SECT. I. Of the Languages in general.

THe Tongues or Languages are the Boxes or Cabinets, where­in all Sciences or sorts of know­ledge, the Jewels of all Truths both Divine and Humane, Theological, Moral and Natural, are laid up.

Skill in the Languages is a Key that unlocks and opens all these, and lets a man into the knowledge of them all. It is (as one saith) that to a Minister, which the Sea is to an Haven-town, to bring in all [Page 2]sorts of Provision from foreign parts to replenish and enrich the same.

Every Tongue hath a peculiar Idiome, or form of Speech, or innate Emphasis, Elegancy, and Perspicuity, which cannot be so fitly and fully expressed in a Trans­lation, without some Circumlocution, Di­minution, or Alteration.

Hence it is, that every Book is best in its own Tongue, wherein it was originally written by the Author thereof; that is, the soundest, and the clearest.

The Knowledge of Hebrew, Greek, and Latine, is requisite, because the Super­scription of our Saviors Title on the Cross was in these three Languages, Luk. 23.38. for three Reasons:

• 1. That Christ's Death, and the Cause of it, which concerned all Nations, might be divulged to all the Na­tions,
  • to the East by the Hebrew,
  • to the South by the Greek,
  • to the West by the Latine,
  in regard of the present Confluence of People to the Feast at Jerusalem from all Nations, Joh. 12.20.
• 2. To shew, That the Knowledge of these three Principal Languages con­duceth much to the clear and full un­derstanding of the Mystery of Christ crucified.
• [Page 3]3. And that the Holy Ghost would have the Dignity and Study of them ever preserved, or kept on foot in the Church.

SECT. II. Of the Hebrew and Greek in common.

THe Knowledge of the Hebrew and Greek is needful for a Minister espe­cially, for six Reasons;

Reas. 1. Because the Hebrew and Greek are the Original Tongues, in which the Old and New Testaments were written. A competent knowledge of these Tongues gives a man great light to the right and clear understanding of the Original Text; and much satisfaction and delight to his minde: without some insight into the same, a man cannot understand the proper Signification and Emphasis of Words, Phrases, and Proverbs; nor the Idiomes or peculiar forms of speaking, which the Originals (especially the Hebrew) have in them; but he must see onely with other mens eyes; and take both the Transla­tion and Interpretation of the Scripture upon trust from others.

Reas. 2. Great Skill in the Original Languages is necessary to the true Trans­lation [Page 4]of the Bible into other Tongues; and to the serene, sound, and proper expla­nation thereof. For the Minde of God (as Divines observe) is primarily in the Origi­nal, and but secondarily in the Translati­on; which no farther contains the Word of God in it, then it agrees with the Ori­ginal, out of which it is translated.

This Difference must be put between the Hebrew and Greek Text of the Old and New Testament, and the Latine and all other Versions, that in the Original Text, & Res & Verba, both the Matter and the Words proceed immediately from the Holy Ghost, who suggested to the Prophets, Apostles, and Evangelists, & quae scriberent, & quomodo scriberent; both what and how they should write. In Versions (that are faithful) the Doctrine is from the Holy Ghost, the Words are from Men: who although they use the help of the Holy Ghost, yet not in that maner nor measure with the Prophets and Apo­stles. See Is. Casaub. Exercit. 13. ad Annales Baronii, pag. 273. Polan. Syntag. Theolog. lib. 1. cap. 40. Beza, Tractat. The­olog. vol. 1. ad defens. Castell. pag. 432.

Reas. 3. There is more need yet of Skill in the Originals to reform and refine former Translations; to amend the faults [Page 5]and mistakes, and supply the defects that still remain in them.

Divines observe, that much Divinity de­pends on smal Particles, upon such a Mood, Tense, Case, or Number; sometimes upon one letter, upon pricks and points. Many errors have been bred and fed by false Translations, and mistakes of Words and Letters, and by corrupt Glosses thereupon.

The holy Scriptures are vindicated, and many Truths are restored and confirmed by a rectified Translation, and sound in­terpretation of them according to the Ori­ginal.

Critical learning, and Scholia's, are of excellent use hereunto. Many learned Authors in these later times have perfor­med the same exquisitely beyond the ex­actness of the ancient Fathers; as Eras­mus, Beza, Piscator, Drusius, Salmasius, Casaubon, Grotius, Scaliger, Fuller, Ludo­vick de Dieu, Heinsius.

No Translation expresseth all places exactly, but sometimes gives either not the right, or not the full sense.

I. Not the right and proper sense. For those, who have used the greatest diligence and accurateness in translating the Bible, have not been exempted from being liable to mistake, (nimis augusta res est non er­rare) [Page 6]and probably, if they had after­wards set themselves to a more distinct search about some particular places, or seen those observations which others have made on them, they might have found reason to alter their former apprehensions, and translate some places otherwise then they did. Amam. Parae­nos. For it is no new thing for Lear­ned men, upon a review, to have espied faults in, and amended their own Versions, as Luther, Junius, Beza, &c.

Yea there are instances given out of se­veral places in our last English Translation, wherein there appears some discrepancy from the minde of the Text.

Besides that those slips, and mistakes, which are to be charged on the Press (which differ according to the diversity of Impressions) pervert the sence, and shew the use of the Original to direct to the true reading. Some Errata in our English Bibles may be a means of deceiving those that look no further; as well as the faults, which have crept into the Copies of the Latine and Greek Version, have deceived others who relyed thereon. Many in­stances might be given hereof. In the Vulgar Latine, evertit domum was put for everrit, Luke 15. Asia for Achaia, Rom. 16. vidua for Judaea, Act. 16, &c. See [Page 7]the like in the Greek Version; where through the carelesness, or unskilfulness of some hand, [...] was turned into [...], Psal. 132.15. [...] into [...], Psal. 89.46. [...] into [...], Psal. 31.16. [...] into [...], Isa. 45.1. Which mistakes, and many more, were derived into the Latine Trans­lation, and have not wanted followers; Amam. Antib. Bibl. & Paraen. de excit. [...]ng. stud. amongst whom was Austin, who was of­ten out as to the sense of Scripture, because he wanted skill to correct the Translation he used, by the Hebrew. This made him raise many doubts, and spend much time in solving them; and when all is done, look but in the Original, and you will see no ground for them, but all is plain and clear. Nor was he insensible of what fru­strations happened to him through his ig­norance: When he was pretty ancient, he learn'd the Greek Tongue; he bewailed his want of Hebrew, and commended the study of both.

II. The exactest Translation may some­times not give the full sense of the Origi­nal, either

1. Because a word or sentence in the Original may be more comprehensive, and admit of more senses, and those good and convenient, (For as words have different acceptions, so they may also have an am­biguous [Page 8]reference) then the word or phrase doth, which answers thereto in the Translation. In which case the Transla­tion cannot draw out all that is contained in the Text, and perhaps sometimes not hint the greatest part of it.

2. Because the Translation expresseth but one of the readings in the Hebrew, in those places where there are two, viz. the Keri and Chetib, one in the Margin, the other in the Text or line: which are re­quisite to be known, that when there is any difference in the sense, we may judge which is to be preferr'd.

Tremellius and Junius in their first Ver­sion rendered 2 King. 8.10. (after the Marginal reading [...]) thus, Abi, dic ei, &c. Go, say to him, Thou mayst certainly recover. But Junius in his latter work chooseth rather the Textual [...], and turns it, Dic, Non omnino revalesces; Go, say, Thou shalt certainly not recover.

So in Ezra 4.2. their first Version hath Et eidem sacrificamus, And we sacrifice to him; the latter, Non enim (alteri) sacri­ficamus; That according to the Margin, this to the line. Of the Keri and Chetib, the Marginal and Textual readings, see more in Ainsworth's Advertisement, next after his Annotations on the Pentateuch.

Reas. 4. Without the help of the Tongues we cannot understand those words of the Hebrew and Greek Text, which are retained in the Translation, as Jehovah, Messiah, Shiloh, Hosanna, Alle­luja, Nehushtan, 2 Kin. 18.4. Ephod, Urim, Thummim, Higgaion, Selah, Belial, Beel­zebub, Abaddon, Apollyon, Rabbi, Raka, Mammon, Amen, Anathema Maranatha, &c. to which I may add Christ and Jesus. To say nothing of the Titles of Psalms, and those proper Names which are Prophe­tical, and describe future events.

Nor can we, without the help of those Languages, know the meaning of such phrases retained in the Translation, as suit not with the genius of that Tongue, into which it is made, but are proper and pecu­liar to those, in which the Text was first penned. Thus, if not informed from the Hebrew Idiome, we should not know that the children of the Bride-chamber, Mat. 9.15. signifies the Bridegroom's friends; and the fire of God, Job 1.16. a great fire; and the voice of God, Psal. 29.3. thunder: with many other forms of speech of an He­brew extraction.

Reas. 5. Insight into the Original is needful, sometimes for determining which sense of any ambiguous word or Phrase in [Page 10]the Translation is agreeable to the Text; For words or expressions in a Version, may be capable of those senses, which the Ori­ginal will by no means admit of; and so those who are not able to con [...] it, may run into great mistakes: As it fared with many of the Fathers, who used the Greek Version of the LXX. and wanted skill in the Hebrew. For instance hereof, see Ama­ma's Antibarb. Biblicus. Though we be furnished with the Versions and Com­mentaries of learned men on the Scriptures, (as Beza, Piscator, Mercer, Drusius, &c.) yet we cannot read, or at least fully un­derstand them without skill in Hebrew and Greek, (of which we shall find some scatte­red up and down there) much less can we defend them against Opposers; nor be ca­pable of judging which is the fittest of those Expositions we meet with, when we are perplexed with variety. That sure is the best, which agrees best with the Ori­ginal; and so, without insight into it, we shall be uncertain which to follow.

Reas. 6. The knowledge of the He­brew and Greek Text is necessary for the deciding of Controversies, and defending of truth, and refuting of errors, and it con­tributes much to reconcile many differen­ces that are among Interpreters. Men [Page 11]generally appeal to it, as being the only authentick rule of Faith, (given by divine inspiration, and dictated by God himself, which cannot be said of any Translation, since no Interpreter had the same privi­ledge with the sacred Pen-men, to be in­fallibly inspired) when they will not stand to the determination of any Version. And it is reasonable, that the Original Text should have the definitive sentence in all doubtful Cases; for it is the only Judge or Rule of Controversies, from which we have no appeal: It is the touchstone of all Translations, by which they are to be tried, and from which they derive all their Authority. The Papists prove divers of their opinions from those places in the Vulgar Latin, which agree not with the Original. How then shall they be dis­proved but from the Original? Igno­ratio Hebraismorum multa absurda & impia dogmata invexit in Ecclesiam, In Gen. 48.16. saith Pareus, ‘Ignorance of the Hebrew Idi­ome hath brought many absurd and impi­ous opinions into the Church:’ and there­fore the knowledge thereof is the way to cast them out.

For the Invocation of Saints the Papists bring Gen. 48.16. Invocetur super eos no­men meum, nomina quoque patrum meorum, [Page 12]the sense of the Hebrew is, Let them be cal­led by my name. For the worshipping of Christ's Sepulchre, they alledge Isaiah 11.10. Et erit Sepulchrum ejus gloriosum, but according to the Hebrew, His rest shall be glory. For merit, Heb. 13.16. Talibus hostiis promeretur Deus, in the Greek it is [...], With such sacrifice God is well pleased. More instances might be given in the Old and New Testament.

The knowledge of the Tongues (as some observe) hath always been an individual companion of the Orthodox faith in the Church; Bowls Falt. Evang. pag. 72.73. Amam. paraen. the neglect and contempt of the Scriptures always accompanied the neg­lect and contempt of them. Luther saw that there was no other compendious way to reduce old Barbarism, then if the stu­dies of the Tongues should perish. When the knowledge of them revived, (which was about the year 1470) forthwith the clearness of the Gospel shined forth. Good skill in the Tongues makes men good Textmen, or Expositors; and Bonus Textu­arius, bonus Theologus. Hence those, that have searched most into the Text by the light of the Tongues, if Protestants, they are the most pithy Divines; if Papists, they are sounder then the rest, as Arias Montanus, Masius, Vatablus. They that [Page 13]have wanted the knowledge of the Tongues have erred greatly in Expound­ing the Scriptures, as the Commentaries of some of the Ancients abundantly te­stifie.

It is Musculus his counsel, Loc. Com. de facr. Script. p. 184. Sunt admo­nendi, imo vehementer urgendi Adolescentes sacrae Scripturae candidati, ut sacrarum Linguarum Ebraeae & Graecae cognitionem studiis suis non quasi parergon adjiciant, sed instar fundamenti in ipsum fundum menti­um suarum submittant. ‘Young men that study the holy Scripture should be vehe­mently pressed to lay the knowledge of the Greek and Hebrew as a foundation in the bottom of their minde; and not to adde it to their Studies as a by-work.’

See what Muscu [...] saith in that place, of the need of Professors of the Greek and Hebrew Tongues in the Churches of Christ, and in the Schools of the faith­ful.

So much of the General use of Hebrew and Greek considered joyntly. Now I will shew the Particular use of them se­verally, and of the Latine, to which I will adde the Chaldee and Syriac.

SECT. III. Of the Hebrew.

THe knowledge of the Hebrew is useful in four respects;

I. To understand the Greek of the New Testament, because

1. There are many Hebrew words, both Proper Names, and Appellatives, in the New Testament. See Pasor's Lexicon in fine.

2. The New Testament is full of He­braisms. Of which see Gataker against Pfochenius: and Beza on Act. 10.46. ‘The Apostles used Hebraisms (saith he) not only because they were Hebrews, but because when they discoursed of those things, which were written in He­brew, it was needful to retain many, lest they should seem to bring in some new Doctrine. And I do not wonder they kept so many Hebraisms, when many of them are such as cannot be so happily expressed in any other Idiom: that, except they had retained those forms of Speech, they should have de­vised sometimes new words, and new kinds of Speech, which no man had un­derstood.’ See also Beza's Theol. Tract. [Page 15]vol. 1. ad defensionem Castellionis de He­braismis pag. 431, &c.

The New Testament was written in a style, that hath the Tincture, and rellish of the Hebrew: by reason of which it differs much from the pure and genuine strain of the Greek. Hence learned men call the Language of the New Testament rather [...] then [...], that is, Jewish Greek, such as was peculiar to Graecising Jews; The words generally Greek, but the Phrase often Hebrew. Many Instances may be given hereof: Ex. gr.

— [...], for [...], Luc. 16.8. a steward of unrighteousness for an un­righteous steward.

— Moses was [...], Act. 7.20. fair to God, for exceeding fair: for the He­brews express a Superlative oft by the Name of God. Niniveh is said to be a City, [...] great to God, that is, exceeding great, Jonah 3.3.

—The inward man is renewed [...] ( [...] Hebr.) daily. So Mar. 6.40. they sate down [...] in ranks, in ranks. For the Hebrews double a word to express a distribution. See Mar. 6.7, 39.

—2 Corinth. 2.14. Thanks be to God, [...], qui facit ut semper triumphemus, so Beza: who makes us to [Page 16]triumph alway. Here [...] is used by Paul in the form of the Conjugation of Hiphil, to express the Emphasis of the Participle of Hiphil.

So the Greek Interpreters of the Old Testament, being Jews, put [...] (which properly is onely to reign) in Esay 7.6. and elswhere for to make a King, or to cause to reign, that it might answer [...] in Hiphil, which signifies regnare fecit, regem praefecit.

Thus [...] is used in the New Testament for to justifie, or absolve, which answers to [...] of the Hebrews, in which sense Master Gataker de stylo novi Test. contends, Contra Pso­chen. p. 80. &c. that it no where occurs in antient Greek Authors.

Nor is this unusual for the Pen-men of the New Testament (following herein the Greek Interpreters of the Old) to put new significations upon words (which before they were unacquainted with) to make them suit better, or be of the same lati­tude with some Hebrew words, that sig­nifie the same thing with them, but have other acceptions besides.

So [...] is put for a thing, Luk. 1.37. because [...] which answers to it in Hebrew, signifies both a word, and a thing.

[...], [...] properly a Law, stands for Do­ctrine, [Page 17]Rom. 3.27. because [...] denotes both.

[...] gratis in Gal. 2.21. signifies in vain, because [...] hath both these senses.

[...], commonly power, is put for wealth in Rev. 18.3. because [...] is indif­ferent to both.

[...], Hell is put for the Grave, 1 Cor. 15.55. because [...] stands for both.

[...] signifies victory, and denotes eter­nity, 1 Cor. 15.54. because [...] is ca­pable of both senses: and [...] in aeter­num, or for ever, is rendred by the Seventy [...], Amos 8.7. Lam. 5.20. Jerem. 3.5.

And that [...] in 1 Cor. 15.54. should be rendred for ever, Amama, and Heinsius (on that place) determine.

[...], which is to confess, is used for to thank, or praise, Matth. 11.25. he­cause [...] expresseth both. So Beza.

[...], with the Hellenists, imports both speaking, and answering; because [...] hath the notion of both: and it is of­ten used in the New Testament of one that speaks, when he is asked nothing. See Be­za in Matth. 11.25. and 28.5. Rev. 7.13. or who beginneth a Speech, when no Que­stion went before.

I will conclude this particular with this [Page 18] Observation, that because with the He­brews there is no distinction of Cases, but the Nominative (which useth to be the source and root of the rest) stands for all; therefore it is diverse times in the New Testament put for other Cases; as [...] for [...] Ephes. 3.18. so 2 Cor. 8.23. [...], for [...]. See also Rev. 1.5. Joh. 1.14. Luke 22.20.

II. This knowledge of the Hebrew is useful to understand some Prophetical vi­sions, which are of that nature, that their Explication is made by a Paronoma­sia, or Verbal allusion in the Hebrew; as Jerem. 1.11, 12. I said, I see a rod of an Almond-tree [...] Then said the Lord, Thou hast well seen, for I am [...] hasten­ing my word to perform it. So Amos 8.2. —Amos, what seest thou, I said, A bas­ket of summer-fruit [...] Then said the Lord to me, [...] The end is come upon my people.

III. To understand the different writings of the same proper Name sometime in Scripture: as in the Old Testament Je­hoiachin, 2 King. 24.6. is called Jeconiah in 1 Chron. 3.16. And Eliam 2 Sam. 11.3. is called Ammiel 1 Chron. 3.5. where the difference lies onely in transposing the [Page 19]words, Silas and Silva­nus may be the same name, and so Epaphras and Epaphro­ditus. For it's not unusual for names ending in [...] to be the Contracts of longer ones Se [...] Grot. in Luk. 1. and in Col. 1.7. and in 1 Thes. 1.1. Simon the Canaanite (Matth. 10.4.) Is thesame with Simon Zelotes, Luk. 6.15. onely one surname is exprest in two Languages, Hebrew and Greek. of which the Name is compound­ed; and putting the Name of God ( Je­hovah, Jah, or El) first in one place, and last in another.

Jehoahaz 2 Chron. 21.17. is by a Metathesis written Ahaziah 2 Chr. 22.2.

In such like differences, one that is not skilled in the Language may be troubled to reconcile some places of Scriptures; and will be lieable to mistake in misapplying of Names. So he may also be, when Names that differ in the Original, are written alike in the Translation.

Thus Rahab, when put for the Harlot, is in Hebrew [...] with Cheth, when it stands for Egypt, [...] with He, Amam. Antib. B [...]blic. in loc. as in Psal. 87.4. where Austin, and others mi­stake; 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. [Page 20]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 [Page 22]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 [Page 23]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, [Page 24]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, [Page 25]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 Syriac, the Aramite, or Syrian Language, Dan. 2.4. [Page 26]2 Kings 18.26. Ezra 4.7. and that ei­ther,

1. Because the Chaldeans and the Syri­ans had one and the same Language:

2. Or because Chaldea was of old e­steemed a part of Syria; as appears both

1. See Pliny. From Scripture, where Mesopotamia (which is stiled the Land of the Chaldees in Ezek. 1.3. as Tremellius and Polanus conceive, but more plainly in Acts 7.2, 4.) is commonly (in the Original of the Old Testament) called Aram Naharajim, that is, Syria interamnis. See Genes. 24.10. 1 Chron. 19.6. and Padan-Aram, Genes. 28.2, 5, 6.) and once Aram (that is, Sy­ria) without any addition, Judg. 3.10, with 8. Hence Laban, who lived in that Countrey, is called an Aramite, or Syrian, Gen. 25.20.

2. From other Authors, see Strabo lib. 16. and Pliny lib. 6. c. 12. who make Me­sopotamia, Babylonia (or Chaldea) and As­syria to be anciently included in Syria; and that Assyria is often called Syria, and the Inhabitants Syri, you may see proved by many Instances in Selden de DIs Syris, Proleg. cap. 1. and so were the Babyloni­ans too, Ibidem. as is plain from those words of Strabo; Qui de Syrorum imperio scribunt, cum Medos a Persis eversos dicunt, Syros [Page 27]autem a Medis, nullos alios Syros intelli­gunt, quam qui Babylonem & Ninum regni caput effecerunt. Here he calls that Mo­narchy, which was overthrown by the Medes (which the Scripture informs us to be the Babylonian or Chaldean) the Syrian Monarchy.

And may not that Tongue then well be called the Syrian, which was used by the Babylonians (with their Neighbors) Ez­ra 4.7, 9, 10. by the Chaldeans, Dan. 2.4. and by the Assyrians, Isai. 36.11? See Wolphius in Ezra 4.7. Willet in Dan. c. 1. Qu. 25. Fuller's Miscel­lan. l. 3. c. 20.

Thus you see in what sense the Chaldee and Syriac are Names of the same Tongue.

II. But that which hath commonly past under the Name of Syriac, since the Captivity in Babylon, is degenerate from the old Syriac or Chaldee, and but a cor­ruption of it. For the Jews returning from Babylon, having there forgot their own Language, the ancient Hebrew (which, Bibl. Polyglot. Ptoleg. being dispersed, they could not retain so well there, as they did in Egypt, when they lived together in Goshen) they used the Tongue of the Chaldees, which they had learn'd there (as necessary for Com­merce, and to render them capable of the Commands of those whom they served) but mixt some reliques of Hebrew with it: [Page 28]and altered it somewhat, See Freerwoods Enquiries, cap 9 by framing it ac­cording to the fashion of their own Coun­trey-Language: and afterwards it grew more impure, by the Addition of Arabic, Greek, Latine, and other exotic words.

The old Babylonian Syriac, thus cor­rupted, is that which now carries away the Name of Syriac: and it divides it self principally into two Dialects:

1. Introduct. ad lect. Ling. Ori­ent. Praefatio. The Jerusalem, which was used by Christ.

2. The Antiochian Dialect (in which there are ancient Translations of both Testaments) which varieth a little from the other; yet is not therefore to be thought a different tongue. For if the same story should be writ in Kentish, Devonshire, and Yorkshire Language, there would pro­bably be greater difference, then is to be found between those two Dialects.

The Syrian-Characters were brought in by the Antiochian Christians, in the In­fancy of the Church, that they might have nothing common with the Nazarites and Ebionites.

Now I have set down the Difference between Chaldee and Syriac, it remains that I shew the Use of each.

SECT. VII. The Usefulness of the Chaldee.

THe knowledge of the Chaldee is re­quisite,

I. For the understanding of those pla­ces of Scripture, which were written in that Language, though Chaldee be called Sy­riac in the Old Testament, of which before, as the Syriac is stiled Hebrew in the New) as Ezra, from chap. 4.7. to chap. 6.19. and chap. 7. from ver. 11. to ver. 27. and Daniel 2. from ver. 4. to the 8. chapter. Jer. 10.11. Vide Piscat. Scholias in loc.

II. For the understanding of Chaldee words scattered up and down in other pla­ces in the Original, and some Hebrew words, whose root is in the Chaldee: as also of many Chaldaisms in the Hebrew Text, when Hebrew words borrow a Chaldee signification: thus [...] in Chaldee is to con­sult, and so it is used, Neh. 5.7.

Many Hebrew Nouns and Verbs are for­med, and words altered after the Chaldee manner. See many instances hereof in De Dieu's Oriental Grammar, and in Bythner's Introduction to the Chaldee Tongue, and his Appendix de Aramaeismis, both at the end of his Hebrew Grammar.

III. For understanding of the Chaldee Paraphrases, which rendered the Hebrew Text for the help of the Jews, who were better acquainted with the Chaldee since the Captivity, then with the Hebrew.

These Paraphrases, See Prolegom. Bibl Polyglott. p. 86. especially those most ancient ones of Onkelos on the Law, and of Jonathan, Judges, Samuel, Kings, and all the Prophets, except Daniel, are represen­ted as very useful, in two respects.

1. In that they illustrate difficult and obscure places, and explane Old-Testa­ment Rites, Customes, Histories, and the genuine signification of words. For know­ing of which the Authors thereof had a farr greater advantage then others since, because they lived nearer those times, when the Hebrew was commonly spoken, and those Rites in use.

2. In that they confirm diverse Arti­cles of the Christian Faith, and afford the strongest arguments against the Jews. There are clear testimonies in them of the Person of the Messiah, his coming and Of­fices, which (as Amama in Consilio de stud. Hebr. saith) makes them afraid of Christi­ans, who are any whit versed in these Pa­raphrases; because they are with them of almost equal authority with the Text. There you may see those Prophesies, Gen. [Page 31]49.10. Psal. 45. Esa. 9.6. and 52.13. to the end of the 53. chapter plainly ap­plied to the Messiah.

IV. There are divers expressions in the New Testament, which frequently occurr in the Chaldee Paraphrases; as See Drusi­us & Grotius in Joh. 1.1. & Heins. Ari­starch. c. 3. The Word, which seems often there to denote a person, is by John ( c. 1. v. 1.) applied to Christ.

The second death, and the world to come (see Deut. 33.6. Isa. 65.6. Jer. 51.39, 57. in those Paraphrases) and the false, or deceitful Mammon, (that is, riches) for so should [...], or [...], be ren­dred in Luke 16.9. since its opposed to the true Mammon, the true riches, ver. 11. and so it will be the same with [...] opes fallaces, which we meet with in the Chaldee, Hos. 5.11. Prov. 15.27. Nor is this sense repugnant to the word [...], or [...], both which carry the Notion of falshood and deceit, as they are divers times used by the Hellenists, which you may see proved by Heinsius, and de Dieu on Luke 16.9.

SECT. VIII. Of the Syriac.

THe knowledge of the Syriac is of good use in two respects.

1. To understand the New Testament, because it was the Native Language of Christ and his Apostles, which in the New Testament is called Hebrew, (being the Language of the Hebrews, and in part de­scended of the ancient Hebrew) as appears from [...], the pavement, John 19.13. and [...], the place of a skull, ver. 17. both these were Syriac words, yet called by John, See Fuller's Miscellan. l. 3. c. 20. & Dr. Hammond's Annot. in Ioh. 19.13. Hebrew. Which manifestly shew­eth, (saith Beza in locum) that the Syriac Tongue was then Vernacula Judaeis, Na­tive to the Jews.

There are many more Syriac words in the New Testament, See Pasor's Lex. in fine. as [...].

Besides, there are divers Phrases there, (called Syriasms or Syriacisms) yea the Stile it self savours of that Idiome: which must needs be so, if we consider, that ma­ny speeches of Christ, and his Apostles there recorded, were delivered in Syriac; and that the sacred Pen-men themselves conceived that in Syriac, which they ex­pressed in Greek, but so, as that by framing it to set forth the emphasis, and propriety of their own Language, they make it much different from other Greek.

Hence it is, that [...] stands for [Page 33] [...], See Canin. de locis obscur. N.T. p. 86. Matth. 6.12. & Debtors for sin­ners. [...] for [...], Mat. 25.25. Luke 15.21. [...] for [...], Heb. 1.2. and 11.3. [...] for [...], Rev. 6.8. See Drus. Praeter, in loc. & Fuller's Miscel. lib. 1. c. 7. because the same Syriac word denotes both; as [...] signifies both sins and debts.

[...] both Heaven and God: [...] both an age and the world: [...] both death and the pestilence. Hence also, because [...] in Hebrew, to be clear, in Syriac sig­nifies to overcome; therefore the Apostle after the LXX. renders [...] Psal. 51.4. (thou mightest be clear) by [...], thou mightest overcome, Rom. 3.4.

There seems also to be a Syriasm in [...], Luke 14.18. Fuller's Miscel. lib. 1. cap. 1. which expresseth that usual Syriac Adverb [...] ilicò, continuò (and so that place should be rendered, — And they all presently began to make ex­cuse) for [...] signifies una and also prima. Therefore [...] is several times in the New Testament put for [...]. Rev. 9.12. Mar. 16.2. with 9. [...], the first day of the week; the whole Phrase is Syri­ac, for [...] signifies both a Sabbath and a week, as Luke 18.12.

It is also observable, that [...] See de Dieu on Mar. 4.22. & Drus. Praeter. in Gal. 2.16. and [...], nisi, are sometimes put for [...], sed, because the Syriac [...] denotes both. See Mat. 12.4. and 24.36. Gal. 2.16. upon [Page 34] See De Dieu, on Mar. 4.22. & Drus. Praeter. in Gal. 2.15. the same account [...] See Heins. Exer. in 2 Cor. 2.5. is put for [...] Mar. 9.8. Joh. 17.12. Matth. 20.23. which our Translators, and others, not considering, have feigned a defect, and created a difficulty in that place, which should be rendred thus— is not mine to give, [...], except to whom it is prepared of my father. See Grotius on that place, and De Dieu on Mar. 10.40.

Lastly, See De Dien on Joh. 7.4. and Heins. Aristar. cap. 22. [...] stands for [...] openly, Joh. 7.4. and 11.54. Col. 1.15. according to the use of the Syriac [...].

II. The knowledge of the Syriac is useful for the understanding of that very ancient Translation, made out of the Hebrew of the Old, and Greek of the New Testament, into Syriac: which for the most part keeps close to the Original (whose Idiotisms, by reason of its Assinity thereto, it can excellently express) and represents it the most exactly of all others, as Dr. Walton, in his Prolegom. to the Oriental Bible, pag. 92. And in the judgement of Tremellius, (as he delivers it in his Epistle before the Syriac Testament, set forth, and Translated by him) there is scarce greater difference between the Greek and the Syriac, then there is between several Copies of the New Testament.

This Version helps much to vindicate [Page 35]those places of the Original; which diverse cry out against, as if they were corrupted, and would thence infer the Scripture unfit to be a Rule of Faith. See Instances here­of in Glassius's Philol. Sacr. lib. 1. and Hot­tinger's The saurus Philologicus, pag. 147. &c.

SECT. IX. Of Grammar.

IF there be use of the Tongues, then there is need of Grammar, for acquiring the knowledge thereof; which are not now attainable by an immediate miracu­lous Gift, for that was proper and peculiar to the Apostles, and others, at the first publishing of the Gospel, Act. 2.4, 5, 6. Scriptura non potest intelligi Theologice, Melancthor nisi prius intelligatur Grammatice. For Gram­mar delivers the first Principles of a Lan­guage, shews the Formations, and Signifi­cations, Connexions, and Dependencies of words, and how they are put together to frame a discourse, of which no sense can be made without it.

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, [Page 51]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, [Page 52]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 preeminence by far for Elo­quence: a [...] the Noble and Learned Philip Mornay, De verit. Religionis cap. 26. te­stifies: that whosoever reads them both will say, What is Cicero to Isaiah?—Then speaking of the Oration of Aeschines, in­veighing against Demosthenes (which Tully so much admired) he appeals to those that read both, what Eloquence, vehe­mency, or sublimity is there in that, in re­spect of the words of Isaiah, threatning the Jews, cap. 1, 2, 3, &c.— Hear, O hea­vens, and give car, O earth, &c.

See Franciscus Picus Mirandula (a man well able to judge) in lib. 2. de stud. Philos. cap. 2. and Theodorus Bibliander of the Elegancy of Isaiah, cap. 25. as cited by Rivet in his Isagoge ad Scripturam, cap. 28. and Budaeus de Asse, lib. 5. fol. 292.

2. This may be observed in the Apo­stles, and others in the New Testament.

Paul was [...], Acts 14.12. a Master of speech. The Lycaonians called him Mercury, whom they feigned to be the Interpreter of the will of their Gods, because Paul here ap­peared to be the chief speaker. There is [Page 53]as good Rhetoric found in Paul's Epistles, as in any Heathen Orator whatsoever: and some account the Eloquence of Cicero and Demosthenes but dull stuff to his Elegan­cies.

Beza in 2 Cor. 11.6. prefer'd Paul be­fore Plato in grandiloquence, before De­mosthenes in [...], before Aristotle and Galen in exact Method of Teaching.

Paul affected plainness in condescending to vulgar capacities, yet he could play the Orator excellently when he pleased; and did sometimes, (which some have obser­ved) as at Athens, Act. 17.22. and before King Agrippa, Act. 26.2. and in perswa­ding to unanimity, Phil. 2.1, 2. to unity, Eph. 4.1. to 7. to charity, 1 Cor. 13. in setting forth his sufferings, 2 Cor. 11.23, &c.

Apollos was an Eloquent man, [...] vir dicendi peritus, Act. 18.24. and migh­ty in the Scriptures.

The Corinthians were enriched [...], 1 Cor. 1.5. See Annot. in 1 Cor. 1.5. in all speech (or utterance) that is, as some interpret it, not in affected strains of Rhetoric, but in a gift of holy E­loquence (such as Apollos is commended for) which is a piece of a Christians ri­ches.

3. This is also observed, that after the [Page 54]Apostles Times the Church had always eruditos & eloquentes Doctores, learned and eloquent Teachers, Problem. loc. 118. pag. 375. (as saith Aretius) ex Oratorum numero conversos. Cyprian was first a Rhetorician.

Great Encomiums are given of the Greek and Latine Fathers for their Elo­quence. Clark's Lives. Hierom stiled Eusebius, Bishop of Caesarea, for his Eloquence, Romani elo­quii Tubam, the Trumpet of Roman elo­cution.—He saith that Lactantius was qua­si sluvius Tullianae Eloquentiae, He flowed with Eloquence, as Tully himself. It is said of Gregory Nazianzen, that the true beauty of his soul did shine forth in his E­loquence, Rhetoric being both his com­panion, and servant. Chrysostome was a golden-mouth'd Preacher, Mellitissimus Christi Concionator. He was so admired for his Eloquence, as that the people said, Satius esse solem non lucere, quam Chrysosto­mum non docere, ‘We had better want the sun,’ then the preaching of Chrysostom. Ambrose had an Eloquent Tongue.

4. This is observable in Modern Di­vines. Some of which have excel'd here­in, as Melanchthon, Calvin, and Viret, whose singular Eloquence, and skill to work upon the affections, Zanchy greatly admired.

2. Ground. Eloquence may be of good use for Perswasion (by soft and oily insinu­ations) and for working upon the affecti­ons, and to set a Lustre and an Edge on the Truthes and Messages of God. La­ctantius said, Magis creditur ornatae veri­tati, ‘Truth the more decently it is trim­med, the more readily it is embraced.’ Good Matter, clothed with good Lan­guage, is ordinarily more acceptable and taking. Experience shews that Elo­quence is an excellent instrument and as­sistant to the Truth, when rightly used; but when abused, it is potent and prevalent for the adverse party. Eloquent Apollos was as effectual a Propugner of the Gospel, as ever Tertullus the Orator was an Oppug­ner of the same.

Observe Gods blessing upon Eloquence or Elocution rightly used. Augustine con­fesseth that he was converted by the Elo­quence of Ambrose, Veniebant in animum meum cum verbis quae diligebam etiam res quas negligebam, Lib. 5 cap. 14. saith he in his Confes­siions. Ambrose his eloquent Tongue touched Augustine's heart with the know­ledge and love of the Truth.

Peter Viretus (as the Writers of his Life relate) was so exceeding Eloquent, that he drew many to be his Hearers, who [Page 56]were no friends to Religion: and they were so chained to his lips, that they ne­ver thought the time long, wherein he preached, but always wished his Sermons longer.

Mr. Acts and Mon. Fox reports of Mr. Rogers, and Mr. Bradford, Martyrs, that it was hard to say, whether there was more force of Eloquence and utterance in their Preach­ing, or Holiness of life and conversation in them.

But when men abuse Rhetoric, or use it for ostentation, or vain-glory, not to woo souls to Christ, but to win credit to them­selves, then God often blasts it; and it looseth its lustre, savor, vigor, and effi­cacy.

3. Ground of the Use of Rhetoric for a Minister is this, The holy Scriptures are full of Rhetoric, of Tropes, and Figures. Many passages in Scripture must be Tropi­cally or figuratively understood: else Cir­cumcision must be really Gods Covenant, Gen. 17.13. and the Lamb must be the Lords Passover, Exod. 12.11. Bread and wine must be flesh and blood, Matth. 26.26, 28. kine and ears (of corn) must be years, Gen. 41.26. Christ must be a door, Joh. 10.7. and a vine, Joh. 15.1. and the Prophets hair must be Jerusalem, Ezek. [Page 57]5.5. and the Image must be the Calf, Exod. 32.19.

The interpreting of improper or Tro­pical Expressions in a proper sense hath (as Glassius well observes) occasioned un­couth and absurd Opinions: Praesat. Rhetor. Sacr. as that of the Anthropomorphites, who attributed a real body and members to God: and many Jewish fables. Yea that deep-rooted per­swasion the Disciples had of Christs Tem­poral Reign grew from their understanding those Prophecies of the kingdom of the Messiah according to the proper and ge­nuine import of the words, in which the majesty and greatness of it is set forth by Metaphors taken from the condition of earthly Kingdoms.

Hence it is that many Speeches of Christ were mistaken, because Metaphorical and improper: as when he bid his Disciples take heed of the Leaven of the Pharisees and Sadduces, they understood him without a Metaphor, Matth. 16.6; but he corrects their mistake ver. 11, 12, then they saw Leaven was to be taken in a borrowed sense for Doctrine: so when he spake to the Jews about destroying the Temple, Joh. 2.19.20, meaning his body, ver. 21. and giving his flesh to eat, Joh. 6.51, 52. to Nicodemus of being born again, [Page 58]Joh. 3.3, 4. to the woman of Samaria a­bout living water, Joh. 4.11, 12, 14, 15. and ver. 32, 33, 34. and to his Disciples concerning the Meat he had to eat: as also touching Lazarus his sleeping, Joh. 11.11.

All these mistook the intent of Christ, because they understood him without a Trope, not attending to the secondary signification of his words.

Hereunto I may add the Testimony of Master Perkins upon Hebr. 11.12. pag. 93, 94. Rhetoric (saith he) is a good, war­rantable and lawful Art; because the Ho­ly Ghost useth Rhetoric much in Scrip­ture. Many of Pauls Epistles, of Christs own Sermons, and of the Prophets, espe­cially Isaiah, have as much and as ele­gant Rhetoric in them, as any Writers in the World: and, beside all other virtue, and divine Power in them, they do even for Figures, and Ornaments of Art, match any Orators, that have written in the La­tine, or Greek.—Every approved Rule of Rhetoric may be illustrated out of the Scriptures—and that the Scriptures of the Old and New Testament are the Fountain of Christian Eloquence, &c.—that they are filled with the most excel­lent Learning in all kinds: and you may finde in them as excellent Pattesns, and [Page 59]Presidents of Eloquence, as are to be found in any Author in the World.—They that deny liberty to a Minister to use Eloquence in preaching the word, which the Holy Ghost used in penning of the Scripture, ☜ they pull out of the hand of the Minister one of his weapons; and out of the wings of the Scripture one of her feathers.

But humane Eloquence must be prepa­red, as the Midianitish-women taken in war by the Israelites were to be purified, before they might marry them. See Deut. 21.11, 12, 13. it must be brought home to Divinity, and be pared and shaved with spiritual Wisdom, and then it may law­fully and profitably be used:— for it is a Damosel to Divinity, but not her Mi­stress.

Budaeus saith, De Asse lib. 5. fol. 292. Ego quidem certe in ea sum opinione, ut existimem Tropos Oratorios multo sublimiores, efficacioresque in sacra lectione inveniri, quam in priscorum Grae­corum Latinorumve monumenta; posseque Oratoriam Phrasim fieri ea lectione multo locupletiorem. He thought that Oratory may be much improved, and enriched by reading of the Scripture, since it hath loftier Tropes, then any other writings.

Here it may not be amiss to shew that [Page 60]the holy Scriptures afford instances of the most Tropes and Figures in Rhetoric.

SECT. II. Of Tropes.

FIrst the Kinds, of them which are four: 1. A Metonymie, 2. Irony, 3. Meta­phor, 4. Synecdoche.

Secondly, the Affections of them, which are four also:

1. Catachresis, 2. Hyperbole, 3. Meta­lepsis, 4. Allegoria.

First, Of the kinds of Tropes.

A Trope is an Elocution, whereby a word is changed from the proper or native Sig­nification to another, for ornament sake. Tropes are condimenta orationis.

I. Of a Metonymie, which is fourfold, scil:

• 1. of the Cause.
• 2. Effect.
• 3. Subject.
• 4. Adjunct.

Of the Cause and that either

• 1. of the efficient.
• 2. of the matter.

1. Instances of a Metonymie of the ef­ficient, when the Author, or Inventor, is put for the thing effected:

As Ancestors for their posterity, as Ja­phet and Shem, Gen. 9.27. Jacob and Is­rael, Psal. 135.4.

— Moses, and the Prophets are put for their books and writings, Luk. 16.29, 31.

—The Spirit is put for a Revelation, or Do­ctrine, 1 Joh. 4.1. 1 Cor. 14.32.

—The Holy Ghost is put for the variety of Gifts in men for the edification of the Church, Joh. 7.39.

2. Of a Metonymy of the matter, when the name of the Matter is put for that which is made of it:—as Dust for a Man, Gen. 3.19. and 18.27.

—And Seed for a Son, Gen. 4.25. 2 Sam. 7.12.

2. Of a Metonymy of the Effect, when the Efficient is signified by the Effect. Thus God is said to be our Reward, Gen. 15.1. our Life, Deut. 30.20. Light, Psal. 27.1. Strength, Psal. 18.1. because he is the Author, or Cause of these.

—The Devil is said to be dumb, Luc. 11.14. and a spirit of infirmity, Luc. 13.11. because he made dumb and infirm.

—Thus Faith is our Victory, 1 Joh. 5.4. i. e. the Means and instrument of it.

— Wine is said to be a Mocker, and strong drink is raging, Prov. 20.1. because it makes men so.

—Thus Bread is put for Corn, the matter of it, Isa. 28.28.

3. Of a Metonymy of the Subject, [Page 62]when the Name proper to it is brought to signifie the Adjunct of it.—Thus the Place is put for the Inhabitants, as Jeru­salem, Judea, and the Region about Jor­dan, Matth. 3.5.

— Heaven for God, who dwels in heaven, Psal. 73.9. Matth. 21.25. Dan. 4.26.

— House is put for children, or oss-spring, Exod. 1.21. 2 Sam. 7.11.

—For family, Act. 10.2. Luc. 19.9.

— Sea is put for those that coast or dwell by it, or trade upon it, Isa. 60.5.

—Thus Princes, and Governors are put for their jurisdictions, Matth. 2.6. which place, thus understood, is best reconciled with Micah 5.2. for so the Princes, and the Thousands of Judah come both to one.

—The Cup is put for the Wine, 1 Cor. 11.25. Continens pro contento.

— Power over the head is put for a Veil, the sign of it, 1 Cor. 11.10.

4. Of a Metonymy of the Adjunct, when subjects are signified by the Names of their Adjuncts. Thus

— Adjuncts are put for their Objects: so God is said to be our fear, dread, praise, considence, hope.

— Christ is called the desire of all Nations, Hagg. 2.7.

—The Sign is put for the thing signified; as the anointing for the priesthood, Numb. 18.8.

— Bread and wine for Christ's body and blood.

—To sit is put for to teach, Matth. 23.2. and to rule, Psal. 110.1. 2 Thes. 2.4. that being the posture of Teachers, Matth. 26.55. and of Judges, Judg. 5.10.

— To lift up the hand is put for

• to swear, Gen. 14.22. Revel. 10.5, 6.
• to pray, Psal. 28.2. and 63.5.

—Thus the Scepter is put for the King­dom, Gen. 49.10.

—The Sword for Magistracy, Rom. 13.4.

—The Keys for the power of the Church, Matth. 16, 18, 19.

—The Abstract is put for the Concrete, as wickedness for the wicked, Job 5.16.

And righteous­ness for righte­ous, 2 Pet. 3.13. The Names of Virtues, and Vices, are put for the persons, to which they are adjoyned.

Paul was was called [...] Act. 24.5. a pest, for a pestilent fellow.

—Thus pride is put for the proud man, or city: as Babylon, Jer. 50.31. Behold I am against thee, O pride.

— Days denote Old men, Job 32.7.

—Thus Time is put for Things hapning or existing in it, 1 Chron. 29.30.—the Times that went over David signified the vari­ous occurents, that fell out in his Time, See 2 Tim. 3.1, &c.

—And a day is put for some remark­able good, as Hos. 1.11. the day of Jezreel: or evil, as Job 18.20. the day of the wicked. Ezek. 21.29. and 22.14.

—Thus joy is put for Heaven, the place of it, Mat. 25.21, 23.

The second Trope is an Irony, which is a Speech by Contraries; when it is sharp, or biting, it is called a Sarcasm.

This is used,

1. By God himself to Adam, Genes. 3.22. Behold, the Man is become as one of us, &c.—to Israel, Judg. 10.14. — go, and cry to the gods whom ye have served; which was an Ironical upbraiding of them for their Idolatry. See the like in Jer. 22.23. Amos 4.4.

2. By Christ to the Pharisees, Mark 7.9.— full well ye reject the Commandments of God; he means, they did very ill in so doing:—and to his Disciples, Matth. 26.45. Bexa. Sleep on, and take your rest.

3. By good Men, as Elijah to the Wor­shippers of Baal, 1 Kings 18.27. and Job [Page 65]to his self-conceited Friends, Job 12.2. and 26.2, 3. Solomon to the young man, Eccles. 11.9. Paul to the Corinthians, 1 Cor. 4.8.

The third Trope is a Metaphor, when the like is signified by the like. It is a Simili­tude contracted to one word.

—So Eyes, Hands, Feet, Grief, Laughter, Repentance, and other Parts, Affections, Actions, and Adjuncts of the Creature, especially of Men, are attributed to God by a kinde of Similitude.

—So God is called a Rock, Buckler, Horn, high Tower, Psal. 18.2. a Sun, and a Shield, Psal. 84.11. a fountain of water, Jer. 2.13. a consuming fire, Heb. 12.29. a hus­bandman, Joh. 15.1.

—So Christ is call'd a Shepherd, a Door, a Lyon, a Lamb, a Vine—a bright morning-Star, Rev. 22.16. a foundation-stone, Isa. 28.16.

—So the Spirit, and the graces and opera­tions of it are set forth by water, John 4.10 14. and 7.38, 39.

—and by sire, Matth. 3.11.

—Yea, all the Mysteries of the Gospel, and what ever is spiritual, is Metaphorically ex­pressed in the holy Scripture; as Repent­ance, by washing, Isai. 1.16. by circum­cising the foreskin of the heart, Jer. 4.4. [Page 66] Faith by eating Christ's flesh, and drinking his blood, John 6.47, with 54. Pardon of sin, by blotting it out, Isai. 43.25. and by God's casting it behinde his back, Isa. 38.17.

See many Instances together in Mat. 16.18, 19. 2 Cor. 10.4. Eph. 6.14, to 17. Revel. 3.18.

—So the Church is called God's house, 1 Tim. 3.15. God's Husbandry, 1 Cor. 3.9. the righteous are called Wheat, Mat. 3.12. Jewels, Mal. 3.17. Sheep, Joh. 10.

—The wicked are called Dogs, Swine.

— Seducers are called Wolves.

—The Devil a Serpent, a Lion.

—The Scripture sometimes gives the parts and properties of Men to other things, and so represents them as persons; as hands to the Spider, Prov. 30.28. mourning and weeping to the Ground, Job 31.38. Joel 1.10.

—Thus blood is said to cry, Genes. 4.10. the pastures to shout and sing, Psal. 65.13.

—the trees to clap their hands, Isai. 55.12.

—the waters to see and be afraid, Ps. 77.16

Add Psal. 19.1, to 6. Isai. 59.14.

The fourth Trope is a Synecdoche, which is fourfold: Of the

• 1. Genus.
• 2. Species.
• 3. Whole.
• 4. Part.

1. A Synecdoche of the Genus, when the Genus is put for the Species, or a Gene­ral for a Particular. So the living, Gen. 3.20. and all flesh, Luke 3.6. Rom. 3.20. and every creature is put for all men, Mark 16.15. Col. 1.23.

—Thus a common Name is used [...] for a proper; as the seed of the woman, and the Son of man, for Christ. A Prophet for Moses, Hos. 12.13. — the river for Eu­phrates, Gen. 31.21. Josh. 24.2, 3.

2. A Synecdoche of the Species, when the Species is put for the Genus, or a Parti­cular for the General.

—So the Greeks are put sometimes for all the Gentiles, in opposition to the Jews, Rom. 1.16. and 2.9.

— Bread for all kinde of food, Gen. 3.19.

— Peace is put for all good things, Temporal, Ps. 122.6, 7. and Spiritual, John 14.27. Rom. 1.7.

—The washing one anothers feet, for the whole exercise of love and humility, John 13.14.

— Removing of mountains, for performing any thing difficult, and seemingly im­possible, Mat. 17.20.

3. A Synecdoche of the whole, when that is put for a part. Thus the World is put for the Roman Empire, Luke 2, 1. or for the [Page 68] Land of Canaan, as some understand Rom. 4.13. —for the Gentiles, in opposition to the Jews, Rom. 11.11, 12. 1 John 2.2.

— All in Scripture is often taken for some of all sorts, distributively; not collectively, for all of every sort. 1 Tim. 2.4. Thus God will have all men to be saved.

—So Gen. 7.14. Mat. 4.23. Luk. 11.42.

—Thus the plural Number is used for the singular, as sons for one son, Gen. 46.23. daughters for one daughter, vers. 7. that was Dinah, vers. 15.

— Thieves for one of them, Mat. 27.44. with Luke 23.39, 43.

—The Prophets (Acts 13.43.) for one of them, scil. Habakkuk, chap. 1.5.

4. A Synecdoche of the Part, when a part is put for the whole; as soul (Gen. 46.26, 27. Rom. 13.1.) for the whole man. So is the body, Rom. 12.1. and the blood, Mat. 27.4. and the heads, Prov. 11.26. The roof is put for the house, Mat. 8.8.

— Gates for a City, Gen. 22.17.

—The singular Number is put for the plu­ral, as Man for Men, Job 14.1. and beast for beasts, Eccles. 3.21.

—Thus a certain number is put for an un­certain, that is the usual Phrase of Scrip­ture; as Job 5.19. in six troubles, yea, in seven, i.e. in many. Amos 1.3. Prov. [Page 69]24.16. 1 Sam. 2.5. Jer. 15.9. Eccles. 11.2. Revel. 4.5. Zech. 3.9.

So much of the kinds of Tropes.

Secondly, The Affections of Tropes follow, which are four.

I. A Catachresis, which is a harsher or more strained manner of speech, that seems to come in vi, non precariò.

—Thus wings are put for beams, Mal. 4.2.

—So the Priests are said to prophane the Sabbath, Mat. 12.5.

—The Israelites savour to stink in the eyes of Pharaoh, Exod. 5.21.

—Thus the people are said to see the thundring as the noise of the trumpet, Exod. 20.18. and John to see the voice that spake with him, Rev. 1.12.

II. An Hyperbole, which is the boldness of a Trope coming into one extreme, either by Amplification or Extenuation.

1. By way of Amplification, when our speech increaseth the thing, or is above it, which is called Auxesis.

—Thus Abraham's seed are said to be like the dust of the earth, Gen. 13.16. and the stars of Heaven for number, c. 15.5.

— Jacob is said to hate Leah, that is, to love her less then he did Rachel, Gen. 29.30, 31. Luke 4.16. with Mat. 10.37.

— Saul and Jonathan are said to be swift­er then Eagles, and stronger then Lyons, 2 Sam. 1.23.

—Thus it is said, that in Solomon's days silver was as stones, 1 King. 10.21, 27.

—That the world it self could not contain the books, if all was written, which Jesus did, Joh. 21.25.

—That David made his bed to swim, Psal. 6.6.—That Job washed his steps in butter, and the rock poured him out rivers of oil, chap. 29.6. See the like in Deut. 32.13. Gen. 49.11. Judg. 5.5.

—That our light affliction, &c. works for us [...], an exceeding ex­cessive eternal weight of glory. But, as one saith, Nec Christus, nec coelum patitur Hyperbolen. Here it is hard to Hyperbo­lize.

2. By way of Extenuation, when our speech lessens the thing, or is beneath it, which is called Meiosis or Tapinosis. So Da­vid calls himself a dead dog, a slea, 1 Sam. 24.14. —a weak despicable person. So did Mephibosheth, 2 Sam. 9.8.

—God takes no pleasure in wickedness, Psal. 5.4. i. e. he abhors and abominates it. — Lazarus sleeps, he means, is dead, John 11.11.

—God chooseth things that are not, 1 Cor. [Page 71]1.28. i.e. that are of small esteem, or of no account.

III. Affection of a Trope is Metalepsis, that is, the multiplication of a Trope in one word, Psal. 85.1. Thou hast been favourable unto thy land—the land is put for Judea, by a Synecdoche of the Genus, and for its inhabitants by a Metonymie of the Subject.

—So Gen. 3.15. the seed of the woman is by a Metonymie of the Matter, put for her off-spring, and by a Synecdoche of the Genus for Christ.

IV. Affection of a Trope is an Allego­ry, that is the continuation of a Trope, when more Tropes of the same kind are put in a sentence, as in Ezek. 16.3, &c. Eccles. 12.2, to 7. Here is a contex­ture of Tropes, Prov. 5.15, 16, 17. 1 Cor. 3.6, to 16. Eph. 6.11. Rom. 11.16.

—The whole book of the Canticles is Alle­gorical.

—Hither Proverbs are referred, and Para­bles (by some) and Allusions to other pas­sages in Scripture, as in 2 Cor. 3.13, &c. Gal. 4.22, &c. 1 Cor. 5.7, 8.

But these places (as also Eph. 5.31, 32.) are accounted Allegories in another accep­tion, ( scil. as the word is opposed to the [Page 72] literal sense of Scripture, (whether proper or tropical) i. e. the representation of the mystical sense of some things related in the Scripture, which had a true literal meaning besides.

So much of Tropes.

SECT. III. Of Figures.

SEcondly, Figures follow, which are appendant either to Words, or, Sentences.

I. Instances of Figures appendant to Words, which are eleven.

First figure, Epizeuxis, which is a con­tinued repetition of the same word in a sentence, to express

1. An Emphasis, as I, even I am he, &c. Isa. 43.25.—The living, the li­ving, Isa. 38.19.

2. Or Affection, as my father, my fa­ther, 2 King. 13.14.—O my son Absa­lom, my son, my son, 2 Sam. 18.33. O Jerusalem, Jerusalem, Mat. 23.37.

3. Or Certainty, Rev. 18.2. Baby­lon the great is faln, is faln.—Gen. 2.17. dying you shall die, that is, surely die.

4 Or Greatness in any kind, as multi­tudes, [Page 73]multitudes in the valley of decision, Joel. 3.14. that is, very great multi­tudes. — Psal. 68.12. kings of armies did flee, did flee, that is, fast, or apace.

5. Or an Inculcation of the same thing, as Isa. 28.10. precept must be upon pre­cept, line upon line.

The second figure, Anadiplosis, when the same word that is used in the end of a foregoing sentence, is repeated in the be­ginning of the following, as Psal. 121.1, 2. from whence cometh my help, my help cometh from the Lord, Rom. 8.16, 17. Luke 7.31, 32.

The third figure, Climax, or Gradati­on, that is, a continuation of an Anadi­plosis in divers degrees. When the suc­ceeding words ascend higher, or exceed, or transcend each other, it is as it were a going up by steps: as Rom. 5.3, 4, 5. Tribulation worketh patience, and pati­ence experience, &c. So chap. 10.14, 15. How shall they call on him, in whom they have not believed, &c. —So chap. 8.30. Whom he did predestinate, them he also cal­led, &c. So Joh. 1.1, 4, 5.

The fourth figure, Anaphora, when the same word is iterated in the beginning of sentences, as Deut. 28.3, to 7. — blessed shalt thou be, &c. ver. 16, to 20. — Cur­sed [Page 74]shalt thou be, &c. Mat. 5.3, to 12. and 23.13, to 17. Wo to you, Scribes, Pharisees, Hypocrites. Psal. 148.1, 2, 3, 4.

The fifth figure, Epistrophe, when a like sound is repeated in the close of sen­tences, or they end alike, 2 Cor. 11.22, 23. — so am I. Psal. 136. throughout, his mercy endureth for ever. Amos 4.8, 9, 10, 11.

The sixth figure, Symploce, or Com­plexion, when the like sound is repeated both in the beginning and end of divers sentences, as Psal. 136.1, to 8. 1 Cor. 11.4, 5, 6. and ver. 14, 15.

The seventh figure, Epanalepsis, when the same word is used in the beginning and ending of a sentence, as Eccles. 1.2. vanity of vanities, all is vanity. Phil. 4.4. Re­joyce in the Lord alway, and again I say, rejoyce.

The eighth figure, Epanodos, when words of one sentence are repeated with the order inverted in the next, as Mar. 2.27. The Sabbath was made for man, not man for the Sabbath. Isa. 5.20. John 8.47.

The ninth figure, Paronomasia, when a word by a change of some letter or syllable, is changed in signification also. This is a [Page 75]pleasant sound of words.— Isa. 5.7. he looked for [...] judgement, but behold [...] ac­cumulation, scil. of sin; and for [...] righ­teousness, but behold [...] a cry.

— Jer. 48.43. [...] Fear and the pit, and the snare shall be upon them.

— Rom. 12.3. [...].— Rom. 1.29. [...] — [...] and Verse 31. [...] —So Rom. 2.1. [...]. So 2 Tim. 4.2. [...].

The tenth figure, Polyptoton, when words of the same Original are consonant among themselves in divers Cases. This Figure is a variation of Cases, as Rom. 4.18. who Against hope believed in hope.

— Rom. 11.36. of him, through him, and to him are all things 2 Cor. 10.12. and 12.14. Hither may some Hebraisms be refer­red, as A song of songs, Vanity of vanities.

The eleventh figure, Antanaclasis, or a repetition of the same word in a differ­ent Signification. So Matth. 8.22. Let the dead bury the dead. So Joh. 1.10. the world was made by him, and the world knew him not.

— Joh. 2.23. many believed ( [...]) in his Name, but Jesus did not commit him­self ( [...]) to them ver. 24.

— Rom. 9.6. They are not all Israel, which are of Israel.

—See Mat. 26.29. 2 Cor. 5.21. 1 Tim. 6.5, 6.

II. Instances of Figures appendant to a Sentence which are eleven.

First, Exclamation, is to signifie the greatness of the thing, or to express our affections, or to excite and move affecti­ons in others; by an adverb of exclaming, expressed, or understood—and that by way

1. Of Complaint, or Lamentation, as Job 6.2. Oh! that my grief was throughly weighed—Lament. 1.12.— Rom. 7.24. Oh wretched man that I am, &c.

2. Of request, or wishing, Jer. 9.1. Oh! that my head were waters, &c.

— Gen. 17.18. Oh! that Ishmael might live before thee—Deut. 5.29. and 32.29. Psal. 55.6. Oh! that I had wings like a dove.

3. Of admiration Psal. 31.19. Oh! how great is thy goodness, &c.

Rom. 11.33. Oh! the depth of the riches, &c.

4. Of reprehension, Gal. 3.1. Oh fool­ish Galatians! who hath betwitched you, &c. Matth. 17.17. O faithless and perverse generation, &c. and 8.26. O ye of little faith, why are ye fearful—Deut. 32.6.

5. Of indignation and commnation, Matth. 23.13, 14, 15, Wo to you Scribes, Pharisees, Hypocrites.

6. Of commiseration, Jer. 4.19. Mys bowels, my bowels, I am pained at my very heart.

7. Of obtestation, as 1 Thes. 2.10. ye [...] are witnesses, and God also, &c. Rom. 1.9. God is my witness.—1 Tim. 5.21.

The second figure, Epiphonema, which is usually added to what was declared, or proved before; for confirmation, or brief comprehension, or admiration, or consequence, or application thereof.

Piscator conceives that in 2 Tim. 2.11. to be an Epiphonema. It is a faithful say­ing,—and that in 1 Tim. 1.15.—that in Eccles. 12.15, 16. seems to be a remark­able Epiphonema.

The third figure, Epanorthosis, or Corre­ction, when something is recalled that was spoken before, as John 16.32. ye shall­leave me alone, and yet I am not alone, &c. —1 Cor. 7.10. I command, yet not I, but the Lord: and chap. 15.10.— I labored more abundantly, &c. yet not I, but the Grace of God in me—Gal. 2.20. Thus, I live, yet not I, but Christ liveth in me. So Gal. 1.6, 7. and 3.4. and 4.9.

The fourth figure, Aposiopesis, or Reti­centia, [Page 78]when part of a Sentence begun is kept in, or concealed, which yet may be understood, as Luk. 19.42. If thou hadst known even thou in this thy day, &c. So Gen. 3.22. Such imperfect speeches are caused sometime by perturbation of minde, as Psal. 90.13.— return, O Lord, how long? scil. wilt thou afflict? or defer to help us, Psal. 6.3.

This is frequent in Oaths, where the Imprecation is oft omitted, or for the most part concealed, Psal. 89.36. If I lye unto David, what then? then I will cease to be God.—or somthing of that Nature is to be understood.

—So Hebr. 3.11.

See 1 Sam. 14.44.

The fifth figure, Apostrophe, when a Speech is turned to another person, as that of Paul to the Gentiles, Rom. 11.13, 17, see Piscator; and to the Jews, Rom. 2.17.

—And of Moses to things inanimate, as Heaven and Earth, Deut. 30.19. and 32.1. So Isaiah begins his Prophesie against ob­stinate Israel, Isai. 1.2. Hosea 13.14. — O death, I will be thy plagues, Judg. 5.21. —1 Kings 13.2.

The sixth figure, Prosopopaeia, which is the siction of a person introduced, as speak­ing [Page 79]in our Speech—so in Rom. 10.6, 7, 8. Doth the righteousness, which is of faith, &c. See Piscator in locum.

Jotham in his parable Judg. 9.8, &c. brings in the Trees speaking like men, ver. 15. so Isai. 14.8, 9, 10.

The seventh figure, Aporia (Addubita­tio) that is a deliberation with ones self, Psa. 139.7, to 12. Luk. 7.31. Luk. 16.3, 4. Hos. 11.8, 9.

The eighth figure, [...], Anacaeno­sis (Communication) that is deliberation with others. Rom. 8.31. Gal. 4.21. Jam. 4.1.

The ninth figure, Occupatio, which is, to prevent a Question, or Objection, that we conceive might be made by ano­ther, and answer it.

The Objection, or Question is some­times expressed, sometimes implied. So Rom. 11.1. I say, hath God cast off his peo­ple? This some might take occasion to object from the last Verse of the former Chapter—To which he answers, God for­bid, &c. See also Verse 7, 19, 20.

—So Rom. 14.22. Hast thou faith? have it to thy self before God. Here is an Ob­jection understood, which some might have made. I have Faith, i. e. I believe all Meats lawful to a Christian, and so may eat any.

This Figure often occurs in the Epistle to the Romans. See chap. 2.13, 14, 25. chap. 3.1, 3, 31. and chap. 4.2. and chap. 6.1, 2, 15.

The tenth figure, Epitrope, or Permis­sion, when the doing of a fact is pardoned, at least seemingly,—which is often Ironical. Judg. 10.18. 1 Cor. 15.32. Rev. 22.11.

The eleventh figure, Synchoresis (or Concessio) when some saying or Argument is pardoned, 2 Cor. 4.8. and cap. 12.16, 17.

There are other Figures also, which Rhetoricians call Figurae secundariae, which I will pass over, and mention onely two, scil. Antithesis, when Opposites answer one another in a Speech, as 2 Cor. 6.8, 9, 10.—as unknown, yet well known—as dy­ing, and behold we live, &c. chap. 4.17. Rom. 8.13. Phil. 3.7.

Oxymoron, which is an elegant Conjun­ction of contraries, Acts 5.41—They had the honor to suffer reproach—1 Tim. 5.6. she is dead while she liveth.

He that desires to see more Instances of the several Tropes and Figures, may con­sult Glassius in that elaborate piece, which he calls Rhetorica sacra.

SECT. I. Usefulness of Natural Philosophy declared, and proved.

PHilosophy is either

• 1. Natural, called Physics.
• 2. Or Moral, called E­thics.

First, Natural Philosophy is of great use to a Minister of the Gospel. After the times of the Apostles the Church (as A­retius saith) had always learned Doctors (or Teachers) ex Philosophorum Scholis trans­latos: Probl. loc. 151. such were Justin Martyr, surnamed the Philosopher (in Platonicis disciplinis ad mira [...]ulum eruditus) Cyprian and Lactan­tius. Origen, Chrysostom, Hierom were Phi­losophers. Austin excelled herein; and writ divers Philosophical Pieces.

This is useful in two Respects:

I. To know the Natures, Properties, Ef­fects, and Operations of all sublunary Crea­tures:

1. Of the four Elements, as Fire, Air, Water, and Earth.

2. Of Meteors in the Air.

3. Of Minerals in the Earth.

4. Of all living Creatures: As,

1. Vegetatives; of all Trees, Plants, Herbs, Fruits, and Flowers, that grow out of the Earth. —the Kinds, Qualities, and Vertues of them.

2. Sensitives, or Animals; as of

• 1. All Birds in the Air.
• 2. Beasts of the Field.
• 3. All creepings things on the Earth.
• 4. And the Fishes in the Sea.

3. Rational Creatures; as of Spirits and Men.

Of

• Man's Body, the Fabrick, and all the Members of it.
• Man's Soul, the Essence, and all the Faculties of it, and their Operations.

II. To make a fit application of the Creatures ( scil. of the Natures, Qualities and Effects of them) to spiritual uses, as the Holy Ghost directs us in the Scrip­tures; which have much Philosophy in them; as Genesis, and other Books: and are full of Allusions to the Natures of all kinds of Creatures: [Page 92]

• Of Beasts, as Lions, Wolves, Goats, Sheep, Lambs.
• Of Fowls, as Doves, Eagles, Ravens.
• Of creeping things, as Serpents, Worms, Ants.
• Of Gnats, Flies, Locusts, Caterpillers.

Which we cannot make use of for our selves, nor teach or unfold to others, un­less we have the knowledge hereof in some measure, which the study of Natural Phi­losophy may much help us to.

This is needful for a Minister for seven Reasons.

Reas. 1. The knowledge of the Na­ture of the Creatures is but the know­ledge of God in the creatures: from his works of Creation and providence we may and should learn the power, wisdom, goodness and glory of God, (which Natu­ral Philosophy may, through God's bles­sing, much further us in) yea, the Deity of God, Rom. 1.20.

More's Anti­dote against Atheism. The subordination of end and means (which clearly demonstrate an intelligent Agent) in the works

1. Of Creation, especially in the fa­brick of the bodies of Animals, and in the forming of souls:

2. Of Providence, is (as some learned men conceive) the clearest demonstration [Page 93]of the existence of a God.

From hence, it is probable, Aristotle gathered and owned one first Cause, and Plato one God, and Cicero divine provi­dence.

By understanding the utmost activity of Natural Agents we may be assisted in the knowledge, and setled in belief of the divine authority of the Scriptures, and of the Deity of Christ; both which are with much conviction proved by that Argu­ment, which Mr. Baxter hath excellently managed in his Rest, part 2. page 215, &c. drawn from Miracles: the many and real miracles, with which the doctrine of the Scriptures, and the testimony of Christ and his Apostles concerning his Deity, were confirmed; since all miracles are the pro­duct of divine power, and the righteous God will not seal and confirm a falshood. For seeing the Jews, and others, the ene­mies of Christian Religion, do impiously object, that those miracles, which Christ wrought, were not above Nature, but performed through the exquisite know­ledge of it by Natural means; what way is there to silence such objections, but an accurate search and inquiry into the Cau­ses, Natures and Vertues of things, and the understanding how far their power and activity will extend?

Reas. 2. The knowledge of the Na­tures of the Creatures was part of God's Image stamped on Adam at his creation, (& upon us all in him, as being in his loins) as appears by Adam's giving of Names to the Creatures according to their Natures presently, as Hebricians well know. See Calvin in Gen. 2.19. And Piscator in ver. 19, 20, 23. saith, Ante lapsum eximia fuit in homine cognitio rerum naturalium: quippe Adam animalibus sibi a Deo addu­ctis, itemque adductae sibi mulieri, nomina ipsorum naturae convenientia imposuerit. Huc pertinet illud Pythagorae, qui dixisse fertur, Sapientem oportere fuisse hominem, qui primus nomina rebus imposuerit.

This knowledge Adam lost by his fall, for himself, and for us; and it must be reco­vered now by observation, study and indu­stry. To which Philosophy conduceth very much.

Reas. 3. Because a Minister should teach the people to read, understand, and make use of the books, not only of the Scriptures, Psal. 19. but of the Creatures also; which presupposeth himself to be well read in both.

Reas. 4. Philosophy is a very pleasant study, and affords much benefit, satisfacti­on, and delight to the mind of man, (which [Page 95]ignorance herein deprives men of) and why not to a Minister of the Gospel?

Reas. 5. Good skill in Philosophy may make a Minister more fit and able to un­derstand, discuss and determine some points of Divinity, (though not without the as­sistance of God's Spirit) especially those that have a physical Term in them: as about the body of Christ. He that would de­monstrate that not to be every where; or that Christ is not corporally present in the Sacrament of the Lord's Supper, must fetch his Arguments from the Nature and property of a Body, which are delivered in Physics. So about the freedom of the Will, which cannot be handled well, with­out the knowledge of Natural Philosophy: which may also give some furtherance unto his coming to Christ, as it did to the wise men, Mat. 2.1, 2. who came from the East to Jerusa­lem, being guided by the star, to seek and to adore Jesus Christ the new-born Savi­our. These [...] were professed Philoso­phers, great searchers of the depths of Nature. Why did they only follow the star which led them to Christ, when doubt­less this light was visible unto many be­side them? Because they knew it had more then Nature in it. Hence Bishop Hall infers, Contempl. l. 1. The Sages and the Star. That no man is so apt to see the [Page 96]star of Christ, as a diligent Disciple of Philosophy: that humane Learning well improved makes us capable of divine: but Philosophy without the star is but the wisp of error: and that God is the author of all knowledge, and would never have bestowed any Gift that should lead us away from him­self.

Reas. 6. God sends us to the Creatures for Instruction in moral and spiritual du­ties; now we are not capable of it, if we be not acquainted with their Natures. Thus he placeth an Ant in the chair to teach the sluggard wisdom. Prov. 6.6. He sets the Ox and the Ass, (Esa. 1.3.) the Stork, Tur­tle, Swallow and the Crane, (Jer. 8.7.) to read a Lecture to his people against dis­regard of God, and non-observance of his dealings with them. Christ sends his Dis­ciples to school to the Birds of the air, and to the Lilies of the field, to be taught Re­liance upon the Providence of God, Mat. 6.26, &c.

Many other Lessons may be learn'd from the Creatures, if we know their Natures and properties. See instances hereof in the several sorts of Creatures in Alsted's The­ologia Naturalis. ☞

Therefore if God hath made other be­ings as Glasses (as One saith) to represent, [Page 97]as his own excellency, so our duty; we may safely conclude he would have us look in them. Where God teacheth we must learn; and have an eye there, where the finger of God pointeth to us, scil. in his works: which because all men cannot stu­dy and search into, it's necessary some should, namely Ministers, that declare them to others, as David did. The Crea­tures will not read Ethics to him that hath no insight into Physics. Skill in Na­turals may help to make good Morals.

Reas. 7. From Examples, which shew God to be the Author of Philosophy, and it to be of great use and excellency. That David was well acquainted with the works of Nature, as well as with that of Grace, may be gathered from divers passages in the Psalms: especially from Psalm. 104. (if that be his, as it seems to be, because it begins and ends as the former Psalm doth, which is his.) How often do we finde him contemplating the works of God, and admiring him in them?

Solomon was a great Philosopher, 1 King. 4.33. and full of humane, as well as of divine Learn­ing. Therefore it is said, he spake, or dis­coursed, of all kinds of Plants that grow out of the earth, from the Cedar to the Hyssop that springeth out of the wall.—He [Page 98]spake also of Beasts, Fouls, of creeping things, and of Fishes.

Philosophy was part of that wisdom, which God gave unto him, and made him wiser then all men. Solomon's wisdom ex­cell'd the wisdom of all the children of the East Country, Mat. 2.1. 1 King. 4.30. who were reputed the wi­sest in the world, Dan. 2.2. Such were the Chaldeans, and Arabian Philosophers and Astronomers,—and his wisdom ex­cell'd all the wisdom of Egypt. The Egyptians were famous for wisdom and knowledge in all Sciences, Annot. Isa. 19.11, 12. Many famous Philosophers went to Egypt for increase of learning and wisdom. The wisest among the Grecians professed they had their grounds of Philosophy from the Egyptians. But some Authors conceive the Grecians Philosophy to have been but the Jews Cabala with a new Name, and that other Nations derived their Philoso­phical knowledge from the Hebrews, espe­cially the Phenicians, Phoenicia is sometimes put for Canaan. (who were their Neighbors, and with whom Abraham so­journed) from whom Learning was by Cadmus carried to the Grecians, and re­ceived from them by the Latines, and so spread into these Western parts of the world. Yea, it is probable that by means of Solomon's wisdom, and knowledge, Phi­losophy [Page 99]was improved, and Physiology flourished, even in Egypt, Arabia, Chaldea. For it is said, 1 King. 4.34. that there came of all peo­ple to hear the wisdom of Solomon, from all Kings of the earth, which had heard of it; especially from Egypt, because of his alliance with that King, having married his daughter; and from Arabia, because the Queen of Sheba came thence, who brought her hard Questions to him, and carried away his Resolutions. Thus must his knowledge needs be spread in those Countries, where being cherished it rai­sed their fame, and invited those Grecians (who after proved the most eminent Phi­losophers) to undertake long journeys in pursuit of Learning.

Moses was learned in all the wisdom of the Egyptians, Acts. 7.22. that is, in Philosophy, and in all the ingenuous and liberal Arts of the Egyptians.

Job (who is stiled the greatest of the sons of the East, Job 1.3.) and his friends were eminent for profound knowledge. Their discourse evinced their acquaintance with Philosophical, as well as Theologi­cal knowledge.

God gave Daniel, Dan. 1.17. and his three Associ­ates, knowledge and skill in all learning and wisdom; that is, as Calvin saith, in [Page 100]the liberal Arts, (not in Magical Arts) and in natural knowledge. Nebuchadnezzar commanded they should be taught the learning (and the Tongue) ver. 4. of the Chaldeans; that is, as some expound it, the knowledge of Natural, Moral, and Rational things. They were trained up, through God's providence, by their Chal­dean Instructers, in commendable learn­ing, scil. of Arts and Sciences, wherein they attained unto a greater perfection then any in so short a time, as the space of three years; and they were preserved from the corrupt and unlawful Arts the Chalde­ans used; as Magic, Inchanting, Judi­ciary Astrology, and such like. As they would not defile themselves with the King's meat, so they would not be cor­rupted with the vain Arts of the Chalde­ans, or the superstitious precepts of their Teachers. Daniel was the Master or su­perintendent of the wise men in Babylon, Dan. 2.48, with 4.9.

SECT. II. Objections refuted.

Obj. 1. DOth not Paul condemn Philoso­phy, when he cautioneth the Colossians against it, Col. 2.8. Beware [Page 101]lest any man spoil you through Philosophy, that is, rob you of your souls, or your souls of Christ, or his Truth and Grace?

Ans. The Apostle meaneth not all Philosophy, but that which is vain and deceitful, an imposture or seducement, therefore said to be vain deceit, by way of Explication, or as a restraint, as Calvin, Zanchy, Davenant, and many others, in­terpret the words.

Philosophy may be taken in a triple sense.

The first sense. For the knowledge of the Natures and properties of the Crea­tures, and the Rules concerning the same; as also of Moral Vertues. This is the most true, proper, and genuine signification thereof.

This Philosophy is lawful and useful, for two Reasons.

Reas. 1. It is the birth of right Reason, (or, as one cals it, the child of rectified rea­son) it is the knowledge of Truth inven­ted by the light of natural Reason, which is put into man's mind by God himself. Res Dei Ratio, saith Tertullian. True Philo­sophy is the Truth of God, or a branch plucked from the eternal verity (as some phrase it.) It is [...], that which is to be known of God, much of whom may [Page 102]be seen in the Creature. Rom. 1.19. Psal. 19.1. Acts 14.17.

The book of Job is full of Arguments from things Natural, to dictate and mani­fest the infinite wisdom and power of God.

Doth not the Word of God send us sometimes to the teachings of Nature, and of natural things?

Reas. 2. The knowledge of the Crea­tures (or of natural things) and of Moral Vertues, may help in the knowledge of things spiritual and heavenly, as a specta­cle wherewith they may be better discern­ed, and serve as a step to ascend to the clearer discovery thereof.

True Philosophy helps grace (saith one) better to apprehend, Bains in Col. 2.8. and more fitly to teach others the things it knoweth; and it furthers and strengthens faith in a belie­ver, (though he believe not for Reason) when he seeth the consent of Reason. Cre­dimus supra rationem, sed non temere, aut irrationabiliter. Nam ipsa ratio concipit & illud cui fidem adhibemus sluere, & recte deduci ex principiis sacrae Scripturae, Davenant in Col. 2.8.

This Philosophy (or Philosophy in this sense) is good, Acts 17.28, 29. and allowed by Paul, else he should condemn himself; for he used it in disputing Philosophically with the Phi­losophers at Athens, and confuting them [Page 103]out of their own writings.

The second sense. Philosophy may be taken for the Errors of the Philosophers, or of Heathens, who excell'd in the know­ledge of Philosophy, affirming things false and contrary to the Word of God; as the eternity of the world; Vid. Zanch. in Col. 2.8. the mortality of souls; of Purgatory fire after this life, out of Plato; of Stoical Fate; Magick, and Soothsaying; of Heathenish deities, and the worship of them; and of divers devil­ish things; the doctrine of Demons; 1 Tim. 4.1. of the worship of Angels.

It's probable the false Apostles, under a pretence of secret wisdome, sought to obtrude some new doctrines (as this and others, drawn, it's like, Davenant on [...] 2.18. out of the fountains of the Platonists) upon the Colossians.

The Philosophers, as the Stoies, Epi­cureans, Aristotelians, Platonists, and o­thers, do not always deliver the dictates of right Reason, but sometimes the dreams or fancies of their own opinion.

We judge that true Philosophy, deli­vered by all the Philosophers, or others, which is agreeable to right reason, to truth, and good Maners. Hoc totum selectum ap­pellamus Philosophiam, saith Davenant.

Now the errors of Philosophers do not appertain to Philosophy, tanquam partes, sed [Page 104]pestes ejus, ☞ as the parts, but pests thereof; as the errors of Divines do to Divinity: and to introduce the errors of Philosophers into Divinity is dangerous, and damnable.

The third sense. Philosophy may be ta­ken for the Misapplication of the Rules of Philosophy, that are true in themselves (in the course and order of Nature) and agree­able to reason, to impugne the mysteries of the Gospel, and our faith therein, or to overthrow the Principles of Religion; which are far above Nature, and above Reason: As, the Creation of the world; the Resurrection of the body; the Trini­ty of Persons in the Unity of the Divine Essence; the Incarnation of Christ; (that a Virgin should conceive;) the Hyposta­tical Union of his two Natures; the Ju­stification of a sinner by the righteousness of another, &c.

All which are to be drawn from higher Principles then the light of Nature, (be­cause the like to all these is not in all Na­ture) scil. from the revealed will of God in his word; and are to be effected not by the vertue of Natural Causes, but by the omnipotency of God.

This is the abuse and perverting of Phi­losophy, which is pernicious, and hath helpt to breed heresie in many Articles of Faith [Page 105]and Religion. Then Philosophy is vain deceit indeed, and corrupts the soul with its delusions, and draws the heart away from Christ, and the simplicity of the Go­spel, Beza. Zanch. Davenant. when it is carried beyond its proper bounds and limits, to determine of such things as are above the capacity of Nature and Reason, and pertain to faith, and de­pend only upon the revealed will of God, and concern the worship of God, and the salvation of man, then it doth misere in nugas evanescere.

The errors of Philosophers, and the a­buse of Philosophy, are condemned, and disswaded from by Paul in this Text.

Now the abuse of a thing takes not away the lawful use of it.

Protestants blame the Papists for ma­king Philosophy a Mistress, rather then an Hand-maid, to Divinity; and for follow­ing Aristotle rather then Paul, Cartwright in Rhem. Test. in their opi­nions of God's providence; of Justification by works; of Free-will and Purgatory, and of many other things, wherein their Phi­losophical Agar hath malapertly gain­sayed her Theological Mistress Divinity: and though we embrace the help of those weapons against the presence of Christ's body in the Sacrament, which common reason puts into our hands, yet we bring [Page 106]them not but sharpned and headed out of the holy Scriptures, Fulk. which declare the perfect humanity of Christ, and all the essential properties of a true and natural body, Mar. 16.16. Luke 24.39. Acts 3.21.

Object. 2. Did not the ancient fathers sometimes inveigh bitterly against Philo­sophers and Philosophy, De Anima cap. 1. Adversus Her­mogenem, cap. 1. as Tertullian, who calls them Animalia Gloriae—Haere­ticorum Patriarchas, Adulteros veritatis, &c.—& Lactantius Instit. lib. 3. cap. 2. Hierom saith, Philosophi sunt Primogeniti Aegypti, Ad Ctesiph. contra Pelag. cap. 1. & Irenaeus adversus Haereses, lib. 2. cap. 19.

Answ. The abuse of Philosophy by the Heretics of old ( Sophisters rather then Philosophers) as is conceived, gave those Fathers the occasion thereof. For in o­ther places, where they speak of it, as it is in it self, they much commend, and set it forth. Ye [...] Tertullian, though he was a keen opposer of those Philosophers, yet gave this good Testimony of the use and need of Humane Learning: De Idololatria, cap. 1. Quomodo quis institueretur ad prudentiam humanam, vel ad quemcunque sensum vel actum (sine literis) cum Instrumentum sit ad omnem vitam literatura? quomodo repudiamus secularia studia, sine quibus divina esse [Page 107]non possunt? videamus igitur necessita­tem literatoriae eruditionis, &c.

Si Philosophiam damnaret & rejiceret Apostolus, rejiceret utique lumen Rationis, Davenant in Col. 28. pag. 225. & Deum ejus Authorem summa afficeret injuria.

Vere dicamus nullam esse partem Philoso­phiae, aut humanae literaturae, Idem p. 228, 229. quae ab In­terprete sacrarum literarum non advoce­tur quandoque, quasi ad Symbolum suum conferendum.

SECT. I. Of History in general, as useful to under­stand Scripture.

THe knowledge of History both sa­cred and civil affords both profit and pleasure, and is of great use to a Minister of the Gospel in three re­spects, scil.

For knowing and improving

• 1. The word of God,
• 2. The works of God,
• 3. The examples of Men.

First of all, for understanding and im­proving the holy Scriptures.

Reas. 1. Because the greatest part of Scripture is written in a way of History.

Reas. 2. Much spiritual and profitable Doctrine is laid up in Histories, to wit,

• Of Persons, Families, Nations, Polities, in the Old Testament:
• and of Churches, in the New.

Yea some Scripture- histories contain Gospel- mysteries wrapt up in them. As [Page 111]the Mystery of God's Election and Reje­ction in the History of Isaac and Ismael, Rom. 9.6, 7, 8. of Jacob and Esau, ver. 11, 12, 13.—the Mystery of God's wrath, se­verity, obduration and rejection, in that of Pharaoh, ver. 17. Exod. 9.16.

—Of the two Covenants, in the History of the two places Sinai and Jerusalem, and of the two Mothers, Sarah and Hagar, Gal. 4.22. to the end.

Reas. 3. Because many passages of Scripture, both in the Old and New Testa­ment, cannot be well understood, explica­ted, illustrated or made use of to the be­nefit of our selves, or others, but out of Histories, or without the knowledge of Histories. As those Prophetical Scriptures, which speak of the four Monarchies, of the Pope and Turk; of the various state of the Church of God in several Ages.

There is in Scripture a mixture of Ci­vil with Sacred stories, as

Of the Jews affairs, and transactions with the Nations round about them, and with other Nations, that were remote from them; and what was done to the Jews (God's people) in the times of the Old Te­stament, to Christ and his Church, or to any of his members, under the New; by Kings, Emperors, Rulers, or their Offi­cers, [Page 112]at their Command, as by Herod, Matth. 2.3, &c. Acts 12.1, 2, 3. and by others, as Claudius, Acts 18.2. Nero, 2 Tim. 4.17.

Or, what befell them in the times of these Kings, or Emperors, as of Cesar Au­gustus, Luc. 2.1, 2. of Claudius Cesar, Acts 11.28.

Many passages in the Prophets may be best explaned out of the Histories of the Times, and Places, to which they proper­ly belong. Mr. Ruther­ford. A learned man saith that Josephus, Herodotus, Quintus Curtius, Xe­nophon, and other Heathen Writers, con­duce not a little to the Textual know­ledge of Chronicles, Nehemiah, Esther, Daniel: as those that write of the Baby­lonish, Assyrian, and Persian Kingdoms, and Empires, and the Roman History may add light to the Prophets and Evangelists, Acts, and Epistles of Paul in the New Testament.

The Scriptures have much of the An­tiquities, Maners, Customes, both of the Jews, and of other Countries also, in them, and there be many Allusions in them thereunto; and the Scriptures receive il­lustration from them.

SECT. II. Of Jewish History.

FIrst of the Jews. Whence if not from the Jewish Records, or Writers, should we learn—what the Scribes and Pharisees were? what the Elders, the Ru­lers of the Synagogue? what the [...], Luke 22.52? what [...], Mark 19.43? what their Synagogues, their Phy­lacteries, and the enlarging of the bor­ders of their Garments?—what was the rise of the Feast of Dedication, John 10.22. seeing the Temple was thrice conse­crated by solemn Dedication, and of which that in John must be understood? See Beza in Joh. 10.22. What a Sabbath-days journey? what the Samaritanes were, and where they worshipped, John 4.20? This conduceth to understand the parable of the good Samaritan. Luk. 10.33. and of Mat. 10.5. What those particular Customes of the Jews are, which are hinted, and re­ferred to in holy Writ? The knowledge hereof helps us more fully to understand Christ's Sermon on the Mount, and Matth. 23. chap.—and 21. chap. 8, 9, 12. Luke 7.44, 45, 46. and 11.44.

Rev. 16.15. Blessed is he that watcheth [Page 114]and keepeth his garments] This hath re­spect (as some conceive) to the twenty four Guards of Priests and Levites watch­ing in the Temple every night, Dr. Lightfoot's Temple-Ser­vice, cap. 7. sect. 1. where one walked the Round; who, if he found any of them asleep, might set fire on his garment.

Revel. 3.4. — They shall walk with me in white, De Dieu in loc. for they are worthy] This place seems to glance at that Custom of the Jews, that when enquiry was made of the Genealogy and imperfections of the Priests, whosoever was rejected, as to his Gene­alogy, had a black Garment put on him, and went out of the Court: but who so was found entire, and right, was invested with white, and ministred with the rest of the Priests.

Luke 13.33. — It cannot be that a Pro­phet perish out of Jerusalem] which speech of Christ looks to that custom, that none were to judge Prophets, but the Sanhe­drim, or great Council of seventy one, who used to sit onely in a part of the Temple at Jerusalem. Matth. 17.24. —They that received Tribute-money:] [...]. —that is half a Shekel, demanded of every Jew yearly for the use of the Temple: Of which see Grotius in loc. and Schickards Jus Regium Hebr. pag. 84.

It may be cleared from Jewish Wri­tings, how our Saviour could keep his last Passover a day before the Jews kept theirs (for the day after he had eaten it, and wherein he was crucified, was but the pre­paration to theirs, John 18.28. and 19.14.) and yet keep it at the due time: which Dr. Cudworth hath excellently made out in his Discourse of the Notion of the Lords Supper, chap. 3.

Lastly, Those words Hebr. 11.35. O­thers were tortured, not accepting deliver­ance, &c. have respect to Eleazar, and the Mother with her seven Sons, whose Faith and Constancy is recorded in the se­cond of the Maccabees, chap. 6. verse 19, 30. and chap. 7.

SECT. III. The History of other Eastern Nations.

THe Scriptures have also in them the Customs of other Nations: Both

• I. Of those that were nearest the Jews.
• II. And of those that were more remote.

First, Of those which were nearest the Jews, round about them: For they men­tion

1. Their Deities, of which many in the Old Testament, as Moloch, Baal-peor, Da­gon, Ashtaroth, &c. of which see Mr. Sel­den de Diis Syris. To those commonly ob­served some add Amon, an Egyptian and Libyan Deity, mentioned Jer. 46.25. in the Hebrew; [...] Amon of No, i. e. a place where Amon was worshipped, thence called No-amon, Nah. 3.8. See De Dieu in loc. and Bochart. Geogr. sacra, page 6. Others add [...] Achad, which we render [one] Isai. 66.17. but seems to denote the Sun, the god of the Assyrians. See Grotius in loc. and Scaliger in notis in frag­menta selecta.

2. Their Rites and Ceremonies; as of worshipping an Idol See Dough­ty's Analecta sacra in locum. by kissing the hand, Job 31.27. Their Women's being prostituted in the Temple of Venus Selden de Diis Syr. Syn­tag. 2. cap. 7. (in honor to her) among the Babylonians: to which Levit. 19.29. seems to have re­spect. Their observing lucky and unlucky days for such and such businesses, Levit. 19.26. and their several sorts of Divina­tion (as by the staff and liver) without which those two places are not to be un­derstood, Ezekiel 21.21. Hosea 4.12. Their custom of eating of the Sacrifices, which they offered to their Idols, upon mountains: See Dr. Cu [...]worth's Notion of the Lord's Supper, cap. 1. whence it is that Idolatry [Page 117]is expressed in Scripture by eating on the mountains, Ezek. 18.11. and by setting a Bed there, Isai. 57.7. (see also Ezekiel 23.41. and Amos 2.8. because they were wont not to sit at Feasts, but to lie on Beds, or Couches: which the Jews also used. So we read of John's leaning (or rather [...]. lying) in Jesus bosom; that is, with his head before Jesus breast, which was the usual posture, John 13.23, 25. To which See Heins. in Luke 15.22. Lazarus's being in Abraham's bosom may refer, Luke 16.22. as intima­ting his having the next place to Abraham at that heavenly Feast, where many from the East and West shall sit down with him.

From that See much of it in Mr. Gre­gory's Notes, cap. 7, 8. and H [...]t [...]inger's Histor. Orient. page 190, &c. Eastern usage (thence translated into the West) of making Te­losms or Images of some plague, or noxi­ous creature, which infested them (and that under a certain Position of the Heavens) that by vertue hereof they might drive it away: from that usage, I say, we may judge of the meaning of those Images of Emerods and Mice (the plagues vent a­mongst them) which the Lords of the Phi­listims sent back with the Ark, that so those plagues might be removed, 1 Sam. 6.4, 5.

A fair Reason may be given of divers [Page 118] prohibitions in the Ceremonial Law (other­wise somewhat strange) from the Rites and Superstitions of other Nations the Jews Neighbors) to which they are opposed. For God knew the Israelites prone to Ido­latry; so that the more Rites they had common with the Gentiles, the more easi­ly would they have passed over to their Worship and Maners.

Thus Exod. 23.19. and 34.26. after the Command of bringing in the first of the first-fruits into the House of God, it's added, Thou shalt not seethe a Kid in his Mothers milk: because it was the custom of the Idolatrous Heathen (as Dr. Cud­worth Notion of the Lord's Sup­per, page 26. proves) when they had gathered in all their Fruits, to boil a Kid in the Dams milk, and then in a Magical way to besprinkle all their Trees, Fields, Gardens, and Orchards, thinking hereby to make them fructifie. The Israelites may be for­bidden to sowe their Field or Vineyard with divers seeds, Levit. 19.19. Deut. 22.9. because this mixture was used by others for Magical Purposes. See Grotius in loc. and Hotting. Hist. Orient. lib. 1. cap. 8. And the Zabian (or Eastern) Priests are said to have worn linsey-woolsey garments, which might occasion the forbidding of such, Levit. 19.19. As the shaving of [Page 119]their heads and beards; and the cutting of the hair round, leaving onely some be­hinde, in use among the Arabians (thence called, those that have their corners polled Grotius and Junius in loc. and Dion. Vos­sius in Maimon. de Idolol. cap. 12. Jer. 9.26. margin, and 25.23.) did that other, verse 27. Ye shall not round the corners of your heads—or beard.

The next verse also hath respect to Heathen Customs: The latter part of it [nor print any marks upon you] is opposed to that of the Sabeans and Assyrians, who used to print marks on their flesh, and those See Grotius in Levit. 19.28. either the names of their gods, or some number standing for their name, or some Hieroglyphical note or character ap­propriated to them: To which Revel. 13.16, 17. refers, where we read of men, that have the mark or the name of the Beast, or the number of the name on their hand or forehead. See Grotius on that place. These Idolaters were thus marked probably in token of their serving such an Idol, their Baal, their lord: since it was a custom in the Eastern parts for Servants to have their Masters names imprinted on their foreheads: and so we read of the servants of God sealed there, Ezek. 9.4. Rev. 7.3. The Zabians used to sacrifice to Devils under the form of Goats; whence that Levit. 17.7. They shall no more offer their [Page 120]Sacrifices unto Devils, [...] to Goats, or Satyres. They offered onely leavened Bread, and anointed their Sacrifices with Honey. Hence Leaven and Honey seem to have been forbidden in Offerings, Levit. 2.11.

To be short, what better Expositors are there of these following places, then such as write of the Gentiles Maners and Superstitions? viz. Deuteron. 18.10, 11. 2 Kings 23.4, to 15. Isai. 65.3, 4, 11. and 66.17. Ezek. chap. 8. and chap. 23. vers. 39, 40, 41. Jer. 7.18.

SECT. IV. Of Egyptian History.

SO much in general of the Customs of the Nations nearest the Jews. To which some things may be subjoined, which relate particularly to the Rites and Anti­quities of the Egyptians. And,

I. Who can understand the meaning of Moses's excuse for not sacrificing in Egypt ( Exod. 18.26. We shall sacrifice the abo­mination of the Egyptians) that hath not heard of their Apis or Mnevis, of their adoring an Ox, and counting Sheep and Goats sacred Creatures; which, for the Hebrews to have killed in sacrifice, would [Page 121]have been abominable to them? Which further clears two things:

1. Hence we may discern a Reason, why God, of all Beasts, chose these ( Oxen, Sheep and Goats) to be sacrificed to him; namely, because they were deified by the Egypti­ans: by which means he might keep the Israelites from their Idolatry, and make himself acknowledged the onely true God. Thus, among Birds, God might pitch on a Dove for sacrifice, because it was worship­ed by the Syrians and Assyrians, who would not eat of, or suffer that creature to be hurt.

2. We may further discover hence, where the Israelites learn'd to worship a Calf, or Ox (as it's called Psal. 106.20.) in the Wilderness; to wit, in Egypt, Ezek. 20.7, 8. Whence also Jeroboam (newly returned from thence) brought that Wor­ship in again amongst them.

Cunaeus De Republ. Hebr. l. 3. c. 4. also thinks, that their burn­ing incense to the brazen Serpent, 2 Kings 18.4. sprung from the vanity of the E­gyptians, who had Serpents in so sacred account.

II. Egyptians Story will acquaint us fully how Shepherds came to be an abomination to the Egyptians: for which consult Cunaeus de Repub. Hebraeor. lib. 1. cap. 5. or Bo­chart. [Page 122]Geograph. sacr. page 375.

III. Their Antiquities will clear Isai. 18.1, 2. Wo to the Land of the Cymbal, or jingle, (for that is the meaning of the Hebrew, according to Geogr sacr. pag. 240. Bochartus and Annotat. on Isa. 18.1, 2. Mr. Gataker)— that sendeth Ambas­sadors by the Sea in vessels of Bulrushes up­on the Waters. That this Land is Egypt, appears,

1. In that abundance of such Instru­ments was used in the worship of Isis, the great goddess of the Egyptians.

2. It was ordinary there, to pass to and fro in Boats or Vessels made of a sort of Rush, which was plentiful in Egypt: and so were Reeds also; their plenty making them Amam. An­tibarb. Bibl. in Psal. 68.30. to be used Hieroglyphically to signifie Nilus, or Egypt. Whence it is, that the Egyptians are understood by the Com­pany of the Reed, in Psal. 68.30. or Pha­raoh by the Beast of the Reed, as the mar­gin hath it.

IV. From the Egyptians we may learn the meaning of the See Junius in Ezek. 8.14. and Selden de Diis Syr. Synt. 2 cap. 11. womens weeping for Tammuz, Ezek. 8.14. and of the Star of Remphan in Acts 7.43. which verse is quoted out of Amos 5.26. and that ac­cording to the Version of the LXX, who rendred Chiun there by [...], or as some Copies have it See Beza in Act. 7.43. [...], or [...]. be­cause [Page 123]this Name was better known to the Egyptians (in whose Land, and for whose King they made their Version) in whose Language it signified the same that Chiun doth in Hebrew, or Arabic rather, viz. Saturn. See De Dieu in Acts 7.43. and Doctor Hammond on the same place.

SECT. V. Of Grecian History.

Secondly, THe Scripture hath somthing in it of the customs of other Nations, more remote from the Jews, the Grecians and Romans.

I. Of the Grecians. For we read of di­verse of their Deities, as Jupiter, Mercu­ry ( Acts 14.12.) Castor and Pollux ( Acts 28.11.) and Diana, which were also wor­shipped by the Romans. We read too of the Athenian Altar, Acts 17.23. and the Ephesian Image, the [...], chap. 19.35.

The Grecian Games are frequently al­luded to in Pauls Epistles, who, planting Churches in Greece, attempers his dis­course to their usages. One of their four famous Games was the Isthmian, celebra­ted at Corinth, the customs of which he hath manifest respect to in 1 Cor. 9.24, 25, 26, 27. where you may see in the Greek [Page 124]several of their exercises (as running and pugilate) and the terms appropriate to them, as [...].

All which words require explication from those Grecian Solemnities, without knowing of which we cannot reach that great Elegancy, nor the full sense of those Verses. In that last word [...] the A­postle alludes to the probation of those who had performed athletical exercises, for it was examined whether they had stri­ven lawfully, before they were pronoun­ced Conquerors, and so crowned: which you may see in 2 Tim. 2.5. He that strove as he ought, was [...], approved, and so got the prize. Hence Jam. 1.12. its said of him that endureth tentation, [...], &c. He that strove or run amiss was [...] rejected, and missed of the reward. So that Pauls meaning in 1 Cor. 9.27. is, lest when I have performed the office of a [...], or Herald (which was to proclaim the prize, and the laws of the Exercises, and to ad­monish and animate the contenders) when I have shewed others the right way of stri­ving and getting the Crown, I my self miscarry, and be judged uncapable of it.

There is also an allusion to the Grecian Games in Phil. 3.12, 13, 14, 16. where we meet with more agonistical terms, as [...] (which is as much as to be crowned) and [...] or [...], which is used to denote his apprehending, or catching of the prize, or reward from the top of the Goal, who was judged the Conqueror.

So in 2 Tim. 4.7, 8. and in Heb. 12.1, 2, 3, 4, 11, 12. the Phrase is agonistical.

He that desires an Explication of the Customs of their Games, and so of those Scriptures which refer to them may con­sult P. Faber, or Lydius in his Agonistica sacra; or Doctor Hammond in his Anno­tations on the above-mentioned Places, who excellently sets forth the Emphasis of them.

In Acts 19.31. we read of the [...] See Doctor Hammond on that place, and Beza. the Exhibiters and Governors of the Games in Asia, which were at that time celebrated at Ephesus to the honor of Di­ana. Therefore Ephesus is stiled her [...], or Sacrist, verse 35. which Title was affected by every City, where their games were celebrated in honor of some of their Deities. See Master Gregorie's Notes, chap. 9.10.

The [...] verse 35. is also said to [Page 126]have been See Master Gregories notes before cited. an Officer in those Games.

In 1 Cor. 4.9. and 15.32. the Apostle hath respect to that bloody spectacle, when men, who were [...], devoted to death, were to sight on the Theatre with Beasts, that would rend them to pieces.

I will conclude this Head with the words of Scultetus; In Orat. pro conjun. Phi­lolog. cum Theolog. Graeciam igitur veterem noverit, Paulinas Epistolas qui nosse sata­git.

SECT. VI. Of Roman History.

2. THe Scripture hath somthing in it of the Roman Customs, and Antiqui­ties. See Acts 22.25, 28. and 25.10, 11, 16. and 26.32. Luk. 2.1, 2.

Let me hear without any help from the Roman History, what Cesar was, Joh. 19.12. and what is meant by Legion, Centuri­on, Publican, by the whole world, [...] The Roman Empire., and what by [...], Luk. 2.1.

He that hath not read, or heard that Tarsus, amongst other places, was privi­ledged with the freedoms of the City of Rome, cannot make it out how Paul could say, and say truly, that he was a Roman [Page 127]free-born, Acts 22.27, 28. when indeed he was a Jew born at Tarsus, verse 3.

The crucifixion of Christ was a Roman punishment, and so not to be perfectly un­derstood but from that History. To which there was something added of the Jewish usage, in giving him [...] Mark 15.23. For the Jews used to give a cup of wine with frankincense, or See Amam. Antibath. Bibl. in Prov. 31.6. myrrh to con­demned persons before their execution, grounding this Custom on Prov. 36.1. Give strong drink to him that is ready to perish, &c.

SECT. VII. Of Christian, or Church-History under the Gospel.

THus much may suffice to evidence the History both of the Jews, and Gentiles, to be useful for explicating many passages in Scripture. The same may be affirmed of the Christian History, or the History of the Church in the times of the Gospel, from which we must receive information, about that usage of being baptized for the dead, mentioned 1 Cor. 15.29. and about the [...], or Feasts of charity, Jude 12. the understanding of which is of use to clear the meaning of 1 Cor. 11.21, 22. And [Page 128]concerning the Nicolaitans, who they were, and what their Doctrine, Rev. 2.6, 15.

It is Ecclesiastical History that must give light to those places of Scripture which foretell of Antichrist, or which concern the Church all along, since the first pub­lishing of the Gospel.

From hence also must we be instructed in those Cases, wherein it is requisite to know the custom of the Churches, 1 Cor. 11.16.

Ecclesiastical History is one of the near­est attendants to Divinity, and therefore hath always experienced the same fate with it: Simul floruerunt, simul jacuerunt, both flourished, and both were out of respect together: as Isaac Casaubon shews in his Prolegomena to his Exercitations on Baro­nius's Annals.

Who so desires to see the use of this sort of History largely pursued, may read Grynaeus's Preface to the Ecclesiastical Hi­story of Eusebius, ☞ &c. rendred into Latine.

SECT. VIII. Of History as useful to know Gods works.

SEcondly, History is useful to a Minister for knowing the works of God, which are great and manifold, and declared by it.

History is the Theatre and representation of God's providence, (or divine dispensati­ons) as it exerciseth and manifesteth it self in managing the affairs of the world; but especially in reference to his children, and to his cause; in the preservation of his Church and Truth, notwithstanding the cruelty of Tyrants, and subtilty of Here­ticks, designing the extirpation of the one, and corruption of the other.

Herein are legible God's wonderful mer­cies and deliverances of his servants, and his judgements upon the wicked, in spe­cial upon the opposers of his Truth, and the persecuters of his servants, and the constancy of those many Martyrs, who seal­ed the Truth with their blood. All which may contribute much to the confirming of our belief of it, and the convincing of others.

Without History, how much of the manifestation and appearances of God in the world, how many eminent and signal [Page 130]instances of his wisdom, power and good­ness, would be lost.

The declaring of God's doings among the people is that the Scripture calls for, Psal. 9.11. and to whom doth this be­long, if not to God's Ministers? and what greater help to this, next the word of God, then History? sure, he that is fur­nished with it will be a Scribe better in­structed, and more able to bring forth of his Treasury things both new and old.

Men are ordinarily more awakened and affected with the Historical Relations, and lively Descriptions (because they come nearest to sensible representations) of such passages, or providential dispensations to any, wherein the mercy or displeasure of God is conspicuous, then if they only hear promises or threatnings. It would strike the minde with far more horror, to hear of the dreadful calamity brought upon the Jews by the Romans, after they had crucified Christ, and to have the particu­lars of their misery recounted, then only to read Christ's words where he denounceth destruction against them, Luke 19.43.

SECT. IX. Of History as useful to know the Examples of men.

THirdly, For knowing and improving the examples of men, their vertues and vices. By Historical relations we have the benefit of others good examples, and the comfort of their experiences; which may be improved (as well as the various passages of God's providence, both mer­cies and judgements) by the Ministers of the Gospel, to the exciting or supporting of others, as occasion is offered. And since men are so apt to be led by examples, he that is a good Historian hath a great ad­vantage for the drawing and working upon others; to make an apt application of stories and examples, (providential and personal) which is often much moving and taking with the auditors.

This use of History approacheth very near Christ's way of teaching by Parables; in many of which, there is as it were an application of an Historical passage to di­vine and spiritual purposes.

Histories are Pictures or Glasses, Mr. Part in Rom. 11.2. (saith one) wherein we may discern both what is good and bad, and what we may expect [Page 132]as a reward either of our vertues or vices; —and it is very profitable to be acquaint­ed with the Histories of the Bible, and to make use of them. Our Savior and Paul approve this by their practice, Mat. 12.3, 5. Have ye not read, saith Christ. 1 Cor. 10.1, &c. I would not that ye should be ig­norant, saith Paul] scil. of the Old Testa­ment-stories. So also practised James, Peter, Jude, John, as appears in their Epistles.—There was never any man of note for wisdom, who was a stranger in story.

Lege Historiam ne flas Historia, saith one. Read History that you may not be made an History.

SECT. I. Seven Arguments propounded.

HAving declared the particular use of Arts and Tongues for the Mi­nisters of the Gospel, I will further demonstrate the need and use of Learning for them by seven Arguments.

I. God's affording of Means for obtain­ing Learning in all Ages.

II. Religion flourished when Learning abounded.

III. Learning qualifies for all public em­ployments.

IV. Satan makes use of Learning.

V. Satan seeks to obstruct Learning.

VI. Testimonies given to Learning by the Learned.

VII. God hath used Learned men as the greatest Instruments of his service and glory.

SECT. II. Of God's affording means of Learning, as Schools, &c.

GOd hath in his good Providence ap­pointed, Argum. 1. and in all ages afforded his peo­ple ordinary helps and means for obtaining the knowledge of Arts and Tongues, as Schools, Universities, Colledges, the Semi­naries or Nurseries of Learning.

There were many Schools of the Prophets under the Old Testament.

Calvin on Amos 7.14. saith, Scimus tunc fuisse Prophetarum Collegia, & hoc satis notum est ex sacris Historiis. Colle­gia illa in hunc finem instituta fuerunt, ut Seminarium aliquod semper maneret in Ec­clesia Dei, ne destitueretur bonis & probis Doctoribus.

There was a Colledge or School of the Prophets upon the Hill of God, where they trained up young Scholars and Stu­dents, [Page 165]1 Sam. 10.5, 10. Some think it was in Gibeah of Benjamin.

— Another Colledge at Naioth in Ramah, whither David sled, and Saul followed him, whereof Samuel was Overseer, and Presi­dent, 1 Sam. 19.19, 20. the Teacher and Instructer of those that were called the children of the Prophets in that School. For though Prophesie be the special Gift and Work of the Spirit, yet it was fit, that they which afterward should be im­ployed in the service of God (as it's like that these were most of Levi) should be prepared, by Godly Instruction and Educa­tion, for the further works of the Spirit in them. See Doctor Willet on 1 Sam. 19.18.

By these two Instances ( scil. of the Col­ledges at Gibeah and Naioth) it seems that Colledges of Students were priviledged Places, seeing the Israelite-Students in the former were not hurt, though in the Ga­rison of the Philistines: and David was secure in the later, though Saul was his enemie.

There was another Colledge of the Prophets, in the time of Elisha, at Beth-el, 2 King. 2.3. and another at Jericho, 2 King. 2.5.

Another at Gilgal, 2 King. 4.38, with [Page 166]43, where there were an hundred Sons of the Prophets.

Elisha's Colledge was so full of Scho­lars, that there was not room enough for them, and they desired it might be en­larged, 2 King. 6.1, 2, 3.

Among the Israelites forty eight Cities were appointed for the Levites, which were as the common Schools and Univer­sities for the whole Kingdom. See Willet in Dan. 1.4.

Some think, that Debir was an Academy or University of Palestina, that when the Jewish Polity came to be fixed, and they were in a succession of Government, then they erected publick Schools of Learning, appointed Cities, which to that end they priviledged, as this of Debir for one Josh. 15.15. (see Masius in loc.) which was there­fore called Kirjath-Sepher, which signi­sies a City of Books, or of Learning, though others conceive it to be a place where a famous Library was kept, in which many notable Monuments, ☞ and antient Records of many things done ever since the Flood were reserved.

In these Schools, or Colledges of the Prophets, there were two sorts: First, Some were called Prophets simply, as the Masters and Instructors of others, stiled [Page 167] Fathers, 1 Sam. 10.12. 2 King. 2.12. Secondly, Others were called the Sons, or Children, that is, the Pupils, or Scholars of the Prophets, yong Students taught and trained up by them in the way of Learning, and Prophesying.

Gods blessing upon those Schools of the Prophets amongst the Jews was so great, that upon many in them God bestowed the extraordinary Gift of foretelling things to come, 2 Kings 2.3, 5. and divers Mira­cles were wrought for them: two at Gil­gal, one in healing the deadly pottage, 2 King. 4.38. another in feeding an hun­dred of them with twenty Loaves, verse 42, 43, 44. a third at Jordan, in causing the Axe-head to swim, 2 King. 6.5, 6.

What an honor was it to these Schools of the Prophets, that Elijah went to visit them, immediately before he was taken up to Heaven, 2 King, 2. as at Beth-el, verse 2, 3. at Jericho, verse 4, 5.

In Babylon there were three famous U­niversities of the Jews, Nehardea, Sorah, [...]xtorf. Com. Masorct. cap. 6. Alting. Acad. Hebr. p. 30, 31. and Pumbeditha: erected by those that stayed there after the Captivity, and re­turned not with their Brethren (as some conceive) or by their Posterity, for the preservation of Religion, and the know­ledge of the Law, which (as some think) [Page 168]would have been lost, if they had not brought up their children in Learning; because by living and conversing with the Chaldeans their Tongue was corrupted; so that the Word of God delivered in it, without this remedy, would not have been so intelligible and useful to them.

The same course was also requisite to be taken by those which returned into their own Land; because their Language was then a Medley of Chaldee and Hebrew. After which time the old and pure Hebrew remained onely among learned men, and was taught in Schools, as among us the learned Tongues are accustomed to be. See Breerewoods Enquiries, cha. 9.

Afterwards Learning, and Languages flourished in Judea, as may appear in that seventy two learned men were sent to Pto­lemy Philadelphus, to translate the Hebrew Bible into Greek, (As Gellius in Noct. A [...]tic. lib. 6. cap. 17.) that he might with it en­rich his vast Library, consisting of almost 700000 Books, which was kept at Ale­xandria, a place renowned for the Schools of all Liberal Arts. Strabo lib. 14. Here Euclid set up a Mathematic School; after which, till the Times of the Saracens, there was scarce any excellent Mathematician, that was not either born, or educated at Alexan­dria.

Here also was an Academy of the Jews (see Hottinger, Eccles. Hist. part. 1. cap. 2.) Vossius de Sci­ent. Mathem. cap. 15. Antiqu. Jud. lib. 12. cap 1. & lib. 14. cap. 14. who were a great part of the Citizens, as Josephus relates. Of this place was Apol­los, Acts 18.24.

The Jews dwelt in other places of E­gypt, in Cyrene, and all other Nations, Joseph. ibidem. be­ing dispersed in the Countreys of their Conquerors in the several Empires, and distinguished into the Babylonian and Greek dispersion: the first made under the Chal­dean, the second under the Macedonian Empire, of which we read John 7.35. — Will he go [...], to the Jews dispersed among the Greeks in Asia, or Egypt? They, being dispersed among o­ther Nations, always endeavored to keep their Schools, which they cal'd Synagogues,

• where­in they interpreted the Law,
• where­in they conferred and disputed about the Scriptures, Acts 6.9.

Now, out of all Nations, whither they were scattered, some of all sorts went to Jerusalem, and dwelt there, at or before our Savior's time. For, Acts 2.5. it's said, There were dwelling at Jerusalem Jews, devout men, out of every Nation un­der Heaven, Parthians, Medes, &c. the Dwellers in Asia, in Egypt, and about Cy­rene, and Strangers of Rome.

The Cause hereof was either,

1. That Jerusalem being the Metropo­lis of Religion and Knowledge, the Jews sent their Sons to be instructed there, as Cornelius a Lapide conceives.

2. Or, as Dr. Lightfoot (on Acts 2.5.) thinks, because the whole Nation had then a general expectation of the Messias about that time, as he clears both from Scripture (out of Luke 2.38. and 3.15. and 19.11.) and their own Writings. This might make such multitudes flock to Jerusalem about this time, and take up their residence, where they thought the royal Seat of the Messias would be, that so they might par­take of the pomp and prosperity of his Kingdom. And that the Jews of these several Nations had their distinct Syna­gogues there, is intimated Acts 6.9. where we read, Divers arose of the Synagogue of the Libertines (that is, such, both Natural Jews and Proselytes, See Grotius and Lightfoot on the place. as had obtained the Roman Freedom) of the Cyrenians, of the Alexandrians, and of them of Cilicia, and of Asia.

Hence the Jews tell of 480 See Light­foot Centur. Chorographic. pag. 71. Juntus de Aca­dem. cap. 2. Syna­gogues, and Houses of Learning in Jeru­salem: for there used to be a House of Learning joined with a Synagogue.

The Schools of the Jews, about our [Page 171]Savior's time, had very famous men; the chief were Hillel, and Schammai (the for­mer is said to have bred 80 eminent Scho­lars) and Simeon Hillel's Son, whom divers Learned Men See Hotting. Hist. Eccles. Nov. Test. part. 1. cap. 9. A [...]ing. Acad. Hebr. p 39. Lightfoot in Acts 5.34. make the same with him that took Christ into his arms, Luke 2.25. To whom add Gamaliel, Simeon's Son, and Paul's Master.

After the Destruction of Jerusalem, See Buxtorf. Tiber [...]as. Schools for Learning were still held up by the Jews: and the Jews had their Schools at Jafne, Zephoria, Cesarea, and Tiberias: and these declining, the three forementi­oned in Babylon flourished very much, when Learned Jews went thither from Pa­lestine.

The Jewish Writers say, there were also a great number of Colledges in Bither (a place in the Land of Canaan) destroyed by the Emperor Hadrian. — Buxtorf. Tal­mud. Lex. pag. 372.

Thus far of the Jewish Schools.

Dr. Willet upon 1 Sam. 19.19, 20. con­cludes out of Peter Martyr, That the noble Foundation of Universities, and Schools of Learning, is grounded upon the Exam­ple of the Prophets.

The same Author, upon Daniel 1.4. observes, that the Institution of Schools, to train up youth in good Letters, was very [Page 172]ancient: as among the Egyptians, where Moses was taught their Learning: and in Babylon, where Daniel and the three chil­dren were taught the Learning and the Tongue of the Chaldeans. Among the Grecians 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 [Page 173]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 [Page 174]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 [Page 175]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 [Page 176]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 [Page 177]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, [Page 178]which were due to maintain the Schools, partly to their own private use, and partly to slatterers, many good men contributed of their own substance to the maintenance of Students, who, be­ing content with a little, defended true Doctrine stoutly against the Priests of Baal.

Object. Doth not Beza in his marginal Note on Acts 6.9. call Universities Fla­bella Satanae, Satan's slaps to keep away slyes? Doth not Luther call them Ca­thedras pestilentiae, & Antichristi lumina­ria? the seats of pestilence, and lights of Antichrist? Doth not another call them the Synagogues of perdition, the pits of the Abyss, by the smoak whereof the sun of the Gospel is obscured.

Answ. What some worthy men have spoken of Jewish and Popish Universities, See Dr. Arrow­smiths Orat. 1. Antiweigel. pag. 3. that others have, out of little Candor, and great fury, transferred to Universities re­formed, as what Beza spake of the Jew­ish Academies (his words are, Academiae jamolim falsis Doctoribus addictae) and what Luther, and others spake of the Pontifi­cian or Popish Academies.

But the corruptions of some will not prejudice the Usefulness of Universities in general, or of others Reformed, and free from the same infection.

SECT. III. Of Religion flourishing, when Learning abounded.

THe second Argument, Argum. 2. to prove the usefulness of Learning.

Learning hath not been in the same state in all Ages since Christ, but ebbing and flowing like the water, waxing and waning like the Moon. But this is observable, that in those Ages wherein Learning a­bounded most, Religion hath flourished, and the Truth of God hath had most Champi­pions, Defenders and Witnesses of it, and for it.

The fourth Century was, as it is called, Chronol. ad Annum. 365. a Learned Age. Hoc tempore fulserunt in Ecclesia Dei clarissima lumina, saith Bu­cholcer. Many famous Lights shone in the Church of God in this time, who were the Hammers of Heretics.

The fifth Century was the like. These two Centuries for choice of Learned men, were compared to the golden Age, and are stiled the two Learned Ages.

In the sixth and seventh Century there was (as Authors observe) a great decay in knowledge, and scarcity of able men to [Page 180]defend Truth, and furnish the Church with­all. There were few in Italy then, as Ba­ronius observes— (haud in promptu esset, Annal. Tom. 8. A [...]n. 593. num. 62. qui utriusque linguae peritus esset) who were skilled both in Greek and Latine.

Yea Gregory the Great, who lived in the seventh Century who was, In his Critic. Sacr. lib. 4. cap. 29. (as Rivet saith) — Primus Papa & ultimus Episcopus Roma­nus, the last Bishop of Rome, and the first Pope; or the last of the good Bishops of Rome, and the first of the bad ones: This Gregory professeth that he was ignorant of the Greek Tongue, Gregor. Tom 2. 1 p [...]st. lib. 9. lib. 6. Epist. 29. Nam nos nec Graecum novimus.

That ignorant Age was a declining age, wherein men came short of their Predeces­sors in some Truths, as even Gregory him­self did; therefore it affords few, and those not full Testimonies of the truth.

The Ages of the Church (saith a learn­ed man) resemble the stars of the sky. Dr. Featly, Of the Names of visible Protest. in all Ages. In some Ages we may see many and glorious lights, likestars of the first and second Mag­nitude: in other Ages there are few Authors of any Note, or bright lustre (whose writings have come to Posterity) and in some Ages none but obscure and unknown Authors.

The same Author saith, that after we have passed the eighth Age of the Church, we fall into Cimmerian darkness.

Of the ninth Age Bellarmine cannot speak with patience— Saeculo hoc nullum extitit indoctius, Lib. 4. De Ro­mano pontifice cap. 12, ad li­nem. aut infeliciu [...] in quo qui Mathematicis aut Philosophiae operam da­bat, vulgo Magus putabatur. ‘There was no Age more unlearned, or unhappy, then this; in which whosoever studied the Mathematics, or Philosophy, was com­monly accounted a Magician.’ This is called an unhappy Age, empty of men famous for wit, or learning, in which the light of knowledge was not to be found, no not in Popes, Bishops, or Princes: but this Age was full of palpable Egyptian darkness: and it may be said of this Age, that it yielded no eminent men, Catholics, or Heretics.

As this ninth Age, so the tenth, and some other after, were barren of Learned Writers: Dr. [...]eatly. and therefore no marvel (saith my Author) if the Harvest we gather in these Ages of the Professors of the Truth, and defenders thereof by writing, be very thin.

In the tenth Century Learning was de­cayed by the fall of the Roman Empire, great corruption grew in this Century or thousandth year, Bi [...]ck. P [...]est. [...]. wherein (as some think) Satan was let loose. For at this time, Rev. 20.3. they of Rome forbad to marry; and indulged uncleanness themselves:—they also devised [Page 182]a carnal presence of Christ in the Sacra­ment.

This ignorant Age was a Monkish Age, much cumbred with Monkery, or with the dotages of Monks and Legendary Fables; wherein the Monks devised subtile tricks to delude the people, as the Oracles of the Holy Rood, &c. and that illiterate herd of Monks and Friers bore the greatest sway, and the blind led the blind into the pit.

In the fourteenth Century (as some com­pute it) Learning began to revive, Idem. there being a general Resurrection of all good Learning (a little before the receiving of the Gospel) at which the Monks were mad. For as in the first Plantation of the Gospel in Europe, Mellific [...]i Theolog. pag. 716. as Mr. Trap observes, God shipped the Arts before into Greece, that they might be as Harbingers unto it, as Tertullian speaketh; so in these latter Ages the Lord, intending a Reformation of Religion, set up the Turk to over-run Greece; and by the cruelty of the Turks, used against the Grecians (such as they ab­horred) and by God's Providence over-ru­ling it, divers learned men among the Greeks, left (as exiles) those parts, and fled into these Western parts; and by their means the knowledge of Letters, and stu­dy of Tongues, especially the Greek and [Page 183] Latine, began to spread abroad through diverse parts of the West. These were God's first Instruments (saith Mr. Trap) to restore humane Learning, that was al­most lost out of the world—as Chrysolo­ras, Trapezuntius, Gaza, Argyrophylus, Chalcondylas, Cydonius, and other. In like sort also afterwards John Capnio brought the use of the Greek and Hebrew Tongues into Germany.

In the beginning of this Age Hebrew was first taught in Oxford. Isaacson's Chronol. ad Ann. Christ. 1314.

In this Age knowledge increased very much by the means of Printing, ☞ which Art is said to be first invented at Strasburg in Germany by John Guttenburg. Here­by the Languages were divulged, and good Learning was generally communica­ted, and Books were more easily dispersed then formerly the Manuscrips could be. Shortly after, there were printed at Paris, Venice, Antwerp, and divers other places, 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 [Page 184]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 [Page 186]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 [Page 187]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 [Page 189]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 [Page 190]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, three especi­ally, scil. Julian, Antichrist, and Opini­onists.

1. Julian the Apostate, who endea­vored to suppress all Christian Religion by repressing the Schools of Learning: forbidding to Christians the use of humane Authors, of Philosophy, and the Liberal Arts; telling them in scorn, that their own sublime Learning might suffice. He prohibited the Children of Christians to be educated in Learning. He decreed, none should study in any School, who would not adore Idols, to deprive Men of Learn­ing and Abilities to preach and defend the Christian Faith, and confute the Hea­thens: [Page 191]for by this means, saith he, Theodor. lib. 3. cap. 8. pro­priis pennis configimur; ex nostris enim libris arma capiunt, &c. ‘We are beaten with our own Weapons.’ This is like the Philistines Design upon Israel, that there should be no Smith in all the Land of Is­rael to make them Swords or Spears. 1 Sam. 13.19.

2. Antichrist ( Satan's eldest Son) this was one of his Projects, to banish Arts and Tongues, and to overspread all with Barbarism, which abandoneth Religion, and excludes Learning, and succeeds it as Darkness doth the Light. There was a time when Graece nosse suspectum erat, He­braice fere Haereticum: to understand Greek was a matter of suspicion, but to know Hebrew was almost Heresie.

Pope Paul the second pronounced them Heretics, See Platina in vita Paul [...] 2. who should commemorate the Name of Academy, vel serio, vel joco, ei­ther in jest, or in earnest: he exhorted the Romans not to bring up their Children in the Studies of Learning, telling them, it was sufficient if they could write and read: he so hated Humane Learning, &c.

How vigorously have the Papists dri­ven on this Design to hinder Learning (as much as they could) among the Protestants, of purpose to disable them, and disarm them of Weapons to defend the Truth of [Page 192] Christ, and to oppugn their Romish Do­ctrines and Tenets: but they have by all means promoted Learning in all kinds a­mong themselves, to defend themselves, and offend us; to oppose, yea, to over­come the Truth, if they could; but that is great, and will prevail.

That it is a Jesuitical Design to decry Learning and Universities, and thereby to extirpate the Protestants Religion, appears by Adam Contzen, a subtil Jesuite, in his Politics, lib. 2. cap. 18. sect. 6. who pre­scribes this, among divers others Means for the introducing of Popery, to banish (Protestant) Ministers out of the Common­wealth, and that at once, if it can conve­niently be; if not, insensibly, and by de­grees. For the Truth, when it wants Pa­trons, will fall, without striking a stroke. Antiministerial Designs are Antichristain Designs, into which many are seduced, and which are carried on by Jesuitical craft; that there should be no learned men to de­tect Popish Impostures, and refute their Errors.

3. This Design Satan carries on by Enthusiasts also, and tumultuous Opini­onists, mis-led and acted by a spirit of Er­ror, Delusion, and Faction, giddiness, and perversness; as those Anabaptists, Fami­lists, [Page 193]and Libertines in Germany, who aba­sed and abandoned humane Learning, and burnt all Books save the Bible.

Should not all the Reformed Churches indulge and encourage the Universities, and Nurseries of good Learning, as much as they can, for the Advancement of Learn­ing, and indeed of Religion thereby? Ought not all, that would approve them­selves the Builders of Sion, be active, to the utmost of their power, to countermine these dangerous Designs of Satan and his Instruments? Dr. Arrowsm. Orat. 1. Anti­weigel. It is a glory to the Transyl­vanians, that they lately founded Alba Julia; and to the Hollanders, that they erected an illustrious School and Colledge, Collegium Auriacum, at Breda; and to the Germans, that they restored or renew­ed the Academy at Heidelberg. Is it not an Honor to the English to uphold and main­tain the two famous Universities of Cam­bridge and Oxford in their just Priviledges, due Revenues, Honor, and flourishing State? to give all the Encouragement they can to Learning, and not to detract or diminish the least of any of these from them? Did not the Parliament acknow­ledge, that, for the Propagation of the Go­spel in New-England, Universities, Schools and Nurseries of Literature must be setled [Page 194]there, for instructing and civilizing them? See the Act for promoting the Gospel in New-England.

Even Leo the first, ☞ Emperor, professed that he would rather have Philosophers then Soldiers in his Pay.

SECT. VII. Testimonies concerning Learning.

LEarning hath been highly esteemed, Argum. 6. and much commended by the ancient Fa­thers, and all the Christian Reformed Churches, and by the most learned, ortho­dox, godly, judicious Modern Divines, and by others also, for the necessity, commodity, and excellency thereof.

Luther speaks thus, Luther. Epist. Tom. 1. — Vehementer & toto coelo errare censeo, qui Philosophiam, & Naturae cognitionem, inutilem putant Theo­logiae. I make account they err exceeding­ly, who think Philosophy, and the knowledge of Nature, useless to Divinity. —And in another place he saith, Epist. Tom. 2. Ego persuasus sum sine literarum peritia prorsus stare non posse sinceram Theologiam; sicut hactenus ruen­tibus & jacentibus literis miserrime & ce­cidit & jacuit. Quin video, &c. I am per­swaded, that pure (or sincere) Divinity can in no wise stand without the Skill of Learn­ing: [Page 195]as hitherto Learning salling and ly­ing, it (scil. Divinity) hath most misera­bly both faln and lain. Yea (saith he) I see there was never a remarkable revelation of the Word of God made, but first, as by Baptists, Forerunners of it, he prepared a way by Tongues and Learning, rising and flourishing.

In his Book of the Institution of Chil­dren Luther thus commends the Tongues, Tom. 7. pag. 442. a. — Vaginarum vice sunt Linguae, in quibus Gladius ille Spiritus, &c. — Arcae sunt, &c. The Tongues are as it were the Scabbards, in which the Sword of the Spirit, the Word of God, is sheathed. They are the Chests, or Cases, which keep this precious thing, this noble Jewel. The Storehouses, out of which a Preacher may fetch Gospel-provi­sion. The Cups, wherein we carry about this wholesom Potion: and the Baskets, in which the loaves with the fishes, and the very fragments are kept, that they be not lost. He adds, Pag. 444. [...]. — Quanquam & nobis ob­scurum non est, Spiritu Dei omnia prorsus fieri; tamen nisi suppetias mihi tulissent Linguae, per hoc quod literarum sacrarum certo & infallibili me constabilissem intel­lectu, sane priore in salebra misero mihi cum inimicis Evangelii etiamnum haeren­dum foret. In which, and the following [Page 196]words he declares, That if he had not been helped out by the Tongues, he had still stuck where he was, with the Ene­mies of the Gospel, in the mire of Popery: and in pag. Pag. 445. a. 445. he seriously bewails it, that he had not read more Poets and Histo­rians.—Quanta nunc ducor poenitentia, ob non plures & Poetas & Historiographos a me lectos.

Melancthon, Melancthon. in his Epistle before this book of Luther's, delivers himself thus, — Linguas profecto praecidi oportet iis, qui pro concionibus passim a literarum studiis imperitam juventutem dehortantur. Nam admissa Barbarie, &c. They deserve (saith he) to have their Tongues cut out, who dehort youth from the study of learning. For we see that when Barbarism hath been admitted, Religion hath been weakned. And I greatly fear lest things come to the same pass, except we with all our might defend learning, that most excellent gift of God.

Quantum Ratio dat Homini (saith Casau­bon) tantum Literatura dat Rationi, Casaubon. Religio Literaturae, & Religioni Gratia. What Reason doth give to a Man, ☞ that doth Learning give to Reason, Religion to Learning, and Grace to Religion.

Mr. Jeremiah Burroughs gives this te­stimony [Page 197]to Learning. Burtough's Heart-Divisi­ons upon Hosea 10.2. p. 88, 89. There is (saith he) a great delusion in many mens hearts, that makes them think it to be half Popery to give any respect to learning. Although the abuse of learning hath done much evil, (against that much hath been, and may be said) yet I dare avow this, that never, since the beginning of the world, could a man be found to speak against learning, but an ignorant man. Neither is it like, nay I may aver, it is impossible, that any but such will be found to the end of the world. Learn­ing hath so much of God in it, that it never had, nor will have any enemy, but ignorance.

Dr. Rainolds saith, Rainolds in his Funeral Sermon for Mr. Lang­ley in Acts 7.22. Humane Learning is a noble gift of God, and a great honor and ornament to the most excellent men. All Secular Learning is the knowledge of God's works, aeternae veritatis particula, a small emanation from eternal verity. Phi­losophical and Mathematical Learning is the knowledge of his works of Creation: Historical and Political lea [...]ning, the know­ledge of his works of Providence: Moral, Oeconomical, and Civil learning is the knowledge of those remainders of his image and law, which are left in the mind of men for their direction and conviction: Grammatical, Rhetorical and Logical learn­ing [Page 198]is the knowledge of the use of that Reason, which God giveth us for impart­ing our minds, and evidencing our concep­tions one unto another.

—In regard of the Church and Truths of Religion, learning is useful as an Hand­maid, in a way of attendance thereupon, and subserviency thereunto.

Dr. Gauden. Gauden saith, The excellent Gifts of all sorts of good learning are as the string to the bowe, and as feathers to the arrows of Truth; herewith Satan hath found himself much galled, hampered and chained.

—Learning is a Glass, wherein the fair fa­ces and beauty of Religion and Reason are best represented.—It is an intellectual beauty, and a mean of knowing something daily more excellent in the Creature, or Creation, then it did before.

Pitsaeus saith, Pitsaeus in Pro­cemio Relat. retum Anglic. pag. 23. Homines quo magis igna­ri, & a bonis literis & disciplinis alieni, &c. The more men are ignorant and e­stranged from all Arts and Sciences, the nearer they come to the life of beasts and savages. For unless the powers of the mind (by which we are distinguished from brutes) be by liberal Sciences ordered and modified, all their vertue will degenerate, not only into a likeness to, but into a de­gree [Page 199]of rudeness beyond beasts.—That of the Poet is true,

Sigismund the Emperor (as some re­late) was much affected, that neither he, Bucholcer. Chronol. Anno 1437. nor any of his Courtiers, or Counsellers, were able (at the Council of Constance) to answer a foreign Embassador in the Latine Tongue: therefore he began to learn La­tine when he was old. — And when some of his Nobles, that had no learning, (and therefore hated it) disdain'd that he pre­ferr'd some men of mean degree before them, meerly for their learning; he an­swered that he had good reason to honor Scholars, as those that were singularly graced and gifted by God. Knights and Lords, said he, I can make in a day as many as I list, but Scholars God only can make, from whom cometh every good and perfect Gift.

It's true, many in these days decry Learn­ing, and lay it as low as they can, as un­necessary, if not dangerous; and they dis­esteem and dishonour the learned. But are they not (divers of them at least) fana­tic persons, who speak evil of the things they know not, both Tongues and Scien­ces? or do not some of them sometimes [Page 200]use it, (or rather abuse it, as I have heard) even when they speak against it? and dis­commend others wares, to get the better price for their own silly stuff? Usually they, that speak against learning, decry Reason (which they may as well do, see­ing learning is but the improvement of reason) when they are not able to speak one word of sense against it, without its help: Just as those that defame Logic must be beholding to it, to frame their Arguments for them? But such men, by disclaiming reason, tie themselves to op­pose learning without any reason, and so disoblige others regard to what they say. They are like those Tradesmen, who keep their shops dark on purpose, that they may better put off their bad wares. These are Fauxes (as one calls them) with dark lanthorns to blow up all. ☞

It is accounted the character of wicked men to hate learning, and design the ru­ine of it: and some observe, that they never read in any Histories of any, but evil men, that were opposers of it.

Enemies to learning are no friends to the learned, (for they ordinarily bespatter and vilifie them) nor to Religion, (as hath been declared) no nor to Reason, or to natural gifts and abilities, which are much [Page 201]improved, heightned, and perfected there­by. For what are Arts but reason refined, rightned and ripened; or well regulated and well ordered, as far as the subjects and capacity of them doth extend.

SECT. VIII. Of the Learning of the Ancient Fathers.

GOd hath used such as the greatest in­struments of his glory, of good in his Church, and of service in their Generati­on, who have been indued with, yea ex­celled in humane learning; as

• I. The Ancient Fathers.
• II. The Modern Divines.

I. The Ancient Fathers were strenu­ous defenders of the Truth, justifiers of Christian Religion against the Jews, and against the Heathen, (discovering to the world the vanity of their gods, the absur­dity and impiety of Paganism) and against proud Heretics; and the vindicators of it from unjust aspersions, and injurious ca­lumnies.

They were all learned men, or bred and brought up in learning. I will set down some hints hereof, which I find in seve­ral Authors concerning some of them, in reference to the Centuries (or ages) after [Page 202] Christ, in which they lived, as the Wri­ters of their lives have placed them.

Justine Martyr, In the second Century. of a Philosopher (for he was at first a Platonist, and learned) be­came both a Christian, and a Martyr. He labored and suffered much for the Religi­on of Christ. He writ a book against all Heresies, and famous Volumes against Marcion the Heretic; he writ also Apo­logies for the Christians. He was renown­ed in all ancient Histories, for his great knowledge both in Religion and Philo­sophy.

Irenaeus was educated from his child­hood in Philosophy, and Arts. He was admired of all for his excellent learning and skill in humane and in divine things. Tertullian calls him Omnium doctrinarum curiosum exploratorem, an exquisite search­er out of all learning. He was an exact re­suter of Heresie. He confuted the Valen­tinians, and Gnostics, who were the in­venters (as one saith) of the most Chymi­cal Divinity that ever came into the fancy of man. He was laborious and prosperous in his Ministery, and converted almost the whole city (of Lyons in France) from Pa­ganism.

Clemens Alexandrinus, Jerom saith of [Page 203]him, Meo judicio fuit omnium eruditissi­mus: quid in illius libris indoctum? &c. That in his opinion he was the most learn­ed. Daniel Heinsius saith, In the Dedica­tion of Clemens his Works to Gustavus Adol­phus. He was second to few in Antiquity, to none in Learning: and that he labored to be an healer of the superstition of the Greeks, which at that time invaded the world. Cui primo omni­um errori vir sanctissimus gravissimo volu­mine medetur. His writings contain a trea­sure of divine and humane learning, and are full of eloquence. He excell'd in Hi­story, and in confutation of heresie.

Tertullian was skill'd in all kind of learning, Lactantius. and of chiefest esteem amongst the Latine Authors. Jerom saith, that his books against the Gentiles contain cun­ctam saeculi doctrinam, all the learning of his age, or all sorts of learning. Pamelius in vi­ta Tertulliam. He was di­ligently conversant in the Mathematics, and in Histories. Scult. Medull. He opposed in those times with great zeal the Heretics, as Marcion, the Valentinians, Praxeas, Her­mogenes, as also the Jews. He wrote a learned Apology in behalf of the Christi­ans, who were then falsly accused and persecuted; and he demonstrated to the very Heathen the verity of Christian Re­ligion, and the innocency of Christians.

Origen was (as is reported of him) from In the third Century. [Page 204]his infancy throughly grounded in all Learning; and he was accounted a Mirror of Piety and Learning, of all sorts Humane and Divine. He had a great acuteness in confuting the Philosophers, and those Ara­bians, who would have Souls to die with their Bodies, and Berillus the Heretic, who denied the Eternity of Christ: whom at length he reduced to the Truth; as he did Ambrose from the error of the Mar­cionites. He was a great honorer of Mar­tyrdom, a comforter of Martyrs. His whole life was a continual study, he would read at his Meals.

Cyprian was first a Rhetorician, after a Learned godly Bishop, and at length a glori­ous Martyr of Christ. He confuted Nova­tus the Heretic, whom he stiles in his Epi­stles an importunate Innovator, a mur­therer of Penitence.

Lactantius excelled all the Writers of the Church in Elegance, In the fourth Century. and lustre of Lan­guage. Jerom saith of him, that he was as it were a flood of Tullian Eloquence. He wrote many Treatises, which may be read with profit, and pleasure.

Athanasius was educated in all sorts of learning. He was a vigorous Opposer of the Arrians, therefore he was called, The Hammer of the Arrian Heretics, by whom [Page 205]he was extreamly hated, because they per­ceived the acuteness of his wit, Learning, and industry, in confuting of Heresies in the Nicene Council; therefore he was ex­posed to great trouble. Theodoret calls him, The Bulwark of Truth; Naziazen stiles him, The great Trumpet and pillar of the Church. He was great for his Learning, labors, sufferings, and constancy, and cour­age, even when not onely Bishops, but Emperors, Kingdoms, Armies, and Nati­ons, were set against him, yet the Empe­ror Constantine gave this character of him, Virum plane divinum existimo. I hold him to be indeed a divine man.

Hilary was a man of excellent parts. In his Epistle presixed to his works. Erasmus saith, that he was Ob vitae sanctimoniam, insignem eruditionem, & Eloquentiam admirabilem, aevi sui Lumen, ‘the light of his Age for sanctity of life, eminent Learning, and admirable Elo­quence’— quanto stomacho saevit in Arria­nos, &c. He was a great Antagonist to the Arrians, whom he called, Devils, Antichrists, blasphemers, pests; he writ se­veral books against them. Jerom calls him The Trumpet of the Latine Tongue, (perhaps because he was the first that con­futed the Arrians in Latine) and the Con­fessor of our time.

Cyril of Jerusalem, a man of great Learning, Prudence, and Piety, Ecclesiastical Writers testifie of him, that he was Fortis­simus Christi Athleta, & Orthodoxae fidei assertor constantissimus. A most vali­ant champion of Christ, and most constant defender of the Orthodox faith. He suffer­ed many persecutions through the rage of the Arrians.

Basil called Magnus, Greg. Nazi­anz. in vita Bahlii. he was great eve­ry way, as in wit and Learning ( in omni doctrinae genere summus, saith Suidas) skil­ful in all the liberal Sciences, and in all the Mathematics. Summus in cunctis apparuit, he was so excellent in every one, as if he had studied that onely one. Great in elo­quence, ( Erasmus calls him the Christian Demosthenes) great in contending for, and in defending the truth, in confuting and convincing Heretics.

Gregory Nazianzene was Learned in Grammar, Vita Greg. Na­zianz. a Greg. Presbytero con­scripta. Rhetoric, Philosophy both Na­tural and Moral, Poetry, Arithmetic, Geo­metry, Astronomy, in all the Liberal Arts: in the study of which he spent many years. He was a man of great Authority and use in the Greek Churches: that who so op­posed his testimony was suspected of Here­sie. He is called A living Library of Phi­losophy and Divinity.

Epiphanius had great knowledge in the Hebrew, being educated by one Tryphon, a Jew. He was a learned, pious Divine, Cornarius Me­dicus. saith Cornarius, who translated him out of Greek into Latine, which work he un­dertook propter Authoris praes [...]ntiam, & operis raritatem, for the excellency of the Author and rarity of the work. He was a man (saith one) of a very good, honest, John Daille. and plain nature. He was semper Haereti­corum acerrimus oppugnator, alway a sharp opposer of Heresies. He wrote a Learned book against 80 Heresies, which contains variety of story in it. He purged all Cyprus from Heresies, and having ob­tained an Edict from Theodosius the Em­peror, he cast all the Heretics out of the Island.

Ambrose was Learned in the Liberal Arts, and excellent in Eloquence. He was very couragious for the truth. He denied the Emperor Theodosius entrance into the Church, until he had publickly confes­ed his fault, scil. that miserable slaugh­ter caused by him at Thessalonica. Daille saith he was one of the most firm Pillars of the Church in his time. He was called (saith another) orbis Terrarum oculus: the eye of the world, an eye as bright as any other in the world's orb in his time.

Gregory Nyssen, a famous man (as Sui­das) omnique doctrina exuberans, abound­ing with all Learning, and as excellent in Rhetoric as any of the Antients. He was the light and ornament of the Nyssen Church: a strenuous opposer of Eunomi­us his Heresie; he was a diligent, reve­rent, studious reader of the holy Scrip­tures, having a special eye to the proper and genuine sence of them.

Theodoret made such proficiency in Learn­ing and piety by his own ingenuity, and industry, through God's blessing, that he was made Bishop of Cyrus (a Town in Syria) while he was yet a young man. One calls him, Orthodoxae pietatis amantissimus pro­pugnator, haereticaeque pravitatis fortissi­mus oppugnator. A most loving propa­gator of Orthodox piety, and a couragious opposer of Heretical pravity. He wrote much against the Heretics. He of him­self condemned Nestorius, and put stop to his Heresie. He reduced many in his Diocess to the truth, with great labor, and hazzard of life, who were infested with the pest of Marcion. He wrote a volume against all Heresies; and an Ecclesiastical History, which is very useful to the Church. Bellarmine calls him virum pla­ne doctissimum, a very Learned man, [Page 209]Another saith, he had multifarium in omni disciplinarum genere scientiam, ma­nifold knowledge in all kind of Learn­ings.

Jerome was instructed at Rome (then the only Nursery of Learning) where he profited much in all sorts of Learning, and afterwards travelled over the greatest part of Europe, to encrease his knowledge, by viewing several Libraries, and conferring with the most Learned men. He was a great Linguist, hence called [...], excellent in Hebrew, well skil'd in the Chaldee and Syriac. His stile is elegant. He was vir in saecularibus valde eruditus, Trithemius. well versed in secular Learnings. Erasmus calls him facundissimum Ecclesiae doctorem, the most Eloquent Doctor of the Church. He was the boldest and most judicious censurer of the Ancients, John Dailie. and he happily improved a critical faculty upon them.

He wrote against the Pelagians: and was an extirpator of Heretics, and defen­der of the truth, he read over all his Li­brary, and learned Scriptures to a word, and translated the Bible out of the Origi­nal into Latine.

Chrysostome studied hard the liberal Sci­ences and Philosophy, and afterwards Di­vinity and Piety; Erasmus. he was famous for Elo­quence [Page 210]and zeal. He was called os aure­um, mellitissimus Christi concionator, prae­coque indefatigabilis, a most hony sweet, unwearied Preacher of Christ, for his elo­quent wisdom, and wise eloquence, throughout his works Sanctity and Scho­larship are joyned in one. He was [...], the most copious writer of any of the Greek Fathers now extant. A judi­cious man saith of him, A man cannot easi­ly take Chrysostome amiss any where, espe­cially in his Moral Discourses. He was a zealous propagator of the Gospel to dark places, and opposer of Idolatry and Heresie, and Heretics, as of the Marcionites, and the Arrians. He was bold in repro­ving sin, and not fearing sufferings, as ap­pears by his speeches to Eudoxia the Em­press. Nil inli pecca­catum tunco. Theodoret styles him eximium orbis terrarum luminare, The eminent light of the whole world. He was so beloved and reverenced of all men, that, when he was like to be silenced, the people cried out, Satius est ut sol non luceat, quam ut non do­ceat Chrysostomus, We had better want the shining of the Sun, then the preaching of Chrysostome.

Augustine was educated in Learning, In the fifth Century. Lossidius alias Possidonius. to the weakning of his Parents estate. He learned Grammar in his own city, and [Page 211] Rhetoric at Carthage, He was saecularibus literis eruditus apprime, &c. very learned in all the liberal Sciences: he writ of the Arts, as Grammar, Rhetoric, Logic, Mu­sic, Philosophy, &c. He defended the truth against the Arrians, Manichees, Pe­lagians, Circumcellians, Donatists, Pri­scillianists, and whatsoever error else pre­vailed in his time. He had several sharp conflicts with them, and confuted them by many Learned writings, as also by word of mouth in Disputations, as he did For­tunatus, and Placentius, both stiff Arrians: and thereby he convinced, and converted one Felix a Manichee, (that he recanted his error, and joyned to the Church) as he did also one Firmus, a rich Merchant and a Manichee, by a digression in his Ser­mon (when he was out, and forgot the sub­ject he thought to prosecute, and fell up­on a confutation of the Manichees) this Firmus came afterwards to him with tears, renouncing his error, and promising refor­mation. Augustine was called Malleus Haereticorum, The Hammer of the Heretics. Erasmus calls him acerrimum fidei Christi­anae propugnatorem, the most sharp and valorous defender of the Christian Faith. Another calls him The fairest flower of Antiquity. He was an instrument in God's [Page 212]hands of gaining many Pagans to the knowledge of the truth. Dr. Sibbs saith of him, that he challenged the doctrine of Gods Predestination out of the hands of the enemies of Grace, and flatterers of Na­ture, as being a man fitted with grace, learning, and wit for such a conflict. No Scriptures are more faithfully handled by him, then those that were wrested by his opposites, and such as made for the strengthning of his own cause; in other writings he took more liberty. His Scho­lars, Prosper and others, interessed them­selves in the same quarrel: Prosper, retain­ing Augustine's Doctrine, learnedly con­futed the Pelagian Heresie. Daniel Tos­sanus saith, that the Palmary or Master­piece of Augustine was, that he, above all the other Fathers, and almost alone, being provoked by the Pelagians, diligently dis­cussed the Doctrine of Predestination, and of Original Sin.

He onely of all the Ancients wrote Books of Retractations: for, as he pro­fesseth in his seventh Epistle, he wrote by profiting, and profited by writing. He always kept Scholars in his house quoad victum & amictum, —with food and rai­ment. His usual Prayer was, that when Christ came he might finde him aut pre­cantem, [Page 213]aut praedicantem, either praying, or preaching.

Cyril of Alexandria was famous for Pie­ty and Learning, he was President in the Council at Ephesus, in which he condemn­ed Nestorius and Pelagius, with their Er­rors, very learnedly and judiciously: he spake many elegant Sentences: he was so renowned, that the Grecian Bishops (as it is reported) gat some of his Homilies by heart, and rehearsed them to their people.

Fulgentius was Augustine's Scholar, In the sixth Century. and followed him foot by foot, especially in ad Monimum, & ad Petrum, the two best of his Works; he had great knowledge in the Greek and Latine Tongues: he con­tended earnestly against the Arrians (whose Opinion then had overspred all Africa) and other Heretics; and he suffered much for defending the Orthodox Faith. He was extremely persecuted by the Arrians, yet would not seek revenge (no not when he had opportunity) but would say, Plura pro Christo sunt toleranda, We must suffer more for Christ then so: and as he answer­ed Felix the Arrian that dealt so ill with him, Christiani est non ulcisci sese, Deus enim ulturus injuriam suis illatam.

Isidore was called by Casaubon, In the seventh Century. pius & [Page 214]eruditus Scriptor, a godly learned Writer; he was admired for his Learning and Elo­quence: he could fitly accommodate his speech both to the learned, and to the ignorant: it's said, He led an Angelical and Evangelical Life in the flesh.

Venerable Bede was very learned in Phi­losophy, Astronomy, Poetry, in Greek, Arith­metic, Rhetoric; but especially very con­versant in, and studious of the holy Scrip­tures: he was said to be the Honor of England, and the Mirror of his Time for Learning: so famous for it, and for Piety, that he was sent for to Rome to help to settle the Churches peace.

Damascen was educated in Learning, In the eighth Century. got the knowledge of all the Liberal Sci­ences, then he studied the Scripture, and Divinity: he was a diligent Preacher and Propagator of the Faith and Truth of Christ, and a great Opposer of Heretics: he was called a great Star in the Churches Firmament in that time when there was great darkness; but he by his life and doctrine illuminated many.

Bernard had pregnant and admirable parts for wit, memory, and understanding, a great Proficient in Learning, and had an excellent faculty in preaching. His Sen­tences were stuffed (as one saith) omni amoe­nitate [Page 215]& pietate, with all amoenity and piety: he was in great repute for his san­ctity of life and doctrine.

Thus I have given a brief Account of the ancient Fathers, that they were learn­ed, whom God made eminently useful in, and to his Church. Let me add two things by way of Caution:

1. Though they were learned and pious, yet they had their infirmities and ble­mishes; and were subject to errors and fail­ings even in their Writings, as hath been observed by many. See Daille's Treatise.

They were not acted with an infallible spirit (as the Pen-men of sacred Writ were) therefore they must be read with consideration and discretion; their Wri­tings must be tried by the Touchstone of God's Word. To be altogether exempt from Errors is the Priviledge of the holy Scriptures.

Divers Divines have given Rules for the right understanding of the Fathers. See Scultet. Medull. Patr. Dan. Synops. de Legendis Patribus, John Daille in his Treatise concerning the right use of the Fathers.

2. Lest any should think these ancient Fathers had no need of their humane Learning, or might have been as well with­out [Page 216]it; it's true they stood in need of more Learning in some kinde then they had at­tained, the want whereof was the Cause of their Errors and Mistakes Ex. gr. Au­gustine, by reason of his good insight into the Hebrew and Greek Tongue, fell short, and failed much of solid Interpretation in his Expository Books. Luther instan­ceth in his Comment upon the Psalms: he mentioned Hilary too. Ambrose also, by reason of his Ignorance in the Tongues, erred oft in his Expositions. See Luther in libello de Instit. pueris, where he shews, that Patrum Errores in sacra Scriptura pro­venerunt ex Linguarum ignorantia, pag. 442, 443, 444. The Errors of (some) of the Fathers grew from their Ignorance of the Tongues. Had it not been better for them to have had more knowledge thereof?

So much of the Learning of the Fa­thers.

SECT. IX. Of the Learning of the first Reformers.

Secondly, Now I shall shew briefly the Learning of the Modern Divines, which may be cast into two Ranks:

I. Those former, who were the happy [Page 217]Reformers of Religion, or honored by God as Master-Builders to lay the Foun­dation, and begin the Work of Reforma­tion.

II. These later, who vigorously car­ried on the Work of Reformation.

I. The Learning of those former Di­vines, whom God raised up in pity to his poor Church, when the Apostacy of Po­pery had so far overspread, and prevailed. They were many of them learned, men of great skill in Arts and Tongues; and o­thers competently learned: and all, men of invincible courage, and indefatigable pains, excited and qualified by God to be the Restorers of the true Christian Reli­gion from its bondage in Ignorance and Su­perstition; and strong and stout Opposers of the Pope and Popery in the Points of Doctrine, Worship, and Practice. These lived in (or about) the fourteenth and fif­teenth Centuries.

Berengarius lived in the dismal dark­ness, and depth of Popery: Century 14. Ussertus de Christ. Eccles. succes. cap. 7. pag. 196, 197. he profited in the School above his Equals; and was well-skill'd in the Liberal Arts, an excel­lent Logician; of great account for his Learning and Piety. He was expert in the Scriptures; and also in the Writings of the ancient Fathers. He was a Champion [Page 218]for the Truth in the Point of Transubstan­tiation; opposing the Corporal Presence of Christ in the Sacrament. He had almost drawn all Italy, France, and England to his Opinion. He was of a bold, undaunted spirit and courage. His Life and Conver­sation was so unblameable, that therein (as one saith) he starved the Malice of all his Adversaries. Fuller.

Petrus Waldus, though he was not one of the Modern Divines, yet something is observable in his Story, which is useful to our purpose. Alsted. Chronol. He was a rich Citizen of Li­ons in France, ☞ converted by seeing one fall down dead in the streets; upon which he betook himself to teach and admonish his House and Friends to repent, and to study the Scriptures himself: and he profited so well therein, that he translated divers parts thereof out of Latine into French. Friar Rainer, an Adversary to the Truth, and to the Waldenses, saith, That Waldus, being tolerably learned, taught those that resorted to him the Text of the New Te­stament in their Mother's Tongue; and that the Waldenses (who were his Followers and Auditors) had above forty Schools, In Dioeceli Pa­taviensi. and divers Churches, all within one Dio­cess: yea, they were (as others witness) of that ability, that they had divers Con­ferences [Page 219]and Disputations with the Roma­nists, and had the better. Vide Usserium cap. 6, 8.

As for the Doctrines and Tenets of the Waldenses, Vide Usserium in cap. 6, ad cap. 10. & Protest. Evi­dences. they preached against the Do­ctrines and Practises of Rome; as the Pope's Power, Transubstantiation, the Adora­tion of Images, and of the Cross, against Prayers for the dead, Purgatory, Invocati­on of Saints, extreme Unction, Auricular Confession, with many more.

John Wickliff was brought up in Merton Colledge in Oxford, he was famous both for life and learning, he excell'd in the knowledge of the Arts and School-Divi­nity; he was admired of all for his singu­lar abilities, and sweetness of demeanor: he was Divinity-Reader in Oxford: he was a diligent faithful Preacher of the Go­spel under King Edward the third, who always favored, and protected him against the rage of his Adversaries. He denied the Pope to be the Head of the Church, Mr. Fuller. Mr. Clark. and pronounced him to be Antichrist: he confuted and condemned his Doctrines a­bout Bulls and Indulgences, Masses, Tran­substantiation, &c. He was a great Enemy to the swarms of begging Friars. He wrote above two hundred fair Volumes, most of which were burned by Subinck Arch-Bishop of Prague in Bohemia: he wrote [Page 220]many Books of Philosophy, and some of Metaphysics. Dr. Featly. The University of Oxford crowned his person and doctrine with a fra­grant Garland of Praises, whose doctrine was not onely favored by divers Nobles, but also by the third part of the Clergy of England. In all his sufferings he shewed an undaunted spirit.

John Huss was educated in Learning at Prague in Bohemia, he was a great Scholar, and a famous Preacher in that University: he was converted by reading of John Wick­liff's Books, Mr. Fuller. which Queen Ann's Cour­tiers, who brought her (being Sister to Wen­ceslaus King of Bohemia) over into Eng­land to Richard the second King of Eng­land, did here light on, and carried them into their own Countrey; which Huss had the happiness to read, approve, and disperse: which proved a means of the Conversion of Bohemia; for Wickliff's Books first discovered the Romish Super­stitions unto them: he stoutly opposed the Pope's proceedings, and gave a blow to the man of sin under the fifth rib, which in Scripture is always observed to be mor­tal. The Gentry and Nobility of Bohemia did highly favor him.

Jerom of Prague had his first breeding there, but he much enriched himself in [Page 221]Learning by his travels abroad to the most principal parts, and Staple-places of learn­ing. At Paris he commenced Mr. of Arts; and in the University of Colen, and Heidle­berg, had the same degree confirmed un­to him. He was a man of admirable learn­ing, Eloquence, Memory, Courage, and Zeal. He was converted, as John Huss, by reading one of Wickliff's books, by which he perceived the abominable super­stitions then used in the Church; and be­gan by degrees, first in his judgment to dislike them, after in his practice to disuse them, and lastly in his preaching to con­fute them. He earnestly contended for the Truth, against the enemies of it, and openly opposed the doctrine of Purgatory, and Prayers for the dead; and thundered against the ill lives of the Monks and Fri­ers. He proclaimed and defended the in­nocency of John Huss, and condemned his false accusers. After his great and grie­vous sufferings, being brought before the Council, he so learnedly vindicated him­self, and refell'd his enemies, that they were astonished at, and silenced by his O­ration, which he concluded thus, That all such Articles as Wickliff and Huss had written against the enormities, pomp and disorder of the Prelates, he would firmly [Page 222]hold and defend even to death.

Martin Luther born 1483. Century 15. at 14. years of age went to Magdeburg, from thence his Parents removed him to Isenak, a fa­mous School, there he perfected his Gram­mar-learning. He went thence to the U­niversity of Erford, Anno 1501. where he profited much in the knowledg of Logic, and other Learning, and read over Cicero, Livy, Virgil, and other Latine Authors. When he was twenty years old, he was made Mr. of Arts, and read as Professor Aristotle's Physics, Ethics, and other parts of Philosophy.

After his Conversion he began to read Augustine's works; Mr. Fuller. he also read over the Schoolmen, especially Occam, whom he esteemed, for acuteness of wit, before Aqui­nas and Scotus, and he studiously perused Gerson. In these Studies he spent five years in the Colledge at Erford.

When Luther was twenty six years old, John Staupicius (who endeavoured to promote the University of Wittenberg, then lately begun) removed Luther thi­ther, where at first he explained Aristotle's Logic and Physics, yet intermitted not his study.

When he was 30. years old he was made Doctor in Divinity after the maner of the [Page 223]Schools, at the charge of Duke Frederic Elector of Saxony. The Prince hearing him preach admired his excellent parts.

Then he betook himself to the study of the Greek and Hebrew. Afterwards Luther published his Propositions against Indul­gences, and opposed the Pope's Suprema­cy, Purgatory, and other Tenets of Po­pery.

Luther also confuted Nicholas Stork, Mr. Fuller. Thomas Muncer, and other fanatical Ring­leaders, broaching new Doctrines, who pretended Revelations Angelical, and con­ferences with God, and denied the Bap­tism of Infants.

The Pope's Advocates promised Eras­mus a Bishoprick of rich revenue, if he would write against Luther; but he answe­red that Luther was a man too great for him to write against, and that he learned more from one short page of Luther's Wri­tings, then from all Thomas Aquinas his Books.

Bucer called Luther the first Apostle of the reformed Doctrine; not simply, for Wickliff, Huss, and those forenamed, preached the same before; but Luther was the first, who in Bucer's age and me­mory, publickly and successfully, set on foot a general Reformation of the Church [Page 224]in these Western parts. John Huss bare a torch before Luther, and shewed him his way. See more of Luther in his life.

Huldericus Zuinglius was sent to School at Basil at 10. Born 1487. years of age, where he ex­ceeded his School-fellows in learning. At Bern he learned Rhetoric, Poetry, Orato­ry and Logic. At Vienna in Austria he studied Philosophy, and perfected his for­mer parts. At Basil he taught others what himself had learn'd. He commenced Ma­ster of Arts, and studied School-divinity and Greek, wherein he excell'd. He was chosen Pastor at Zuric, (anno Christi 1521.) where, beside his Ministerial la­bors, he studied Hebrew, and was able to expound those two major Prophets, Isaiah and Jeremiah. He prevailed with the Se­nate at Zuric to erect a School for La­tine, Greek and Hebrew.

He was admired in Switzerland, and fa­mous at Zuric, as Luther in Germany, and at Wittenberg. He was solid in all maner of learning, and a diligent searcher of the Scriptures, being expert in the Original Tongues. He was so great an opposer of the Pope's Pardons, Indulgences, and proceedings, that the Cardinals them­selves (as is reported) sought by great gifts to allure him to their side. At Zuric he [Page 225]disputed with Franciscus Lambertus, a Fri­er, about the Intercession of the Saints, and the sacrifice of the Mass, and convinced him of his error, so that he confessed and forsook his error, and gave glory to God.

Then crept in the opinion of the Ana­baptists, which he opposed with all his might.

His works are large witnesses of his gifts and graces, parts and pains.

Oecolumpadius, he was educated in Re­ligion and Learning, first at a School in Germany, call'd Heelbronna, then at Hei­delberg. Here he attained to that perfection in learning, that at the age of 14 years he was made Batchelor of Arts, with great approbation, and continued there till he was Master of Arts. Afterwards he fell close to the study of Divinity, and read the Schoolmen, ( Aquinas, Gerson, and others) with indefatigable pains, and much profit. He studied Greek at Stutgard, and Hebrew at Heidelberg. Anno 1515. he was call'd to be Preacher and Pastor at Basil, and commenced Dr. in that University; about the same time that Erasmus came to Basil to print his Annotations on the New Te­stament; for the perfecting whereof he u­sed the assistance of Oecolampadius, a man (saith he) In his Pre­face to his An­notat. on the New Testa­ment. eminent not only for piety, [Page 226]but for skill in three Languages; and con­fessed he was much helped by him.

The Writers of his Life give this chara­cter of him, that he was a worthy instru­ment of advancing the truth of Christ; which he defended against Eckius and Fa­ber, and others. He was very successful in appeasing Sects and contentions, that arose in the Church. His fame both for piety and learning spread so abroad, that Philip Prince Elector Palatine committed his youngest son unto his tuition. He was a diligent, faithful Preacher of the Gospel, and pro­moter of Reformation in the Church; in­to which he brought the right administra­tion of the Sacraments, and the censure of Excommunication. He declared his judgement against the Mass, and other Popish doctrines; against sprinkling with holy water, and many superstitious actions; to which his doctrine (sinking into his au­ditors hearts) put a period. He was fa­mous in the City of Basil.