private interpretation 2 Pet. 1.20 that is private which is meerly of man as ver 21. private is not here opposed to publike but to divine or to the holy Ghost Now our interpretations comming from the spirit are falsely called private because 't is that spirit teacheth us which teacheth all the faithfull This is the chiefest work and as it were the foundation of all the rest without which all other meanes are vaine therefore begin and end with Prayer Now though a man be Godly and have the spirit yet he must use the means which God hath ordeined for the right understanding of Scripture for God will be found onely in his own way 3. The Originall languages must be studied they have many speciall Ididioms proprieties phrases and elegancies which cannot be fully expressed in our own oâ— any other language and therefore 't is necessary that we understand them in some competent measure that so in our doubts we may have recourse to the fountain it selfe from whence the waters drink most sweetly The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients and especially amongst Monks and Fryars Till we understand the words we can never find out the sense
voluptatis Mundanae odium necnon varitatis pietatis accendat amorem Gratiâ suâ vos omnes beet in hac vita aetornâ felicitate in faturâ It a precatur Sympresbyter vester devotus Collega dovinctus Thomas Hall â— Musâ—o meo Norton-Regis in agro Wigorn. Sept. 21. 1654. Vindiciae Literarum THE SCHOOLS GVARDED OR The excellency and usefulnesse of Arts Sciences Languages History and all sorts of humane Learning in subordination to Divinity Preparation for the Mynistry by ten Arguments evinced ten cavils raised against it by Familists Anabaptists Antinomians Lutherans Libertines c. are refelled and answered and many cautions to prevent all mistakes are added By THOMAS HALL B. D. and Pastour of KINGS-NORTON Iohn 5.39 Search the Scriptures Quaerite legendo invenietis meditando pulsate orando aperietur vobis contemplando Augustin Non est Syllaba neque apiculus in Scriptura in cujus profundis non lateat grandis quispiam thesaurus Chrysostome Crede Stude vive Pinge Aeternitati à Lap. With an addition of about one hundred Rules for the expounding of the Scriptures and a synopsis of all the most materiall Tropes and Figures contained therein LONDON Printed by W. H. for Nathanael Webb and William Grantham at the sign of the Bear in St Pauls Church-yard near the little North door 1654. To the Candid and Courteous Reader OBserving that dangerous Tenent of the Anabaptists to spread like a Gangrene over most parts of the land viz. That Arts Sciences Languages c. are Idols Antichristian the smoak of the bottomlesse Pit filth froth dung needlesse and uselesse for the right understanding of the Scripture the spirit alone say they is sufficient without these humane helpes and therefore the Taylor-King of Leyden burnt all books save the Bible I shall therefore take some pains to discover the vanity of this erroneous Tenent that I may prevent if possible the sad consequences of it to this end I shall shew 1. What we grant them how far we go 2. Where we part 1. We willingly grant that the assistance and direction of Gods holy spirit is absolutely necessary for the sound and saving understanding of the Scripture 'T is it that must inlighten enliven sanctify and fit us for the work for without him we can do nothing Iohn 15.5 2. As we acknowledge that this guift comes from the spirit of God so we likewise acknowledge that he bestows it now in the use of meanes by Prayer Reading Study skill in Arts Sciences Languages c. True in the Apostolicall times God poured out an extraordinary measure of his spirit on many who had Learning and Languages by immediate infusion wee now by acquisition they had it Given we Gotten they by Revelation and Inspiration we now by Industry and Study and yet even then we read that Paul had his Books and Parchments 2 Tim. 4.13 15. which some conceive to be Note books of his own making and in the person of Timothy he commands all Ministers to give attendance to Reading Meditation c. and to give up themselves wholly to them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be in them 1 Be intent and industrious in studying sis totus in illis 1. He must read and then exhort that like a good scribe he may bring out of his treasury things both new and old 2. Hee must meditate on these things and so digest them turning them in succum sanguinem that so he may be able to speak non ex ore sed è pectore experimentally powerfully God hath ordained meanes for the attaining of every thing and he that contemns the meanes contemns the blessing 't is Gods blessing on the diligent hand which as in all other things so in this doth make men rich as nemo casu fit bonus so nemo casu fit doctus virtus discenda est saith Seneca We must therefore so Read Study Search c. as if we were to doe all our selves and yet when we have done all so rest upon God for aid as if we had done nothing Truth like Treasure lies deep and hidden and cannot be found without search and study we must therefore serve providence in the use of meanes else we tempt God Pro. 2.3 4 5. If thou criest after knowledge there is Prayer and seekest her as silver there is indeavour in the diligent use of meanes then shalt thou understand the feare of the Lord there is successe and therefore it was a good Prayer of Sir Thomas Moor Domine Deus fac me in iis consequeÌ„dis operam collocare pro quibus obtinendis soleo ad te orare 3. Wee grant that the abuse of Philosophy when it is preferred before Divinity or puffs men up with pride or is used to adulterate and corrupt the truth and simplicity of the Gospell that then it is odious and abominable But this is not our question whether the abuse of Philosophy be unlawfull this is granted on all hands But the question between us and the Anabaptists is whether the right and sober use of Philosophy and other humane Learning be requisite for a Divine This we affirm the Anabaptists c. deny I shall therefore set down this Antithesis to their Thesis and will confirme it by Arguments viz. That the knowledge of Arts Sciences History Languages c. are very usefull and needfull qualifications for a Minister of the Gospell CHAPTER I. I Come now to the Arguments for the cleaâ—eâ— convincing of our judgements in the truth of this point The first is drawne from the necessity of humane Learning Thus That which is necessary for a Divine may not be contemned whether the necessity be absolute or onely of expediency But humane Learning is necessary for a Divine Ergo It may not be contemned The Major no sober man will deny The Minor I will prove by its parts 1. The Languages Latine Greek and Hebrew are some part of humane learning and these are necessarie for a Divine 1. For Latine many learned Commentaries are written in that language which a man cannot enjoy without some knowledge of this Tongue besides many English words of much use in Divinity are borrowed of the Latine which no man can well understand without some insight in this Language 2. The Greek tongue is necessary because the New Testament was written in it besides many Latine words are derived from it which we cannot fully understand without some knowledge here also many termes of Art in Grammer Rhetorick Logick Physicks Metaphysicks c. are borrowed from hence What grosse errors did many of the Antients run into and what lame interpretations doe they oft make for want of insight in the Originall Languages yea we had never enjoyed the translation of the Bible if some men had not attained this part of humane Learning the Bible would have been as a sealed book for how could men women and children be able to read the Scripture had there
not been learned men who by great paines and study obtained the knowledge of the Originals 3. Some insight in the Hebrew is necessary because it is that sacred Language in which the Old Testament was written besides it hath a certaine Idiome and peculiar form of speaking which cannot well be expressed in a translation without some losse all Authors being best and purest in that Language in which themselves writ 2. The emphasis and force of the word is more clearly seen in the Originall Text then in a translation 3. There aré great differences amongst Interpreters which cannot well be reconcilâ—d without some insight in the originals Thus in points of controversie when one saies it is thus and another thus we must then of necessity have recourse to the fountains 1. Because they are immediately sent from God to us by the Prophets and Apostles 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sonnes but Maâ— 2.15 saith I have called my son out of Egypt 3. He that understands the Originall seeth with his owne eyes when he that peruseth translations sees with the eyes of others Scitâ— sanè claris ille Whitaker de Scripturâ controvers 1. Qu. 2. cap. 9. mihi p. 210. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proprietatem vocabulorum intelligendam quae sanè admodum latè patet fontes sunt utiles nam in fontibus omnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quà m in quarumvis translationum rivulis c. cui suffagratur Epigrammatista Multum crede mihi refert à fonte bibatur Quae fluit an pigro quae stupet unda lacu Mart. v. plura apud Hyperium de ratione stud Theolog. l. 1. c. 9. Bowles Pastor Evangel l. 1. c. 11. p. 71. 2. The necessity of Arts and Sciences will appear if we look into the body of the Scripture 1 There are physicks in Genesis Iob Ecclesiastes how oft doe we read in Scripture of the Sunne Moon Stars Fire Haile Snow Winds Thunder Lightnings and also of Fowles Fishes Beasts Plants Trees Seas Fountaines Minerals besides many diseases as the Leprosie Palsiâ— Feaver Pestilence c. Without some insight in naturall Philosophy we cannoâ— so exactly know the nature of all these yea we shall find Ethicks in the Proverbs and Oeconomicks in Pauls Epistles Politicks in Sam. Kin. Geometry in the building of Solomons Temple and Astronomie in Iob c. with Metaphysicks of God Angels Truth Good c. Ad rem oppositâ— claris Ravanel Ea est scripturarum amplitudo ut res Metaphysicae Physicae â—stronomicae Geographicae Musicae Ethicae Oeconomicae Politicae imo ipsae Mechanicae quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spectaâ—t passim contineantur Cut astipulatur doctiss à Lap S. Scripturahabet objectum omne scibile disciplinas omnes quâ—cquid sciri potest suo sinn complectâ—tur ideoque universitas quaedam est scientiarum scientias omnes vel formaliter vel eminenter continens v plura Alsted Praecog lib. 2. cap. 104. 206. Hyperium l. 1. c. 45. c. ☜ L. Verulam Advancement of Learning p. 44. to 48. nec non claris Schiblerus in proaemâ—o ad Metaphys c. 2. clarissimè â—vincit Philosophiam utilem esse ad Theologiam ac itidem Doctis Paraeus tripliâ—em fatetur esse Physicae usum 1. ad explicandos terminos Theologicos communes de rebus naturalibus 2. ad illustraudaâ— rerum naturalium cognitionem 3. ad adjuvandam cognitionem Dei quâ—a eju◠〈◊〉 sibilia ex visibilibu pervidentur Rom. 1.19 20. Paraeus in Colos. 2.8 ubi plura 2. Grammer is requisite to explain the words termes and phrases of Scripture 3. The Scripture also is ful of Rhetorick many Tropes and Figures are there what abundance of Metonymies Ironies Hyperboles Hypallages See Illyrious Claris. Script and Westhemerut The Scripture is full of learning and eloquence all the eloquence of Cicero and flowers of Demosthenes with the rest of those learned Heathen is but as chaffe to wheat and drosâ—e to refined gold for the Pen-men of Scripture were not simply men but men inspired with the Holy Ghost 4. Logick is necessary for analâ—sing defining dividing and more orderly resolution of a Text also for Argumentation and defence of the truth against an adversary The Apostle would have a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Tim. 2.15 to divide the word aright Now without some skill in Arts he 'll rather teare it with his teeth and pull it a sunder with his nailes then rightly divide it and although it be the spirit of God that helpeth us to the sence of Scripture in a spirituall saving way for we are not able by our will to beleeve it to apply it to conform to it yet as it is a Text consisting of words and a coherence to make up the sence so the instrumentall way to discover that is by the help of Arts and therefore those that are unlearned are said to â—â—rest the Scriptures 2 Pet. 3.16 to mangle and torture them to their own destruction as a reverend Divine hath wel observed neither is Logick a profane thing as some profane ones imagine for the Scripture it selfe useth many Logicall Arguments from the cauâ—e the effect the consequent from mercies judgements and from the Old Testament it s written c. e. g. God is a spirit Ergò he will be worshipped in spirit So he that commits sin is the servant of sin but yee commit sinne Ergò A good Shepherd laies down his life for his sheep but I saith Christ am that good shepherd Ergo See a clear syllogisme in the second figure Iohn 8.47 Whosoever is of God heareth Gods word but yee heare not his word Ergo yee are not of God This may stop the mouths oâ— some that say Christ never used Logick nor had any humane learning 5. Ecclesiasticall History is necessary many things in Scripture receive light from Iosephus Eusebius Q. Curtius Xenophon besides they will furnish a man with examples of Gods judgements on his enemies and his blessings on his people being rightly used they will much enrich a man They may be read at succisive houres for recreation after strong labour With what cautions and conditions they are to be read I shall for brevity sake referre you to two learned Authors Now as humane learning is necessary for the better understanding of the Scripture â—o without it we cannot understand many classicall Authors as Lactantius Ierom Austin Ambrose Basil c. who borrowed much of Cicero Quintilian Virgil And thus we see the usefulnesse and ornament of learning every way to which I shall add the testimonie of a sweet Divine whose judgement may peradventure take with some men more then another mans He that is learned in something saith he covets after more still and certainly none but ignorant people are enemies to learning those that never knew
you like Hercules to have endeavoured the cleansing of that Augaean stable of errours Heresies and blasphemies which like a Morphew have over-spread the face of the Church to have cut off those Hydra's heads and helpt our Atlasses to hold up the Heaven of the Church It had been more for your credit and comfort to have imployed your time and Talent in defence of Languages Arts and Sciences especially in such a season as this when so many decry them then thus to weave the Spiders Web which may peradventure catch some feeble flies when stronger ones break thorough 'T is true sometimes you gild over your errors with golden words and set a glosse upon your false wares but poyson is never the better for being drunke out of a golden cup the whore of Babylon deales so with her guests Rev. 17.4 and the Apostle tels us that false Teachers with faire words and fine speeches do deceive the simple with plaistred words they parget over the matter Rom. 16.18 2 Pet. 2.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fictitiis verbis quia more plastis ac figuli multa confingunt ut haeresis suae idolum velent vestiant ornent But that you may see your folly the better 1. I shall begin with your contradictions Sometimes you plead for Academicall learning and anon you cry it downe like a Thiefe we sometimes find you in the way and presently you are crossing it againe Thus page 3. you cry up Humane Learning as good excellent and of manifold transcendent use whilest moving in its owne Orbe it enables men for all kind of undertakings Military and Civill without which men doe not differ much from beasts c. So page 8 9. yet as if you had forgot what you had said in the same page you tell us how truly let the world judge that this humane learning disables men for the Ministry is a vaine Tradition and makes men uncapable of Gospell mysteries c. Quo teneam vultus mutantem protea nodo So one while you plead for teaching children without the Grammar Rules page 22 yet page 24. you cry up Mr Brinslyes way of teaching which every one knowes who knowes the Method of that Godly man hath reference to Rules 2. Your sophistry and fallacious arguing is very frequent to give you a taste onely for as you desire to stirre up some to plead your cause so I doubt not but some of the Lords Worthies who have more time and Talents for such worke will arise and plead his cause more fully 1. You tell us that humane learning puffs men up makes men selfe-confident and proud that it is but a carnall thing a fleshly power just so say your brethren the Familists and Anabaptists that the Apostles never taught or practised any such matter but bad us beware of Philosophy Col. 2.8 for it is a fleshly weapon earthly sensuall divelish an Idoll of mans inventing spirituall sorcery or inchantment yea Reason is a Monster and the very root and ground of all Infidelity c. Answ. Behold here that Damask-Web as his verifying friend cals it which Mr Webster weaves 1. He Argues from the abuse of a thing to the taking away its use because some men abuse humane learning to pride and selfe-conceitednesse therefore away with humane learning Non sequitur for then because some men abuse meat drinke cloaths and riches wee must throw away meat drinke cloaths and riches 2. It is not Philosophy simply that the Apostle condemnes Col. 2.8 but vaine spoyling abusive Philosophy as you may see more fully in my vindication of that place 3. Neither is humane learning a carnall fleshly sensuall Idoll of mans inventing but the good gift of God comming from the Father of lights who is purity it selfe As I have proved at large in my Vindiciae Literarum 4. Neither is Reason a Monster as you Monster-like affirme but being rightly improved is a great helpe in Religion as is excellently proved by the learned Culverwell in his profound discourse of the light of Nature fit it is fit we should give unto Reason the things which are Reasons and to Faith the things which are Faiths Ob. But 't is the spirit saies Master Webster that must teach us and the spirit that must unlock the Scriptures and the spirit that must inlighten us c. Answ. True but yet the spirit of God works by meanes as I have proved before in my Vindiciae Who ever expects helpe from God must not sit still and dreame the spirit will help him but he must arise and serve Providence in the use of meanes for the spirits Teaching doth not exclude but include the use of all good meanes c. Yet that you see Mr Webster's Herculean strength he comes now to grapple even with Aristotle himselfe c. 6. this Chapter he spends wholly in combating with him no lesse Adversary then the Prince of Philosophers can try his strength 1. He tels us that Aristotle was but a man and so might erre and is not Mr Webster a maâ— and doth he not erre with a witnesse 2 He tels us that what Aristotle hath written was rather by a Diabolicall then a Divine instinct I rather suspect that he is led by a Diabolicall instinct that speaks it 3 His Principles are false his Manners corrupt many of his books spurious besides hee is ambiguous briefe â—ame intricate erroneous c. In a word a blind Pagan the proud Stagâ—rite I wish he were not more blind corrupt and proud that speaks it Qu. But since Aristotelicall Philosophy wil not downe with Mr Webster what new-light shorter cut and easier way hath this Hercules found out for like another Caesar Viam aut invenieâ— aut faciet He 'll â—ither find a way or fraâ—â—e you one out of his empty sconce Ans. Why 't is Magick page 68 c. that noble and almost divine science as he cals it of naturall Magick This key if you will believe him will better unlock natures Cabinet then syllogismes yet he coâ—plaines that this is neglected by the Schools yea hated and abhorred and the very name seems nauseous and execrable to them and that very justly considering whether your Magick leads men But O Magick Magick where hast thou â—ame hid so long that Mr Webster is faine to conjure thee up againe and none but he and his associates could find out this short cut before 'T is true there is Astronomy which is an Art that considers the divers aspects and naturall properties of the Starres and this is lawfull But then there is Magia Diabolica a Divelish Magick when men take upon them to foretell things contingent by the Stars those are called judicial Astrologers and in Scripture they are oft joyned with Witches wizards and Sorcerers Deu. 18 10 11. Dan. 2.2 c. yet this Devilish Art doth Mr Webster plead for page 51 and spends welnigh a page in the commendation of Astrology and