Vindiciæ literarum, the schools guarded, or, The excellency and vsefulnesse of humane learning in subordination to divinity, and preparation to the ministry as also, rules for the expounding of the Holy Scriptures : with a synopsis of the most materiall tropes and figures contained in the sacred scriptures : whereunto is added, an examination of John Websters delusive Examen of academies / by Thomas Hall ... ; in the end is annexed an elaborate defence of logick by a learned pen. Hall, Thomas, 1610-1665. 1655 Approx. 340 KB of XML-encoded text transcribed from 138 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-11 (EEBO-TCP Phase 1). A45342 Wing H442 ESTC R19229 12398140 ocm 12398140 61217 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A45342) Transcribed from: (Early English Books Online ; image set 61217) Images scanned from microfilm: (Early English books, 1641-1700 ; 940:6) Vindiciæ literarum, the schools guarded, or, The excellency and vsefulnesse of humane learning in subordination to divinity, and preparation to the ministry as also, rules for the expounding of the Holy Scriptures : with a synopsis of the most materiall tropes and figures contained in the sacred scriptures : whereunto is added, an examination of John Websters delusive Examen of academies / by Thomas Hall ... ; in the end is annexed an elaborate defence of logick by a learned pen. Hall, Thomas, 1610-1665. [18], 64, [11], 72-239, [9] p. Printed by W.H. for Nathanael Webb, & William Grantham ..., London : 1655. Reproduction of original in Huntington Library. "Vindiciæ literarum" and "Centuria sacra, about one hundred rules for the expounding ... of the Holy Scripture" each have a special t.p. dated 1654. "Rhetorica sacra" and "Histrio-mastix ... an examination of one John Websters delusive Examen" each have a special t.p. with imprint: London, printed in the year, 1654. Errata: p. [9] at end. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Webster, John, 1610-1682. -- Academiarum examen. Clergy -- Training of. Humanities. Preaching -- Study and teaching -- Early works to 1800. 2002-11 TCP Assigned for keying and markup 2002-12 SPi Global Keyed and coded from ProQuest page images 2003-01 Judith Siefring Sampled and proofread 2003-02 SPi Global Rekeyed and resubmitted 2003-03 Judith Siefring Sampled and proofread 2003-08 SPi Global Rekeyed and resubmitted 2003-09 Judith Siefring Sampled and proofread 2003-09 Judith Siefring Text and markup reviewed and edited 2003-10 pfs Batch review (QC) and XML conversion Vindiciae Literarum , THE SCHOOLS Guarded : OR , The Excellency and Vsefulnesse of Humane Learning in Subordination to Divinity , and preparation to the Ministry ; AS ALSO , RULES for the expounding of the Holy SCRIPTURES : With a Synopsis of the most materiall Tropes and Figures contained in the Sacred SCRIPTVRES . Whereunto is added , An Examination of Iohn Websters delusive Examen of Academies . By Thomas Hall , B.D. Pastor of Kings-Norton in Worcester shire . In the end is annexed an elaborate Defence of Logick by a learned Pen. LONDON , Printed by W.H. for Nathanael Webb , & William Grantham , at the Beare in Pauls Church-yard , near the little North-door . 1655. Reverendis Evangelii Ministris , tam Doctrinâ & industriâ , quàm Pietate & Zelo , conspicuis , D no Martino Topham , D. Petro Watkinson , D. Tho. Shelmerdine , D. Rob. Porter , D. Ioh. Oldfeild , D. Everardo Poole , caeterisque Presbyterii Wirksworthiensis in comitatu Derbiensi Symnistis charissimis : Omnia quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinent . Fratres dilectissimi , mihique multis nominibus ▪ plurimùm observandi ! PEracto Pulpitorum & Baptisteriorum tutamine , ad Scholarum Vindicias progredior . Quibus verò hanc Literarū tutelam pitiùs consecrarem , quàm vobis ( v●ri verò venerandi ) qui ad auxilium Iehovae contra potentes & pravalen●es Chananaeos advenistis ? necnon in decumana illa to●●us penè Reip. Apostasiâ inconcussi hactenus permansistis : imò Duces & Operarios quamplurimos sanos , sanctos , Probatos & Cordatos , in hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●mpesta●e , Ost●o Ordinationis , non Ostio Caesareo , a●t Portâ aureâ confusionis , in messem Domini emisistis : Et quod majoris est gloriae , Salarium vobis à Magistratu ( Ordinationis ergò ) concessum , ad alendum & fovendum adolescentulos Academicos gratis & ●nanimitèr devov●stis , dedicâstis . Dignissimum sanè aemulatione exemplar . Indignum verò , ingenuè confiteor , vestro Patro●●nio munusculum hoc levidense ▪ spero tamen Amoris & Honoris culpam mihi facilè indulgeb●tis : malim eu●m me parùm prudentem quàm parum officiosum ; immorigerum quàm ingratu● videri . Ferunt Artaxerxem cum Plebeius aquam palmâ è fluvio subla●am exhibuisset , humani●èr admis●sse ; pluris dantis animum , quàm do●● p●etium aestiman●em : imò vel duo mi●u●a aereola in Gazophylacium animo prompto immissa Regi Règam fuere accepta . Sic capitur minimo Thuris honore Deus . Opus itáq ▪ hoc tripartitum vobis sese offer● , non ut tot tan● ásque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erudirem , absit meo , procul absit animo talis & tanta Arrogantia . Qui Mecum habito , & nôrim , quàm sit mihi curta supellex . Tyronibus parantur hae Vindiciae , non Veteranis ; Neophytis , non Presbyteris : Sed ad vos haec veniunt ut Amoris . Gratitudinis & observantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , propter Gratiam & benevolentiam ●●●am , tam mihi , quàm fi●i●s me is ●uperrimè exhibitam , &c. Hîc obiter inscitiam & impudentiam inscii istius Cerdonis How , mundo petefa●tam invenietis : Scientia nullum habet mimicum praeter ignorantem . F●stinante verò calamo prorepit Webster , errorum sterquilinium , Familistarum coryphaeus , Complanatorum antesignanus , cùm partu suo Elephantino : hic aranearum texit telas quae musculas nonnullas teneant , Volatilia verò ●obustiora facilè perrumpunt . Coaxat hic , imò plenis vociferatur buccis non solùm contra literatos , sed & literas ; & tanquam Hercules furens , non Mino●● Gentium Diis sed & Aristoteli , Galeno , & omnibus Academiis bellum publicè indixit , & convitiorum plaustris oneravit . Hic tanquam alter Alexander , bellum cùm captivis & foeminis gerere non potest , armati sint oportet quos hic prosequitur . Clamore tamen suo tanquam sorex suam prodit ignorantiam , stultitiam suam : nam cum somnia sua nec rectâ ratione , nec Aristoleticis Principiis tueri posset ; ad nescio quam Pyrotechniam , Magiam , & Astrologiam confugit . Dignum patella operculum ! Hic inant ventositate jactatus , ampullis & sesquip●dalibus verbis technas occultat suas , & pr●fert Paradoxa omnibus Stoicorum Paradoxis , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Nonnulli enim Haeretici ( ut rectè notavit Theologorum facilè Princeps Calvinus ) similes sunt latronibus illis , quos vocant Aegyptios , qui incognitis vocibus & insolenti sermone suam tegunt improbitatem . In fruticoso gaudet aucept , Piscator in turbido , Fur in tenebris . Utinam tandem R●ip . Gubernatores , tales Haeresium satores , Satana legatos , & populi sed●ctores , vel virgis punirent , vel ( si insanabiles ) è medio tollerent , ne latiùs serpat à paucis in universos malum ; malum enim quò communius , eò pejus . Ad summam , aliquot hîc reperietis Regulas Theologicas , quae sacras explicant Scripturas , i●ter omnia D●i dona verbo suo nihil praestantius , nihil utilius : hoc enim pedibus lucerna , vitae regula , clavis coel● , speculum sacrum , animae pabulum , mentis denique medicina . Hoc est Lydius ille lapis , quo aduiterinum à puro puto dignoscitur auro ; hoc est Malleus ille quo heterodoxas ho●●●num opiniones nullo negotio conteruntur . Hoc in adversis solamen , in secundis moderamen , Pietatis alt●r , adolescentiae Doctor , aetatis denique ingrav●scentis Ductor . Hoc est Lex illa pura , perfecta , vera , recta , perpetua , sincera , oculos illuminans , car laeti●icans , convertens animum : Hoc melle dulci●● , auro pretiosius , ut testatur Psalmist a ( Psal. 19.7 . ad 12. ) Optime itaque de Ecclesia mer●erunt Scriptores illi , qui in hoc interpretando , illustrando , enodando operam & oleum consumpsere suum . Ad me quod attin●t , si opusculum hoc vobis arriserit ▪ spondeo propediem ( favente Deo ) Apologiam pro Ministerio Ecclesiastico , in q●a ejus Digni●as , Necessitús , Efficacia & Vtilitas , contra omnes D●i & Ministeri● ejus hostes planè & plenè ostendetur . Interim haec omnia ( viri ornatissimi ) vestro subjicio judicio , acri●ri quàm ut caecuti●e , sinceriori quàm ut adulari velit aut possit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levinscula candorem petunt vestrum ; gravi●ra , limam & censuram . Deus Opt. Max. Synodum vestrā servet incolumem , tam ab Epidemicis hujus ultimi & pessimi temporis Haerosibus ; quàm à malis illis moribus qui totum terrarum orbem pervaserunt . Ille vobis fortitudinem largiatur athleticam , ut domum Domini pro virili tueamini ; ut lucos & altaria tam Romani , quàm Anabaptistic , Baalis fund●●ùs aboleatis . Tubarum vestrarum cla●gor muros Babylonicos pon●ùs evertat , sit arcus vester ut arcus Ionathae qui à sanguine interfectorum & a●●pe fortium nunquam rediit vacum . Hac ut confestim fiant , Deus vos Spiritu suo sancto regat ac roboret , Gubernatores tuos ipse gubornet laboribus v●stris affa●im benedicat , in filiorū tuorum cordibus inscribat ille vanita●is & voluptatis Mundanae odium ; necnon varitatis & pietatis accendat amorem : Gratiâ suâ vos omnes beet in hac vita , & aetornâ felicitate in faturâ . It a precatur Sympresbyter vester devotus , & Collega dovinctus , Thomas Hall. ● Mus●o meo Norton-Regis in agro Wigorn. Sept. 21. 1654. Vindiciae Literarum , THE SCHOOLS GVARDED : OR , The excellency and usefulnesse of Arts , Sciences , Languages , History , and all sorts of humane Learning , in subordination to Divinity , & Preparation for the Mynistry , by ten Arguments evinced , ten cavils raised against it by Familists , Anabaptists , Antinomians , Lutherans , Libertines , &c. are refelled and answered , and many cautions to prevent all mistakes are added . By THOMAS HALL , B. D. and Pastour of KINGS-NORTON . Iohn 5.39 . Search the Scriptures . Quaerite legendo , & invenietis meditando , pulsate orando , & aperietur vobis contemplando . Augustin . Non est Syllaba neque apiculus in Scriptura in cujus profundis non lateat grandis quispiam thesaurus . Chrysostome . Crede , Stude , vive , Pinge Aeternitati . à Lap. With an addition of about one hundred Rules for the expounding of the Scriptures ; and a synopsis of all the most materiall Tropes and Figures contained therein . LONDON , Printed by W. H. for Nathanael Webb and William Grantham , at the sign of the Bear in St Pauls Church-yard near the little North door . 1654. To the Candid and Courteous Reader . OBserving that dangerous Tenent of the Anabaptists to spread like a Gangrene , over most parts of the land , viz. That Arts , Sciences , Languages , &c. are Idols , Antichristian , the smoak of the bottomlesse Pit , filth , froth , dung , needlesse and uselesse for the right understanding of the Scripture : the spirit alone ( say they ) is sufficient without these humane helpes , and therefore the Taylor-King of Leyden , burnt all books save the Bible . I shall therefore take some pains to discover the vanity of this erroneous Tenent , that I may prevent ( if possible ) the sad consequences of it ; to this end I shall shew , 1. What we grant them , & how far we go . 2. Where we part . 1. We willingly grant that the assistance and direction of Gods holy spirit , is absolutely necessary for the sound and saving understanding of the Scripture . 'T is it that must inlighten , enliven , sanctify , and fit us for the work , for without him we can do nothing , Iohn 15.5 . 2. As we acknowledge that this guift comes from the spirit of God , so we likewise acknowledge , that he bestows it now in the use of meanes ; by Prayer , Reading , Study , skill in Arts , Sciences , Languages , &c. True , in the Apostolicall times , God poured out an extraordinary measure of his spirit on many , who had Learning and Languages by immediate infusion , wee now by acquisition ; they had it Given , we Gotten ; they by Revelation and Inspiration , we now by Industry and Study : and yet even then we read that Paul had his Books and Parchments , 2 Tim. 4.13 , 15. which some conceive to be Note books of his own making ; and in the person of Timothy he commands all Ministers to give attendance to Reading , Meditation , &c. and to give up themselves wholly to them , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , be in them . ( 1 ) Be intent and industrious in studying , sis totus in illis 1. He must read , and then exhort , that like a good scribe he may bring out of his treasury , things both new and old . 2. Hee must meditate on these things , and so digest them , turning them in succum & sanguinem , that so he may be able to speak non ex ore , sed è pectore , experimentally , powerfully . God hath ordained meanes for the attaining of every thing , and he that contemns the meanes , contemns the blessing ; 't is Gods blessing on the diligent hand , which as in all other things , so in this , doth make men rich ; as nemo casu fit bonus , so nemo casu fit doctus , virtus discenda est , saith Seneca : We must therefore , so Read , Study , Search , &c. as if we were to doe all our selves , and yet when we have done all , so rest upon God for aid , as if we had done nothing . Truth like Treasure , lies deep and hidden , and cannot be found without search , and study ; we must therefore serve providence in the use of meanes , else we tempt God , Pro. 2.3 , 4 , 5. If thou criest after knowledge , there is Prayer , and seekest her as silver , there is indeavour in the diligent use of meanes ; then shalt thou understand the feare of the Lord , there is successe ; and therefore it was a good Prayer of Sir Thomas Moor , Domine Deus fac me in iis consequēdis operam collocare pro quibus obtinendis soleo ad te orare . 3. Wee grant that the abuse of Philosophy , when it is preferred before Divinity , or puffs men up with pride , or is used to adulterate and corrupt the truth and simplicity of the Gospell , that then it is odious and abominable . But this is not our question , whether the abuse of Philosophy be unlawfull , this is granted on all hands : But the question between us and the Anabaptists , is , whether the right and sober use of Philosophy , and other humane Learning be requisite for a Divine . This we affirm , the Anabaptists , &c. deny . I shall therefore set down this Antithesis to their Thesis , and will confirme it by Arguments , viz. That the knowledge of Arts , Sciences , History , Languages , &c. are very usefull and needfull qualifications for a Minister of the Gospell . CHAPTER I. I Come now to the Arguments , for the clea●e● convincing of our judgements , in the truth of this point . The first is drawne from the necessity of humane Learning : Thus , That which is necessary for a Divine , may not be contemned , [ whether the necessity be absolute , or onely of expediency . ] But humane Learning is necessary for a Divine , Ergo , It may not be contemned . The Major no sober man will deny : The Minor I will prove by its parts . 1. The Languages , Latine , Greek and Hebrew , are some part of humane learning , and these are necessarie for a Divine 1. For Latine , many learned Commentaries are written in that language , which a man cannot enjoy without some knowledge of this Tongue ; besides , many English words of much use in Divinity , are borrowed of the Latine , which no man can well understand without some insight in this Language . 2. The Greek tongue is necessary , because the New Testament was written in it ; besides , many Latine words are derived from it , which we cannot fully understand without some knowledge here : also many termes of Art ( in Grammer , Rhetorick , Logick , Physicks , Metaphysicks , &c. ) are borrowed from hence . What grosse errors did many of the Antients run into , and what lame interpretations , doe they oft make , for want of insight in the Originall Languages ; yea we had never enjoyed the translation of the Bible , if some men had not attained this part of humane Learning , the Bible would have been as a sealed book ; for how could men , women , and children be able to read the Scripture , had there not been learned men , who by great paines and study obtained the knowledge of the Originals ? 3. Some insight in the Hebrew is necessary , because it is that sacred Language in which the Old Testament was written , besides it hath a certaine Idiome , and peculiar form of speaking , which cannot well be expressed in a translation , without some losse ; all Authors being best and purest in that Language , in which themselves writ . 2. The emphasis and force of the word is more clearly seen in the Originall Text , then in a translation . 3. There aré great differences amongst Interpreters , which cannot well be reconcil●d without some insight in the originals . Thus , in points of controversie , when one saies it is thus , and another thus , we must then of necessity have recourse to the fountains . 1. Because they are immediately sent from God to us by the Prophets and Apostles . 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sonnes ; but Ma● . 2.15 . saith , I have called my son out of Egypt . 3. He that understands the Originall , seeth with his owne eyes , when he that peruseth translations , sees with the eyes of others . Scit● & sanè claris . ille Whitaker . de Scripturâ controvers . 1. Qu. 2. cap. 9. mihi p. 210. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & proprietatem vocabulorum intelligendam , quae sanè admodum latè patet , fontes sunt utiles ; nam in fontibus omnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quàm in quarumvis translationum rivulis , &c. cui suffagratur Epigrammatista . Multum crede mihi , refert , à fonte bibatur . Quae fluit , an pigro quae stupet unda lacu . Mart. v. plura apud Hyperium de ratione stud . Theolog. l. 1. c. 9. & Bowles Pastor Evangel . l. 1. c. 11. p. 71. 2. The necessity of Arts and Sciences , will appear if we look into the body of the Scripture . 1 There are physicks in Genesis , Iob , Ecclesiastes ; how oft doe we read in Scripture , of the Sunne , Moon , Stars , Fire , Haile , Snow , Winds , Thunder , Lightnings ; and also of Fowles , Fishes , Beasts , Plants , Trees , Seas , Fountaines , Minerals ; besides , many diseases , as the Leprosie , Palsi● , Feaver , Pestilence , &c. Without some insight in naturall Philosophy , we canno● so exactly know the nature of all these ▪ yea we shall find Ethicks in the Proverbs , and Oeconomicks in Pauls Epistles ; Politicks in Sam. Kin. Geometry in the building of Solomons Temple , and Astronomie in Iob , &c. with Metaphysicks of God , Angels , Truth , Good , &c. Ad rem & opposit● claris . Ravanel . Ea est scripturarum amplitudo , ut res Metaphysicae , Physicae , ●stronomicae , Geographicae , Musicae , Ethicae , Oeconomicae , Politicae , imo ipsae Mechanicae , & quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specta●t passim contineantur . Cut astipulatur doctiss à Lap S. Scripturahabet objectum omne scibile , disciplinas omnes , & qu●cquid sciri potest suo sinn complect●tur , ideoque universitas quaedam est scientiarum , scientias omnes vel formaliter , vel eminenter continens ▪ v plura Alsted Praecog . lib. 2. cap. 104. & 206. Hyperium l. 1. c. 45. &c. ☜ L. Verulam Advancement of Learning , p. 44. to 48. nec non claris . Schiblerus in proaem●o ad Metaphys . c. 2. clarissimè ●vincit , Philosophiam utilem esse ad Theologiam ; ac itidem Doctis . Paraeus tripli●em fatetur esse Physicae usum . 1. ad explicandos terminos Theologicos communes de rebus naturalibus . 2. ad illustrauda● rerum naturalium cognitionem . 3. ad adjuvandam cognitionem Dei ; [ qu●a eju● 〈◊〉 sibilia ex visibilibu pervidentur , Rom. 1.19 , 20. Paraeus in Colos. 2.8 . ubi plura . 2. Grammer is requisite to explain the words , termes , and phrases of Scripture . 3. The Scripture also is ful of Rhetorick , many Tropes and Figures are there , what abundance of Metonymies , Ironies , Hyperboles , Hypallages ? See Illyrious Claris. Script . and Westhemerut . The Scripture is full of learning and * eloquence all the eloquence of Cicero , and flowers of Demosthenes , with the rest of those learned Heathen , is but as chaffe to wheat , and dros●e to refined gold : for the Pen-men of Scripture , were not simply men , but men inspired with the Holy Ghost . 4. Logick is necessary for anal●sing defining ▪ dividing , and more orderly resolution of a Text ; also for Argumentation and defence of the truth against an adversary . The Apostle would have a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ 2 Tim. 2.15 . to divide the word aright . Now , without some skill in Arts , he 'll rather teare it with his teeth , and pull it a sunder with his nailes , then rightly divide it ; and although it be the spirit of God that helpeth us to the sence of Scripture , in a spirituall saving way , for we are not able by our will to beleeve it , to apply it , to conform to it ; yet as it is a Text consisting of words , and a coherence to make up the sence ; so the instrumentall way to discover that , is by the help of Arts , and therefore ▪ those that are unlearned , are said to * ●●rest the Scriptures , 2 Pet. 3.16 . to mangle and torture them to their own destruction ; as a * reverend Divine hath wel observed ▪ neither is Logick a profane thing , ( as some profane ones imagine ) for the Scripture it selfe useth many Logicall Arguments , from the cau●e , the effect , the consequent , from mercies , judgements , and from the Old Testament , it s written , &c. e. g. God is a spirit , Ergò he will be worshipped in spirit . So , he that commits sin is the servant of sin , but yee commit sinne , Ergò . A good Shepherd laies down his life for his sheep : but I ( saith Christ ) am that good shepherd , Ergo , See a clear syllogisme in the second figure , Iohn 8.47 . Whosoever is of God , heareth Gods word , but yee heare not his word , Ergo , yee are not of God. This may stop the mouths o● some that say Christ never used Logick , nor had any humane learning . 5. Ecclesiasticall History is necessary ; many things in Scripture receive light from Iosephus , Eusebius , Q. Curtius , Xenophon , besides , they will furnish a man with examples of Gods judgements on his enemies , and his blessings on his people ; being rightly used , they will much enrich a man. They may be read at succisive houres for recreation , after strong labour . With what cautions and conditions they are to be read , I shall for brevity sake , referre you to two learned Authors . Now as humane learning is necessary for the better understanding of the Scripture , ●o without it we cannot understand many classicall Authors , as Lactantius , Ierom , Austin , Ambrose , Basil , &c. who borrowed much of Cicero , Quintilian , Virgil : And thus we see the usefulnesse and ornament of learning every way ; to which I shall add the testimonie of a sweet Divine , whose judgement may peradventure take with some men , more then another mans . He that is learned in something , ( saith he ) covets after more still , and certainly none but ignorant people are enemies to learning ; those that never knew the worth of it , these are they that cry it down : therefore those that are contented with little , nay and think their little too much sometimes , are of poor , mean , and base spirits , far from following on to know the Lord. Yea , How himselfe confes●eth . That humane learning being sanctified is an excellent helpe to the right understanding of Scripture , and that in it selfe it is a good thing , and good in its proper place , which is for the repairing of that decay which came upon man for sinne , and so it is fit for Statesmen , Physitians , Lawyers and Gentlemen , yea and all men so farre as they can attaine to it , are as men beyond and above others that are without it , yea and beyond all other excellencies that this world can afford . Well said and well sowed Sam : these stitches will hold ; yet see how like a ●ight sectary he plaies fast and loose , like the curst Cow , that having given a good messe of milk , knocks down all with her heels again : for mark his following words : But bring it once to be a help to understand the mind of God in holy Scriptures , and there its detestable ●●lth ▪ dross and dung , good for nothing but to destroy , and cause men to erre . &c. Quo teneam vultus mu●antem Protea nodo . The second ARGUMENT . That which is commanded by God , and commended to us by the example of his servants , ought still to be practised by us , [ unles●e any one can shew a counter-mand and prohibition , which in this case none ever yet could do . ] But reading , study , meditation and humane industry is commanded by God , and commended to us by the example of his servants , Ergo. The Major is undeniable , the Minor I prove by its parts . 1. Humane industry and learning is commanded , 1 Tim 4.13 , 15. give attendance to reading meditation , &c. yea , he must give up himselfe wholly to them , that so like a good scribe , he may be able to bring out of his treasury , things both new and old , Mat. 13 ▪ ●52 . Now look what Paul enjoynes Timothy , concerns all the Ministers of the Gospell successively to the end of the world ; but to what end is all this diligence required , if the spirit 's teaching were solely sufficient . 2. It is commended to us by the example of Gods servants , they are oft commended in Scripture for their skill and dexterity in humane learning . Thus Moses is said to be learned [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was instructed therein from a child ] in all the wisdome of the Egyptians , [ amongst whom in those dayes learning flourished much ] and was mighty in words and deeds , Acts 7.22 . Now the learning of the Egyptians is said to be foure-fold , viz. Mathematicks , Physicks , Ethicks and Divinity ; their wisdome ( what ever it was ) appeares to be very great , for when the Lord would set forth the wisdome and great abilities of Solomon , he tels us that it excell'd al the wisdome of Egypt , 1 Kin. 4.3 . 2. Solomon was a very great Philosopher , so that he could discourse from the Cedar to the Shrub , he had great insight in the nature and qualities of Fowle , Fish , Beasts , Herbs , Trees , insosomuch , as they came from all the parts of the earth to hear his wisdome , 1 Kin. 4. 32 , 33 , 34. As he was most wise , so he was most eloquent , an absolute Orator , one that found out acceptable words , [ Eccle. 12.10 . ] adorned with many Tropes and Figures , farre surpassing all the eloquence of Cicero , Demosthenes , &c. Cum divina fuerit in eo eloquentia , in eum confluxisse par est credere , quicquid in variis olim oratoribus seorsim emicuit suavitatem Socratis , subtilitatem Lysiae , acumen Hyperidis , sonitum Aeschinis , vim Demosthenis , gravitatem Africani , lenitatom Lael●i , & siquid ●ale in laude positum sit , & eloquentissimis quibusdam viris tributum à Cicerone lib. 3. de Oratore . Rivet . 3. I say ( as 't is conceived ) * of the blood Royall , was an excellent Rhetorician , and had the tongue of the learned given him , Isaiah . 50.4 as appears throughout his whole Prophesie . 3. Christ himselfe honoured learning so farre , ( though he be not tied to Schools or means ) as to sit amongst the Doctors , both hearing them , and asking them questions ▪ and in his disputations he used Logicall consequences and reasonings from the Old Testament to the New. The Apostles also had excellent abilities , insomuch , as the Pharisees wondred that unlearned and ignorant men should have such gifts , but by this they knew they had been with Jesus . [ Acts 4.13 . ] and were trained up in his school , which is farre beyond all the schools of the Scribes and Pharisees ; they were not therefore simply unlearned , but onely in the Pharisees esteem , and in respect of the ordinary means of attaining learning . 4. Apollos is commended for his eloquence , Acts 18.24 . Ingenio valebat Dialectico , Mathematico , & Oratorio . Dr Prideaux concio . 3. 5. Daniel and his three associates , had knowledge and skill in all the learning and wisdome of the Caldaeans , Dan. 1.4 , 17. and though Daniel had a great measure of the spirit , yet it is worth observing , that he gave himselfe to study , and reading books for all this , Dan. 9.2 . I Daniel understood by books the number of yeers , &c. Yea so exquisite was he in all naturall , acquired , and spirituall perfections , that it was then a Proverb : Art thou wiser then Daniel ? Ezek. 28.3 . 6. Paul was bred up at the feet of learned Gamaliel , and could speak languages more then they all , 1 Cor. 14.18 . He was so eloquent , that at Lystra he was taken for Mercury , the God of Eloquence , Acts 14.11 . he was an exlellent Orator , as appears , Acts 26. and an excellent disputant ; he disputes Philosophically at Athens , with the Philosophers : he was well versed in the writings of the Heathens ; hence he cites Epimenides the Poet , to convince the Cretians , Tit. 1.12 . and Aratus to convince the Athenians , Acts 17.28 . and Menander to silence the Corinthians , 1 Cor. 15.33 . yea it is said of all the Prophets , that they used meanes by inquiring and searching into the Gospell , 1 Pet. 1.10 . By all this it appears , that Gods dearest servants formerly , made use of humane learning in carying on the work of the Lord , and therefore we conclude it is lawfull and usefull still . The third ARGUMENT . Humane learning is necessary for the convincing and confuting of a learned adversary , how shall we be able to preserve the truth in its purity , to stop the mouth of a subtle Jesuite , or learned Heretick , without learning ? This sanctified and rightly improved , is an excellent meanes to bring downe Antichrists Kingdome ; and therefore 't is well observed , that errors were never higher , and truth lower , then when ignorance prevailed , and learning was suppressed and contemned , when 't was suspitious for a man to have Greek , and heresie it selfe to have Hebrew . Popery never fell , till learning rose ; it 's a darke Religion , it grows and spreads it selfe by ignorance and Barbarisme , no way so speedy to bring down these wals of Iericho , as the promoting of all kind of good literature and learning . 2. If we would convince an Heathen , it 's necessary that we have some knowledge of their Authors , that we may wound them with their own quils : this made * Iulian complain , [ Propriis configimur pennis è nostris enī libris arma capiunt , quibus in bello adversus no● utun●ur . ] And thereupon he made a Law , tha● children should not read Philosophers or Poets . The Israelites furnisht themselves with the spoils of the Egyptians ; David helpes himselfe with Goliath's sword ; Paul strikes the Heathen with their owne writings , and makes their books like hand-maids to wait upon Divinity : therefore when he came to Athens amongst Philosophers , he disputes with them ▪ from their own principles , Acts 17.28 . 3. If we would convince a Christian of his ingratitude , unrighteous dealing , stupidity , private-spiritednesse , &c. it may be usefull sometimes to quicken our Auditors , by setting before them what excellent things very Heathens by the light of nature have done . Thus the Lord sends the revolting Jewes to learn better things of Heathens , Ier. 2.10 . and sometimes sends us to the teaching of nature , 1 Cor. 11.14 . All that hath been said , may be summed up in this Argument , thus That which is necessary for the convincing of a learned adversary , an Heathen and a deboist Christian may in no wise be contemned . But humane learning is necessary for the convincing of a learned adversary , an Heathen and deboist Christian , Ergo. A fourth ARGUMENT . A min●ri ad majas . If humane learning be requisite for Lawyers , Polititians , Physitians , &c. then ( a fortiori ) it is much more requisite for a Divine , [ whose calling is more weighty , being about the soule , and therefore cals for the best accomplishments . ] But humane learning is necessary for Lawyers , Politicians ▪ Physitians , &c. ( according to Sam : How 's own confession ) Ergo , I conclude it is much more necessary for a Minister . A fifth ARGUMENT . Holy men thus accomplisht are fittest for Gods use ; this appeares in all ages . God sends a lea●ned Moses and Aaro● to oppose the learned Egyptians ; he sends a learned Isaiah , Ieremy , Ezekiel , to oppose the false Prophets : he raised up a learned Athanasius , to oppose Arrius : a learned Austin , to oppose Pelagius : a learned Iewell , Whitaker , Fulke , Perkins , &c. to oppose the subtle Jesuites : a lear - Camero , Moulin , Ames , Twisse , &c. to oppose Arminius , &c. True ▪ God can extraordinarily worke by weake unlearned instruments , and out of the mouths of babes , and sucklings , can confound his foes ; but ordinarily he fits and qualifies such as he appoints for high and noble implovment , with accomplishments answerable to their worke . God never sends any , but hee first fits and prepares them ; all idle ignorant sots ▪ he rejects , as none of his sending . Hosea 4.6 . Dyers when they would colour Scarlet or Purple , doe first prepare the Cloath for it , by laying some ground colour : So those whom God intends for choise service , hee first pr●pares them and sharpens their wit by humane learning , that they may be ves●els of honour fit for the Masters use . To make this plain by an instance ; take two godly men of equall naturall abilities , they both have the spirit of God , we will suppose the one to be a private Christian , bred up to a Trade , wanting humane learning ; but the other is bred up to learning , accomplisht with Arts , Sciences , Languages , &c. give them both one Text , and equall time for preparation ; though the good man that want● learning-may deliver honest things ▪ yet for want of the languages , and other endowments , he 's like a Pigmy to a Gian● , &c. The like may be said of their ●●●putations with a ●●arned adversary ▪ A Carpenter may as well build a house without Axes , Hammers , and other instruments , as a man make Sermons the● hath no learning . And that all the world may see the folly of those S●cta●ies , which want humane learning ; I shall here present you with a wes●e of Sam : How 's nonsquiturs the bare rehearsall of them is confutation sufficient , and thus he begins his cobling Logick . Moses forsook the treasures of Egypt . Ergò , he forsook his learning too , which was a part of that treasure ; Paul counted all but losse for Christ , Ergò , he cast off his learning for him . The Ephesian converts burnt their Magick books , [ Act● 19.18 , 19. ] Ergo , we must burn our Logick books . Beleevers shall all be taught of God , Ergò , they need no humane learning : humane learning puffs men up , Ergo , we must throw it away : the spirituall man discernes all things , Ergò , he hath no need of humane learning : God forbids us to add any thing to his word , Ergò , away with humane learning : humane learning is attained by our own industry and paines , Ergo , away with humane learning , as being fitter for Egypt and Babylon , the●●for the Church of Christ : Simon Magus must repent of his wickednesse , Ergo he must repent of his humane learning : God respects no mans person , Ergo , unlearned men are fitter for the Ministery , then learned : God chooseth the foolish to salvation , Ergo , he chooseth the foolish for administration : since the Gospell is foolishnesse , Ergo , it must have foolish Teachers . Contraries must not be put together , but the Gospell and hu●ane learning are contraries . That which is cursed , and we must beware of being spoiled by it , that must be abhorred , but such is Philosophy , Col● . 8 . There 's a great woe fals on the world . Rev. 9 ▪ 1. to 11. Now , part of this woe is humane learning , the very smoak of the bottomlesse pit , E●go . Thus wee see what it is to want humane learning , and how this mans illogicall consequences do agree , like Harpe and Harrow , and come as neer together , as St Germans lips , which were nine miles asunder . A sixth ARGUMENT . That which is the badge and practise of wicked men ▪ may not be practised of the people of God ; [ they ●ust not conforme the●selves to the wicked of the world . ] ▪ But to seek the destruction of humane learni●g , is the badge and practi●e of w●cke● men ▪ I never read in any History , ●acred or Divine , of any but w●cked men that ever did oppose it ; Iulian the Apostate was one , he sought to destroy ●chools of learning , that with their down●all , he might the better destro● the Christian Faith. Fidel●bus prohebu●t ●●tam Philosophiam liberales ar●es , lectionem E●hnico●um scriptorum , fieri non potest quin vehementer prosit ▪ quod Hostis prohibuit . Aretius . 2. The next that I read of , was that wicked Pope Paul the second , who so hated humane learning , that he called al scholars Hereticks , or such as should but ●ame an University in jest or earnest , perswading the Romans not to bring up their children in learning , saying , that 't was sufficient if they could but write and read : Sure Sam : How , Tom : Coll●er , and this Pope , were kinsmen , they speak all one Dialect . 3. The last are the tumultuous Anabaptists , Familists , Antinomians . and Li●ertines in Germany , they cried down humane learning , and burnt all books save the Bible ▪ &c. but we know their end . The seventh ARGUMENT . If humane learning be needlesse , then the erection of Universities and Schools of Learning would be vain ; [ for to what end were it to set up Schools of Philosophy , Arts , Sciences , &c. if none might learn the●● . ] But the erection of Universities and Schools of learning , is not vain : for wee read in Scripture of Schools and Colledges , where the sonnes of the Prophets were trained up in learning , and studied the Law of God , that they might be fit to teach others . Thus Samuel kept a School a N●ioth in Ramah , 1 Sam. 19.19 , 20. Elisha erects a School at Gilgal , and there like a * Tutour or Master instructs those young men , called the sonnes of the Prophets , 2 Kings 4.38 . Wee read of another School at Bethel , 2 Kings 2.3 . and another at Iericho , ver . 5. and another at Mount Ephra●m , 2 Kings 5.22 . Paul was brought up at the feet of a learned Gamaliel , Acts 22 3. with ● 1.39 . By him 't is like he was informed in humane learning , wherein he did excell ●s appears by his writings : And therefore all zealous Constantines have in their severall generations , been carefull to erect and incourage Schools and Nurseries of good literature and learning , with all their might . True , the place can doe little if the spirit be wanting ; [ as * Gregory super Ez●k 9 in another ca●e ●aies ] but yet the spirit works by mean● , and 't is good to ●it in the winds way , we shall ●ail the sooner and the better for it . Ob. There is no such expresse command in scripture , for any such Schools of learning . An. Yet there is that which is equivalent to it , for we read of the Schools of the Prophets , and of a Colledge , 2 Kings 22.14 ▪ Huldah the Prophetesse dwel● in the * Colledge ( i ) in the place where the Prophets , and such as were children of the Prophets , had their usuall abode . [ as the late learned Annota● . well observe ] We read also that the sonnes and pupils of the Prophets , had a peculiar place to dwell together in , which upon their increase , was too little for them , and therefore they desire it may be enlarged , 2 Kin. 6.1.2 , &c. A School to teach children to write and read , is no where in expre●s tear●s commanded ; yet Sam : How and Collier ( as ●lack as he is ) acknowledge tha● children ought to be taught to wri●e and read . He that would see al the objections made against Universities more fully answered , let him peru●e that lea●ned , modest , elaborate Treatise o● Mt ●lake , Vindiciae foederit . chap. 18. 〈◊〉 Ca●v●nus Scho●as aperir● & doctores constitu● nec●sse est : nam si haec ordinaria media neglexerimus , & librorum aliarúmque●erum ad studia necessariarum curam abjecerimus , qu●bus erudiantur & praeparentur futari ol●m divinae voluntatis testes , & qui ecclesiam aliq●o ordine regant , horrenda● sanè confusionem in e●clesiam , & in nostra capita derivabimus . The eighth ARGUMENT . If the quilders of Babylon have been , and still are at great cost and charges to promote learning , that they may the better destroy the t●uth , surely then the builders of Zion ( who have farre better worke , and shall have better wages ) ought to be more active this way ; but the builders of Babylon have been , and still are at great cost and charges to promote learning , that they may the better destroy the truth ; [ hence they have set up eighteen Universities in Spain , eleven in Italy ▪ many in France , and shall England have none to oppose them ? ] Some have pictured the world with its feet upwards , to note unto us , that all things in it are turned upside-down ; surely if Universities and Schools of good learning , which our pious ancestours have been at such cost to erect , should now be destroyed , this picture of the world would soon be ours ▪ and a flood-gate would be opened to all errors , heresies , blasphemies , profanenesse and barbarisme it selfe , as we see amongst the savage Indians . Hence this present Parliament acknowledge , that for the propagation of the Gospell in New England , Universities ▪ Schools and Nurseries of literature must be setled there , for instructing and civilizing them . See the Act for promoting the Gospell in New England . The ninth ARGUMENT . That which in it selfe considered , is an excellent gift of God , and is ordained by him for excellent ends and uses , may in no wise be contemned by us : But humane learning in it selfe considered , is an excellent gift of God , and is ordained by him for excellent ends and uses . Ergo , it may in no wise be contemned by us . The Major is cleare . The Minor I prove by its parts . 1. Humane learning is an exc●llent gift of God , farre surpassing all the rich●s and treasures of the world ; those adorne but the outward ●an , this helps to enrich and enoble the soule , which is the better part ; and therefore the holy Ghost commends the godly for their excellency in this particular , as we have seen in the second Argument . 2. God hath ordained it for excellent ends and uses : It 's an excellent meanes to prepare us for the true Religion , it helps to civilize us , and to mollifie the harshnesse , and mitigate the fiercenesse of our natures , it roots up barbarisme , bea●tlinesse , cruelty , &c. on● of their own could say , — Ingenuas didicisse fideliter artes . Emollit mores , nec sinit esse feros ▪ Ovid. it helpes to preserve humane societies in peace ; it s also a meanes to improve and perfect our naturall gifts and abilities . It fits us for noble atchievements , and excellent imployments , both in Church and State. The tenth ARGUMENT . That which ha●n ●e●n commended to us by the unanimous consent of the A●c●ent Fathers , and by the Church of God ever since in its ●uceeding generations , ought not to be lightly rejected of us ; but the so●er and modest use of humane learning , hath been commended to us by the Antient Fathers , and by the Church of God ever since in its succeeding generations , Ergo , it ought nor to be lightly rejected of us . The Major no ●ober ●an will deny . The ●●nor I prove . 1. See Austin de Doct Christiana l. 2. total . ( and Epist. 13● . ) where he pleads for ●ra●mar , Rhetorick , Logick , &c. 2. See Ierom Epist 84. ad Magnum , & 102. ad Marcellam & Praef. in Iob. So Clemens Al●xandr●nus , l 1 and● . Stromat . I●a B●si● us Ma●n●● ▪ ad Nepotes de legendi● E●● nic●s Scriptor b●s . Ter●ul in Apolog & in Apocal. c. 5. ●ust●n Martyr Orat ad Gentil & S n ▪ R●m Cyp●ian Epist ad ●ornelium . N●●z●anzon ▪ ●●udite● em Basil●●● Eth●tcis scriptorious vehem●e●ter c●mme●dat Lactant●● ille Firm●●nus ●mn●a 〈…〉 is , orat●ribus , & P●ilosophis confirma● , &c. Diluuntur Sophismata . CHAP. II. I Come now to answer al the Cav●ls and Objections which Anabaptists , Antino● ians , Familists and Libe●●ines . &c. have fiamed against humane learning . When one had made a long O●ation in the praise of Hercules , ne asked hi● , Quis illum vi●u●e●avit ? who ever di●praised him ? implying that 't was a needless thing to pra●se that which n●ne ever yet dispraised : but if any should ask me who ever dispraised humane learning ▪ I think ther● is no part of the Land but can tell him . Yet I wish there were not some that have been trained up to learning , that do despise and dispraise it ; if wisedome must be beaten , let it be by her foes , not friends ▪ by fools , not wise men , by Barbary and not by Athens : what their great Bulwarks , and strong ●olds are , I come now to examine . 1. Ob , Their Achilles and chiefe Argument is , Colos. 2.8 . Beware lest any man spoile you through Philosophy , and vaine deceit , after the traditions of men , after the rudiments of the world ▪ and not after Christ ; from hence they argue thus ; Whatsoever the Scripture condemns , that must not be practised : But the Scripture condemns Philosophy , Ergo. Ans. The Major must be limited thus , whatsoever the Scripture really and absolutely condemnes , that may not be practised by us ; [ for there be many things in Scripture , which are comparatively and seemingly condemned , which yet are not absolutely condemned , nor unlawfull , as * Hos. 6.6 . Iohn 6.7 , &c. I will have mercy and not sacrifice ( 1 ) comparatively mercy rather then sacrifice . ] and then the Minor is false . But all Philosophy is really and absolutely condemned in Scripture . For the Apostle doth not in this place condemn all P●ilosophy , but on●ly abusive Philosophy , such as spoiles and corrupts the soule with its delusions ; and is * falsely so called . The words are plain , beware lest any man spoile you [ or make a prey of you , by causing you to err from the faith ] through Philosophy : So then it is not all Philosophy , but spoiling Philosophy , vaine Philosophy , such as the false Apostles used ; whom he compares to Theeves , who labour secretly and subtilly to make a prey of the flock , when they cannot doe it violently . [ So much the Originall will beare 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Qui depraedetur vos , verbum militare , quod significat praedam eligere . ] This will further appear . 1. From the Context . 2. By the Exegesis . 3. By the Apostles practice . 1. From the Context , ver 4. Let no man beguile you with intising words . See , t is not simply and absolutely words , but beguiling entising words which the Apostle condemns : So it is not simply and absolutely Philosophy , but deceitfull beguiling Philosophy , which draw● the heart away from Christ , and the simplicity of the Gospell . Non verum usum syncer● Philosophiae , sed abusum , qui est confu●io Philosophiae cùm Evangelio , prohibet ; vel potiùs sop●●sticen illam rejicit , quam falsi aliqui Philosophiae titulo venditant ▪ cum sit tantùm inanis quaedam deceptio , P●zel . 2. By the Exegesis , the latter part of the verse ( as it is us●all in Scripture ) doth expound the former . Beware lest any man spoile you through Philosophy ; but what Philosophy doth the Apostle mean ? why he tels you , such as brings forth * vain deceit ▪ and is full of sophistry , and captious subtilty . Now not all Philosophy is such ; for true Philosophy is the truth of God , and the fruit of right reason , Rom. 1.18.19 . 't is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius , much of God may be seen in the nature of the Creatures , Acts. 14.17 . 2. The Philosophy which Paul condemnes is such as is according to the Traditions of men , not according to the mind of Christ , but such as is pleasing to flesh and blood 3. It is founded in the rudiments of the world , and withdraws men from Christ ; and then the best Ethicall Philosophy in ●lato , Aristotle , &c. when it in is put the name of Christ , must be rejected . 3. The Apostles practice shews that he doth not condemn all Philosophy , for himselfe oft used it , in disputing Philosophically , with the Philosophers at Athens , and confounding th●m out of their own writings . Acts 17.28 29. Rom. 1. and was well ver●ed in humane Authors , as appears by his prompt quotations of them Now see what a Paralogism here is [ fallacia à dicto secundum quid , ad dictum simplicite● ] because the Apostle condemnes spoiling Philosophy , vain Philosophy , beguiling , false , frivolous Philosophy , Ergo , he condemns true Philosophy , which is a gift of God , and a great help to the knowledge of Divinity 'T is plain , that the Apostle condemnes the abuse , and not the true use of Philosophy . Now if the abuse of a thing must take away the use of it ; away then with the Sunne , which some Idolaters worshipped by day , and with the M●on , which they worshipped by night , and so were Atheists by day and night ; yea away them with bread , drink , cloaths , fire , air , water , &c. for all these are abused by men , Ergo , by this Anabaptisticall Logick , they must be all cast away . We must therefore know , that when the Scripture or Fathers condemn Philosophy , 't is the vanity , errors , figments , and abuse of Philosophy , which they speake against , and not that knowledge of the truth found out by the light of naturall reason , whereby we come to know much of God , this being an excellent gift of his , granted to man for his good , being no way repugnant , but subservient to Divinity . Ad rem & appositè Tilenus , [ Syntag. P. 1. p. 59. ] Quae a●versus Philosophiam , vel P●ulus , vel prijc● Pa●res paulò inclementiùs dixisse videntur , abusum ipsi●s , non ipsam , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q●and●m & insan●entem sapient●am , Philosophiae nomine 〈◊〉 in . è dignam , perstring●n● . The 〈◊〉 me of the Apostles words is this q. d. Have a speciall care , lest any false Teachers make a prey of you , and beguile you with their vain Philosophy and worldly wisedome , mixing Divine things with humane , and measuring heavenly m●steries by their naturall reason , drawing you from the truth of Christ , and from the simplicity of the Gospell , to the traditions of men , and beggarly rudiments of the world . The second OBIECTION . Rom. 1.21 , 22. The Apostle condemnes the Gentiles ( say they ) that had but meer naturall knowledge , because they did not glorify God , but became unthankfull , vain in their imaginations , foolish and dark , &c. So 1 Cor. 1.20 . The wisedome of this world ( i ) Philosophy ( say they ) is condemned as foolishness : From hence they argue thus ; That which breeds idle speculations , vaine deceits , aiery nothings , but fils men full of foolishnesse and darknesse , that must be avoided ; But Philosophy doth so , Ergo. An. I answer to the Minor by distinguishing of Philosophy , which is two-fold . 1. Philosophia propriè sic dicta , Philosophy truly so called , which is an excellent gift of God , and a part of divine wisedome , whereby we come to know much both in Divine and humane things , so farre as by the light of nature they may be known . This the Scripture never condemnes ; but rather condemnes men for not walking up to such knowledge , and answerable to such light Rom. 1. 2. There is Phil●so●hia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , impropriè & ●busivè sic dict● , Philosoph false●y ●o called , wh●n men follow the idle dreames ▪ vaine speculations , and a●r● nothings of their owne braine , besides , and contrary to the word of God. This , and this alone is that which the Scripture so oft condemnes , 't is not true Philosophy , but va●●e Philosophy , not the right use , but the vain ▪ and foolish abuse of it , as appears , Ephes. 4.14 . and 5.6 . 1 Cor 2 4. 1 ●im . 1 4. and 6.20 . and 2. ● 16. Tit. 3.9 'T is that Science falsely ( not truly ) so called , which exalts it ●el●● against Go● . and co●●upts the simplicity of the Gospe●l which the holy Ghost in Scripture ●o o●t blames No ● this is meere fallaci●us arguing ( 〈…〉 former from Col. 8 ) to 〈…〉 the abuse of a thing 〈◊〉 ●ll the true use of it ; and would ●ve●●hrow all things qui●kly . Ad rem & apposi●e Partus . Deus Philosophiam per se non rejicit , quae alioqui inter eximia Dei dona censetur ; sed quia ábsque vera illa sapientia , quae in agnitione & timore Dei consisti● mera est vanitas omnis humana prudentia & eruditio . Pareus . The like answer serves for 1 Cor. 1.20 . The Apostle there condemnes not the use , but another abuse of Philosophy , in that they set it above Divinity , when like a hand-maid , it should onely have waited on it . This appeares from the circumstances in the Text , they preferred their own wisedome , and made it the Rule of their lives , contemning the Crosse of Christ , and its doctrine as foolishnesse , ver . 18 22 , 23. they preferred their humane reason , and philosophicall conceits before the plaine preaching of Christ Crucified , which they accounted foolishnesse ▪ all that these Gentiles sought for , was wisedome , wisedome ( 1 ) a wisedome con●ormable to naturall reason , beleeving no more in Religion , then they can see naturall reason for . This is that the Apostle blames them for , as Calvin well observes . Non simpliciter damnat ●postolus aut naturalem perspicaciam , aut prudentiā usu & experientiâ collectā , aut cultum ingeui● literis comparatum , sed hoc totum ad perspiciendam spiritualem sapientiam nullius esse momenti affirmat . The third OBIECTION , The Ancient Fathers doe of● condemne Philosophers ; Irenaeus confutes many of their vaine opinions ; Irenaeus adversus Haereses , l. 2. c. ●9 . So Lactantius institut . l. 3. c. 2. Tertullian declaims against them very much , he cals Philosophers the Hereticks Patriarks , because many of the Hereticks drew their errors out of their writings , as the Valentinians , Arrians , Marcionites . &c. Ans. They speak not against Philosophy , but against some vaine Philosophers , who abused Philosophy , to the maintaining of errors and Heresies . Now à persona ad rem non valet consequentia , because some men abuse wine , or a sword , it doth not therefore follow that wine is naught , or a sword evill ; the fault is in the person , who abuseth the wine to Drunkennesse , and the sword to violence . 2. 'T is one thing to reject the errors and vanities of Philosophers , and another thing to reject Philosophy it selfe ; the Fathers condemned the one , but not the other . Sanè & soli●è claris . ille Theolog. Professor ; Patres abusum , non usum legitimum rationis exagitant , nec de vera Philosophia , sed perperam Philos●phantium fucis , frauae , subtili●ate , aut ignorantia , eorum dicta sunt intelligenda , &c. Dr ●rideaux . Lect. 14. S. 14 page 227. ubi plura . The fourth OBIECTION . The Saints are all taught of God , they have the inward teaching of the spirit , which is sufficient in it selfe ( ●aith Sam : How ) Ergo , they need no outward teaching by men brought up in humane learning An. Subordinata non pugnant . The outward teaching is subordinate , but not opposite to the inward ; nor doth Gods inward teach●ng by his spirit , any way exclude , but rather include the outward teaching ; for whom God teacheth now , he teacheth not immediately a● formerly , but mediately , by meanes ; and therefore he that promised to teach them by his spirit , promised also to give them Prophets , Pastors , Teachers , accomplisht with all needfull abilities for the better edifying of his Church , Eph. 4.11 , 12. 2. I answer , à Pari : if humane learning be needlesse because the spirits teaching is sufficient , then by the same Argument , naturall reason should bee needlesse ; for such as condemne Arts , may as well condemne Reason , for what are Arts , but Reason brought into rule and order ? The fifth OBIECTION . Paul counted all but Dung for Christ [ Phil. 3.7 , 8. ] But his humane learning was a part of this All ; [ for he was a Pharisee , and they excelled in knowledge , and were the chiefe teachers of it in Christs time . ] Ergo , he counted it but dung for Christ. Ans. This is a Dunghill-Argument , and is easily answered by limiting the Major ; Paul counted all but dung for Christ comparatively , not simply ; and so when Riches , Pleasures , Honours , &c. come in competition with Christ , they must be esteemed in comparison of him , as drosse and dung : if a man have riches , he must not cast them away , but he must cast away his confidence in them ; so if he have learning , and skill in Arts , he must not cast it away , ( for in it selfe it is a good gift of God , Exod. 31.2 , 3 , 4 , 5. ) but he must cast away his pride ●nd glorying in it , he must glory in none but Christ ; thus Paul cared not to know any thing in comparison of the excellent knowledge of Christ Crucified , 1 Cor. 2.2 . Thus Nazianzen , a very learned man , accomplisht with much Athenian Eloquence , rejoiced that he had any thing of worth , to esteem as nothing in comparison of Christ. The sixth OBIECTION . From Rom. 8.7 . The wisedome of the flesh is enmity against God , and 2 Cor. 10.4 . The weapons of our warfare are not carnall . Ans. Learning sanctified is no carnall thing , but the good gift of God , and so is not enmity to God , but pleasing to him ; nor doth the Apostle by the wisedome of the flesh mean Philosophy , but the corruption and depravation of our natures ; and therefore he doth not simply condemne wisedome , but fleshly wisedome , such as proceeds from the pravity of the flesh , and makes us rebell against God. 2. Though Logick ▪ Philosophy , Rhetorick &c in themse●ves considered are not able to convert a soule , ●et being spiritualliz'd and improved to the right opening and expounding of the Scripture ▪ they may be a meanes the better to convince our judgements , and work upon our affections , and so help forward our conversion . Plowing , Sowing , and breaking the clods &c. of it selfe cannot make the corn to grow , yet 't is a meanes which God hath ordained for that end , and we must use it if we expect his blessing . The seventh OBIECTION . 1 Cor 1.17 . Paul would not preach the Gospell with the wisedome of words , Ergo. we may not do it . Ans. It is one thing to preach in the wisedome of mans words , and another thing to make use of learning in our preparations for preaching . The Apostle therefore doth not simply condemne learning , eloquence , freedome of speech , &c. ( which in themselves are the good gift of God ) for Paul used much of it himselfe , and was able to speak more tongues then they all ; but that which he condemnes is vaine , affected straines of eloquence , and pompous words , whereby the simplicity of the Gospell was corrupted , and souls kept thereby from Christ : Now this is the abuse and not the right use of learning , which Paul condemnes . The Scripture it selfe is full of Divine eloquence & Rhetorick * and it may lawfully be used by a Minister of the Gospell , not for ostentation , but edification , for being sanctified , it is a furtherance and not a hinderance to the hearers . Non laudatur ruditas , sed simplicitas ; nec vituperatur eruditio , sed oftentatio ; improbat Apostolus non omnem , sed affectatam eloquentiam , & mixturam sapientiae humanae cum doctrinâ Evangelii , ut quàm scitissimè acutissimus Pareus in locum . The eighth OBIECTION . Philosophy is contrary to Divinity● now contraries ( saies Sam : How ) must not be put together , but the Gospell and humane learning are contraries , Ergo. Ans. Nogatur Minor. Philosophy and humane learning is not contrary , but subservient ; not opposite , but subordinate to the Gospell . [ raetionem supponit , non opponit , instruit non destruit sacra Theologia ] Hence the Lord oft commands us to make use of our Reason ▪ to judge ▪ examine , try al things , that we may discerne truth from falshood , and light from darknesse , Eph. 5.9 . and 4.14 . 1 Cor. 14.20 . See this more fully handled in the first caution following , &c. The ninth OBIECTION . Christ was destitute of humane learning , ( saith How the Cobler ) yea it is blasphemy ( saith he ) to affirm he had humane learning ; since the Jews admiring , said , how knoweth this man letters or learning , having never learned , Iohn 7.15 . It s therefore enough ( saith How ) for the Disciple to be as his Lord , he being destitute of humane learning , his Disciples may well be without it also , as it appeares they were , Acts 4.13 . Ans. Here 's a Coblers End indeed , had it appeared at another season , it might have had a fire instead of an Answer . 1. Then I utterly deny that Christ had no humane learning ; for Isaiah 11.2 , 3. and 50.4 . tels us expresly , that he had the tongue of the learned given him , and that the spirit of wisedome ▪ understanding , counsell , might and knowledge should rest upon him , and make him quick of understanding , and therefore there are said to be hid in him treasures of wisedome and knowledge , Col. 2.3 . Now , how he came by it , whether by infusion from Heaven , or the personall union , or education at Schools , it 's not materiall ▪ since it 's apparent by Scripture , that he was full of wisedome ; insomuch , as the Pharisees wondred that Christ a Carpenters son , never taught at Schools and Universities , should be able to speak so learnedly , promptly and fully : now had they not been grosly blinded by unbeliefe , they might easily have seen , that since Christ had not his learning by ordinary and usuall meanes , therefore he had it extraordinarily , and immediately from God , and so have acknowledged the evidence of Gods spirit therein . 2. 'T is true , the Apostles were unlearned in respect of education . they were never brought up at Unive●sities , but in respect of inspiration they were not unlearned ; for Christ made them learned , and fitted them before he sent them ; ( as I have proved at large in another Treatise ) insomuch as the Scribes wondred at their boldnesse and abilities , Acts 4.13 . and how , they being unlearned , should come by such learning . In a word , they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , illiterate men , or men without letters , not simply , ( for they had spent some time in studying the Scriptures , & were al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , taught of God , Ioh. 45. and 14.26 1 Thes. 4.9 . 2 Pet. 1.21 . ) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the Pharisees esteem they were unlearned , ( who conceited that the empire of learning was within their own dominion ) 2. Because they were not brought up in ordinary Schools of learning , though they were brought up in the School of Christ , which was incomparably better . The learning is still the same , onely the way of attaining it , is different now from what it was in the Primitive times ; Christ , the Prophets and Apostles had it by supernaturall and immediate revelation and infusion , we now by Reading , Teaching , Education , Study , and Pains , in Schools and Universities . The tenth OBIECTION . But there are many errors amongst Philosophers , Poets , Heathens , &c. what shall we doe in such a case ? Ans. The Apostle tels you , 1 Thes. 5.21 . Try all things , and what upon try all you find to be sound and good , hold that fast . We must therefore read with judgement , and not like children , swallow all that 's put into our mouths ; and this brings me to the cautions , which are ten . CHAP. III. Ten Cautions . FIrst , Beware of the two extreams , set not Philosophy , and Arts too high , nor yet too low ; Medio tutissimus ibis . The Anabaptists offend in the Defect , and totally cry down all humane learning . Others offend in the Excesse , preferring it before Divinity ; they set Hagar the servant in the chaire , and make Dame Sarah wait . This is to abuse it , and not to use it : then a thing is abused , when it is not used in that manner , and for that end to which God hath ordained it ; when we set it higher then God would have us , Idolizing it , resting in it . Philosophy is ordained by God to be an help and furtherance in the study of Divinity ; now when men make it an hinderance to the prejudice of the Scripture , hurt of the hearers , vain-glory in the Teachers , &c. This is to abuse , not use Philosophy ; which ought alwaies to be subservient , but never superiour to Divinity ; and therefore when Hagar begins thus to u●urp over her Mistris , it 's time to cast her out till shee submit her selfe . Philosophy is a good servant , but an ill Mistris to Divinity , and therefore Luther wittily compares it to the Asse on which Christ rode , which must be subject , not superiour to Christ and his Gospell . It is the folly of many young wits , that they prefer Aristotle before Paul , and are so wedded to the opinion of the one ▪ that they scarce ever affect the truth taught by the other , in sincerity : these like Penelopes suitors , leave the Mistris , and fall in love with the maids . Heare what the learned à Lapide saith in this case ; Ancillantur Theologiae quasi Dominae & Reginae omnes liberales disciplinae , omnes scientiae atque artes , quae certis singulae terminis continentur . Sacra autem haec scientia ambit omnia , complectitur universa , omniumque usum suo jure sibi assumit ; ut proi●de quasi omnium perfect●ssima , omnium finis & scopus , ultimo loco veniat addiscenda . Cui suffragatur claris . Walaeus . Artes & scientiae ancillentur veritati Theologicae , non praesint ; leges ab ea accipiant , nullas praescribant . ●mp●um est humana inventa caelest● veritati praeferre aut divina mysteria angustis humant ingenii mensuris circumscribere ; ex hoc vitio pleraeque haereses ortae sunt , &c. Sane & sci●è ●ic Aquinas . Theologia accipere potest aliquid à Philosophicis disciplinis , non quod ex necessitate ●is indigeat , sed ad majorem manifestationem eorum , quae in hac scientia traduntur Non enim accipit sua principia ab aliis scientiis , sed immediatè à De● per revelationem , & ideo non accipi● a● aliis scientiis tanquam à ●uperioribus , sed ut ●●ur eis tanquam inferioribus & ancillis , &c. The second Caution ; Beware of mixing and confounding Philosophy with Divinity ; this hath brought many Heresies into the Church . This was the fault of the false Apostles , whom Paul blames , for mixing the works of the Law with Faith , and bringing Philosophicall Tenents into Divinity , and in this kind the School-men were grossly guilty , who made Divinity stoop to Philosopy , and went about to prove its deepest supernaturall mysteries , by naturall reason out of Aristotle , and so are become a Dunghill of errors ; and are compared by some , to one having bread and good wine hanging ●on both sides them , yet himselfe hungrily gnawing a flint stone . [ Theologiam in mataeologiam converterunt , eorum doctrina Philosophica magis fuit quà● Theologica , quique magis ratiunculis humanis ▪ quàm testimoniis divinis nituntur & disputant ] Wee must not bring down the mysteries of Religion to be scanned by Philosophy , but we must make Philosophy wait and submit to Divinity . Every Science must keep its proper bounds , for many things which are true in Philosophy , yet are not so when applied to Divinity ; & è contra . e. g. Ex nihilo nihil fit , of nothing , nothing is made , this is true in Philosophy , yet in Divinity wee know that God created all things of nothing . So , A privatione ad haebitum non datur regressus . This is true in Philosophy , and according to the course of nature ; but not in Divinity , since God by his omnipotency works above nature , and can raise the dead . So the righteousnesse by which a man is just and righteous , is inherent in himselfe , and not in another . So , Virgo non est mater , nec homo Deus . Philosophicè haec sunt vera , non Theologicè ; Physicè , non hyperphysicè . Abusus itaque est cum rerum physicarum propria transferuntur ad res hyperphysicas . Intra terminos oportet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nec licèt temerè cantare canticum Domini in terra aliena , ne fiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( i ) transitus in aliud genus . 3. Beware of abusing these particular Arts and Sciences . 1. Grammar God hath ordained it as a means to explain phrases and termes in Scripture : now when men play upon the words , and look more at them , then at the matter , this is an abuse of the Art : so when men fall to Logomachies , and contending about words , which Paul condemned , 1 Tim. 6.4 . and 2.2 , 14. 2. Rhetorick is , a●used when men coin figures , and change the literall into an Allegoricall sense , as Origen did , this is a corrupting of this go●d Art , and is condemned , Col. 2 4. 3. It 's an abuse of Logick , when by Sophistry and false reasoning , we labour to draw men into errors . Dialectica ad omnia pexetranda & dissolvenda plurimùm valet ; tantùm cavenda est libido rixandi , & puerilis quaedam ostentatio decipiendi adversarium . August . de Doct. Christiana . lib. 2. cap. 31 , 32 , 33 , 34. 4. It 's an abuse of Mathematicks , ( which includes Arithmeticke , Astronomy , and Geometry ) when men take upon them to cast a Figure , or from the Stars , to calculate mens nativities , or to foretell the states of Kingdomes and Commonwealths ; a sinne which Gods word oft condemnes , and therefore rancks Astrologers with Sorcerers , to whom they are neer allied , Isaiah 47.11 , 12 , 13 , 14 ▪ 5. It 's an abuse of Physicks , when we pore so much on the Creatures , that we forget their Creator , and look so much after second causes , that wee forget the first . 6. It 's an abuse of Metaphysicks , when men labour by dark termes , improper phrases , idle questions , and vaine subtleties , to corrupt the truth , draw men to Atheisme , and make them meer Scepticks in Religion . Sic Scholastici Doctores in Papa●u Metaphysicis terminis res Theologicas contaminârunt , Pareus in Col. 2 ▪ 8. ubi plura . Wee must therefore bring humane learning home to Divinity , to be pruned and pared with spiri●uall wised●me , and then it may lawfully and profitably be used ; as the Israelites might not marry with a Micianite whom they had taken in Warre , till shee was purified . ( i ) they must shave her head , pare her nailes , and put off the Garment shee was taken in , and then they might marry with her , Numb . 31.18 , ●9 . and Deut. 21 . 1● , 12 , 13. 4. Beware of Pride in humane learning , let it not so puffe you up , that you cannot submit to the simplicity of the Gospell , 1 Cor. 8.1 . for as learning is the ornament of the minde , so humility is the ornament of learning : many insult over their brethren , and contemne the people of God that want these qualifications , like the Pharisees , Ioh. 7.48 , 49 Whereas the having of t●o●e should make us more humble , considering the great account such have to make , for according to mens gifts , helps and talents , must their account be ; they that have received great abilities , and have either idlely buried them , or basely abused them by drawing ignorant persons into error of life or doctrine , such shall receive the greater condemnation . 5. We may not stuffe our Sermons with Philosophy , though we may use it in our preparations , yet we must sparingly mention it in publick . Artis est celare artem . 'T is not Aristotle , Tully , Horace , &c. but the holy Scripture that can convince t●e iudgement , and make it yield : we must therefore do by our humane learning , as Abraham did by his Asse and his servant . Gen. 22.5 . it may go with us , to the foot of the hill , but not ascend into the Sanctuary . God will have no plowing with an Ox and an Ass , Deut. 22.9 . but if any man speak , it must be with that feare and reverence , with that preparation and discretion , as becomes the Oracles of ●od , 1 Pe● . 4.11 . for what is the chaffe to the wheat saith the Lord ? Ier. ●3 . 28 . Quid facit cum Psalterio Horatius ? cum Evangelio Maro ? cum Apostolis Cicero ? nonne scandalizatur frater si te viderit in idolioracumbentem ? Hieron . Eustachio . Vaine Rhetoricall , Philosophicall florishes doe savour of ostentation , wast the time which might be better spent , and hinders the Edification of the hearers ; for as in all things , so especially in Preaching , all things should be done to edifying , and therefore 't is observed that Gods servants , Moses , Christ Paul &c. though they were singularly learned , and well accomplisht with all kind of learning , yet they concealed it , and seldome or never shewed it in their publick preaching , but came with holy simplicity , and in the demonstration of the spirit ; and thus in our age did holy Perkins , Greenham , Baine , B●field , Sibs , Preston , &c. Minimè probi illorum affectatam vanitatem , qui undique corr●gatis sententiolis infarciunt suas conciones , scrip●urarum interim prorsus immemores , &c. ut appositè acutissimus Davenant in Col. 2.8 . v. plura Ames . CC. lib. 4. cap. 26. Q. 6. & Zep. de arte concion . l. 2. c. 6. 6. Spend not too much time in them , rest not here ; many study Heathens so long , till they become almost heathenish , like the man that studied School-Divinity so long , that at last he had forgot the Lords Prayer . Many of Origens errors , came from an over-w●ening love of Philosophy . — 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Hippocrat . Omne nimium vertisur in vitium . I have known some in my time in the University , that doted so long on Philosophy , that they proved errant drones , and could never relish Divinity : what we say of a meer Logician , is also true of a meer Philosopher , Merus Philosophus , merus Asinus . These studies are but the elements and preparations onely to Divinity , they are but the way , not our mark and chiefe end , and therefore our learning of these Sciences ( as Austin well observes ) must be modesta & succincta , else it may prove vinum inebrians , implens non nutriens , infla●s non aed●ficans , saith Bernard . These prepare the wit for higher studies , but we must not rest here . Nam si exotica illa cum Scripturae thesauris comparentur ; nihil nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nugae erunt & quisquiliae , Tilenus . Has itaqu● disciplinas , paucis ▪ & velut ad majora utilioráque properan● percurre . Hyperius de rat . stud . Theolog. l. 1. c. 7. p. 6. ubi plura . 7. I speak not this to discourage any young beginners , ( as if I would have none to be Ministers ▪ but such as can read a Lecture in Philosophy ) who strive and studie for competent abilities , in Arts and Languages , nor any who have reall abilities , and shall be judged sit by a Presbytery , and so called to the Ministery , though for the present they be defective this way : for humane learning doth not impower , but fits us to preach ; it doth not make us Ministers , but it maketh us able Ministers of the Gospell : it 's necessary , not simply ad esse , to the being , but ad b●ne esse to the well being of a Preacher : 't is requisite necessitate expedientiae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ non necessitate absolutâ , as if a man could know nothing in Divinity without it . ●he wan● of it is a blemish and defect , which by all good meanes we should labour to remove ; for though a man may be a Preacher and a Disputant without it , yet he shall never be so compleat a Preacher , not dexterous a Disputant , as he that hath it : and therefore I would advise all such , ( I have known some that having strong naturall part● , in a short time have gained good insight in the Arts and Languages ) though they cannot attaine that perfection which others have , yet to get such a competent measure of knowledge herein , as to be able to help themselves , and to see with their own eyes , and when doubts arise , not to be quite to seek , else the profane of the world will soon di●cover their weaknesse , and they shall be sure to hear of it to their sorrow , unlesse they be very humble , gratious , and wise to prevent it ▪ &c. v. plura apud Claris. Hyperium . l. 1 c. 7. p 60. 8 Get your learning sanctifyed ; a learned head and an unsanctified heart is a fit instrument for the Devill to doe much mischiefe withall : such oft prove the ●o●est enemies to Religion ; who more learned then the Egyptians , yet who more gross Idolateis , and greater enemies to Gods people ? Who more learned then the Scribes and Pharisees , yet who more gracelesse in their lives ● Paul meets with most opposition at Athens , amongst the learned Philosophers , Acts 17. So true is the Proverb , the learnedst Clerks , are not alwaies the wisest men , they are like an Asse deck● with costly ornaments . All the humane learning in the world cannot bring a man to salvation , it may help to curb corruption civilize a man , and prepare him for better things , but 't is the saving knowledge of the word , which giveth more grace , Iames 4 6. there onely true comfort is to be found ; hence it 's called by way of exclusion , The word of life , and the word of comfort , excluding all true comfort from any other word or writings , which hath made the Godly to preferre it before all the treasures in the world . Wee should therefore moderate our delight in other studies , and make them all subservient to this ; for this is not the end of our lives to get humane learning ▪ nor must it be preferred , much leste be equallized to the knowledge of God in his word , but alwaies kept in subordination to it ; else what will it profit us to be good Grammarians , and have skill in tongues , to have our he●●s full of knowledge , and our hearts empty of all goodnesse ; or to be good Logicians , and ●ki●●ull in answering fallacies , yet suffer the Devill to delude us with his sophistry , or to be good Historians , and know what 's done abroad , yet be ignorant of the state of our soules at home , &c. Consider that humane learning is but a common gift of the spirit , which is oft bestowed on Reprobates and Heathens , as well as on Gods people ; and therefore the Lord in his wisedome oft passeth by the learned , proud , selfe-conceited Rabbies of the time , and chuseth the poor , the simple , and meek of the earth , to set forth his praise , 1 Cor. 1.26 , 27. 9. Yet beware of offending in the defect : Let not the abuse of any thing , take away the lawfull and sober use of it . God would have us to use all helps , ( for now we have nothing by Inspiration , Revelation , or any such extraordinary way , but all by study , paines and industry ) he would have us make use of our Reading and Rea●on , and not be like Horse and Mule , which have no understanding , Psal. 32.9 . nor like children tossed to and fro with the delusions of men . Eph. 4 . 1● . The worship which he cals for , must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , rationalis ( i ) agreeable to right reason . Away then with those Fanaticks , Enthusiasts , Anabaptists &c. who boast of the spirit , and of their revelations ( the common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and refuge , when they are at a stand for Scripture to prove their errors , then they fly to Revelations , as the Papists when non-plust , fly to traditions ) and under this pretence , they cry down Languages , Arts , Sciences , Universities , &c. But let their pretences be never so specious , they are but back friends to Religion , that decry humane learning . Iulians Edict forbidding Christians the use of Schools , and exercises of Learning , was esteemed a more dangerous engine to overthrow the Christian Faith , then all the bloody persecutions of his predecessors , &c. CORONIS . LAbantibus literarum studiis , & maximae Rei-publicae utilitates simul concidunt ; pro cognitione & Scientia , turpissima rerum omnium ignoratio ; pro sincero Dei cul●u , anilis superstitio ; pro dicendi facultate , stupida infantia ; pro consilii copia & ubertate , mentis & judici● inopia ; pro exculi â morum elegantia ▪ agrestis & inamaena rusticitas ▪ pro mansuetudine & humanitate , barbara quaedam feritas in vitam hominum invadit . Cooper . Certainly much respect is to be given to the learning & godliness of men . There is a great delusion in many mens hearts , that makes them think it to be halfe Popery , to give any respect to learning ; although the abuse of learning hath done much evil , against that much hath bin ▪ & may be said : but I dare avow this , that never since the beginning of the world could a man be found to speak against learning , but an ignorant ●an ; neither is it like ; nay I may aver it 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 , &c. When we see grace added to learning , it should add much to our esteem of such a man , it is the orient pearl in the gold ring , &c. Burroughs Irenicum , chap. 13. p. 88 , 89. Sam : How the Preaching Cobler , or the Cobling Preachers Epitaph , by R. O. WHat How ? how now : hath How such learning found , To shrow Arts curious Image to the groūd ? Cambridge and Oxford may their glory now , Vaile to a Cobler , if they knew but How : Though big with Arts , they cannot overtop , The Spirits Teaching in a Coblers shop . Reader , if thou an humane Artist be , Let humane learning be no judge for thee : Lay down thy Arts , then try this Coblers End , And see , if it be by the Spirit penn'd . Meane time adue , yee Arts and A●●ists all , The Spirits teaching may attend the Aull ; And thou brave Cobler blow another blast Upon their learning , though thou blow thy Last . R. O. An Answer to R. O. his Verses made in commendation of a Book of Samuell How , a Cobler . WHo 's this , R. O. a Psychopannychist , Rather the la●e Pamphleting Mortalist ? If it be He , no wonder that he so Admire the Cobler ▪ and even kisse his Toe ; And nothing make o' ● ' Vniversity , Compared with his Awll-suffic●ency . 'T is just with God , ●ha● he that vilifies The glorious Sunne should ●lowwormes Idolize ; And he that smels no sweetnesse in a Rose , Should judge a Dunghill fittest for the nose , And he that Mortall ma●●s the Soule ▪ should call This Samuell H●w , Doctor Angelicall , Yea think this Sa●u●ll Prophesies as well , As ever did the Prophet Samuel . Indeed for Mortall Soules he is as fit As lasts can be for sho●es or sho●es for feet : And fitter then the noble ● Muses Sonn●s , All whose brave blood , a course Immortall runnes ; Except this one degenerate , R. O. Who may unto his learned Cobler goe , A●d to his cure with his old sh●oes commend His deca●d Soule , since Sam : can both amend . Doubtlesse he will doe thus ; and perhaps too , He will at last be taught to patch a shooe ; And to his end prof●ss à Cobler be , Imagining some rare D●vinity Lies in that Art , whe●e men have every houre , Fresh charge of soles , and over them such power . I wish he may wax wiser . But if he , For Sam : How 's sake , will needs a Cobler be , Let him be one in grain Sam : hath set forth A k●ocking p●●ce of wo●ke , of lasting worth ; Which ought to be dispe●sed by Transl●tions , For Englands honour and the good of Nations . T●is let R. O. Latinis●e : then all May him Translatour ●f Translatours call . D. Hallophilus . On Samuell How the Cobler , lately turned Preacher , &c. WHo is sufficient for the M●nistry ? Cri'd once the Gentiles Doctor . That am I , Thinks every Tradesman in these dregs of Time. Even How the Cobler dares the Pulpit climb . Belike he thinkes the difference is but small Between the sword o' th' Spirit and the Awle . And that he can as dexterously divide The word of truth , as he can cut an Hide : And that the soules of people cannot choose , But be as tractable as the soles of Shooes . In time perhaps he may his error see , And say , none e'r was more deceiv'd then He. The faults of shooes he doth no sooner spy , But he knows how to cure them presently . The faults of men he may his spirits spend Upon , and irritate , but not amend . 'T is not so easie in the Ministry , To set men Upright that doe tread awry , As in the Gentle Craft . The holyest Hearts Ioin'd with the greatest prudence , paines and parts , Have , oft complain'd that they could doe no good , On this and that and th' other peece of wood . Our shooes are soon prevailed with , to quit Their ancient soles , and new ones to admit . Men will not be so soon perswaded to Put off the old Man , and put on the New. But we may feare , that How ▪ and such as Hee , Mechanicks , that invade the Ministry , Have no such end ▪ as sinners to convert , But ( O mischievous madnesse● ) to pervert Such as are converts , or are comming on In a faire way toward Conversion . They presse not the New Man , but such New Wayes , As lead men from the Ancient of Dayes . Whether we New Creatures be or not , wee see They doe not care , so we their Creatures be . Against our Reverend Clergy they inveigh , Because it is a Mountain in their way . Could they remove that once , all would be theirs ; The Fathers outed ▪ they should be brave Heires . Iust s●ch as Absolom , had he overthrown His Father David , and p●ss●ss'd his Thr●ne . The l●berall Arts they likewise doe decry , Those needfull Hand-ma●ds to Divinity . This high bo●n Lady , they would leave as bare As new shorne Sheep , or naked Indians are . The Spirit they say sufficient is They might Say too , the Mo●n affords sufficient light , Without this Train of Starres ; ye Starres be gone ; Wee 'll be contented with the Moon alone . But against learning would they blaterate , Unlesse themselves were so illiterate ? The Ape much fault with Foxes tayle doth find , Because himselfe can nothing shew behind . The Fox those Grapes doth greatly vilifie , Though ne'r so pretious that doe hang too high . Could tailes he had , they 'd well enough please Apes ; And Foxes could they reach them would praise grapes . These Animals too , had they the Arts they want , They would them prize , and scorn the ignorant . To strike all dead , those Pillars of our Land , Jachin and Boaz may no longer stand Tabor and Hermon , mountaines that maintain The gowned Nation they would make a Plain . What need , say they , o' th' two fold Athens now , Or Mothers Breasts , when we past children grow ? Our Land can now well spare those two great Eyes . Yes , so it can , if it will Heathenize . I 'm sure it may well spare such Mouths . If God Permit them long , we may cry● Ichabod . For such wild Preachers , whatsoe'r they say , Will Preach true Preaching , and even Christ away . Th. Elshmor . Centuria Sacra . About one hundred Rules for the Expounding , and clearer understanding of the Holy Scriptures . To which are added a Synopsis , or Compendium of all the most materiall Tropes and Figures , contained in the Scriptures . Psal. 119.96 . I have seen an end of all perfection , but thy Law is exceeding large . Mat. 5.18 . Heaven and Earth shall passe away , but not one jot or tittle of Gods word shall passe away . Iotaunum , & apex unus non cadet de Scriptura , nihil ergo contemnendum aut parvi faciendum in Sacris literis . Illyricus . Adore plenitudinem Scripturarum . Tertullian . LONDON , Printed by W. H. for Nathaniel Webb and William Grantham , at the sign of the Bear in S Pauls Church yard , near the little North door . 1654. To the Candid and Courteous Reader . Reader , WHen I had perused the Theologicall Rules of Mr ▪ Wilson , which came but lately to my hands by reason of their scarcity , they being Printed 1615. I conceived it might be an acceptable service to the Publick , to Reprint them with some additionall Rules ; especially now , when errours abound so much through ignorance of such Rules . But when I perceived by the Printers , that the Presse at this time ( when Trading is so dead ) would not beare the volume , I was constrained to take another course , and to set forth my owne Rules single by themselves ; yet have I given the succum & sanguinem , the Marrow of Mr Wilson's Rules , there is not a rule of his , that is very materiall , but thou hast it virtually , though not literally here . These Rules I have been gathering many years for my owne private use ; here thou hast them enlarged with references ( for brevities sake ) to such as handle any Rule more fully . To them is added an Alphabeticall Table , which will be very usefull for the finding out of any thing that is materiall . I have also added many Tropes and Figures , with explanations of the quotations where need required , &c. Now the blessing of God go with it , and give it favour in the eyes of his people , the Lord make it mighty and succesfull for the destruction of sin and Satans Kingdome , and for the advancement of the Kingdom , of his dear son ; this is and shall be the prayers of him who is From my Study in Kings●orton Sept. 12. 1653 , Thy servant in and for the Lord. Th. Hall. Rules to be observed for the right Interpretation of Scripture . FIrst , They that would understand the meaning of Gods spirit , must be men of spirituall minds , 1 Cor. 2.15 . the spirituall man ( i ) the regenerate man judgeth all things ( i ) he is not only certaine of the truth which himselfe holds , but he can also judge and clearly discerne the errors that are held by others . They have received an Unction from the holy one ( 1 ) they have the holy spirit of God , and this benefit they have by him , that they know all things , [ 1 Ioh● 2 , 26 , 27. ] not simply all things that are knowable , but all things that are necessary to salvation ; and herein the poorest Idiot ( being a sound Christian ) goeth beyond the profoundest Clerks that are not sanctified ; for he hath his own heart instead of a Commentary , ●o help him in the understanding of the most needfull points in Scripture . He then that would interpret Scripture , must come with a Scripture-frame of Spirit ; he must have a holy and heavenly heart , sutable to the holinesse and Heavenlinesse that is in the word . The Scriptures spiritualnesse , cals for a heart filled with Scripture spiritualnesse , to set forth its excellencies : for as no man can rightly sing Davids Psalmes , without Davids spirit ; so no man can rightly expound the Word of God without the spirit of God. Carnall , sensuall hearts , and such divine , spirituall work , will never agree . A vessell that 's full of poyson , cannot receive pure wa●er ; or if it could , yet the Vessell would ●aint it . Sincerum est nisi vas , quodcunque insundis acessi● . Hor. 'T is the nature of the Word to be facile and comfortable to such as are of a semblable disposition to it , [ Micah 2.7 . ] but dark , harsh , and hard to the wicked , unregenerate , unmortified men . Sin in the affection , will quickly breed error and darknesse in the understanding ; Pride , Covetousnesse , &c. blind the judgement , Iohn 5.44 . Luke 16.14 . We must be renewed in the spirit of our minds , before ever we can prove what is that good and perfect will of God , Rom. 12.2 . for the secrets of the Lord are revealed to none but such as feare him . Psal. 25.12 , 14. Pro. 1.7 . and 9.10 . 2 Rule . He that would know the mind of God in Scripture , must earnestly beg for the direction and assistance of the spirit of God , that so he may be taught of God , to know and doe his will. Nature is blind here , 1 Cor. 2.14 . the naturall man perceives not the things of God : he may peradventure know the History , but not the Mystery ; hee may read the words , but shall never savingly know the mind of Christ without his spirit : 't is this Eye-salve which must make us see , and lead us into all truth . We must therefore take Davids course , goe unto God by Prayer , and beseech him to inlighten thy understanding , that thou mayest see into those deep mysteries , and wonders of his Law , [ Psal. 119.18 . ] He that would have this wisdome , must aske it of God ; for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit , by whom they were inspired that wrote them . No Scripture is of private interpretation , [ 2 Pet. 1.20 ▪ ] that is private which is meerly of man , as ver . 21. private is not here opposed to publike , but to divine , or to the holy Ghost : Now our interpretations comming from the spirit , are falsely called private , because 't is that spirit teacheth us , which teacheth all the faithfull . This is the chiefest work , and as it were the foundation of all the rest , without which all other meanes are vaine , therefore begin and end with Prayer . Now though a man be Godly , and have the spirit , yet he must use the means which God hath ordeined for the right understanding of Scripture , for God will be found onely in his own way . 3. The Originall languages must be studied , they have many speciall Ididioms , proprieties , phrases and elegancies , which cannot be fully expressed in our own o● any other language , and therefore 't is necessary that we understand them in some competent measure ; that so in our doubts we may have recourse to the fountain it selfe , from whence the waters drink most sweetly . The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients , and especially amongst Monks and Fryars . Till we understand the words ; we can never find out the sense ; nor without them shall we be able to defend our selves , or offend an enemy . To give an instance or two , Gen. 3.15 . the Vulgar Latine , Bellarmine , and the School-boyes of D●way , say , [ ipsa ] shee shall break ; we say ipse , he shall break . Now by having recourse to the Originall , the doubt is e●sily answered . The pronoun is Masculine [ ●His ] he , or it , ( i ) the seed , Zera , which in the Hebrew is of the Masculine Gender : 't is not [ H● ] shee , in the Feminine Gender : the promise is confined to Christ , the promised seed , this glory must not be given to his Mother , who ingenuously confesseth him to be a Saviour to her selfe , as well as unto others , Luke 1.47 . Thus the Rhemists would prove free-will from that Text , Luke 2.14 . Peace on earth , to men of good will ; but what saies the Originall ? the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies Gods free love to us , but never our free will to good . So Ephes. 2.10 . the Vulgar Latine saies we are Gods workmanship created in Christ , in operibus bonis , in good works ; but our Translation saith , to good works ; and so saith the Originall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ad , non in . Besides the tongues , a sound and solid interpreter had need of Rhetorick to understand Tropes and figures which are frequent in Scripture : also Logick to Analyse a Text , Philosophy , naturall morall , oeconomicall , with some knowledge in ecclesiasticall Histories ; all which rightly improved will give us great light into the Scripture . 4. Ever observe very carefully the circumstances in a Text ; as who speaks , when , to whom , the scope , the end , the matter , especially observe the context what goes before , and what followes . The Rule of the Lawyers hold well here , Iudicandum non est de jure ex sola line â. We must not judge of the Law by one line , but observe the drift and scope of the place ; this gives great light to a Text , and helps to overthrow many errors . One sound Reason thus drawn from Scripture , is of more worth and strength then the opinions of a thousand Chrysostoms , Origens , Austins , &c. Remember this distich of Glassius , Quis , scopus , impellens , sedes , tempusque , locusque , & modus ; haec soptem , scripturae attendito loctor . The Author , Scope , occasion , Theam , Time , Place ; and next , the Forme , these seven let him attend that reads the Text. The Scripture lies not in the naked words , or letters , but in the true senic and scope of the words , there lies the life and soule of the Scripture . Mens legis est lex : not the bare words , but the meaning of the law is the Law. 5. Darke and hard places are to be expounded by plain ones ▪ for the Scripture is both Text and glos●e , and ever hath light in some place , to clear the darknes●e of others : one Scripture oft expounds , but never contradicts another . Amicae semper Scripturarum lites . In Scripture there are places where th● Lamb may wade , and the Elephant may swimme ; some places are clear and plaine to instruct our ignorance , others are dark and difficult , [ 2 Pet. 3.16 . ] to quicken our diligence , to make us dig and * search , [ Iohn . 5.39 . ] to make us fervent in Prayer , humble in meditation , to make us prize his word , which containes in it such high and heavenly mysteries , and to worke in us a love to the Ministery , which God hath set apart for the opening of these mysteries . If ever wee would be good Interpreters , we must oft compare one place with another , and dark places with plaine ; for what is obscure in one place , is made plain in another , so that the Scripture is the best expounder of it selfe . thus Isa 51.1 . look to the rock from whence you were hewne ; what 's that ? ver . 2. to Abraham your Father , and Sarah your Mother . So Ioh. 6. Christ having spoken of eating his flesh , presently adds , that he spake of a spirituall , not a corporall eating . Thus the Lord in his wisedome hath left some things dark to exercise us , that by search and comparing it with other Scriptures , we might be at last acquainted with the whole Scripture , and not rest contented with the knowledge of some part of it , but might have it richly dwelling in us . Hence he makes the Prophets to expound Moses , and the Old Testament is explained in the New. e. g. Exod. 3. I am that I am ; what 's that ? the Prophet Isaiah will tell you , Isa. 48. I am the first and the last , ( i ) the eternall Jehovah . Thus Christ confutes the Devill by comparing one place with another , Mat. 4.7 . Those holy Levit●s , * Nehemiah 8.7 , 8 and Paul in the Acts 9.22 . and 16.10 . They gave the sense , comparing Scripture with Scripture . Parallell Texts ( like glasses ) set one against another , cast a mutuall light , and as the Lapidary brightneth his hard Diamond with the dust shaved from it selfe : so must we clear hard Scriptures by others that are plaine and perspicuous , as an * acute and pious Divine hath wel observed . 6. We must beware of taking those words literally , which are to be understood figuratively , or of taking things figuratively , when they should be interpreted literally ; wee may not make figures where the Scripture makes none , nor make it bleed with straining it too hard . This was Origens fault , sometimes he would take that literally , which was to be understood mystically ; thus mistaking that place , Matthew 19.12 . Hee gelt himselfe ; and many times hee allegorizeth even plaine Scripture , and therefore often misseth the true sense . Now if a word admit of many significations , by the scope and circumstances of the place we may find , which is the most proper signification ; and where the Text will beare it , wee may make use of both . 7. All all our expositions must agree with the Analogy of Faith , Romans 12. 6. Wee must Prophesie according to the proportion or analogy , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ] of Faith ; which is nothing else but the constant tenour of the Scripture , in the plain points of Religion , as the Articles of our Faith , the Lords Prayer , the Creed , and the fundamentals in our Catechi●e , all which are proved by cleare Scripture . Now in expounding , still have an eye to this , and know , that what ever interpretation contradicts this Analogy of Faith , is alwaies false . e. g. this is my body , it cannot be true literally , because it is contrary to the Analogy of Faith , which tels us that Christs humane nature is ascended into Heaven , and the heavens must containe him till his second comming , Acts 3.21 . it must therefore be understood figuratively . So Rom. 12.20 . to feed our enemy , and give him drink , are to be taken literally ; because they are agreeable to the Analogy of Faith ; but to heap coales of fire on his head , must be taken figuratively , because in the letter it is contrary to the sixth Co mandement , So Mat. 5. 29. We should therefore take speciall care to be well grounded in the fundamentals and principles of Religion ; for ignorance is virtually every error . Mat. 22.29 , yee err not knowing the Scripture : and seminally 't is every sin , this made Paul a persecutor , 1 Tim. 1.13 . and the Jews to crucifie Christ , Acts 3.17 . 8. You must come to this worke , with an humble heart . * Purge out all pride , selfe-conceitednesse , and prejudicate opinions , lay aside all by-ends and aimes , become a fool in thy selfe , that thou maiest be wise in God , submit thy judgements , will and affections to his his will , and then he will teach thee , Ps. 25.9 Isay , 28 9. Mat. 11.25 . God will not vouchsafe to shew us so much as the form of his house , till we are humbled , Ezek. 43.11 . * A proud person is fit to make an heretick , he doth not take the sense which Scripture yields , but impo●eth his sence upon it ; he is ready to interpret that for Gods wil , which is most sutable to his own , Psal. 50.21 . these like the spider , turn all to poyson . Get an humble heart , and then thou wilt look on every truth of God , as infinitely above thee , and so wilt willingly receive it from any ; even a child with Scripture-Reasons may lead thee , Isa. 11.6 then , and never till then , wilt thou say with Baldassar , a Germane Divine , let the word of the Lord come , let it come , had we six hundred necks , they should all submit to it . We must not do ( as many doe in our daies ) who bring the Scripture in subjection to their opinions , conceits and practises , when they should humbly and readily conform their opinions and practices to the scripture . 9. Ignorant persons that cannot use these meanes , must goe to such as are godly , and have skill , as the blind man that cannot see himselfe , will seek out for a guide . Ma● . 2.7 . the Priests lips must preserve knowledge , and the people must seek Gods Law at his mouth . They must read good books , get sound Commentators , conferre much , humbly suing to God for direction , who first or last will resolve our doubts . To the diligent hand that makes rich in spirituals as well as temporals , and if we be active for knowledge , and in despight of all oppositions , can follow on to know the Lord , he hath then promised that we shall * know him , Hos. 6.3 . If we be diligent in searching , God will be faithfull in revealing ; and if we sincerely doe our duty , we shall quickly find the blessing . 10. Practice the truth , when the Lord shall make known any truth to you , presently obey it , and submit to it , so shall you know more of Gods mind , Iohn 7.17 . when our workings and walkings bee Scripture-explications . God then delights to reveal himselfe unto us : if David will but keep the precepts of the Lord , he shall be wiser then the Ancient , wiser then his Teachers , [ Psal. 119.98.99 , 100. ] and wiser then his subil● enemies . Oh then let our practice come up to our light , and our Gospell-principles be answered with Gospell-conversations , and our Gospell-light , with Gospell lives ; for then the Lord finding us faithfull in a little , will shew us yet greater things , Phil. 3.15 . and if we be carefull to obey his truth , he hath then promised to give us his spirit , [ Acts 5.32 . ] which shall be in us a spring of illumination , sanctification , consolation , &c. 11. Words of knowledge imply affection and practice , Ec●l . 12.1 . Remember ( i ) know , fear , love and obey God. So 1 Cor. 11.24 . doe it in remembrance of me ; ( i ) with care , feàr , love , delight ; for 't is not a bare Historicall remembrance , but a sin crucifying , soul-affecting remembrance . So Deut. 8 11 , 18. Psal. 1.9 , 17. and 106. 21. and 1.6 . 2 Tim. 2 19. 12. The Hebrews instead of an Epithet , doe put the substantive in the genitive case ; as men of mercy , for mercifull men a land of desolation ( i ) a very desolate land , a man of desires , ( i ) a man very desirable and lovely , Dan. 9.23 . the son of perdition ( i ) one ordained for damnation , Iohn 17.12 . The man of sin , 2 Thes. 2.3 . there is an emphasis in it ( i ) a very sinfull man , a man made up of wickednesse , being as it were sin it selfe in the abstract . So Benmavoth , a son of death , 1 Sam. 20.31 . ( i ) one that shall surely dye ; a sonne of Belial ( i ) one notoriously wicked , 1 Sam. 2.12 . so Eph. 2.3 . children of wrath . ( i ) by nature we are all poor , damned , undone creatures ' 'T is an Hebraifme very frequent in Scripture : hence Christ is called a man of sorrows , Isaiah . 53.3 . ( i ) a man even compacted and compounded of all kinds and degrees of sorrows . So Ieremy ( 15.10 . ) was counted a man of contentions ( i ) an exceeding contentious man : thus Genitives are put for Adjectives , and doe increase the signification . 13. One proper name is oft given in Scripture to severall persons : as the name of Pharaoh , was a common Title to all the Kings of Egypt ; Ioseph stands before one Pharaoh , Moses is sent to another , &c. * Writers observe ten of that name in Scripture , as the Philistines called their Kings Abimelech , and the Romans called their Emperours , Caesar ; so the Egyptians called their Kings by the name of Pharaoh . Thus we read of three Herods . 1. Herod the Ascalonite , in whose raigne Christ was born . Mat. 2.1 . 2. Herod the Tetrarch , who beheaded Iohn . 3. Herod Agrippa , who killed Iames , Acts 12. 14. When a Text admits of several interpretations , which must I chuse ? 1. Observe the Context , the scope and drift of the place , and see which exposition agrees best with that , and cleave to that ; it s stronger then the sayings of a thousand Origens , Austins , &c. 2. Observe which agrees best with the Analogy of faith , and other places of Scripture . e. g. Pro. 25.21 , 22. Rom. 12.20 . If thy enemy hunger , feed him , &c. by so doing thou shalt heap coales of fire on his head : Some by coales here understand , coales of confusion ; others coales of conversion ; though both may stand , yet the last is farre more safe and genuine 1. Because it agrees best with the Context , which forbids private revenge , and commands us to love our enemies , as ver , 19. before the Text , and ver . 21. after plainly shew , be not overcome with evill , but overcome evill with good , ( i ) by thy goodnesse , and unexpected kindnesse , thou shalt so melt and humble him , ( as a great fire makes the hardest Iron and Steel to melt ) that of a foe he shall become a friend . 2. This exposition is most agreeable to the Analogy of faith , which commands us to love our neighbour , yea though he be our enemy , and to seek his good , but never his ruine : now that sense which cals us from malice to charity , is ever best . Thus that act of Naaman , [ 2 Kings 5.17 , 18. ] in going to the house of Rimmon , is very much controverted ; some say he sinned in so doing , others as godly and as learned , say no : what shall we here doe ? scan the Text , and we shall find it probable , that he did not sin : For 1. 'T is concluded by all , that Naaman was a true convert , and the Text clears it . 1. He will doe nothing without the Prophets direction and approbation . 2. Whereas before he was an Idolater , and sacrificed to false-gods , now he resolves to worship onely the true God. ver . 17. and if so , is it likely that hee would desire a toleration to sinne ? or doth he not rather beg pardon for his former Idolatry ; for the words may be read in the Preter Tense , as well as in the Future . q. d. the Lord pardon thy servant , that when my Master went to the house of Rimmon to worship there , and leaned on my hand , and I bowed my selfe , &c. 3. Naamans bowing , was not a Religious worship given to the Idol , ( for he had openly disclaimed all Idolatry before ) but his bowing was onely in a civill respect , that the King might lean on his shoulders , and this he did , ( as Mr Perkins well observes ) with open and publick protestation , that he would worship none but the true God , and therefore to him he resolves to build an Altar in his own Country . 4. The Prophet would never have bid him goe in peace , had he begged for a toleration in Idolatry ; for what peace can there be to the wicked ? Ob. He begs for pardon , therefore he sinned in what he did . Ans. He being tender conscienc'd , and scrupulous ( as most young converts are ) craves pardon for this his bowing , though but in a civill respect , as fearing it might be interpreted a Religious worshipping of the Idol , &c. This is a charitative interpretation , and they say it is best offending on this hand : love takes doubtfull things in the best sense . Take but one more perplexed Text , and I have done , Eccl. 7.16 . Be not righteous over-much , &c. 1. Say some , these are not the words of Solomon , but of the Atheist , and carnall Polititian , who hearing ver . 15. of the righteous mans perishing in his righteousnesse , and the wicked mans prolonging his daies , presently the carnall man with his corrupt reason concludes , Be not then righteous over much . q. d. seeing righteous men fare so ill , carry things with indifferency , and be not too precise and too holy , and more wise then other men ; be discreet and wary lest thou bring thy selfe into danger and trouble . 2. Say others , here is condemned all rigour in Justic● , whether vindictive , distributive , or commutative . Magistrates must not be too severe in executing extream justice on every slight occasion and sin of infirmity ; but they must use a discreet moderation and equity , not being too severe on the one hand , nor yet too remisse in sparing or favouring wickednesse on the other hand : So private persons must not stand too much upon their own right , nor yet suffer their innocence to be too much wronged ▪ but in charity and wise integrity we should yield sometimes to others , considering our humane frailty . 3. Some conceive that here is condemned curiosity and carelessnesse . q.d. doe not curiously search into those mysteries which are not revealed ; lest by thy pride and curiosity , thou bring Gods judgements on thy selfe ; nor yet be so wicked and carelesse as to neglect the truth that is revealed . 4. Say others , here is condemned , not true righteousnesse , or true wisedome , ( for so we can never be too righteous , too wise , or too religious and forward ; in justice , as it is justice , wee cannot exceed , though in respect of the circumstances , as the persons to whom , when , and where we do justice , we may exceed or come short , as Pro. 17.17 . to condemne the just is the excesse , and to spare the wicked , is the defect of justice ) but Solomon here condemnes phari●aicall righteousnesse ; when men are not content with the righteousnesse which Gods word reveales , but out of their pride and selfe-conceitednesse , they will have a righteousnesse of their own beyond the word ; thus the Pharisces trusted so much to their owne righteousnesse , traditions and works , that they contemned Christ. These , these are the men that are over-righteous : such are Papists and all will-worshippers with their merits , works of supererogation , &c. Thus the Anabaptists are over-righteous and rigid , they boast of their perfection ; when he that hath but halfe an eye , may plainly see their grosse imperfections ; they tell us that the Church must not be a mixt society , they ● ust all be Saints , reall Saints say some , &c. What is this but to be over-wise ; even wise above that which is written ? Vanitas ●îc notatu● hypocritarum osten●antium non suas vir utes , sed virtutum umbras quibus prae aliis semper apparere student . R gidi s●l●nt esse viriutis satellites & praecones , neque satis est i●●is si sint re●iquis similes , qui n●scio quia peculiare semper affectant . ●ayus in locum . Though I shall condemne none of these opinions , yet the second and the last in my judgement are most sound , agreeing best with the context and analogy of faith . 15. The Hebrews often use the Imperative Mood for the Future Tense , to shew the certainty of a thing , as Amos 5.6 Seek the Lord , and live yee ( i ) yee shall certainly live . So Deut. 32.49.50 . The Lord bids Moses goe up to M●unt Neoo and dye there ( i ) thou shalt certainly dye there ▪ and on the contrary , they sometimes put the Future Tense for the Imperative Mood , as Exod. 20. thou [ shalt ] not kill , steal &c. for doe not kill , steal , &c. So Mal. 2.7 shall preserve knowledge ( i ) let them preserve knowledge . 16. Then a thing is said to be done in Scripture phrase , when it begins to be done ; Thus Ieremy tels the people that after 70 years captivity in Babylon , they should returne from thence , yet many were left in Babylon after that time ; but because the returne from thence beganne that year , therefore it s said to be done then . Thus Christ is said to be crucified at the third houre . Marke 15.25 . becau●e the Jews then cryed , crucifie him , crucifie him , and Pilate consented to them , commanding that he should be scou●ged , and as it were prepared for the Crosse , but at the end of the third houre , the sixth beginning , Pilate juridically condemned him , and presently they crucified him . Marke then declares the originall and beginning of Christs Crucifying at the third houre , but Matthew [ 27 , 46 ] with the rest , set forth the execution and complement of it at the sixth houre ; or dividing the day into four quarters ( 3 houres to each quarter ) it was in the third of them , that Christ was Crucified . 17. In Parables we must alwaies look more to the sense and scope , then to the letter . Now in a Parable there are three things considerable . 1. Cortex , the words and termes . 2. Radix , the scope it aimes at . 3. Fructus , the fruit which may be gathered from thence . Hence we say , that borrowed speeches make no grounded Arguments ; they illustrate , but they prove nothing ; they are comparisons , but not foundations . Thus Mat. 13.24 , 25 , &c. The Parable of the Tares mixed with the Wheat , doth not argue a toleration of all ●ects , but the scope of it is to shew that there wi●l be a mixture of good and bad in the Church to the end of the world . 18. In Scripture many times lesse is spoken then is ● ea●r as Psal. 51.17 . a broken heart God will not despise ( i ) he highly prizeth a broken heart . So 1 Thes. 5.20 . despise not prophesying ( i ) see that you highly prize the preaching of the word . So Heb. 10 38. if any apostatise , Gods soule will take no pleasure in them ( i ) hee detests and abhors them 1 Cor. 10.5 . but with many of them , God was not wel pleased ( i ) he was highly displeased . Psal. 22.6 . Pro. 24.23 . 't is not good ( i ) it 's very evil , Exod. 20.7 . not hold him guiltlesse ( i ) he will certainly punish him , Mat. 12.32 . never remitted ( i ) certainly punished . 19. In Scripture there are also many hyperbolicall speeches , by way of amplification ; as , thy seed shall be as the sand of the Sea. Gen. 32.12 . 1 Sam. 13.5 . Psal. 78.27 . as the starres of Heaven . Heb. 11.12 . as the dust of the earth , Gen. 13.16 . Numb . 23.10 . a land flowing with milk and hony , Exod. 3.17 . I will make your Heavens Iron , and your earth brasse , Levit. 26.19 . Swifter then Eagles , stronger then Lyons , 2 Sam. 1.23 . Iudges 20.16 . Rivers of teares run down mine eyes , Psal 119.136 . not a tear or two , but abundance of teares . So Psal. 46.2 , 3. and Iohn 21. ult , by these instances 't will be easie to observe more . 20. Christ and his Apostles citing testimonies out of the Old Testament , doe often follow the Septuagint , rendring the sense but not the words , because the Scripture lies not in the bare words and syllables , but in the sense and meaning . Hence sometimes they change something for illustration . Thus Michah 5.1 . compared with Mat. 2.6 . Micah cals Bethlehem little , in respect of outward pompe and riches ; Matthew cals it famous and great , because Christ should be born there . Thus Mal. 3.1 . with Mat. 11.10 . and Hos. 1.6 . with Rom. 9.25 . sometimes they omit a word , sometimes they add something for explication sake , as Mat. 2.15 , 23. and 26.31 . Rom. 10.15 , 18 , 19 , 20 , 21. 1 Cor. 2.9 . 21. These words [ for ever , and from Generation to Generation , &c. ] do oft signifie in Scripture phrase , not eternity , but onely that which shall endure a long time , for some ages and Generations of men , as Gen. 13.15 . and 17.8 . Exod. 28.29 . Levit. 25.46 . Deut. 15 , 17. 1 Chro. 15.2 . Psal. 132.14 . and so the word [ no more ] doth not totally deny , but onely signifies many times some delaying of time , as 1 Sam. 7.13 . the Philistines came [ no more ] into the Coast of Israel : how can this be , when it is apparent they came divers times after , both in the daies of Samuel , Saul and David ? the answer is easie , q. d. The Philistines were so shattered and broken by the immediate hand of God , that they durst [ no more ] at this time , adventure to set upon Israel . So Isaiah 23.12 . Ezek. 26.13 , 14. Tyre shall sing [ no more ] nor be built [ any more ] yet after some time shee was re-built and returned to her former mirth and Merchandise . 22. False , unprofitable , uselesse things , in Scripture-dialect , are accounted as no things : thus a wicked gracelesse , unrighteous man , is accounted as no man , Ieremy 5.1 . run to and fro through the streets of Ierusalem , and see if you can find [ a man ] why ? the streets were full of men , yea , but because they were not good men , God accounts them as no men . Thus the wicked are said to have [ no heart ] Hos 7.11 . i. no heart to goodness , and then as good have no heart at all . Thus the wicked are said [ not to hear ] the law , because they doe not hear it rightly , obediently . Thus the Priests are said [ not to know ] the Lord , Ier. 2.8 . they were Priests , and so could not be totally ignorant , but because their knowledge was meerly notionall and speculative , without obedience and practise , God esteems it as no knowledge . 23. By an Euphemismus or Anti-phrasis , the Scriptures sometimes put a faire name on a foule vice . Thus , I Kin. 21.13 . Naboth is said [ to blesse God and the King ] ( i ) to curse them . So Iob 1.5 . it may be my sons have sinned ; and [ Baruch , have blessed God ] ( i ) have ●ursed him . Thus the vessell wherein Nature doth ease it selfe , is vailed with the periphrasis , a vessell wherein is no pleasure , Ier. 22.28 . Hos. 8.8 . So Deut. 23.15 . Iudges 3.24 . and 14.18 . Iob 31.10 . Psal. 51. Title . David went in to Bathshebah . So Rom. 1.24 , 26 , 27. 24. 'T is a safe way , where a Text admits of many ( but not contrary ) senses to take in all , lest we misse the meaning : where no reason doth constrain , we are not to restrain the words , but may take them in the largest sense , if there be nothing to hinder us , neither matter , phrase , context , or scope ; nothing contrary to other Scriptures , nor the analogy of faith ; then may you take all ; for in a Scripture which may without impeachment of any truth , admit divers senses , I may not be so positive in one , as to reject all others . e. g. Pro. 23.23 . buy the truth , what truth ? why truth in judgement , truth in affection , truth in doctrine , truth in discipline , truth in words , and truth in works : all these must we labour for , but the two first being most genuine , and the foundation of all the rest , are principally to be sought after . So Ephes. 5.16 . Redeem the time , why but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , opportunitas temporis ; yet because the word is taken promiscuously in the New Testament , we may make use of both , and say , redeem time , and especially the seasons of time . Thus in that much tortured Text , 1 Cor. 12.7 . There was given me a thorn in the flesh , the messenger of Satan to buffet me . Interpreters vary here very much : so many men , so many opinions , so that as one saith in a like case , I think this Text had been clearer , if some had never medled with it , especially the Ancients are much mistaken about this thorn in the flesh , &c. 1. Some of them thinke it to be some bodily sickness , some say 't was a perpetuall head-ach , others , the gout , or a paine in the small guts , or weaknesse of stomack , or fleshly lusts , or at least some disease laid on him by the Devill : these are most of them ridiculous . — Would the magnanimous Apostle ( think wee ) that had gone thorough so many difficulties and dangers , have begged so oft and earnestly to be delivered from a poor disease ? nor is it probable that so mortified , so laborious , so temperate a man , should be troubled with lust , or if it had been so , no doubt but he would have used that remedy , which he prescribed to others in that case , 1 Cor. 7 9. besides , the remedy being spirituall , v 9. it is not probable that the malady was corporall : others think this thorn to be some cruell persecutor , such as Alexander the Copper-Smith , of whom he oft complaines , 2 Tim. 4.14 . he by his persecution and reproaches , seemed to be the Devils agent to buffet him , but this sense is stil too narrow , for these were but externall thorns , of which the Apostle used to glory , and not complain . 3. Others more genuinely take it metaphorically , for internall temptations , which are fitly called * buffetings , because they come so thick upon a man , that he can hardly take breath ; the Devil dogs good hearts with foulest lusts , sometimes with Atheisme , Idolatry , blasphemy , &c. in all or any of which , if the soul be meerly passive , ( as the word buffeting here implies ) they are Satans sins , & our crosses onely ; and therefore the most pious and judicious , doe conceive this thorn in the flesh , & * messenger of Satan , to be some inward corruption edg'd with a temptation , which Satan stirred up in his heart to vex him ; or originall corruption set on by the Devil ; others conceive it to be a wound in the spirit , the sting of conscience pressing him downe to the lowest hell , ( in his own sense ) who before was taken up to the highest heavens ; and this seems best to agree with the scope of the place , for ver . 7. he tels us , that he had abundance of Revelations ias at his first conversion , Acts 9.5 . 2. When hee was called to Macedonia , Acts 16.9 . 3. When he went to Corinth , Acts 18.9 . 4. When he was sent to the Gentiles . Acts 22.17 . 5. When he was in danger of shipwrack , Acts 27.23 . and here when he was caught up into the third Heaven , v. 2. ] Now lest the Apostle should be exalted above measure [ he doubles that saying ] God in his wisedome lets Satan loose upon him , to humble him , to buffet and vex him , and keep him low : now because this somewhat hindered him for a while in the chearfull discharge of his calling ; it 's fitly compar'd to a thorne in the foot , with which a man cannot goe but lamely , and with very great paine , &c. Briefly , the Paraphrase may be this , q. d. God hath vouchsafed me many glorious Revelations , with the number of which lest I should be exalted , and too much puffed up ( as our fraile nature is easily transported ) there was through the holy permission , and wise ordination of God , way given to some strong and violent corruption , edged with a temptation from Satan , to humble and afflict me , lest I should be exalted above measure ; whereupon I oft and earnestly besought God , that he would be pleased to rebuke the ●empter , and to free me from those violent injections , which Satan darted in upon me , and from those troublesome suggestions of the fiend : But he said unto me , content thy selfe to wrastle a while with this temptation , knowing that 't is sufficient that I doe by my power defend thee , and by my grace uphold thee from the prevailing power thereof ; besides , the glory of my power will be the more seen in thy weaknesse , &c. Now when Paul saw that God gained glory , and himselfe humility by it , he was contented to beare it , yea he resolves to glory in it , since he saw it was a medicine to cure him of pride , and not a poyson to destroy him : So that here as in a glass , we may see why the Lord suffers his choisest servants to be vext by Satan , and afflicted with variety of temptations . viz. to hide pride from their eyes , and to keep their graces in exercise ; I shall shut up all with that excellent counsell of Musculus on the place . Cogitandum est hîc prohomini , quàm proclive sit carni ut propter qualemcúnque praerogativam infletur ac superbiat : etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum , ut singulari quadam antidoto opus haberet , per quod contra tentationem superbiae in humilitate ac modestia contineretur ; quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consequuti ron sumus ▪ multò tamen minus habenius roboris ad resistendum tentationibus superbiae , quantumcunque levibus ac minutis , quàm habuerit ille contra tam graves superbiendi occasiones . Quare admo●um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt , non considerantes quantis seipsi periculis obnoxios reddant . Now in this variety of opinions , I shall leave the judicious Reader to his choice . Ego enim facilè patior unumquemque abundare suo sensu . Luther . 25. Some numbers in Scripture have a kind of eminency and excellency in them ; especially these three : Three , Six and Seven . Hence the Scripture when they would inlarge or multiply the sense , they use one of these numbers . Thus Ier. 7.4 . They cry the Temple of the Lord , the Temple , the Temple ( i ) they did oft repeat that word . So Ier. 22.29 . O earth , earth , earth , heare the word of the Lord ; that threefold repetition makes the speech more emphaticall and vigorous . So Ezek. 21.27 . I will overturne , overturne , overturne it , ( i ) I will mightily and surely overturn it . So when the Angell would shew the greatnesse of Gods plagues , he cries , wo , wo , wo , Rev. 8.13 . Thus Eccl. 4.12 . a threefold cord ( i ) a cord of many folds . So the most holy God , is proclaimed the thrice Holy God , Isaiah 6.3 . Thus even Heathen Authors have used the word , and when we would expresse the greatnesse of a mans happinesse or honour , wee stile him thrice happy , thrice honourable , &c. Thus the number three implies compleatnesse and excellency , as Exod. 23 14 , 17. and 25.32 . and 27.1 . Deut. 17.6 . and 19.7 , 9. 2. The number six , notes perfection , as may be seen in the worke of Creation , the Lord could as easily have made the world in a moment , as in six daies ; but the Lord saw it good to take a compleat number of daies , for so compleat a work , Gen. 1. u●t . Thus when the Lord would bring a full and compleat judgement on wicked Gog , Ezek. 39.2 . sextabo te . I will smite thee with six plagues ( as in the Margin of our Bibles ) ( i ) I will punish thee full sorely . 3. Seven is a famous number , implying , 1. multitude . 2 ▪ perfection , Levit. 26.18 , 21 , 24 , 28. I will plague you yet seven times more ( i ) many times more , or more extrea●ely . Deut. 28.7 . they shall flee before thee seven waies ( i ) many ways , a certain number for an uncertain Gen. 4.15 . vengeance shall be taken on him seven-fold ( i ) he shall have manifold punishment . Ruth 4.15 . better to thee then seven sons ( i ) then many sons . So Psal. 12.6 . and 119.164 . Pro. 24.16 . and 26.25 . falleth seven times ( i ) he falleth oft into trouble , yet riseth againe . 1 Sam. 2 5. the barren hath borne seven ▪ ( i ) many , shee is a compleat mother , and hath a flourishing family . So Micah 5.5 . Zech. 3.9 . Mat. 12.45 . seven unclean spirits ( i ) a multitude of Devils , &c. 26. Ordinary examples of the Saints approved in Scripture , being against no generall precept , have the force of a generall rule , and are to be followed , yet in following examples we must observe . 1. How they did a thing . 2. When they did it . 3. Where they did it . 4. Why they did it , as the learned Weemse hath well observed , to whom I shall refer you for full satisfaction in this point . See more , Rule 50. 27. The order of time is not alwaies kept in Scripture , but sometimes that is placed first which was done last ; the Saints looked more at the s●●stance , then at small circumstances in their writings ; and therefore the placing of things must not be strictly urged in Scripture ; for 't is usuall by a prolepsis or anticipation of time to relate that first which is last , as Iohn 11.2 . 't is said Mary anointed the Lord , yet 't is mentioned in the next Chapter per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & est una de regulis ad intellig●ndam scripturam sanctam necessariis . Luth. loci com . p 75. 28. Arguments drawn from silent authority , in matters of fact , conclude nothing . e. g. there is no mention made of Adams repentance of his sacrificing or performing any pious exercise whilst he lived on earth ▪ yet it doth not follow therefore , he did none of these things . We read of no parents Melchisedech had , yet we cannot therefore conclude that he had none : if all should be written , the world it selfe could not containe the books , Iohn 21. ult . and therefore it will not follow , because the Scripture doth not mention such a thing , therefore it was not done . 29. Hee that will understand the Proverbs , must marke their opposition , if Parables , their scope , if other places , their dependance . 30. Interrogations ( oft times ) are emphaticall and strong affirmations or negations , as Gen. 4.7 . if thou doe well , shalt thou not be accepted ? this interrogative is in sense a vehement assertive or affirmative . q. d. thou shalt surely be accepted both thou and thy sacrifice , if thou dost well . Thus Gen. 13.9 . and 37.13 . Ioshua 1.9 , 10 , 13. have not I commanded the ? ( i ) I have without all question assuredly commanded thee , for this interrogation with the Hebrews , is a strong affirmation . So Gen. 37.13 . 2 Sam. 13.28 . 2 Kings 6.32 . Iohn 4.35 . Marke 12.24 . and Ier. 23.23 , 24. 2. Sometimes they are strong denials , as Gen. 18.14 . is any thing too hard for God ? Mat. 12.26 . Rom 3.3 . and 10.14 , 15.3 . Sometimes questions doe diminish and abate the sense , Zech. 4.7 . Who art thou O great mountaine ? thou lookest very big and great , but who art thou ? I will tell thee O proud oppress●r , and opposer of my people , though in thy owne conceit thou art a Mountaine invisible , unmoveable , yet in my peoples eyes thou art but a mole-hill , and shalt shortly be made a nothing , even as a plain before them . Thus when David would abate himselfe , he cries , who am I ? what is my house ? 2 Sam. 7.18 . 4. Sometimes they intend , raise , and heighten the sense , by way of admiration , Ps. 8.10 . Exod. 15.11 . Who is a God like unto thee ? let all the world if they can , shew such a God as thou art . So M● . 7.18 . the question puts the brightest glory upon God , in pardoning sin ; there is no sin-pardoning God , but our God only . 5. Sometimes they are expostulatory , & complain , Ps. 22.1 . Why hast thou forsaken me ? Ier. 12.1 . Wherefore doth the way of the wicked prosper ? Is. 1.21 . 31. When the Scripture would strongly affirme , it doth it oft times by denying the contrary . So Isaiah 38.1 . thou shalt dye , and not live , Ezek. 18. 21. ( i ) thou shalt certainly die . Deut. 28.13 . he shall make thee the head , and not the taile . Iohn 1.20 . he confessed and denyed not . Isaiah 39.4 . Ier. 42.4 . * 1 Iohn 1.5 . 't is very familiar with the Hebrews , by affirming and denying to expresse the same thing for stronger confirmation of it . Negatio contrarii auget vim affirma●ionis . Deut. 33.6 . Pro. 30.11 . 1 Sam. 1.11 . Iohn . 20.27 . 32. The Scripture speaks many things negatively , which are to be understood onely comparatively , as Hos. 6.6 . Mat. 9.13 . I will have mercy , and not sacrifice . ( i ) comparatively , I desire mercy [ rather ] than sacrifice . So * Ier. 31.34 . they shall no more teach every man his neighbour . The words must not be taken simply , & negativè , for a pure negation ( as some Libertines would construe them ) but comparatively , ( i ) there shall be farre greater knowledge and clearer light under the new Testament , then was under the Old , Isa. 11.9 . not that there shall be no teaching at all , ( for Christ hath given some to be Pastors and Teachers , Ephes. 4.11 , 12. ) but in Gospell times they shall not onely be taught by men , but they shall be taught inwardly and experimentally by God himselfe , Isa. 54.13 . his spirit shall lead them not onely unto , but into truth , Ioh. 16.13 . So 1 Cor. 1.17 . not to baptize . ( i ) comparatively , Christ sent mee rather to preach then to baptize , 1 Iohn 3.18 . love not in word [ onely ] but [ rather ] indeed and in truth , Mark 9.37 . he receives not me , but him that sent me ( i ) he [ rather ] receives the father sending , then me sent , because he receives me for his sake , Col. 3.23 . doe it as to the Lord , and not ●o men ( i ) rather to the Lord then to men , because yee serve them for the Lord Christs sake . 33. When the Hebrews would expresse any excellent , great , or glorious thing , they oft join the name of God with it , 't is a frequent Hebraisme : Thus Abraham is called a Prince of God , Gen. 23.6 ( i ) a mighty Prince , the mountaines of God ( i ) high and excellent mountaines , Exod. 3.1 . and 4.27 . Psal. 46.4 . the City of God ( i ) a glorious City . Psal. 36.6 . So Cedars of God ( i ) tall Cedars , Psal. 80.11 . a river of God , Psal. 65.10 . wrastlings of God , Gen. 30.5 . Harps of God , Rev. 15.2 . ( i ) excellent Harps . Res Dei Hebraeis dicuntur eximiae , Deo Opt. Max. dignae . Paraeus . Thus great haile is called Gods haile , El-gabbish . So a strong Lion is called the Lion of God , ariel . 2 Sam. 23.20 . Moses is said to be faire to God ( i ) exceeding faire , Acts 7.20 . So Nineveh was great to God ( i ) very great , Ionah 3.3 . 34. When the literall sense is against any commandement of the Law , then the words must not be taken properly ; else the Grammaticall and most immediate sense , is ever soundest , unlesse some apparent error in doctrine , or mischiefe in manners follow : for when a sense crosseth any truth taught in other Texts of Scripture , 't is alwaies a false sense ; but if it agree with the Originall , the scope of the place , and the analogy of faith , 't is good . Austins counsell is good , there are foure things ( saith he ) to be observed in ex●ounding Scripture . 1. Phrasis Sc●ip●urae . 2. Circumst●●●iae . 3. Collat●●●●orum locorum . 4. Analogia ●●dei . 35. Words of fact , are oft put for words of speech , as Exod. 13.2 . Sanctify the first born ( i ) command them to be sanctified . Ier. 1.10 . I have sent thee to destroy , &c. ( i ) to preach , and thereby to declare , that I the Lord will doe it . Iohn 4.1 . Christ is said to baptize ( i ) he commanded his Disciples to doe it . 36. 'T is usuall in Scripture , to put the abstract for the concret , to set forth the excellency of a thing . Thus God tels Abraham that he shall not only be blessed , sed erit ipsissima benedictio , Gen. 12.2 . ( i ) affluens omni benedictione , & non tam benedictus , quàm ipsa benedictio dicitur . So the Sanctum Sanctorum , dicitur ab Heb●aeis sanctitas sanctitaetum ( i ) eximiè sanctum . So Christ is called , 1 Cor. 1.30 . not righteous , but Righteousnesse , Sanctification , &c. ( i ) summus & saptentissimus justificator & sanctificator noster . So 1 Cor. 15.50 . and circumcision for the persons circumcised . Rom. 4.9 . Phil. 3.3 . So abomination oft put for abominable , Pro. 3.32 . and 11.1 . and 15 8.9 . 37 The conjunctive particle [ And ] doth not alwaies di●tinguish ●ivers things , but is oft used by way of explanation , as Mat. 3.11 . he shall baptise you with the Holy Ghost , and with fire ( i ) with the Holy Ghost , which shall be like fire to purge out your drosse . Iohn 3.5 . except a man be born again of water and the spirit ( i ) with spirituall water , or the spirit which is like water to cleanse , cool , and refresh us . Spiritum & aquam pro eodem posuit , frequens loquendi mos est in Scriptura , cum de spiritu fit mentio , ad exprimendam ejus vim , aquae vel ignis nomen adjungi . Calvin . 38. Where one and the same word is used in divers senses , in divers places of Scripture , the circumstances of the Text , must judge and declare in what sense it is to be taken there . 39. Whatsoever is truly and soundly collected from Scripture ( by good consequence ) is Scripture , as though it were expressely written . e. g. the word Trinity , Sacrament , Thou shalt baptize Infants , are not literally and syllabically in Scripture , yet since by good consequence they may be gathered from thence , it is equivalent as if in so many letters they were written there , Mat. 22.32 , 33. else disputations , Sermons , and books consonant to Scripture should not be credited . See this more fully cleared in my Font-Guarded . p 34 , 35. and Mr Sidenham against Anabapt . p. 6 , 7 , &c. 40. Contemne not the judgement of those learned , Godly , Orthodox lights which God hath raised up in this latter age of the world , whose names are pretious in the Church of God , for their Piety and Fidelity in his work ; as Calvin , Beza , Bucer , Bullinger , Peter Martyr , Wolphius , Marlorate , Musculus , Zanchy , Perkins , Paraeus , Piscator , Rivet , &c. many green heads ( out of pride and selfe-conceitednesse ) contemne these famous lights , and trust to their own wit , and so run themselves on many rocks : it 's good for young men , especially at their first setting forth , to make use of the labors of godly and Orthodox Divines ; not that I would have any to pin their faith on any mans sleeve , be he never so godly , or learned ; onely I would not have men rashly , without good ground and strong reason , to dissent from the common iudgement , and received opinion of those whom the Church of God hath found faithfull in expounding Scripture . 41. When the Scripture affirms a thing earnestly , as being a matter of great concernment , it useth to double the asseveration , as Iohn 1.51 . and 3.3 , &c. no Evangelist but Iohn , useth this double affirmation , and he useth it nineteen times in his Gospell , this he did the rather to strengthen our beliefe , and to shew how sparing he was of an oath ; and for the greater certainety of the thing . As Pharaoh's dream was doubled , to shew the certainty of it , Gen 41.32 . In Scripture there is a threefold Amen . 1. Assenting , Deut. 27.26 . and 1 Cor. 14.16 . 2. Assuring , Mat. 5.18 . 3. Assevering , so here , Amen , when prefixed , is a certaine and earnest asseveration , when affixed at the end of our Prayers , &c. it notes our assent and assurance . q. d. Quae ego dic● sunt Amen Amen ( i ) vera vera , hoc est , verissima certissima , & omni alia veritate veriora , omni alia certitudine certiora . à Lap. in Iohn 3.3 . 42. Suppositions in Scripture , are no Positions , when the speech is only Hypotheticall , it concludes nothing ; for a conditionall proposition doth not simply affirme , and therefore conclusions gathered from it , as if it were affirmative , will not hold , e. g. Ezek. 18.24 . If a righteous man turne from his righteousnesse . Hence the Arminians conclude , that a righteous man may fall from grace : but 1. This is but a supposition , and so concludes not . 2. The Text doth not speak of Evangelicall righteousnesse , but of a legall , civill , morall righteousnesse , which may bee lost . So Ezek. 14.14 [ i● ] Noah , Iob and Daniel should pray for them , &c. it doth not therefore follow , that the Saints departed , doe pray for living Saints . Mat. 11.21 , 22. [ if ] ●he mighty works which were wrought in thee , had been done in Tyre and Sidon , they had repented , &c. it doth not therefore follow , that there was some inclination in Tyre and Sidon to repentance , as Luke 19.37 . if these should hold their peace , the stones would speak ; it will not follow that therefore there was some inclination in the stones to speak . 43. When the Scripture doubles any thing . 1. In denouncing judgements , it notes the certainty , celerity , and frequency of them , as Gen. 2.17 . dying thou shalt dye ( i ) thou shalt surely dye . So * Gen. 3.16 . 2. In promising mercies , it notes reality and earnestnesse . Isaiah 40.1 . Ezek. 37.5 , 6. Isaiah 55.1 . come , come , come . Hab. 2.3 . Hos. 2.19 . thrice I will betroth thee : the iteration implies affection , intention , and reality . 3. In prophesies it notes the speedinesse and certainty of them , Gen. 41.32 . Exod. 3.7 . Heb. 10.37 . 4. In Prayer it notes the servency , and earnest desire of him that praies . * Iames 5.17 . he prayed in prayer ( i ) he prayed earnestly : many pray , but they doe not pray in prayer , Mat. 7.21 . 5. In Narrations and Repetitions , they serve either for confirmation to assure us that the matter is true , and worthy to be noted , or else for explication , the latter clause exegetically expounding the former , as Deut. 11.22 . usually it is emphatically , as Ier. 18.18 . come let us devise devises ( i ) let us be earnest and active to plot Ieremie's ruine . So Iohn 9.4 . I must work the works of him that sent me ; there is an emphasis in the expression , and it notes Christs strong intention on the worke of God. Ita conduplicat Paulus quaedam ad majorem emphasin , maxime in gradibus comparationis , idque ut plurimum excessum significet , ut ad Phil. 1.23 multò magis meliùs ( i ) longè meliùs ; à Lap. So Eccl. 1.2 . 6. Sometimes it signifies distribution . 1 Chro. 16. a gate and a gate ( i ) every gate , and 2 Chro. 19 5. Levit. 17.3 . a City and a City ( i ) every City . Ezek. 14.4 . man , man ( i ) every man. Levit. 18.6 . Psal. 122.4 . 7. It notes variety or diversity , as Pro. 20.20 . a waight and a waight ( i ) divers waights , an heart and an heart ( i ) a diverse and a double heart . 8. It notes excellency , as Cant. 1.1 . song of songs , God of Gods. Psal. 116.2 . King of Kings ( i ) most high and excellent . 9. An adverbe double , doth increase the deniall , as Mat. 5.20 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yee shall not , not ( i ) in no wise enter . So Rev. 21.27 . and Heb. 13.5 . there are five negatives , I will not , no I will not , I will not leave thee nor forsake thee . 44. Of Scripture Weights and Measures . FIrst , there was the common Cubit , from the point of the Elbow to the top of the middle Finger . 2. There was the Cubit of the Sanctuary , which was more then the common Cubit . Deut 3.11 . the Cubit of a man was ordinarily a foot and a halfe , or halfe a yard ; this was the common Cubit ; but the holy Cubit , or the Cubit of the Sanctuary was a full yard containing two of the common Cubits : by this Moses measured the Tabernacle , and Solomon the Temple . 3. There was a Geometricall Cubit , which contained six common Cubits , and according to these ( its thought ) that Noahs Arke was built , Gen. 6.15 , 16. 2. The Hebrews had measures of capacity , and those were of two sorts . 1. Some were for dry things , as corne , seed &c. 2. Some for liquid things , as Wine , Oyle , &c. 1. The measures of dry things , were 5 especially . 1. A Kab . 2. An Omer . 3. Modius , a measure . 4. The Ephah . 5. The Homer . 2. The measures of liquid or moist things , were three especially . 1. The Log. 2. The Hin . 3. The Bath . 1. The Kab was the first and the least measure , which the Hebrews had , they used it in the measuring of dry things ; 't was the eighteenth part of an Ephah ( say some ) the sixth part of a Satum , it conteined the quantity of 24 egge shels ; t was equall to our Quart. The famine in Samaria was so great , that a fourth part of a Kab of Doves dung , was sold for five pieces of silver , 2 Kings 6.25 . an Asses head ( though it could have but little meat on it , yet in that extremity ) was sold for ten pounds , ( say some ) and the fourth part of a Kab of Doves dung , which is conceived to be about a pound and one ounce ( i ) 13 * ounces , was sold at 12. s. 6. d. This was Gods just judgement on them for their Idolatry and sin , that they who set at naught the word of God , that heavenly Manna , and most pretious food of the soule , should now be enforced thorough necessity to pay most dea●e for base things , and at other times contemptible , and all to satisfie their hunger . 2. An Omer was the tenth part of an Ephah , Exo. 16.36 . some call it Gomer , because Y is pronounced by H or G. it contained about three pints and an halfe . 3. Modius a measure , or satum was a Gallon and halfe , we translate the word in generall , a measure , 2 Ki●g● 7.1 . to morrow a measure ( i ) a Satum of fine flower shall be sold for a shekell . 4. The Ephah was the tenth part of an Homer , equall with the [ Bath ] in liquid things : about an English bushell , it contained three Pecks and ten Gomers , Levit. 19.36 . 1 Sam. 1.24 . and 17.17 . Isaiah 5.10 . Amos 8.5 . 5. The Homer as the Talent , was the greatest weight ; so the Homer was the greatest measure , it contained ( say some ) as much as a Camell could well beare at once : about ten bushels ( say others ) about five bushels others say . Ezek. 45.11 . it contained ten Ephahs ( i ) 45 Gallons , or 5 Bushels and 5 Gallons . 2. The measures of liquid things were , 1. The Log , it was the least measure of liquids , 't was the twelfth part of an Hin , containing in quantity six egge shels , about halfe a pinte , Levit. 14.10 , 12 , 15 , 21 , 24. 2. The Hin contained about three Quarts , Exo. 29.40 . and 30.24 . Numb . 5.4 , 5. Ezek. 4.11 . 3. The Bath , the tenth part of an Homer , equall with the Ephah , the same which in Greek is called Hydria , in Latine Cadus ; it contained four Gallons and an halfe , Ezek. 45.10 , 11 , 14. Isaiah 4.10 . 45. Concerning the Coynes that were among the Hebrews , as the Mite , the Quadrans , the Gerah , Didrachmum , Stater , Denarius , a Shekell , a Talent , &c. Interpreters vary much about them : those that have done best both on Weights and Coines , are à Lapide in the end of the Pentateuch . Weemse , 1 Vol. in the end p. 129 , &c. Godwin Iewish Antiq l. 6. c. 10. Breerwoods little Tract , de Ponder . & pretiis vet . nummorum cum rec●ntioribus collatione ; and above all , our last large and learned Annotations on the whole Bible , are so . 46. The Imperative Mood commanding , is oft put for the Optative , wishing , as Cant. 1.2 . Let him kisse me , for , oh that he would kisse me . So Mat. 6.9 , 10. let thy name be hallowed , let thy Kingdome come . q. d. oh that thy name might be hallowed , and thy Kingdome come . 47. Many imprecations are not so much Prayers , as Prophesies ; foretelling what shall be , rather then desiring they should be . 48. There is a singular variety , but no contrariety in the Scriptures ; there is a sweet Harmony and consent in them , the Old Testament agreeing with the New , Moses with the Prophets , and the Apostles with them both , if any place seem to contradict another , the fault lies in our own blindnesse , and not in the Scripture , which is alwaies at peace with it selfe . e. g. Christ is called Davids Lord , Psa. 110.1 . and elsewhere he is called Davids sonne , Mat. 22.42 , 43 , 44 , 45. The answer is easy , Christ was Davids Lord in respect of his Divinity , and Davids sonne , in respect of his humanity . So , as he was God , the Father and he were one ; but as he was man , so the Father was greater then he . Thus Christ and the Gospell simply considered in themselves , bring inward peace . Iohn . 14.27 . my peace I give you ; but accidentally meeting with the corruptions of men and the malice of Satan . So Mat. 10.34 . I came not to send [ outward , worldly ] peace , but a sword . Satan and his Agents being inraged at the publication of the Gospell , will raise up stirres and oppositions against it . Thus Mat. 10 10. a staffe is forbidden the Apostles , yet Marke 6.8 , 9. a staffe is allowed them . Ans. We must distinguish of staves 1. There are striking defensive staves , which cumber those that carry them , and are a burthen to them , these are forbidden . 2. There are itinerary staves , Whereon . Travellers doe ease themselves , Gen. 32.10 . these walking staves Mark means . Duplex tum fuit in usu baculus . s●●l . defensiorius & portatorius , itinerarius seu sustentatorius : loquun●ur Evangelistae de defensorio & portatorio qui oneri fuit portantibus : Christus verò apud Marcum , itinerarium & sustentatorium baculum adjumenti loco permittit . Sharpius . 49. Whatsoever is said in Scripture , for the comfort of one , must be applyed by al in the like case and condition . That promise which God ●ade to Ioshua [ Ioshua 1.5 ] is by the Apostle applyed to all the fai●●full , Heb. 13.5 . that promise which belongs to one beleever , as a beleever , belongs to every beleever ; what he promiseth to one he promiseth to all that a●e in that state : for though some may have mo●e grace , yet none have more 〈◊〉 . Look what promise God made to Abraham , David , Paul , &c. as believers ▪ we 〈◊〉 and must apply them as ours ▪ for all the promises are our heritage ▪ and belong to us , as well as our fore-fathers ; to us Gentiles , as well as to the Jewes . Acts 2.39 . the promise is to you and to your children , and to such as are afarre off . Rom. 4.16 . Ephes. 3.6 . 50. Examples may bee followed where there are the like causes . circumstances and conditions ; when the equity of the thing is universall and the cause common ; else extraordinary cases will not make an ordinary Rule . e. g. Ehud killed Eglon [ Iudg. 3.20 , 21. ] therefore a Fryar may kill a King. Ans. Non sequitur , for Ehud had a speciall commission from God , to doe what he did , he raised him up to be a deliverer of his people , ver . 15. and therefore this can be no president to any , to murther Princes , though they be Hereticks and Tyrants . So Samsons killing himselfe , is no ground for selfe-murther [ Iudg. 16.30 . ] for what he did , was done by an extraordinary motion , and instinct of Gods spirit , nor did he directly and primarily intend his owne destruction , but the ruine of Gods enemies . Elijah by extraordinary calling , called for fire from Heaven , and burnt the Captaines , therefore the Disciples may call for fire from Heaven to burne the Samaritans [ Luke 9.55 . ] this will not follow , because they acted not by the same spirit ; Elijah was led by a spirit of zeale , but these by a fiery , furious , rash spirit . Thus the act of Phinehas was extraordinary , Numb . 25.8 , 11. Nor will it follow , because the Apostles anointed the sick with oyle , and cured them [ Iam. 5 14. ] therefore we may doe so to ; for that gift was miraculous and peculiar to those Apostolicall times , and is now ceased ; besides , that oyle was ad sanationem , for health and recovery ; but the Papists is ad viaticum , for a journey , when men are dying and past recovery . Thus because in the Apostolicall times , there was an extraordinary gift of Prophesying and interpreting Scripture by Revelation without any study , it doth not follow that therefore the same gift abides still , and All may Prophesie . 51. The word [ untill ] in Scripture , is oft taken for never ; it importeth not alwaies , any definite space of time , but signifieth an infinite time , or to eternity . Thus Mat. 1.25 . untill shee had brought forth , &c. ( i ) never . So Mat. 5.26 . until thou hast paid the utmost ●arthing ( i ) never . So Gen. 8.7 . and 28.15 . 1 Sam. 15.35 . and 2 Sam. 6.23 . Psal. 110.1 . Mat. 28.20 . 1 Cor. 15.25 . 52. The word [ none ] is oft put for few , as Ier. 8.6 . no man repented ( i ) none comparatively , they were very few . So 1 Cor. 2.8 . none of the Princes of this world ( i ) few , Isaiah 64.7 . 53. The Present Tense being put for the Future Tense , doth signifie the certainty of a thing , as Isaiah 21.9 . Rev. 18.2 . Babylon the great fallen , is falled ( i ) it shall as certainly fall , as if it were already done , the doubling of it also implies the greatnesse , neetnesse , and certainty of it● downfall . Cecidit significat actum instantem & quasi inch●antem . 2. cecidit ( i ) j●m cadere incipit , ac brevi prono casu c●det Babylon . à Lapids . 54. The word [ Rather ] is not alwaies put comparatively , when two persons or things are compared , as like and unlike : but sometimes negatively , as a denying particle , instead of [ not ] as Luke 18.14 . this man went away , [ rather ] justified then the other . q.d. not the other , but he went away justified ; for the Pharisee was not at all justified , Mat. 5. ●0 . neither is there more or lesse in justification ; but our Saviour here useth a popular kind of expression . So Iohn 3.19 . men loved darknesse [ rather ] then light . q.d. they loved not light , but darknesse . 55. An indefinite speech in Scripture , is equivalent to an universall , as Iob 14.1 . Man that is born of a woman ( i ) every man. So Pro. 28.14 . blessed is [ the man ] that fears alwaies ( i ) blessed is [ every man ] that truely fears God. So he that beleeves shall be saved ( i ) whosoever he be . So , blessed are they that mourn , &c. ( i ) all they inclusively , and onely they exclusively , &c. The Scripture abounds in such kind of speeches . 56. The Scripture oft puts a thing in the Participle of the Present Tense , to note a continued act . Thus Cain is said to be building [ Gen. 4.17 . ] to denote his earthly affection , and that he made it , as 't were , his onely work to build Cities ; he did not onely build , but hee was [ building ] as if hee meant to live here for ever . Thus to encourage us to pray , 't is Gods prerogative Royall to be a God [ Hearing ] Prayer , Psal. 65.2 . he not once or twice heareth , but is continually [ hearing ] he makes it ( as I may say ) his great work to be still hearing , observing , and answering the Prayers of his people . So Pro. 13.20 . he that walketh [ ambulans Heb. ] with wise men shall be wiser ( i ) he who is continually amongst them , and trades ( as 't were ) with them , shall in time learn wisdome from them . So Mat. 24.38 . the sin of the old word is thus described , they were eating , drinking , marrying ; not that 't is a sinne in it self , to eat , drink , marry ; but when men eat and drink excessively , so much the Participles imply * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) edentes , like brute Beasts , they did not onely eat , but they were alwaies eating , it was their Trade and work ; they passed without intermission from eating to drinking , from drinking to marrying , &c. they followed it close , as if it had been their onely work , and they born for no other end . So 1 Tim. 5.17 . Ministers must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , laborantes ; still labouring for God , and spending themselves in his service . So Ephes. 5.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , gratias agentes , we must not give thanks for a day or two but alwaies , on all occasions we must be giving thanks . 57. The Scripture sometimes denounceth judgements , and promiseth blessings to the Parents , which yet were fulfilled to their children onely . Thus Noah cursing Ha●s . Gen. 9.25 , 26. a servant of servants shall he bee to his Brethren , &c. this was fulfilled in his posterity , the Canaanites , who served the Israelites under the conduct of Ioshua . God promised the Land of Canaan to Abraham , Gen 13.15 . yet not hee , but his posterity enjoyed it foure hundred years after , in Ioshua's time . Thus Isaack said to Iacob , Gen. 27.29 . be Lord over thy Brethren , and let thy mothers sonnes bow downe to thee . This was not fulfilled in Esau , who instead of serving , did rather Lord it over Iacob , but this Prophesie was fulfilled in Esau's posterity , when the Idumaeans and Moabites were brought under the subjection of David . So Gen. 49 7. I wil divide them in Iacob , &c. where by Iacob and Israel , is not meant the person , but the posterity of Iacob or Israel . Exact , clear , and satisfactory in this kind , that I shall onely refer the Reader to them , for full satisfaction in his doubts . If any desire yet fuller satisfaction , and more Rules , let him peruse Atte●soll on Numbers . p. 10. and p. 371. and p. 1050. B. Andrews large Catechism . p. 66 , 67 , 68 , &c. I can give you no more but the bare quotations of these two , being plundered of them in the troubles . See Weemse Jewish Synag . c. 23. p. 42 , &c. Perkins Art of Prophesying , c. 4. and 5. Stoughton , Davids Love to the Word . c. 12. p. 401 , &c. Bernards Faithfull Shepheard . l. 4. c. 2. p. 175. Mr White of Dorchester's Rules for Reading Scripture . c. 12. p. 160. Hyperius de ratione Studii Theol. l. 2. c. 8 , 9 , 10 , 11 , &c. a little book , but of great worth ▪ its full of excellent directions for young men in their studying of the Scriptures , &c. 16. Rules to direct us in the right expounding of the Law. THE knowledge of the Law in its utmost extent and spirituality , is very necessary for every Christian. Wee are all by nature , Pharisees , and have high conceits of our selves ; and though many will confesse themselves to be sinne●s in grosse , yet descend to particulars , and then I have had many that could keep all the Commandements : Now when such shall be made to see the spirituall nature of the Law , and how it condemnes , not onely the gross act , but also the secret corruption of our hearts ; heart-murther , heart-pride , heart-theft , heart-adultery , &c. they wil us , humble make us poor in spirit , sensible of our own impotency , and inability to any goodnesse ; when in this glass we shall see the numberlesse number of our sins , and those Seas of wrath due unto us for them ; this wil make us fly to Christ , as to our City of refuge , and prize a Saviour above all the Kingdomes of the world , &c. 2. As the Law is a glasse for detection , so 't is a Rule for direction , by which all beleevers must frame their lives , serving him who hath redeemed them , in Righteousnesse and Holinesse all their dayes : and therefore it 's very necessary for all Gods people , to know what vices are forbidden , that they may shun them ; and what duties he enjoines us , that we may practise them . To this end I have taken some paines to collect all the Rules ( which in my little reading I have met with ) that give any light into the Commandements , that having a compendium of them at hand ▪ we might have recourse to them on all occasions : as for the particular opening of every commandement , I shall refer the Reader to Mr Brinslyes Watch , Mr Whately , and Dr Downhams Expositions of the Commandements . 1 Rule . Every Precept of the Morall Law , is both Affirmative and Negative , 't is not sufficient that we fly evill , but we must doe good , Psal. 34.14 . Mat. 3.10 . and 25 ▪ 42. Isaiah 1.16 , 17. for every Commandement hath two parts , the first , Affirmative , commanding a duty , the neglect whereof is called a sin of Omission . 2. The Negative , forbidding vice , the doing whereof , is called a sin of Commission . 2. Under the Negative , the Affirmative is alwaies comprehended : when a sinne is forbidden , the contrary Grace is commanded ; he that saies we shall not kill , commands us also to preserve the life of our Neighbour . Occidisti si non fovisti . Aug. Qui prohibet impedimentum praecipit adjumentum . 3. When a sinne is forbidden in any Commandement under it , ( by a synecdoche ) all the sins of the same kind , are forbidden also . e. g. under adultery is condemned fornication , incest , ●apes , Sodomy , &c. Under murder , is forbidden malice , ra●h anger , ●ighting , &c. with all kind of murther , mentall , verball , reall , 1 Iohn . 3.13 . and thus Christ himselfe expounds the Law , Mat. 5.21 , 22. and the reason why God puts the name of the great sinne upon the lesser , is to make us see the hainous nature of it to hate a man , or give way to rash anger , ●any think it a small matter ; but when the Lord tels us it is murther , then wee see the greatnesse of it : Thus Rebellion is called Witchcraft , 1 Sam. 15.23 . 4. Every Precept is spirituall , Rom. 7.14 . the Law is spirituall . Mans Law binds the hands and tongue ; but Gods Law binds the heart and soule , Iohn 4.24 it requires not onely outward obedience in words and works , but also inward in the heart and mind ; God sees , and punisheth as well for inward sins , as for outward , Mat. 5 , 28. it takes notice of heart-adultery ; and herein this Royall , excellent Law of God [ Iam. 2.28 . ] excels all humane Lawes . 1. Mens ●awes take no notice of every small offence , but Gods Law observeth and condemneth even the least sins , even Gnats as well as Camels ; the Nazarite must not only forbeare the wine , but he must not so much as eate the kernell of the Raisin [ Numb . 6.4 ] nor the huske . 2. Mens Lawes take no notice of thoughts , they cannot punish for them ; but Gods Law reacheth the heart , and binds the most secret cogitations . Gen. 6.5 . God takes notice of the evill of the imaginations and thoughts of our heart , he sees our wrath , and observes our very countenance . Gen. 4 6. why art thou wroth ? and why is thy countenance falle● ? and the g●ashing of the teeth . Acts 7 54. making mouths , Isaiah 57.4 . pointing with the finger , Isaiah 58.9 . those small things which men think nothing , yet Gods Law condemnes . 5. The Law is perfect , requiring perfect obedience , both inward and outward , both of parts and degrees : therefore when any duty is commanded , there the highest degree of it is commanded , Mat. 22.37 , 38. and where a vice is forbidden , there the least degree of it is forbidden , and beares the name of a grosse sin , that we might esteem no sin small . 6. When a duty is commanded , the meanes to attain it are commanded also , and when a vice is forbidden , the allurements thereto are forbidden ▪ e. g. when the Lord commands us to worship him alone , this includes Praying , Reading , Hearing the word , watching over our hearts and wayes , and frequenting good company ; hence David bids the wicked depart , that so he might keep the Commandements of the Lord , Psal. 119.115 . 7. Where any virtue is commanded , a vice forbidden , there also the signes are commanded and forbidden , as well as the things themselves . e. g. hee that commands us to be gracious , commands us also to shew forth the fruits of him that hath called us , and that our light should shine before men , and our moderation be known to all , &c. 2. For vices , we must not only shun the sinne , but the shews also and appearances of sinne ▪ 1 Thes. 5.22 . Iude 23. lofty looks and strange apparell , &c. which are signes of pride , must be avoided . Isaiah 3.16 . Zeph. 1.8 . 1 Tim. 2.9 . wee must shun lewd company , suspected places , lewd speeches , and all the signes of incontinency : wee must not onely abhor the Devils Beefe , but his Broth too . Isaiah 65.4 . Iacob must bury the ear-rings , lest they make an Idol . Gen. 35.4 . The men of Ephesus repenting , burne their books of Sorcery : the Lord condemnes the dregs of sinne , as well as the sinne it selfe ▪ he that saies we shall not kill , saies also we shall not revenge , no nor once remember the wrong . Le. 19.18 . 8. All men are bound to a religious observation of Gods Commandements , none are exempted , God hath not made one commandement for the rich , and another for the poor ; but high and low , rich and poor , Jew and Gentile , bond and free , of what Nation Sex or condition soever they be , they must observe Gods righteous commands ; as God is Lord of all the world , so he expects obedience to his commands , from all . Hence the Commandements are published in the second person singular [ Thou ] speaking particularly to all , &c. thou Lord , thou beggar , &c. 9. The Law must not onely be observed , but also preserved by us . e. g. 't is not sufficient that the Master keep the Sabbath himselfe , but he is bound to see that all his family observe it also ; & so in every other Commandement ; 't is not , sufficient that I doe not kill , but I must doe what in me lies , to preserve others from killing . We must therefore in our places and callings , by instruction , direction , correction , &c. labour to prevent sin , in all about us , else we may become accessaries to other mens sins , and that seven waies . 1. Mandando . 2. Comm●nda●do . 3. Permi●tendo . 4. Provoca●do . 5. Consentiendo . 6. Difendendo . 7. Consociando . 1. Mandando , by commanding and giving direction . David did not kill Uriah with his own hands , but giving directions to Ioab , and writing to him how it should be done , 't was his murther . 2 Sam. 11.15 . Saul killed the Priest , in commanding Doeg to doe it , 1 Kings 21.10 . 2. Laudando , by commending men for their pride , drunkennesse and profanenesse ; 't is in a manner all one , to commit a sin , and to commend it . Ro. 1.32 . nihil interest faveásne sceleri an illud facias . Seneca . 3. Permittendo , by conniving at the sins of others , and not restraining them when it is in their power . Thus Eli became accessary to the sinne of his sons , 1 Sam. 3.13 . and Pilate to Christs death , Iohn 19.16 . and Ahab is said to kill , when he suffered Letters to be written in his name , to have Naboth killed . 1 King. 21.19 . 4. Provocando , by incitation , stirring men up , and provoking them to doe wickedly . Thus did Iobs wife , Iob. 2.9 . and Iesabel , 1 King. 21.25 . a sinne forbidden , Gal. 5.26 . 5. Consentiendo , by consenting . Thus Saul was accessary to Stevens death , Acts 7.58 . and 8.1 . The Hypocrite consents with Theeves , and partakes with Adulterers , Psal. 50.18 . 6. Defendendo , by justifying the wicked , and condemning the just , Pro. 17.15 . calling evill good , Isaiah . 5.20 . 7. Consociando , by being familiar with men in their sin . God hath ordeined our non-communion and withdrawing of our selves from them to be a meanes of their reclaiming . 2 Thes. 3.14 . have no company with such , Rom. 16.17 . 2 Iohn 10. 1 Cor. 5.9 . 10. The Negative Commandements bind most strongly , they bind us alwaies , and to all times , 't is unlawfull at any time to sin , I may never blaspheme , curse , lye , &c. In the Negative , the acts of vice are alwaies forbidden , but in the Affirmative , the acts of virtue are commanded , with due consideration of circumstances ; for although they bind us alwaies , yet they bind us not to all times ; we must admonish our brother , read , pray , hear , give almes , &c. yet are we not bound to these at all times : hence all the Commandements almost , are Negative . 1. Because Negative Commandements bind more strongly . 2. They worke on our minds , and more then Affirmative ones , 3. Because our nature is exceeding prone to evi●l . 4. This is the true order of repentance , first to cease from evill , and then to doe good . 11. We must apply the curse particularly , to the breach of every commandement ; if wee have profaned the Sabbath , taken Gods Name in vain , &c. the curse is due to every one of these sins , Deu. 27. ul . Gal. 3.10 . & so the blessings , though they be not particularly expressed , yet must be applyed by every one that yields sincer● obedience to the Law. 12. Remember , that the first and last condemne the very motions of the heart , against God , or our Neighbour , though wee never yield consent unto them : this humbled Paul so exceedingly , Rom. 7. 13. Sins against the first Table , are greater then sins against the second ( caeteris paribus ) comparing thoughts with thoughts , words with words , & works , the comparison must be equall , as blasphemy , and the highest degree of sinne against God , is greater then theft , or murther : but if the comparison be not equall , it will not hold , for Adultery is a greater sin , then the least breach of the Sabbath ; and murther is a greater sinne then the least abuse of Gods Name . 14. The second Table must give place to the first ; hence Mat. 22.38 . Christ cals it the first in order and Nature , because the love of our Neighbour flowes from the love of God. 2. The great Commandement in excellency and dignity , because it more immediately commands things concerning God. Our Neighbour must be loved but onely in and for the Lord , so far as may stand with his glory : 't is no dishonour to our Fathers on earth , to see their heavenly Father served before them , Ephes. 6.1 . Acts 4.19 . and 5.29 . This Rule holds in Morals , but not in Ceremonials , for God would rather have a Ceremony omitted , then our Neighbours safety endangered , Hos. 6.6 . Mat. 12.3 , 4 , to chap. 15.3 , 4. 15. We must obey Gods commands , purely for the commands sake , many will seem to observe them for self-ends , to merit , get praise , &c. but we must have respect to them all , simply , because our God commands them . 16. Precepts presuppose faith ▪ e.g. Doe this , and thou shalt live ( i ) doe it in Christ. So Eccl. 12.13 . Keep the commandements ( i ) in Christ or by faith in him . So , thou shalt love the Lord , with all thy heart ( i ) Evangelically . 17. God who made the Law , can dispense with his owne Law in things that touch not upon his nature , justice , purity , &c. God cannot sinne , because purity is naturall to him , he cannot lye , because truth is essentially and intrinsically in him ; but for things which are out of him , and belong to his soveraignty , he is an absolute Lord , he is Lord of dayes , and Lord of goods and life ; here he may dispense , and command Abraham to sacrifice Isaack , and the Israelites to spoyle the Egyptians , Exod. 3.22 . and Solomon to make Pictures and Cherubins ( which wee may not ) For , 1. He had Gods expresse command to make them . 2. They were Types of Christ , they foreshewed his glory , whom the Angels worship . 3. They were placed in the holy of holies , where the people could not see them , much lesse worship them . See 16 Rules more by Mr White of Dorchester , in his Directions for reading the Scripture , p. 300 , &c. Sit vice coronidis illud Tileni , Syntag. c. 7 p. 49. Praecipua ad Script●r is rectè interpretandas media sunt haec : frequens oratio , linguarum cognitio , fontium inspectio , verborum propriorum & figuratorum distinctio , argumenti & scopi consideratio : causarum circumstantiarum , antecedentium & consequentium notatio : logica analysis : locorum obscuriorum cum illustrioribus , similium cum similibus , atque etiam dessimilium cum dissimilibus comparatio , historiae naturalis & humanae peritia , ac postremò fidei analogia , ad quam tanquam ad amussim & norman certissimam , exigenda est cujuslibet loci interpretatio . FINIS . RHETORICA SACRA : OR , A Synopsis of the most materiall Tropes and Figures contained in the Sacred Scriptures ; by the knowing of which , we may of our selves observe many more like unto them . Many Texts of Scripture are here expounded , many errors confuted , and the Marrow of most Rhetoricians ( in reference to Divinity ) collected . All the Tropes and Figures are set in an Alphabeticall Order , for the more easie finding of them , and illustrated with variety of instances for the better understanding of them . Christus Iudaeos ad Scripturarum non simplicem & nudam lectionem , sed ad investigationem perquam diligentem relegavit : non enim dixit , Legite Scripturas , sed Scrutamini ( i ) diligenter quaerite & quasi essodite latentes in câ Thesauros .. à Lapide è Chrysostomo Sacrarum literarum haud postrema intelligentiae pars posita est i● Tropis & formulis loquendi cuique linguae familiaribus . Westhimer . Habent Hebraei linguam ut vocabulis augustam , ita densitate Troporum cum primis Augustam . Idem . London , Printed in the Year , 1654. To the Christian Reader . SInce the Sacred Scripture abounds with Tropes and Figures of all sorts , and is like a pleasant Garden bedeckt with flowers , or a rich Garment beset with Pearles , or a fruitfull field , full of precious Treasures ; I conceived it might bee time well spent , to dig into those Sacred Minerals , for the better finding out of those Metaphors , Metonymies , Synecdoches , &c. which lye hid there : for the bare reading of the Scriptures , without searching into its heavenly mysteries and meaning , is like the comming into a Treasury , wherein wee see many costly things folded up , and some ends appearing out , but when they bee all uncovered , then doth their glory more affect us for the present , and leave in us a deep impression of their excellency . Besides , the ignorance of Rhetorick is one ground of many errours amongst us , as will appear in the opening of the Tropes , where you have not onely bare instances , but many Texts cleared and expounded , &c. If it may any way bee serviceable to thee , give God the glory , and let the weak instrument have thy Prayers . ANadiplôsis , when a word that is used in the end of one sentence , is repeated in the beginning of the next , as Psal. 122.2 , 3. our feet shall stand in thy gates O Ierusalem , Ierusalem is builded , &c. So v. 5. there are the thrones of judgement , the thrones of , &c. Psa. 145.18 . the Lord is nigh to al that cal upon him , to al that call upon him in truth . So Deut. 8.7 . the Lord bringeth thee into a good Land , a Land of brooks . So Isaiah 30.9 . Ieremy 2.13 . and 12.11 . Luke 7.31 , 32. Anaphora , when the same word is repeated in the beginning of sentences , as Psal. 29.3 . to 10. the voice of the Lord is upon the waters , the voice of the Lord , &c. So Psal. 27.1 . and 118.2 , 3 , 4. and 124.1 , 2. and 148.1 , 2 , 3 , 4 , and 1●0 1 , 2 , 3 , 4 ▪ 5. So Ier. 50.35 , 36 , 37. a sword is upon the Caldeans , a sword is upon the lyars . Ier. 51.21 , 22 , 23. Ezek. 27.12 , 15 , 16 , 17 , 18. Rom. 1.21 , 22 , 23. thou , thou , thou , 2 Cor. 11.20 and 1 Cor. 1.20 . Phil 4.8 . Amos 1.3 ▪ 6 , 9. Antimetabole , is an inversion or change of words , as 1 Cor. 11.8 . Man is not of the woman , but the woman of the man. So 2 Cor. 12.14 . children ought not to lay up for their parents , but Parents for their children . Antitheton , is the illustration of a thing by its opposite , as Isaiah 5.47 . I looked for grapes , and behold wild grapes , for judgement , and behold oppression ; we looked for light , but behold obscurity ; for brightnesse , but wee walke in darknesse . Anthropopathia , is a figure very frequent in Scripture , as when it speaks of God after the manner of men , and by bodily things sets forth his divine excellencies . Thus passions , as Joy , Anger , griefe , &c. are attributed to God. Thus he is said to have eyes , signifying his omniscience , a hand , signifying his power , wings , to shew his care and protection of his people , nostrils , noting his indignation ▪ &c. Ar●siópesis , when out of an holy anger or vehemency , wee cut off some word or part of a sentence , which yet is understood , as Psal. 6 3. but thou O Lord , how long ? q. d. how long wil● thou delay to send me help and soccour . So Luke 19.42 O if thou hadst known ! q d. how happy had it been for thee , if thou hadst known . So 1 K●n 21.7 . dost thou now governe the Kingdome of Israel — Arise . q.d. art not thou a King ? then mayest thou doe what plea●eth thy selfe , therefore arise speedily and bee doing . Remember this was the counsell of a Iesabel . So Psal ▪ 95.11 . and Heb. 3 ▪ 11. to whom I sware in my wrath * if they enter into my rest ▪ q.d. they shall never enter into my rest , if they come there , let me not be God , or let me not be true . So Psal. 89 35. So 2 Cor. 12 6. I will say the truth — ●ut now I forbeare . So * Hosea 8 1. Trumpet to mouth . Heb q.d. ●et the trumpet to thy mouth , as an Eagle . Heb q.d. the enemy shall fly swif●ly , as an Eagle , Isaiah 1.13 . I cannot bear your sinne . Vehemen issimam indignationem repraesentat . Apostrop●e , is the turning of a speech from one person to another , many times abruptly . Thus Psal. 2.9 . the Prophet sets forth Gods judgements against the enemies of Christ : then ver . 10. he presently turnes his speech to the great ones : Bee wise now therefore , O yee Kings . So Isaiah 1.2 . the Prophet finding the people to be rebellious , turns his speech to the inanimate creatures , Heare O yee Heavens , and harken O earth . So Gen. 49.18 . Iudg. 5.21 , Psal. 109.21 . Asyndeton , or Dialyton , hath no copulative , as 1 Cor. 13.4 , 5 , 6. charity suffereth long , charity envyeth not , &c. So 1 Thes. 5.16 . to 22. Rom. 3.11 . to 16. Psal 66.1 2 , 3 Rom. 1.29 . 2 Tim. 3.2 . Catachrésis , an improper kind of speech , as Exod. 20.22 . yee have seen that I have talked with you ( i ) ye have heard the Lord speak . So Exod. 23.19 . thou shalt not seeth a Kid in her Mothers milk , mother is not so proper a terme with us , for a dumbe creature . So Isaiah 64.1 . O that thou wouldest ●end the Heavens and come downe ! Hee speaks of God after the manner of men : if a man were in Heaven , and should descend , he having a body , which is a grosse substance , must needs divide and rend the Heavens , but God being a most pure spirit , passeth through all things , with out any dviding or rending ; yet is there in these divine condescentions of speech , a singular excellency ; the Lord in his goodnesse , considering our weaknesse , doth even stammer with us , the better to instruct us . Thus Teachers are said to have a voice , Psal 6.8 . and 39.12 . the Lord hath heard the voice of my weeping . Climax , or gradation is frequent in Scripture , when the succeeding clauses transcend each other , as Mat. 7.7 , 8. Aske , Seek , Knock ; t is not a simple repetition , but a gradation . So Rom. 5.3 , 4 , 5. Tribulation worketh patience , patitience , experience ; and experience hope . So Rom. 8.30 . Whom he did predestinate , them he also called ; whom he called , them he justified , and whom he justified , them he glorified . So Hos. 2. 21 , 22. I will heare the Heavens , and they shall heare the earth , &c. So Rom. 10.14 , 15. How shall they call on him , on whom they have not beleeved ? and how shall they beleeve in him of whom they have not heard ? and how shal they heare without a Preacher , &c. So Iam. 1.2 , 3 , 4. Temptations prove us , probation brings forth patience , and patience help● on towards perfection . So 2 Pet. 1.5 , 6 , 7. add to your faith , vertue ▪ and to virtue , knowledge ; and to knowledge , temperance ; and to temperance , patience , &c. So Iudges 5.30 . A work of divers colours is excellent . 2. A work of divers colours of the Needle , is more . 3. Wrought on both sides , that 's most of all . So 1 Cor. 11.3 . The head of every man is Christ , and the head of the woman is the man , and the head of Christ is God. So Iohn 1.1 , 2 , 3 4 , 5. Ellipsis , the defect or wanting of a word , as Exod 4.25 . Z●pporah took a sharpe [ stone or knife ] is understood . So Isaiah 1.13 . I cannot iniquity ( i ) I cannot beare iniquity . So Hos. 8.1 . [ see before , Aposio●ésis . ] Enallage or Heteresis is , 1. Of the Gender , so●etime the Feminine Gender is put for the Masculine , thus effeminate men are called women , Isaiah 3.12 . 2. Of the person , thus one person is oft put for another , as the second for the third , and the third for the first . 3. Of the number , thus the singular number is oft put for the plurall , and so on the contrary . Epanalepsis , when the same word is put in the beginning , and the ending of a sentence , as Phil. 4.4 . Rejoice in the Lord alwaies , and againe I say , Rejoice . So Psal. 8.1 , 9. and 46.1 . ult . the same sentence is put in the beginning and ending of the Psalme . So 1 Cor. 3.21 , 22. All things are yours , whether things present , or things to come , All is yours . So Rom. 15.4 . whatsoever things were written aforetime , were written for our learning . So 1 Cor. 14.15 . I will pray with the Spirit , and with the Understanding also . I will sing with the Spirit , and with the Understanding also . 2 Cor. 4.3 . If our Gospell be hid , to them that perish it is hid . So it runs in the Originall . Epanodos , when the same word is repeated in the beginning and middle ; or in the middle & end , as Psal. 114.3 , 4 , 5 , 6. Ezek. 32.16 . this is the lamentation , where with they shall lament her , the daughters of the Nations shall lament her , they shall lament for her , &c. Iohn 8.47 . He that is of God , heareth Gods word , yee therefore heare them not , because yee are not of God , Rom. 7.19 . the good that I would , I doe not ; but the evill that I would not , that I do , Gal. 2.20 . I live , yet not I , but Christ liveth in me , and the life which I now live , I live by faith . So 2 Cor. 2.10 , 15 , 16. Epanorikósis , or correction , is the reinforcement of the clause last uttered , by the subsequent . So Gal. 3.4 . and 2.20 , have ye suffered so many things in vain ? if it be yet in vaine . So Luke 11.27 . When the woman cryed , blessed is the wombe that bare thee , Christ converts he . verse 8. yea rather blessed are they that heare the word of God , and do it . So 1 Kings 14.14 . the Lord shall raise up a King , who shall cut off the house of Ieroboam that day ; but what , even now ? So Rom. 8.34 . and 1 Cor. 15.10 . I have laboured more abundantly then they all , yet not I , but the grace of God which was in me . Epistrophe , when there is the like ending in sentences , as Psa. 136. per totum . for his mercie endures for ever . Ezek. 33.25 , 26. and shall yee possesse the Land ? yee stand upon your sword , &c. and shall yee possesse the Land ? So Ioel 2.26 , 27. and my people shall never be ashamed , and yee shall eat in plenty , &c. and my people shall never be ashamed . So Amos 4.6 , 8 , 9 , 10 , 11. yet have yee not returned to me saith the Lord , &c. So Haggai 2.8 , 9. and 1 Cor. 13.11 . when I was a child , I spake as a child , I understood as a child , I thought as a child . So a Cor. 11.22 . are they Hebrews ? so am I. Are they Israelites ? so am I. Epizeuxis , when the same word is doubled by way of emphasis , as Isaiah 40.1 . comfort yee , comfort yee my people . Isaiah 51.12 . I , even I am he that comforts you . Isaiah 38.19 . the living the living , he shall praise thee . Mat. 23.37 . O Ierusalem , Ierusalem , which killest the Prophets . The name is doubled , to expresse the great affection of the speaker So 2 Sa. 18.33 . O my son Absalom , my son , my son , &c. Thus Deborah quickens her selfe . Iudg. 5.12 . awake , awake , Deborah , &c. So Isaiah 51.9 . and Ezek. 21.9.27 . I will overturne , overturne , overturn it ( i ) I will certainly overturn it . And this is done sometimes by way of amplification , as Psal. 145.18 . the Lord is nigh to all that call upon him , even to all that call upon him in truth . So Psal. 68.13 . the Kings of Armies do fly , do fly [ fugiunt , fugiū● ] q.d. they fled amain . ●o Ioel 3.14 . multitudes , multitudes ( i ) great multitudes . 3. By way of transition , as Hosea 2.21 . I will heare the Heavens , and the Heavens shall heare the Earth , and the Earth shall heare the Corn , &c. E●phenismus , is a fair kind of speech , as Gen. 4.1 . Adam knew Eve. See the like mo●est expression , Numb . 31.17 . Mat. 1.25 . Luke 1.34 . Thus Incest and Adu●●ery is sometimes exprest by a modest terme of uncovering the nakednesse . Levit. 18.6 . and 20.11 , 17. Ezek. 22.10 . T●us to sanctify , is put for to defile . D●ut . 22.9 . So an Harlot is called Kedesuh , a holy woman . Gen. 38.21 . by a contrary meaning , as being most unholy and uncleane . Thus words sometimes have contrary significations , as Barac signifies to blesse or curse . Chesed signifies piety or impiety , Levit. 20.17 . but Psal. 106.1 . it signifies goodnesse . Exclamatio is that whereby we expresse our affection . It is sometimes used per modum optationis , when wee earnestly desire a thing , as 1 Chro. 11.17 . Oh that one would give me of the water of the Well of Bethleem ! Isaiah 64.1 . O that thou would●t rend the Heavens , and come down ! Psal. 84.1 . 2. Per modum admirationis , by way of admiration , as Rom. 11.33 . O the depth of the riches , both of the wisedome and knowledge of God! 3. Per modum objurgationis , by way of reproof , as Gal. 3.1 . O foolish Galathians , who hath bewitched you ? So Acts 7 51 , 52. 4. Per modum Dolentis , by way of lamentation , Rom. 7.24 . Oh wretched man that I am , &c. Exegesis , it is usuall with the Scripture , having said a thing in one member of a sentence , to repeat the same againe , by way of explication or confirmation in the later part as Psal 6.8 9. and 33. 10. 2 Kings 20.3 . Remember O Lord , how I have walked before thee , in truth ; what 's that ? an● with a perfect heart , and have done that which is right in thy sight . So Isaiah 3.4 , 9. and 14.13 , 14. Iohn 1.3 . Rom. 11.7 8. God hath given them the spirit of slumber , what 's that ? eyes that they should not see , and eares that they should not hear . So 2 Tim. 3.1 . he tels us in generall , that the last dayes shall be perillous , then verse 2 , 3 , 4 , 5. he tels what particular vices should raign , and make the times so perillous . Yea , such is the goodnesse of God to his people , that when the Scripture hath spoken any thing darkly , it useth oft times to join some plain thing to give light to it , as Isaiah 51.1 . what is somewhat dark in that verse , is presently explained in the second . So Deut. 7.3 . they must not match with Idolaters , why so ? v● . 4 6. First , because by this meanes , they will draw you to worship their gods . 2. This will provoke God to anger . 3. You are an holy people , sequestred for Gods speciall service , &c. Thus oft , not alwaies , we have the sense at hand : yet sometimes wee must search and goe farther off to finde out the sense of some places , which wee read . Hendyadys , when one thing is divided into two , as Mat. 4.16 . in the region and shadow of death , for , the shady region of death . So Mat. 20.20 . Worshipping and desiring ( i ) desiring by worshipping . Hypallage , when the order of the words is changed , as Iob 17.4 . thou hast hid their heart from understanding ( i ) thou hast hid understanding from their heart . So Isaiah 1.3 . the Asse knowes his Masters crib , or , he knowes the Master who feeds him in his crib . So Heb. 3.13 . through the deceitfulnesse of sin ( i ) by deceitfull sin . Hysterologia , or Hysteron-Proteron , is a placing of that before , which should be after , and somethings after , which should bee before . The Pen men of Scripture , doe not alwaies observe the just order of things , but the truth of the History ; they set them down , in that order , in which they came to their minds , and not in that order , which they fell out in . Psal 7.14 . he travelleth with iniquity , and hath conceived mischiefe . Here the birth is set before the conception . [ See more in Rule 27 ] Hyperbole , is two-fold . 1 * Auxésis , when we increase the signification of a speech . So Gen. 29.31 . Iacob is said to hate Leah , when he only neglected her , and loved her lesse . So Mat. 10.37 . compared with Luke 14.26 . and Iohn 12.25 . We must not simply hate father , mother , life , &c. but comparatively , when they come in competition with Christ. So Pro. 13.24 . he that spares the rod , hates his son ( i ) he doth not truly love him , that lets him goe astray to his own destruction , and so acts the part of one that hates him . Thus Gen. 13.16 . Abrahams seed shall be as the dust of the earth , and starres of Heaven ( i ) his posterity shall be very many . So Psal. 51.7 . whiter then snow . Lam. 4.7 . whiter then milke , more ruddy then Rubies . So 2 Sam. 1.23 . swifter then Eagles , stronger then Lyons . 2 Sam. 2.18 . swift as a Roe . Isaiah 49.2 . I have laboured in vaine yet not altogether in vain , though for little good . So Gen. 11.4 . and 13.10 . Isaiah 7.15 , 25. Ioel. 3.18 . the hils shall flow with milk , and the mountaines with wine . So Canaan was stiled a Land flowing with milk and honey , Numb . 13.27 , 32 , 33. Cities fenced up to Heaven , Deut. 9.1 . So Psal. 107.26 . they mount up to Heaven , and goe downe to the depths ( i ) they are sorely tossed up and downe . Gal. 4 15. ye would have plucked out your own eyes , and have given them me ; 't is a proverbial speech , q.d. you would have parted with your dearest things , to have done me good . Iohn 21.25 . the whole world would not containe the books ( i ) they would be very many . Iohn 12.19 . the whole world goeth after him ( i ) many follow him . Luke 18.1 . Pray * alwaies ( i ) bee constant and persevere in the duty . Mat. 6.3 . Acts 2.5 . Mat. 19.24 . it 's easier for a Camell to go through the eye of a needle . [ See more , Rule 19. ] 2. Me●ósis , Litote , Tapinósis ; when lesse is spoken , and more is meant . Pro. 3.11 . despise not the Lords correction ( i ) highly esteem it . Rom 2.4 . despise not the riches of his goodnesse ( i ) prize it highly . Mal. 2.14 . shee is thy companion ( i ) thy chiefest and choicest companion . Heb. 13.4 . whoremongers and adulterers God will judge , ( i ) he will plague them here , and condemne them hereafter . Heb. 10.38 . my soul shall take no pleasure in him ( i ) I greatly abhorre him . Psal. 105.15 . Touch not mine anointed ( i ) hurt them not . 1 Sam. 24.14 . whom dost thou pursue , a dead dog , a ●●ea ? ( i ) a poor , weak , contemptible person . Mat. 7.23 . depart from me , I know you not ( i ) I detest you , and will for ever punish you . Marke 3.29 . shall never be forgiven ( i ) shall be eternally punished . Mat. 12.20 . a bruised reed he will not break ( i ) he will cherish and preserve it . Psal. 5.4 , 5. thou art a God that takest no pleasure in wickednesse ( i ) thou greatly hatest it . Iohn 11.11 . Lazarus sleeps ( i ) is dead . Levit. 26.36 . thou shalt fly at the shaking of a leaf . Rom. 4.19 . not weak in faith ( i ) very strong in faith . Revel . 12.11 . they loved not their lives unto the death ( i ) they exposed their lives to all danger , for the cause of Christ. 1 Cor. 10.5 . with many of them , God was not well pleased ( i ) he was highly displeased . [ See more , Rule 18. ] Insinuation , is a holy Rheroricall winding our selves into mens affections ; sometimes by loving and sweet compellations , as Rom. 12.1 . I beseech you brethren . Sometimes by appeal , as 1 Cor. 11.13 . Iudge in your selves is it comely . Sometimes by Anticipation , as Acts 26.27 . beleevest thou the Prophets ? * I know thou beleevest : he would even perswade him , that he beleeved , and verse 29. I would to God that not onely thou , but that al that hear me this day , were both almost , and altogether such as I am , except these bonds ; they yet knew not that bonds and suffering for Christ , was a great honour , and therefore hee puts in this exception . Ironia , Ironicall , taunting speeches may lawfully bee used , as occasion serves . 1. God himself used them . Gen. 3.22 . the man is become as one of us ( i ) as one of the Trinity , wherby God declares his great disdaine of their affectation of an impossible preheminence in being like to God. q. d. by his sin he is become most unlike to us . See how well Satan hath performed his promise to man , is not he become like one of us ? and hath not hee gained a goodly measure of knowledge , both of good and evill ? So Iudg. 10.14 . Go , cry to the gods which yee have chosen . 'T is an Ironicall upbraiding them for their Idolatry , which they found so comfortlesse , in their greatest need , their Idols being no way able to deliver them . So Isaiah 14.4 8 , 9. God himselfe teacheth his people to de●ide the proud King of Babylon . 2. Christ used it , Mat. 26.45 . sleep on . q.d. goe to now , sleep on , take your rest if yee can , behold a perillous time is at hand , wherein yee shall have little list or leisure to sleep . 3. Elijah used it to the Worshippers of Baal . 1 Kings 18.27 . he mocks them , and bids them cry aloud to their drowsy or busie god , peradventure their Baal was asleep , or in a journy , &c. So Mica ah bids Ahab goe up and prosper ( i ) go up and perish , 1 Kings 22.15 . So Io● [ 17.2 . ] taunts at his fal●e friends , in an ironicall expression : No doubt but yee are the people , and wisedome shall dye with you . q. d. in your owne conce●t , there are no men in the world but you . No doubt but reason hath left us , and is given wholly unto you ; yea wisedome is so tyed to your persons , that her conservation and mine depends on yours . So Amos 4.4 , 5. come to Bethel , and transgresse at Gilgal , multiply transgressions , &c. q. d. since by no meanes yee will bee reclaimed , but are desperately set on sin ; goe on , and fill up the measure of your sin . Thus Solomon , without any breach of charity , or staine of holinesse , checks the young mans ●olly , with an nony , Eccl. 11.9 . Rejoyce O young man , &c. but know , &c. by an ironicall concession , he bids him 〈◊〉 joyce and take his pleasure , &c. and then maries all wi●h a s●inging but , in the end . So Paul with an holy scoffe , derides the Corinthians , 1 Cor. 4.8 , 10 yee are full , ye are rich , you reign as Kings , &c. we are fooles , ye are wise , &c. wee are nothing , you are all . &c. [ ironica est concessio , exprimens Corinthiorum de seipsis corruptam opinionem . Aretius . ] A Sarcasme , which is a biting taunt , is neer to an Irony , but that it 's somewhat more bitter , as Gen. 37.19 . behold the Dreamer comes ! Thus Michal spits out bitter reproaches against David , 2 Sam. 6.20 . How glorious was the King to day ? ( i ) how contemptible and inglorious ? Thus Shimet reviled him , 2 Sam. 16.7 . Thus the people taunt at Moses , Exod. 14.11 . because there were no graves in Egypt , hast thou brought us to dye in the wildernesse ? Thus the Jewes reviled Christ , Mat. 27.29 , 42. Luk. 4.23 . they mocked him , saying , Haile King of the Jewes . Nah. 3.14 . Mycterismus , is a kinde of scoffe , neere to the former . Thus the Pharisees derided Christ , Luke 16.14 . they did not simply contemne him , but they shewed their contempt of him by their gestures ; they blow their noses at him , as the originall imports , [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , deridebant eum , vel sannis eum excipiebant . Beza . Metalepsis , when there are many Tropes in one word , as Mat. 21.10 . all the City was moved ; the City put for Ierusalem , by a synecdoche generis , and Ierusalem put for its inhabitants , by a Meton . subj . So Mal. 4 2. wings put for beames , by a catachresticall Metaphor , and beams for comfort and refreshing , by a metaphor . Mimesis , is an imitation of the words of others . Thus David useth the words of rebellious Rulers , Psal. 2.3 . let us break their bonds asunder , &c. So Paul useth the words of the Epicures . 1 Cor. 15 . 3● . and the Prophet speaks in the language of the Prophane Jewes , who made a mocke at Gods word and threatnings . Isaiah 28.13 . Manda , remanda , expecta , reexpecta , Tsulazu , Kaw , lakau , Kau lakau , Micah 3 . 1● . Metaphors are frequent in Scripture , for our apprehension sake . Thus Christ is called a Rock , a Vine , a Lamb , a Lyon , a Shepheard , a Door , a Wav , an Husbandman . So man is called a shadow , a flower , grasse , a Woolfe , Beare , Dog , Isaiah 11.6 . Thus we read of Metaphors from Leaven , Salt , Trees , Seed , Bread , &c. besides many hyperbolicall Metaphors , as Psal. 65.13 . the fields sing . Hab. 2.11 . the stone out of the wals shall cry . Lam. 1.4 . the waies mourne . Gen. 4.10 . thy brothers blood cryes . [ Hee that would see more Scripture Metaphors , from seeing , hearing , smelling , touching , tasting , &c. let him peruse Peachams Rhetorick . Metonymia , 1. Of the efficient cause , thus Moses is oft put for the writings of Moses . Luke 16.29 , 31 , and 24.27 . Iohn 5.45 , 46. Thus sinne is put for the punishment of sin , Gen. 4.7 . sin lyeth at the door ( i ) the punishment of sinne . So Numb . 32.23 . your sinne will finde you out ( i ) the punishment of your sinne . Thus Iohn 7.39 . the holy Ghost was not yet given ( i ) the miraculous and sanctifying gifts of the Holy Ghost , were not to fully given , as they were after Christs ascension . So Gal. 3.27 . ye have put on Christ ( i ) ye are made partakers of his benefits . Psa. 128.2 . lab●ur , put for the food gained by the labour of the hands . 2. A Metonymy of the Subject . Thus by a Sacramental Metonymy the Scripture oft gives to the Sacraments , the names of the things signified by them . Thus Circumcision is called the Covenant , Gen. 17.10 . when 't was onely a Seale of the Covenant , and the Paschall Lambe is called the * Passeover , Exod. 12.11 . and Baptisme is called the New-birth , Titus 3.5 . and the bread Christs body , of which it is a signe , Mat. 26.26 . So the cup is put for the wine in the cup , Luke 22.20 . ( i ) vinum poculo contentum , continens pro re contentâ ] Thus the earth is put for the men in the earth , Gen. 6.11 . the earth was corrupt . So Ierusalem , Iudaea , Samaria , are put for their inhabitants . So the house for the people in the house . Luke 19.9 . Salvation is come to thy house , Act. 26.31 . Pr. 11.29 . Thus Hel is put for the Devils in Hell & Heaven , for God who dwels in Heaven . Luke 15.18 . I have sinned against Heaven ( i ) against God who dwels in Heaven . So Mat. 21.25 . Thus the dayes are put for the men that live in those daies . Ephes. 5.16 . and the nest , for the young ones in the nest . Deut. 32.11 . as an Eagle stirreth up her nest ( i ) provokes her young ones to fly . So the heart is put for all in the heart , the will , affections , and the whole soule , because the soul keeps its chief residence there , though it be in the whole body , and every part of it . Ier. 17.9 . the heart is deceitfull ( i ) the soule with all its faculties and affections . So Deut. 30.6 . Psal. 4.4 . commune with your heart ( i ) with your soule . Ier. 4.14 . wash thy heart ( i ) thy whole soule . Thus the gate is oft put for the Judges , who ( among the Jews ) sate in the gate , Mat. 16.18 . 1 Sam. 4.18 . and 9.18 . Psal. 69.12 . So the tongue is put for the speech . Pro. 10.20 . the tongue of the just , is as choise silver . So Pro. 11.10 . the City rejoyceth ( i ) the men in the City . So 2 Cor. 4.4 . the end of this world ( i ) of the wicked who live in the world . So 1 Cor. 11.10 . the woman hath power on her head ( i ) shee hath a vaile or cover , which is a signe of her husbands power & superiority over her . 3. A Metonymy of the adjunct , thus the Governour is oft put for his Army . Saul hath slaine his thousand . So Christ is put for his members . Mat. 25.35 . I was hungry , and ye gave me meat ( i ) my faithfull members . So Acts 9.4 , 5. I am Jesus whom thou persecutest ( i ) whose Disciples thou persecutest . Psal. 16.6 . the lines are fallen ( i ) the portion divided to me , by cords o● lines . Isaiah 34.17 . Psal. 78.55 . Thus the Abstract , is oft put for the Concrete . Psal. 11.7 . the righteous Lord loveth righteousnesse ( i ) righteous men . Iacob sware by the feare of his father Isaack , Gen. 31.53 . ( i ) by the Lord , whom Isaack feared . So Ephes. 3.10 . Col. 1.16 . 1 Cor. 12.28 . Helps , Governments , for Helpers , Governours . So circumcision , for the persons circumcised . Gal. 2.12 . So Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 24.5 . not onely a pestilent fellow , but the very pestilence and plague it selfe . Pro. 11.1 . false weights are an abomination ( i ) men that use false weights are abominable . So the belly is put for a Belly-god . Tit. 1.12 . and wickednesse for wicked men , Gen. 19.15 . [ See more , Rule 36. ] Thus the signe is oft put for the thing signified , as , the Scepter for the Kingdome , Gen. 49.10 . the sword for authority , it being a signe of it . Rom. 13.4 . the keyes , for Ecclesiasticall ▪ power . Mat. 16.19 . Thus the Name is oft put for the thing it selfe , Rev. 3.4 . thou hast a few names ( i ) men professing the truth . Pro. 18.10 . the name of the Lord ( i ) the Lord himselfe . Phil. 2.10 . Ephe. 5.20 . Acts. 1.15 . Thus the time it selfe is put for the thing done in time . 1 Cor. 4.3 . * mans day ( i ) ●ans judgement ; save me from this houre ( i ) from this danger . Iohn 12.27 . So Iob 32.7 . dayes should speak ( i ) the aged who have seen many daies . 4. A Metonymy of the effect . 2 Kin. 4.10 . death is in the pot ( i ) poyson or some deadly thing , which causeth death . So Mar. 9 17 , 25. a dumb spirit ( i ) making men dumb . Rom. 8.6 . to be carnally minded is death , ( i ) tendeth to death , or bringeth death . So Rom. 6. ult . and 7.7 . is the Law sin ? ( i ) is it the cause of sin ? Heb. 11.39 . they received not the promises ( i ) the fruit of the promises , for they had the promises , but the accomplishment was in the time of the Gospell . Iohn 3.19 . this is the condemnation ( i ) a speciall cause of condemnation . Iohn 17.3 . this is life eternall ( i ) 't is the way to life eternall . Gen. 25.23 . two Nations ( i ) the fathers of two Nations . Thus the Law is said to be pure , righteous , &c. Psal. 19.8 , 9. because it makes men so . 5. A Metonymy of the matter . Gen. 3.19 . dust thou art ( i ) thou art formed out of the dust . Psal. 105.18 . he was laid in Iron ( i ) in setters . Psal. 115.4 . their Idols are silver and gold ( i ) made of such metall . Paranomasia , is a pleasant sound of words , as Psal. 21.7 . In te confisi , nunquā confusi . So Isa. 5.7 . in the Original , is an excellent Paranomasia . Mispal Mispach , Zadaca Zeaca . So Rom. 2.1 . in quae al●um damnas , teipsum condemnas ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So in the Greek there is an exc●llent Paranomasy . 2 Cor. 4.8 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. haesitamus , at non prorsus haeremus . So Mat. 8.22 . let the dead bury the dead . 2 Tim. 4.2 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So 1 Tim. 3.16 . Rom. 12.2 . Mat. 16 18. and 24.7 . Phil. 3.2.3.19 . [ See the Originall ] 2 Cor. 6.10 . as poor , yet making many rich , as having nothing , and yet possessing all things . So Bethel shall be Beth-aven ▪ Amos 5.5 . Psal. 25.16 . Gna● ani , af●flictus ego &c. Hosea 4.18 . a●abu hebu am●nt ●ona . Periphrasis , is the using many words for one thing . Thus Iohn 21.20 the Disciple whom Jesus loved ( i ) Iohn . The fruit of the vine ( i ) wine . To lay down this Tabernacle ( i ) to dye . The Doctor of the Gentiles ( i ) Paul. The Father of lying and murther ( i ) the Devill . So death is called the going the way of all the earth ▪ because none can escape it : and Solomon cals it our long home , &c. Pleonasmus , the most wise God condescending to our rude and weak capacity , oft useth sacred P●eonasmes , ●or the better clearing of things to our understanding , and beating them into our dul apprehensions . So Deut. 13.4 . those inculcations are not vaine , but serve to worke things the better upon our hard hearts . So Deut. 32.6 . O foolish people and unwise . 1 Iohn 1.1 . wee have seen with our eyes , &c. Iohn 1.3 . and 6.33 , 34 , 35. Mat. 5.2 , &c. Christ cals himself seven times there the bread of life . The Psalmes are full of such pleonasticall inculcations . The Scripture is o●t exegetical , what it speaks darkly in one place , it explains in another . Polyptoton , is a variation of cases , as Rom. 11.36 . of him , from him , to him , &c. Iohn 17.25 . 2 Cor. 12.14 Luke 8.5 . Polysyndeton , when words and sentences are knit together , with many copulatives , as 1 Cor. 13.1 , 2 , 3. and though I have the gift of prophesie , and understand all mysteries , and all knowledge , &c. So Gal. 4.10 . Ro. 8.38 , 39. Prolepsis , or Hypophora , is the prevention of an objection , as Pro. 3.9 . Honour the Lord with thy riches . Ob. So I may beggar my selfe : he prevents this objection , so shall thy barnes be filled . So Mat. 6.33 . first seek spirituals , above and before temporals . Ob. So I may impaire my wealth , health , &c. He prevents this , all these things shall be cast as an over-plus into the bargaine . So Iohn 11.2 . [ See more , Rule 27. ] Prosopopaeia , the faining of a person , as when wee bring in the inanimate creatures , speaking or hearing , &c. So 1 Kings 13.2 . O Altar , Altar , thus saith the Lord : he speaks to the Altar , as if it were a person that heard him . Psal. 98.7.8 . let the sea roare , and the floods clap their hands , and the hils rejoice . Rom. 8.19 , 20 , 21. The Apostle brings in the creature waiting , groaning , travelling . So Isaiah 35.1 , 2. he attributes joy and singing to the wildernesse . See a most lively , rhetorical , prosopopeical description of the terrible Army of the Babylonians , Ioel 2.1.10 12. So Ioshua 24.27 . this stone shall be a witnesse , for it hath heard all the words of the Lord. Isaiah 1.2 . Heare O Heavens &c. Iudges 9.8 . Iotham brings in the trees , speaking like men . The Olive will not leave his fatnesse , nor the Figtree his sweetnesse , nor the Vine his wine , to reigne over others ; but t is the bramble , that affects soveraignty and dominion , a base , scratching , worthlesse , fruitlesse shrub , good for nothing but to stop gaps , and keep out beasts , from spoyling the pleasant fields , and afterward to bee burnt . [ Rhamnus exilis est , unde vix umbram jacit quae protegar , ac sub se delitescentes pungit & stimulat . à Lap. Synecdoche generis , when a generall word comprehends the particular . Mar. 16.15 . Goe preach the Gospell to every creature ( i ) to every rationall creature . Psal. 1.6 . the Lord knowes the way of the righteous . viz. with a knowledge of favour and approbation . So Amos 8.14 . they sweare by the sin of Samaria ( i ) by the Idol that is placed there ( i ) the golden Calves . Thus wickednesse is put for Idolatry , Zach. 5.8 . and for Incest , Levit. 20.19 . Thus the Philistine is put for Goliath , the Apostle for Paul , our Saviour for Christ. Mat. 11.18 . Iohn came neither eating nor drinking . viz. after the common manner . Gen 31.21 . Iacob fled over the River ( i ) Euphrates . Psal. 19.7 . the Law of the Lord ( i ) the whole word of God. 1 Cor. 6.12 . all things are lawfull ( i ) all adiaphorous things . Ier. 8.6 . no man ( i ) very few . Thus the whole is oft put for a part , as Mat. 3.5 . all Iudaea went forth ( i ) a great part . So 1 Kings 10.24 . all the earth went to heare the wisedome of Solomon . Mat. 4.23 . he healed all diseases ( i ) all sorts of diseases presented to his cure . Luke 2.1 . all the world was taxed ( i ) all the Provinces belonging to Augustus . 1 Tim. 2.3 . who will have all men to be saved , &c. ( i ) all the Elect , of what Nation or Degree soever . Rom. 10.12 God is rich to all ( i ) to all that truly call upon him . Heb. 2.9 . he tasted death for every man ( i ) for every sanctified man. ver . 10. All in Scripture , is oft taken distributively , for some of all sorts , not collectively for the whole masse of mankind . The ignorance of this distinction is the ground of many errors amongst us . Thus the plurall number is put for the singular , as Mat. 27.44 . the thieves ( i ) one of the thieves upbraided him . 2. Synecdoche speciei , when a particular implies the generall , Mat. 4.4 . and * 6.11 . bread ( i ) all kind of food . So Gen. 3.19 . Thus peace is oft put for all temporall blessings . So a brother is put for a Kinsman , Mat. 12.47 . thy brethren are without ( i ) thy kinsmen Caesar for the chiefe Magistrate . Mat. 22.21 . Thus a part is put for the whole , Rom. 13.1 . let every soule ( i ) let every man be subject . So the roof is put for the house , Mat. 8 8. So Gen. 46.26 . all the soules that came out of Egypt . Eze. 18. the soule that sinnes . So the body is put for the whole man. Rom. 12.1 . Thus prayer is oft put synecdochically for the whole worship of God. Luke 18.20 . two men went up to the Temple to pray ( i ) to worship God. So Rom 10.12 , 13. Ioel 2.32 . Acts 2.21 . Gen. 4.26 . and 12.8 . first , because it is a speciall part of Gods worship , very pleasing to him . 2. Because prayer must accompany every Ordinance , Luke 18.12 . I fast twice in the Sabbath ( i ) in the week . Thus oft the denomination is given from the better part ; as Sion for all Ierusalem , and Ierusalem for all Iudah . Thus the feare of the Lord is oft put for the worship of God. Pro. 14.26 . Psal. 130.4 . Deut. 6.13 . Acts 10.35 . Psal. 128.1 and 112.1 . Thus the hand is put for the whole man , Pro. 10.4 . and the head for the whole man , Pro. 11.26 . blessing shall be upon the head of , &c. Pro. 3.22 . grace to thy neck ( i ) to thy whole man. Thus the singular number is put for the plurall . Ier. 8.7 . the stroke knows her time ( i ) the strokes . Numb . 6.24 ▪ 22. the Kenite ( i ) the Kenites shall be wasted . Iob 14.1 . man ( i ) all men have but a short time . Thus a certaine number is put for an uncertaine . Zach. 3.9 . Christ is said to have seven eyes ( i ) many , to signifie his singular care over his Church . So Rev. 1.20 . and 5.6 . Deut. 28.7.25 . ●●y seven wayes ( i ) many wayes . Psal. 12.6 . Iob 5.19 . Psal. 119.164 . seven times a day . Pro. 24.16 . the righteous falleth seven times a day ( i ) oft . Eccl. 11 , 2 , 9. Mat. 12.45 . seven other spirits , &c. If any desire to see these Tropes and Figures more fully explained , let him peruse the learned , Glassius his Philologia , the second Part. FINIS . An Index of all the Figures contained in this Tract . ANadiplósis . Anaphora . Antimetabole . Antitheton . Anthropopathia . Aposispésis . Apostrophe . Asynde●on . Catachrésis . Climax . Ellipsis . Enallago . Epanalepsis . Epanados . Epa●orrhósis . Epistrophe . Epizenxis . Euphemismus . Irsi●natio Ironia . Metalepsis . Mimesis . Metaphora . Metonymia . Mycterismus . Paranomasia . Periphrasis . Pleonasmus . Polyptoton . Polysyndeton . Prolepsis . Prosopopeia . Synecdoche . IEroboamus ille impius Rex Apostatarum ab ecclesia & à regno Iuda ▪ sicut corruperat religionem , sic everterat sebulas ; quoniam seiebat ibi per fidos Prophetas conservari puritoatem doctrinae & religionis . Sed Elias & Elisaeus cum scirent , non posse religionem puram servari sine scholis , illas instanrârunt cumque impii reges vectigalia quae de bebantur sustentandis scholis transtulissent partim ad suos privatos usus & partim in adulatores & ventres : mul●i boni viri conserebant è suis facultatibus ad sustentationem studiosorum , qui modico contenti , fortiter veram doctrinam defenderunt adversus Sacerdotes Baal . Zarich . in 4. Praecept l. 1. c. 19. An Alphabeticall Index , for the speedier finding out of the most materiall points in this Treatise . A. ABstract oft put for the Concrete . Rule 36 Amen , doubled , what it signifies . Rule 41 Analogy of faith , what it is . Rule 7 And , how used in Scripture . Rule 37 Anticipation , what it is . Rule 27. Anthropopathia , what it is . See in the Figures . Arguments drawn from silent authority , conclude not . Rule 28. Aposiopests , Apostrophe , Asyndeton . See in the Figures . B. WHen a thing begins to be done , it s said to be done . Rule 16. C. CAtechresis . See the figure . Circumstances in a Text to be marked . Rule 4 Coales of fire what . Rule 14 Comforts spoken to one , must be applyed to all in the like case . Rule 49 Commandements , 17 Rules to expound them , at the end of the 57 Rule . Comparing of Scripture , usefull Rule 5 Scripture consequences , are Scripture . Rule 39 Coynes in Scripture , what . Rule 45 D. DArke places are opened by plain ones . Rule 5 Doubling a word in Scripture , what it signifieth . Rule 43 E. FOR ever , what it signifieth in Scripture . Rule 21 Euphemismus , what . Rule 23 Examples when they bind . Rule 26 50 Exegesis , what it is , and when used . See in the figures . Expound one place by another . Epanelepsis , Epanados , Epanorth●sis , Epistrophe , Epizeuxis , &c. See in the Figures . F. FIgures in Scripture , expounded . See the Appendix in the end . Wee must not take figurative for proper speeches . Rule 6. Future Tense put in the Imperative Mood . Rule 15 G. GEnitive Case put for Adjectives , Rule 12 God , added to a thing , notes its excellency . Rule 33 H. TH●re is an harmony in the Scripture . Rule 48 Heart , what it implies . See Metonymia subjecti . Read with humble Hearts . Rule 8 Humane Learning , its excellency , with many Arguments in defence of it , &c. See the Preface . Hyperbole , Rule 19. See the Figure . Hypotheticall speeches conclude not . Rule 43 Hypallage , and Hysterologia . See in the Figures I. IMperative Mood , oft put for the Optative . Rule . 46 Interrogations , their manifold use in Scripture . Rule 30 Irony , See that Figure . K. WOrds of knowledge , imply the affection . Rule 11 L. LAnguages needfull . Rule 3 Law , seventeen Rules to expound it , at the en● of Rule 57 The judgement of the godly learned to be prized . Rule 40. M. MEasures and weights in Scripture , what . Rule 44 M●i●sis , what . Rule 18. See the Figure . Modest Termes in Scripture . Rule 23 Moses put for his writings . See Metonymia efficientis . Mimesis , Metalepsis , Metaphora , Metonymia , Mycterismus . See in the figures . N. NAaman , whether he sinned . Rule 14 No more , how used . Rule 21 None , put for few . Rule 52 Not ▪ put comparatively . Rule 32 Numbers how used . Rule 25 P. PArable how used . Rule 17 Paranomasia , Periphrasis , Prolepsis , Prosopopaeia , Polysyndeton , &c. See in the Figures . Things put in the present Tense , signifying certainty . Rule 53 Men partake of other mens sins , seven wa●es . Rule 9 in expo●●ding the Law. Practise , the best way to understand Scripture . Rule 10 Prayer , needfull to understand Scripture . Rule 2 One proper name is given to severall persons . Rule 13 Q. Questions in Scripture , what they signifie . Rule 30 R. RAther , not alwaies comparative . Rule 32. and 54 Who are righteous overmuch , where that much controverted Text , Eccl. 7.16 , is explained . Rule 14 S. SAcraments have the names of the things signified . See Metonymia subject● . Expound Scripture in the largest sense . Rule 24 The Sense kept , not alwaies the words . Rule 20 Scripture oft affirmes , by denying the contrary . Rule 31 The Scope of a Text must be observed . Rule 14. Bring a spirituall mind to the reading of Scripture . Rule 1 Synecdoche , Generis , speciei , &c. See the Appendix . T. THorn in the flesh , what it is , where that perplexed Text , 2 Cor. 12.7 . is fully explained . Rule 24 Vntill , oft signifies in Scripture eternity . Rule 51 Uselesse things are oft accounted as no things . Rule 22. W. WOrds of fact oft put for words of speech . Rule 35 HISTRIO-MASTIX . A whip for WEBSTER ( as 't is conceived ) the Quondam PLAYER : OR , An examination of one Iohn Websters delusive Examen of Academies ; where the Sophistry , Vanity , and insufficiency of his New-found-light ( tending to the subversion of Universities , Philosophers , Physitians , Magistrates , Ministers ) is briefly discovered , & the contrary truth asserted . In the end there is annexed an elaborate defence of Logick , by a very Learned Pen. Phil. 3.2 . Beware of Dogs , beware of evill workers : who hatch the Cockatrice eggs , and weave the Spiders Web ; hee that eateth of their eggs dyeth , and that which is crusht , breaketh out into a Viper , Isaiah 59.5 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mortalibus omnibus doctrina est honori . Qui veritati contradicunt , & in sua vanitate decepti decipiunt , ranae sunt , taedium quixem afferentes auribus , nullos autem praebentes cibos mentibus . August . de convenient Decalogi . London , Printed in the Year , 1654. The Preface to the Reader . Courteous Reader , AFter I had finisht my Vindiciae Literarū , or Schools Guarded , my Stationer sent me downe one Webster , an enemy to Arts and Artists , desiring me to send some briefe Answer to it ; upon this I fell to examine Websters Examen and found him so soul false & bitter against Humane Learning , and Vniversities ( both which I defended in my Vindiciae ) that I thought it convenient to vindicate what I had asserted , and to leave the Logicall and Philosophicall part to be examined by those whom it more especially concerned : which since I penned my discourse , I find to be done so elaborately and accuratly , by two very learned pens ( in their Vindiciae Academiarum ) that I was resolved to lay my own Answer by , and had done so , but that I received a very learned defence , of Aristotelian Logick , which I judged worthy of the publick view . If thou reap any benefit by this Tract , let God have the praise , and the Reverend ●cute Logician thy thanks , whose elaborate Animadversions , have drawn this , from thy Friend and Servant in the Lord , THOMAS HALL . Kingsnorton S●p●e●b . 4. 1654. Examen Examinis : OR , A word to Mr Webster , concerning his examination of ACADEMIES . SIR Hercules , ( for in that Title I perceiue you glory ) in your Epistle to the Universities , you tell us that you never feared any Adversary , for his supposed strength and if any one inquire Who , or What you are , you tell him , that you are neither Prelaticall , Presbyterian , nor Independent . But what shall we then call you ? if any one aske , tell him ( say you ) that Hercules is easily known by his foot , and the Lyon by his paw , &c. We see then who you are , viz. an Herculean-Leveller , a Famalisticall Lion , a dissembling Fryar , a Profane Stage-Player , and professed friend to Judicial Astrology and A●●rologers , such as lying Ly-ly , Booker , Culpepper , &c. A great stickler for the fire and Furnace of Chymestry , for Magick and Physiognomy , &c. I must confesse I never ●et saw your person ; but let me tell you , I have seen your Lions paw , and Levelling club , wherewith you think to beat down Universities , Humane Learning , &c. and in their stead , to set up your owne Idle and Addle conceits . What spirit leads you , appeares [ page 8 of your book ] where you tell us , Arrius is called a Heretick , but you question how justly [ a tender conscienced n●an indeed ] but as for the Orthodox , Wo to ●hem ! for you tell us they all wrest the Scriptures to make good their Tenents [ a heavy charge , could you make it good ] The Proverb saies , Ne Hercules contra duos sed t●● contra ducentos , imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . If Hercules may not ●ight against two , what an Hercules are you , that dare oppose more then two thousand , and Goliath-like , bid defiance to all the Academies and Armies of the living God : you tel us plainly , that in your ●igh flowne conceit , Homo is a common name to all men . All those viri Dei , those holy-learned men of God , which are in the Land , if they be not of your Familisticall-Levelling-Magicall temper ; they are all in your eye , but h●mines , plebeian , low and common men , &c. How much better had it become you , like Hercules , to have endeavoured the cleansing of that Augaean stable of errours , Heresies and blasphemies , which like a Morphew , have over-spread the face of the Church ; to have cut off those Hydra's heads , and helpt our Atlasses to hold up the Heaven of the Church . It had been more for your credit and comfort to have imployed your time and Talent in defence of Languages , Arts and Sciences , ( especially in such a season as this , when so many decry them ) then thus to weave the Spiders Web , which may peradventure catch some feeble flies , when stronger ones break thorough . 'T is true , sometimes you gild over your errors with golden words , and set a glosse upon your false wares : but poyson is never the better for being drunke out of a golden cup , the whore of Babylon deales so with her guests , Rev. 17.4 . and the Apostle tels us , that false Teachers , with faire words and fine speeches , do deceive the simple , with plaistred words , they parget over the matter . Rom. 16.18 . 2 Pet. 2.3 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , fictitiis verbis quia more plastis ac figuli multa confingunt , ut haeresis suae idolum velent , vestiant & ornent . But that you may see your folly the better . 1. I shall begin with your contradictions . Sometimes you plead for Academicall learning , and anon you cry it downe ; like a Thiefe , we sometimes find you in the way , and presently you are crossing it againe . Thus [ page 3. ] you cry up Humane Learning as good , excellent , and of manifold transcendent use ; whilest moving in its owne Orbe , it enables men for all kind of undertakings , Military and Civill , without which , men doe not differ much from beasts , &c. [ So page 8 , 9. ] yet as if you had forgot what you had said , in the same page you tell us ( how truly let the world judge ) that this humane learning , disables men for the Ministry , is a vaine Tradition , and makes men uncapable of Gospell mysteries , &c. Quo teneam vultus mutantem protea nodo ? So , one while you plead for teaching children without the Grammar Rules [ page 22 ] yet page 24. you cry up Mr Brinslyes way of teaching , which every one knowes ( who knowes the Method of that Godly man ) hath reference to Rules . 2. Your sophistry , and fallacious arguing is very frequent , to give you a taste onely , ( for as you desire to stirre up some to plead your cause , so I doubt not but some of the Lords Worthies , who have more time and Talents for such worke , will arise and plead his cause more fully . ) 1. 1 You tell us , that humane learning puffs men up , makes men selfe-confident and proud ; that it is but a carnall thing , a fleshly power , ( just so say your brethren , the Familists , and Anabaptists ) that the * Apostles never taught or practised any such matter , but bad us beware of Philosophy , Col. 2.8 . for it is a fleshly weapon , earthly , sensuall , divelish , an Idoll of mans inventing , spirituall sorcery or inchantment , yea Reason is a Monster , and the very root and ground of all Infidelity , &c. Answ. Behold here that Damask-Web , ( as his verifying friend cals it ) which Mr Webster weaves . 1. He Argues from the abuse of a thing , to the taking away its use ; because some men abuse humane learning to pride , and selfe-conceitednesse , therefore away with humane learning , Non sequitur ; for then , because some men abuse , meat , drinke , cloaths and riches ; wee must throw away meat , drinke , cloaths and riches . 2. It is not Philosophy simply , that the Apostle condemnes , Col. 2.8 . but vaine , spoyling , abusive Philosophy ; as you may see more fully in my vindication of that place . 3. Neither is humane learning a carnall , fleshly , sensuall Idoll of mans inventing ; but the good gift of God , comming from the Father of lights , who is purity it selfe : As I have proved at large , in my Vindiciae Literarum . 4. Neither is Reason a Monster ▪ ( as you Monster-like affirme ) but being rightly improved , is a great helpe in Religion ; as is excellently proved , by the learned Culverwell in his profound discourse , of the light of Nature : fit it is fit we should give unto Reason , the things which are Reasons , and to Faith , the things which are Faiths . Ob. But 't is the spirit ( saies Master Webster ) that must teach us , and the spirit that must unlock the Scriptures , and the spirit that must inlighten us , &c. Answ. True , but yet the spirit of God works by meanes ( as I have proved before in my Vindiciae . ) Who ever expects helpe from God , must not sit still and dreame the spirit will help him ; but he must arise , and serve Providence in the use of meanes ; for the spirits Teaching doth not exclude , but include the use of all good meanes , &c. Yet that you see Mr Webster's Herculean strength , he comes now to grapple even with Aristotle himselfe [ c. 6. ] this Chapter he spends wholly , 2 in combating with him ; no lesse Adversary then the Prince of Philosophers can try his strength . 1. He tels us , that Aristotle was but a man , and so might erre ; and is not Mr Webster a ma● ? and doth he not erre with a witnesse ? 2 He tels us , that what Aristotle hath written , was rather by a Diabolicall , then a Divine instinct [ I rather suspect that he is led by a Diabolicall instinct , that speaks it . ] 3 His Principles are false , his Manners corrupt , many of his books spurious ; besides , hee is ambiguous , briefe , ●ame intricate , erroneous &c. In a word , a blind Pagan , the proud Stag●rite . I wish he were not more blind , corrupt and proud that speaks it ] Qu. But since Aristotelicall Philosophy wil not downe with Mr Webster , what new-light shorter cut , and easier way hath this Hercules found out : for like another Caesar , Viam aut invenie● ▪ aut faciet . He 'll ●ither find a way , or fra●●e you one out of his empty sconce ? Ans. Why , 't is Magick [ page 68 , &c. ] that noble , and almost divine science ( as he cals it ) of naturall Magick . This key ( if you will believe him ) will better unlock natures Cabinet , then syllogismes ; yet he co●plaines , that this is neglected by the Schools , yea hated and abhorred , and the very name seems nauseous and execrable to them . [ and that very justly considering whether your Magick leads men ] But O Magick , Magick , where hast thou ●ame hid so long , that Mr Webster is faine to conjure thee up againe , and none but he and his associates , could find out this short cut before ? 'T is true , there is Astronomy , which is an Art that considers the divers aspects , and naturall properties of the Starres , and this is lawfull . But then there is * Magia Diabolica , a Divelish Magick , when men take upon them , to foretell things contingent , by the Stars , those are called judicial Astrologers , and in Scripture they are oft joyned with Witches , wizards , and Sorcerers , Deu. 18 10 , 11. Dan. 2.2 , &c. yet this Devilish Art , doth Mr Webster plead for [ page 51 ] and spends welnigh a page , in the commendation of Astrology and Astrologers , such as &c. 1. He cals it a Science or Art. The learned * Weemse hath proved the contrary ; yea , the Lord Verulam ( whom he cites so oft ) is here against him . Astrology ( saith he ) is corrupted with so much superstition , that there is hardly to bee found , any sound part in it . S. Austin that had studied this way , yet concludes , Astrologia est magnus error , & magna dementia , &c. 't is a great errour , a great madnesse , and superstition easily refelled . 2. Yet he cals this a high , a noble , an excellent * Science , and usefull to all mankinde ; a study , not unbeseeming the best wits , and greatest Schollars , no way offensive to God or true Religion , &c. A dangerous and false assertion , the contrary whereof , is most true in the judgement and experience , of all godly learned men such as Calvin Beza , Perkins , Weemes , Gataker , Geree Vicars &c. they all condemne it , as a most ignoble , dangerous study , unbesee●ing choice wits , offensive both to God , and all good men . Hence these judiciall Astrologers were formerly excommunicated , and cast out of the Church ; and by the Decrees of Emperours , banisht out of the Common-wealth . Never more need of punishing such offenders , when they are grown so bold , and brazen-faced , as to publish their lies and abominations in Print to the world , and so provoke God to forsake us , Isaiah 2.6 . Therefore thou hast forsaken thy people , because they be replenished from the East , and are Southsayers , like the Philistines . 'T is an Art that leads men to the Devil , I have conferred with some , and read as much of others , who have gone about to study this Art ( as Webster cals it ) they have been faine to throw away their books , for feare of Satans appearing ; so readie is he to step in , when once he finds us out of Gods way Usuallie , such are Wisards , and therefore I cannot but wonder how Mr Webster durst be so impudent , as to commend the worth , vertue , and learning , not onely of these lying , deluding Prognosticators , Booker and Culpepper , but he also extols that lying , rayling , ignorant Wizard , Ly-ly , who hath not onely reviled the most learned and Reverend Mr Gataker , with the Orthodox Ministry of the Land ; but with his lies , hath abused both Church and State , to the great dishonour of the Nation : as appeares by the pious and judicious Mr Gataker's Vindication of his Annotations , on Ier. 10.2 . And since Mr Webster talks so much of this noble Science , and what sufficient Reasons he could give in defence of Mr Lillie's Astrology , he may doe well in his next Pamphlet , to prove it a science , and to bring forth his strong Reasons . In the meane time I shall love humane learning the better , whilest I live , because 't is opposed by Star-gazers , and judiciall Astrologers : as David loved Gods Law the more , because wicked men sought to destroy it , Psal. 119.126 , 127. the Father tels us , Nil nisi grande aliquod bonum quod à Nerone damnat●m , It must needs bee good , which wicked Nero hates . So humane learning must needs bee good , which Astrologers and Wizards hate and oppose . And that you may see the same spirit which breaths in Lilly , dwels in Webster , he useth the lying , railing language of Lilly. Shall the thundring Pulpit-men ( saies Lillian Webster ) who would have all mens faith pinned upon their sleeves [ this is as true as all the rest ] and usually condemne all things they understand not [ it seems Mr Webster knowes more in this Art , then honester men doe , ] make mee silent in so just a cause ? [ Oh no , t is a ●ime of liberty , and you think you may be bold , but such as you must know , that though you may for a time , escape the punishment of men , yet you cannot escape the revenging hand of the Almighty , but as you have sinned against the Lord , so be sure first or last , your sinne will finde you out . And yet that all the world may see what spirit leads this man , t is worth observing , whom he commends , not only Lilly and Booker , but also Fryar Bacon [ sic mulus mulum , it becomes one Fryar to claw another ] and Paracelsus , a Libertine , a Drunkard , a man of little learning , and lesse Latine ; he was not only skilled in naturall Magick , ( the utmost bounds whereof , border'd on the suburbs of Hell ) but is charged to converse constantly with Familiars , and to have the Devill for his Purse-bearer , yet this is one of Mr Websters society . Noscitur ex comite , &c. Like Lettice , like Lips ; such as his company is , such is he . Add to this , his praising the study of Physiognomy , as an excellent , laudable , and profitable Science ; [ which yet the Learned judge vaine and foolish ] also his extolling of Chymistry , and preferring it before Aristotelian Philosophy , and advising schollars to leave their Libraries , and fall to Laboratories , putting their hands to the coales and Furnace . [ So they may quickly find pro thesauro carbones , beggary instead of Learning , and walking thus in the sparks of their owne fire , lie down in sorrow , Isaiah 50. ●● . ] this is Mr Webster's short cut , a quick way to bring men to the Devill or the Devill to them . 2. Mr Webster having sufficiently railed on Aristotle , the Prince of Philosophers , next he fals foule on Galen , the Father of Physitians , onely for building on Aristotles Principles ; out of his ignorance , hee cals him an ignorant Pagan , an Idoll , a blinde guide , &c. and at last fals foully on the Physitians themselves [ page 107. ] 3. He comes now to Ministers , and railes on them , for suffering themselves to be stiled by that blasphemous title of Divines ; this the Priests ( that Title to shew his contempt of the Ministry , hee puts on the Ministers of the Gospell , though that Title be never given them , quà Ministers in al the New Testament ) blasphemously assume to themselves . Ans. 1. 'T is false , the Title is not blasphemous , for 't is given to S. Iohn , who is called by way of eminency , and distinction , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The Divine . As Theology and Divinity are termes convertible in our language , so is a Theologue and a Divine , the same in sense , though it differ in sound : and therefore if the Scots do well ( as you say they do ) in calling their Ministers Theologues ; then ours do not ill , in speaking plaine English , and calling them onely for distinction sake , Divines ( i ) men set apart for the study of Theology or Divinity . Now see the wit , or if you will the malice of this Magus , this Magitian ( for hee pleads for the lawfulnesse of such Titles . ) The Scots ( saith he ) may call their Ministers Theologues ; but our people , may not call their Ministers Divines . This distinction is like the mans , that said , Pepper was hot in operation , but cold in working . 2. 'T is false that we assume it , much more that we blasphemouslie assume it to our selves ▪ if people will give us that Title , onely for distinction sake , who can hinder him ? 3. The ground hee builds on , is rotten . viz. 1. Because holinesse is essentiallie proper to God. 2. Be cause wee are Holy and Divine by participation onely , therefore wee may not be called Holy and Divine . Ans. The answer is easie . Though to be holy and Divine , be essentially proper unto God , yet by way of Analogie and resemblance , it is also given to Angels and men . Hence the godly in this life , are called Saints , holy , and in the very letter , partakers of the Divine Nature , [ 2 Pet. 1.4 . ] not essentiallie , but Analogicallie , partaking of those graces whereby we resemble God. 4. He fals foule on Magistrates , and te●s them plain●ie [ page 98. ] that they must not at all intermeddle with the things of God , lest miser●e and destruction follow them to the grave , &c. Ans. What is this but to destroy the Magistracie ? to rob them of their coercive power , and make them like Saint George , that sits with a drawn sword , but never strikes ( a sit emblem of Mr Websters Magistrates . ) Ob. But Mr Webster would have them punish Theeves , Murtherers , Adulterers and Drunkards , onely they must not punish the Saints , lest God require the blood of his Saints at their hands . [ page 98. ] Ans. 1. If the Magistrate must punish Theeves , Murtherers , &c. then à fortiori he must much more punish spirituall Murtherers , Theeves , &c. for as 't is a greater sinne to kill the soule , then to kil the body , so they deserve severer punishment . 'T is no Policy , but cruelty , to suffer Woolves and Foxes to destroy the flock : neither is the coercive power of the Magistracy , under the Law , abolished by the Gospell , as is excellently cleared by Mr Prin , in a Treatise called the Sword of the Magistrate ; and since by Mr Cobbet on the same subject . 2. The Saints must bee considered under a double notion . 1. As Saints walking up to their principles and living in the feare of God , and hee that abuseth and kils such Saints simply on this account , must look to answer for their blood . But 2. Consider the Saints , as erring and wandring from their Principles , by Adultery , Murther , Drunkennesse , Heresie , &c. and so they may and must be punished , though not as Saints , yet as sinning and transgressing Saints : yea though they should plead conscience for what they doe , and say , as Mr Burroughs in his Irenicum ▪ c. 6. p. 34 proves . Thus you see , how Mr Webster is against learning , against Aristotle , against Magistracie , against Ministrie , against Physitians , and against all that is truly good : like Ismael , his hand is against every man , and therefore it 's just that every mans hand should be against him . Q. But what is the summe of Mr Websters desires , and what would hee have us to studie ? A. Hee tels you . 1. That you must lay aside al your paper Idols , and sleight Aristotle , who hath in him , many things frivolous , vaine , false and needlesse . 2. He tels you , that you give up your selfe to Mathematicks , Opticks , Geometry , Geography , Astrology , Arithmetick , Physiognomie , Magick , Protechny , Chymistry , Pneumatithmy , Stratarithmetry , Dactylogy , Stenography , Architecture ; and to the soule ravishing study of Salt , Sulphure & Mercury [ a medicine for a Hor●e ] These , these , if you will believe Mr Webster , are the onely excellent studies for Academians . But Sir , if these inferiour Arts ( the alwfulnesse of some of them being justlie questionable ) be so usefull and excellent as you affirme , then à fortior● Logique ( which you sleight as prejudiciall to Theology ) and Physicks , Ethicks , &c. with the superiour Arts and Sciences , must needs be much more excellent , and therefore Mr Webster is much to be blamed , for crying up those low , inferiour , emptie things ; and crying downe those choice , ingenious , usefull Arts and Sciences , which doe so much fit and further men in their preparation to Divine studies . To conclude , the world may here see , what stuffe still comes from Lame Giles Calvers shop , that forge of the Devil , from whence so many blasphemous , lying , scandalous Pamphlets , for many yeers past , have spread over the Land , to the great dishonour of the Nation , in the sight of the Nations round about us , and to the provocation of Gods wrath against us , which will certainly breake forth , both upon the actors & tolerators of such intollerable errours , without speedy reformation and amendment . Since I framed this discourse , there came to my hands , a very accurate and learned Examen , of Mr Websters illogicall Logick , which now followes in it's order . Examen Examinis . An Examination of Mr WEBSTERS Illogicall Logick , and Reasoning even against Reason . THis Mr Webster ( as I suppose ) is that Poet , whose Glory was once to be the Author of * Stage-plaies , but now the Tutor of Universities . But because his Stage-Players have been discountenanced by one of the late Parliaments ; does he● therefore addresse himselfe to the Army ▪ for the like force , and as little favour in behalfe of all Humane Learning ? for advancement whereof , the best way being already found , he that seeks for another , desires worse ( and so none at all ) though he pretend to a Reformation . For my own part , I could wish that his Poetry still had flourished upon Mr Iohnson's account , in his Epistle before one of his Playes ( the Fox ) to the two most equal Sisters ; the Unniversities ( a far better address , then this here ) but it is odious to be like the Fox in the Fable , who having lost his owne Orna●ent , envied his fellows theirs , by pretending burthen or inconvenience . I have neither leisure nor lust , to examine all his Examen ; but yet to know Hercules by his foot , I cannot but observe ▪ how in his Chapter of Logick , he Reasons against Reason : and as Diogenes accused Plato , with a worse pride of his owne ; so he prosecutes Aristotle , under the name of Arch-Sophister , indeed with his owne sophisms ; which what may we call but envy and pride , those two Mothers ( saith Aquinas ) of discord : whil'st one through envy , recedes from the way and will of another , through pride , to prefer his owne As Quintilian ( if that Dialogue de Oratoribus be his ) condemnes the Oratory of his time , as abused to incense the people in Principes viros , ut est natura invidiae : not sparing ( not onely Sy●la and Pompey , but ) even Scipio himselfe ; or as Livy : Et ante alios in Caemillum . But what if Oratory be thus abused to calumniating , should there be therefore no Oratory at all ? or if Logick to cavilling , no right reason at all ? as indeed there is none such without the orderly use of it , for rationis est ordinare ( saith Aquinas ) and that is best done , not by the Web which is here woven , to unravell all Humane Sciences , but by the Art of Logick . Such a Master whereof , was Aristotle ▪ that of him we may say for knowledge , as for vertue , Valerius Maximus of the said Scipio , Quem Deus immortalis nasci voluit , ut asset in quo se virtus per omnes numeros hominibus efficaciter ostenderet . But let us see , what against so gloria light , and to falsifie the sight or sense of all ages hitherto , is here produced by him , who hoc tantùm rectum quod sap●t ipse pu●at . Chap. 4. § . 1. What here he saith , is no more then may be objected against any Science or Art ( though never so much by himselfe approved ) e. g. his owne late Poetry , and now beloved Astrology ( yea the Gospell of Peace it selfe may bee abused for war and discord : ) but whatsoever * the aim of the Logitian is , the * end of the Art is truth . As to that of Aristotle , for which so vehemently he inveighs against , or rather proudly insults over him ; the more strongly the opponent maintaines his part ( for which purpose in his Topicks , he supplies him with store of Arguments ) the respondent his , the more effectuall is their disputation , for the end thereof , viz. the di●covery of truth : as Scaliger saith , ut ex silice & ferro elicitur ignis , it● conflictu ingeniorum veritas . And besides , in his Politicks also , he observes the rules to be kept for upholding Tyranny : but will Mr Webster therefore conclude , that he allows of that way of Government ? Sect. 2. Or is truth his owne end , in accusing whole Universities of most rationall men , and even Logick it selfe , as proceeding very preposterously , whereas , Logick is indeed the Mistriss of all due method to all Sciences , and to himselfe if methodicall . As if the Prince in whom as supream consists the Order of the whole community , should be accused himselfe for breaking it , which as such , whether good or evil , he keeps , though if evill , not so well as he might ; and by keeping his subjects in it , preserves them by it : for all things consist in order , which confounded , they come to naught . Logick , as such , proceeds orderly , directing the minde in the knowledge of truth , as first in the apprehension of simple Termes , and then in the composition and division of the same , and last of all in Discourse , without confusion , falshood , or fallacy . In which last , it proceeds as well à posteriori , by induction , to find out the truth , or to know that such an affection is the true property of such a subject : as à priori , by demonstration , to perfect the knowledge of it : for then is the knowledge distinct and perfect , when the thing is known as it is , as the effect by the cause , as it is by its cause , which is the order of Nature : and not the cause by its effect , which is our Method , through the imperfection of our Intellect , deriving its notions from sense , and so beginning à posteriori , but à parte rei , indeed preposterous . First , then doth Logick proceed preposterously , because to advance our Reason as neer as may bee , to the Angelicall manner of understanding , by knowing things ( as they are distinctly and perfectly ) it teacheth us to proceed in the order of Nature , or to begin à priori ? 2. As to say that induction hath altogether been layed aside , is most false , and against sense : So Reason requires that syllogismes ( wherein we prove and demonstrate the effect by the cause ) be preferred before it . So that whilest he extols ( and for a new method of his own , against all establisht and approved order ) so highly cries up induction before syllogismes , his owne is the errour which he condemnes , and therein hee proceeds preposterously . Sect. 3. Here also the defect pretended , is his owne ; in not acknowledging , both how fit are the denominations of Genus , Sp●cies , &c. to the Notions thereby exprest , and these Notions adequate to the things we conceive by them . For gathering of which Notions , the certaine Rules which he seems to desire , but indeed rejects them , are these two . Comparison of things , as to that wherein all agree , for the community , and abstraction thereof , from differences , whether essentiall or accidentall , for the unity of the simple essence , which hath thus the generall denomination of an universall , and is either of one kind comprehending infinite singulars , accidentally onely different , as Homo , and so is fitly exprest by the word species : or generally comprehensive of divers kinds , both constituted in themselves , and distinct one from another , by their proper essentiall differences , as Animal , Animatum , Compositum , Corpus , Substantia , and so as fitly is called Genus ; which is either summum , and so is not at all ; as a species it selfe subordinate , as substantia , or subalternum , which in re●pect of a superiour , Genus it selfe is a Species , and to alterno respectu both , as Corpus , compositum , Animatum , Animal . The Genus then is divided into severall species , which are either subalternae , as having under them other Species , in respect whereof they are also Genera : or infimae , as superiour to no species at all , but onely to its owne singulars ; in which the division rests , as in so many Individuals . Now , have we not here , both notions adequate to the things , and words as fit to expresse these Notions ? or in all this excellent order , can Mr Webster invent confusion ? But he would shew , that hee hath read , and seems to understand the Lord Bacon , in his Novum Organon , though his testimony be nothing for him , * as Hypotheticall , and so not * Positiv●ly true , till the condition be first proved : but without any proofe thereof Mr Websters Thesis is absolute , and so false . Sect. 4. The said Notions , and determinations , concerning which , there , are given a few , plaine , ca●e , necessary and usefu●l Precepts , are some of the hardest passages wherein are exercised the unski●full and tender wits of young men : and so far are the Questions and Disputes , which are agitated by riper judgements , from derogating from their Art , that rather they add to it , &c. Ans. Whereas here he objects that they do not see that they act as foolishly ( even those of the best judgements ) while they dispute of the very Art of Disputing , as he that endeavours to see the proper vision of his owne eye : his owne is indeed the blindnesse , in not seeing the difference of Understanding and sense . Turpe est doctori , cum culpa redarguit ipsum . For the eye , or the outward sense , apprehends not its own Act , being neither colour , nor light , nor the difference of its owne , from the proper objects of other senses . e. g. that which pronounceth White to differ from sweet , is neither the sight nor tast , whereof each apprehend but one of them , and so cannot judge of both 3. but the inward or common sense , as judge of the Acts and Objects of all the outward : whereas the Understanding , whose object is universall , or all things knowable , is re●flexive to know it selfe , it s owne Acts and Objects ▪ and then ▪ as the soule of man is both the Object , Subject , and Author of its owne disputes , while by reflexion , it knows it selfe . So the Logician reflecting upon his owne faculty , may dispute of what sort it is , whether Science or Art , which , as directing the mind by its denominations , propositions , syllogismes , where the end is to act accordingly , is an Art ; and yet as reflecting upon it selfe , it s owne Acts and Objects , where the end is knowledge , may be called a Science too . Sect. 5. How can hee blame the Stagirite , for not defining or disputing , what Logick is , what a Category is , what substance or quantity is ; if herein hee should act as foolishly , as he that endeavours to see the proper vision of his owne eye . But ad rem . Neither is he indeed , nor his Interpreters , guilty of such defects , as here he fancies , and fastens on him , whose end is contention , to make the contention endlesse . But for the proposition and distribution , two of his subjects . Magnus Aristoteles trutinando cacumina rerum ▪ In duo divisit quicquid in orbe fuit . The members of which two heads , he handles in their order : Nor is therefore his Organon , so organized , a confused headlesse piece . But such is his owne objection against his booke de Interpretatione , where the Moods of Propositions , are made neither more nor fewer then four , viz. necessary , impossible , possible , and contingent . For what is so plaine , as that the matter of all discourse , is either necessary , or impossible , or possible , or contingent ; and so may well be reduced to these foure . Manners or Moods , so called , because they specifie , how the predicate belongs , or not , to the subject of the proposition ; For all that we can conceive or expresse , is either necessary , if it cannot but bee , or impossible if it cannot bee , or possible , if it may be , though it be not yet , nor ever shall bee ; or contingent , if it be or shall be , though it might not have been , or may never be . But see here , how Mr Webster , so subtle and quick-sighted in seeing the Defects of Aristotle , is blind in his owne . See it in his owne instances . Having pr●mised the definition of a Mood , that it doth modificate the proposition ( i ) indicate how the predicate is in the subject , he infers , and insults , may not all Adjectives by the like right be Moods ? No , because they are all reduced to those foure before mentioned : but hee saith , if this be a Modall proposition , it is a necessary thing , that man is a living Creature , these also are Modall ; it is an honest thing , that a man should be studious of virtue ; it 's a just thing , a sonne should obey his Father ; it 's a gallant thing to dye for ones Country . Where , if his propositions be these , man is studious of virtue , the sonne obedient to his Father , one dyes for his Country , their matter is all contingent . Or if these ; man to be studious of virtue , is an honest thing , a sonne to obey his Father , a just thing , one to dye for his Country , a gallant thing ; so his Adjectives are no Moods at all ( to shew how the Predicate is in the subject ) but themselves the Predicates , and in all his propositions , the matter is onely necessary . So that his errour is , as if Aristotle had designed to assigne the Modall , as a distinct species of proposition , and not onely to give one generall Rule , for all the species before enumerated , as that their matter is either necessary , or impossible , or possible , or contingent . Sect. 6. Nor is he more Orthodox or busie , to better purpose , in the matter of definition , where the office of Logick is , onely to give the Precept or Rule , how it ought to be made , which to explaine by example , it takes the instance from other Sciences : Nor is Logick to define what Homo or Animal is , this being the part of Naturall Philosophy , as to treat of it's proper subject . Now the precept which Logick gives for the definition of things in actu signato , as that it ought to consist of the next Genus , and a constitutive difference , is ●ost true , exact , and infallible : and therefore i● in actu exercito , animal rationale , be not indeed the true definition of man , the errour is the Philosophers , who must find out for his owne subject , the next Genus , and constitutive difference ( as religiosum , or the like , i● not rational● ) according to the Rules and Precepts , which in Logick he hath for both ; to make ( by the Rules for that too ) the definition exact and perfect : So that the same which Mr Webster before objected against Logicians , as that they seem to make Logick a part of Physicks , hee is guilty of here himselfe . But because as an open enemy to our Physicks , as well as our Logick , he would equally glory in the defects and errours of both ; the truth is that the errour is all his owne : for that bruit beasts are irrationall creatures , and so rationall the proper difference of man , it appeares . 1. By comparing , as man with Angels , so the said bruits with man : For Angels are intuitive , meere or simple intelligences , as seeing both in the sight of the subject , what is attributed or denyed to it without composition or division : and in the sight of the Principle , what flowes from it without discourse● and so we men also are intelligent creatures , but not as Angels , the operation of whose Intellect , is onely the apprehension of simple termes , and not lyable to falshood ; for besides that we have two other , to compound or divide , and to discourse , and so are rationall too ; which being thus our essentiall difference , little lower then the Angels , is yet common to us with bruit beasts . 2. That Rationale is not a graduall onely , but our essentiall difference , it is evident at least by this , that whereas Gradus ●on variat speciem , in us specifically distinct , is the principle of reason , from any in bruit beasts , as appeares à posteriori , by the properties of it , as aptitude to speak , &c. which we have as rationall . And whereas further he saith , that irrationall is negative , and so can positively prove nothing . This his sequell were true , if it were negative secundum rem and not onely se●undum ●ocem . e.g. immortall is also negative , and yet if St Pauls Argument from the word mortall , be of force , when he saith , 〈◊〉 not sinne raign● in your mortall bodi●s ; how much more is that of St Peter ▪ abstaine from fleshly lusts , which warre against your [ immortall ] soules . Now as immortall ( applyed to God , Angels , and the reasonable souls of men ) implyes more then a meere negation of dying , for otherwise , all things but living creatures , should be imortall . So irrationall , speaks the positive and specificall nature of a bruit beast , as rationall , that of man , though in so great a scarcity and inequality of words to things we bee destitute of a better way to expresse the same : for why doe wee say , that the Ox● is irrationall , and not as well that the stone is so , since the negative of reason in both is alike , and the habit undue to both ; but that irrationall ▪ implyes ▪ that positive Nature , whereof the one is partaker , and not the other . 2. I should wonder that one who is so contentious , seeking all occasions to cavill , should omit division ; were it not hereby evident , that hee hath nothing to say against it . But why doth hee make such hast in his wrath against Reason , to come to Argumentation ? or what can be made more absolute ( without addition or alteration by some curious wits , in so many ages of men ) or so exact as our Art of syllogizing . But Novelists moved with the spirit of pride and envy , are out of love as with all that others have invented , and not themselves , so even most with the best , for the greater glory of reformation . Yea whereas other inventions are concerning such outward things ▪ as we use more seldome , wee have continuall use of our owne Reason ▪ and yet still is our Art of syllogizing , so imperfect a thing , that now one should presume to abrogate it ? He mislikes , that so many sorts of our syllogismes conclude negatively , since it is sufficiently known , that de negativis non da●●r scientia ▪ but doth he not know as well , that por negativa datur ? yea , himselfe saith , and alledgeth his Author for it , that humane Science doth consist in a certaine negation of falsity , rather then in the affirmation of verity . It is undenyably true ( saith he ) that the knowledge of the premises is more certaine , then the knowledge of the conclusion , and therefore undoubtedly certaine , that the knowledge of the conformity , betwixt the premises and the conclusion , doth praeexist in us ; where both the consequent may bee true , and the antecedent ; but how doe they hang together ? Grammatically indeed in the Copulative words , and therefore : but hee defies all Logicall wayes of Arguing . Or how is it that the said knowledge before , and without the syllogisme , may bee said to be , or praeexist in us ? not in Act , but onely in aptitude ( as one saith , that aptitudo ad rem est aliquid ipsius rei ; ) which aptitude is reduced to Act ( without which it should bee in vaine ) or the knowledge ( saith Mr Webster himselfe ) excited by syllogizing ; and yet is syllogizing also in vaine ? or in procuring that act , uselesse ? else why doth he say , and therefore why dost thou torment and macerate thy selfe in that question , which is more subtile to despise then to dissolve ? which ( since nothing can bee inferred from a thing wherein it is not contained ) is another therefore without inference ▪ subtilty beyond sense , and a sleighting or despising ( not of some vaine question , but ) of so useful a thing , as the best of Logick it selfe , against reason . Ob. And so is that which here hee objects , saying , that sometimes from false premises , there doth follow a true conclusion , as in this syllogisme , Nullum adorabile est Creator , Omne simulacrum est adcrabile , Ergo , Nullum simulacrum est Creator . Nor can it therefore be judged , that the conclusion of syllogismes , doth of necessity compell Assent , or that the conclusion doth necessarily depend upon the premises , as the truth is not contained in a lye , nor the knowledge of it . Ans. 1. We say not that that in syllogisms , which of necessity compels , assent is the conclusion it selfe , but the premises , when out of them it is rightly proved ( i ) when the premises both are true and well ordered in Mood and figure , Assent to the conclusion is made necessary ; for ex veris nil nisi verum , and that by vertue of the right order and disposition in Mood and Figure , for otherwise out of true premises , there may follow a false conclusion : as Omnis asinus est animal , Omnis homo est animal , Ergo , Omnis homo est asinus . So then we are taught in the first and second part of our Logick , to make the premises true , and in the third , so to dispose and order them , as to necessitate Assent to that , which we make our conclusion from ; and yet is all this so despicable , that Mr Webster extolling his owne subtlety , and the force of his Understanding , should not onely , not seek , but reject it 's true helpes ? 2. The conclusion indeed doth necessarily depend upon the premises , in respect of the forme at least , as the conclusion of a true syllogisme , and so doth that of his syllogisme before mentioned : or in respect of the matter too , as a true conclusion ▪ and so not . 3. Whereas it is objected , that as the truth is not contained in a lye , so no more is that true conclusion in the false premises . The premises both are true ( i ) they are true propositions for the substance , categoricall , for the quantity universall , for the quality , vocis ; the one Negative , the other Affirmative ; and re● , both false ; yea even because false , they are therefore true propositions . For in simple termes , and in speeches not enuntiative , there is neither ●alshood nor Truth ; but if you make Homo , or homo albus , either true or false , you make a true proposition of it ; and if to one such , you add another in Mood , and Figure , there is true disposition too , for a true syllogisme . So that even the true conclusion of false premises is contained in and deduced out of them , in respect of the forme , for so are they also true ▪ though not in respect of the matter , since that is false . Lastly , To all that in the residue of the Chapter , he objects or cavils against Logick , may that serve , which before was answered ? as that by direction thereof wee doe defend the truth , as the true definitions of things , and infer out of true premises , rightly ordered , undeniable conclusions , whereby wee have not onely bare Opinations , Putations , or probable Conjectures ; but infallible Science , and Apodicticall to informe and satisfie the Intellect , by evidentiall demonstration . Whereas Mr Webster cavilling against all reason , contradicts and confounds his owne . As first , when he saith [ Numb . 4. ] a Chymist when he shews me the preparation of the Sulphur of Acrimony , the Salt of Tartar , the Spirit of Vitrioll and the uses of them , he teacheth me that knowledge , which I was ignorant of before , the like of which no Logick ever performed : having said immediately before , that demonstration , and the knowledge of it , is in the Teacher , in whom it serves to demonstrate and to shew it others , who learn it of him . Againe [ Num. 5. ] he condemnes all Logick , as conducing to no other knowledge , then such as is duely probable and conjecturall ; as if that were not more then such , which is acquired by demonstration . Besides , he most highly extols Astrology , and the now Professors thereof , his friends , as common enemies with him , as well even to Divinity it selfe , as to Logick and humane learning ; who presume by their Art , to foretell * such future contingencies , as depending on mans free will , are not known to Angels themselves , unlesse by * conjecture onely , or revelation . And have any the best Astrologers , so cleare a Light , as to see by the Heavens more , then these Heavenly lights themselves , or as Mr Webster , then all wise men ? Yea how grossely have they failed in things even meerly naturall , conjecturing at * raine and showers , during all the late winter drought ; but not at all of the later rain , as if God had provided both to discover their grand Imposturage and presumption , if not impiety , in taking men off from himselfe the first , to ascribe all or too much to Nature , and second causes . All which is to me , a sufficient evidence , that this great Examiner , notwithstanding his faire pretences of Reformation and truth , might , if thoroughly examined himself , be found not steering his course indeed by right zeale to these , but by that which he also seems to disclaime , even selfe-interest . However , certaine it is , that truth or reformation , cannot be truly sought in a way against Nature as is here Mr Websters in preferring himselfe , before all the wisest and best in all Ages , to inform and Reforme his Mothers , the Universities ; for Nunquam aliud Natura , aliud sapientia dicit . Nature Gods owne true wisedome is , and then , Is never tharted by the truth of men . Truth and truth can never jarr● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Aristot. FINIS . Books Printed , and are now to bee sold by Nathanael Webb and William Grantham , at the Black Bear in St Pauls Church-yard , neer the little North - Doore of Pauls Church . MAster Isaac Ambrose , Prima , Media , & Ultima , first , middle , and last things , in three treatises of Regeneration , Sanctification , with Meditations on Life , Death , Hell , and Iudgement , in 4. Mr Nathanael Hardy , severall Sermons Preached upon Solemne occasions , collected into one Volume , in 4. History Survey'd in a briefe Epitomy , or , a Nursery for Gentry , comprised in an intermix● discourse , upon Historicall and Poeticall Relations , in 4. Dr Stoughton's 13 Sermons , being an Introduction to the Body of Divinity , in 4. Dr John Preston , The Golden Scepter , with the Churches Marriage , and the Churches Carriage , in three Treatises , in 4. Mr Walter Cradock , Gospell-Liberty , in the extension and limitation of it , in 4. Mr Thomas Parker , The Visions and Prophesies of Daniel Expounded , wherein the mistakes of former Interpreters , are modestly discovered , in 4. Reformatio Legum Ecclesiasticarum ex Authoritate primùm Regis Henrici 8 inchoata , in 4. Mr George Strode , The Anatomy of Mortality divided into eight Heads , viz. 1. The certainty of Death . 2. Meditations on Death . 3. Preparations for Death , &c. in 4. Dr Daniel Featly , The Grand Sacriledge of the Church of Rome , in taking away the Sacred Cup from the Laiety , at the Lords Table , in 4. Mr Richard Lewthart , Vindiciae Christi & obex errori Arminiano , A Plea for Christ , in three Sermons , in 4. Welch Common Prayer , with the singing Psalmes , in 4. Mr John Lawsons Gleanings and Expositions of some of the more difficult places of holy Scripture , in 4. Mr John Cotton , The way of the Churches of Christ in New England , in 4. Mr Edward Thorp , The New Birth , or , Birth from above , in 4 sermons , in 4. Mr John Vicars , The Schismatick sifted , &c. in 4. — Colemanstreet Conclave visited , and that Grand Impostor , the Schismaticks Cheater in chiefe , truly and duly discovered , in 4. Roberti Heggi , Dunelmensis in Aliquet Sacrae Paginae Loca Lectiones , in 4. Mr John Lewes Contemplations upon these times , or the Parliament explain'd to Wales , in 4. Dr John Preston , A Position delivered in Cambridge , concerning the irresistiblenesse of converting Grace , in 4. The Beacon Flaming , with a non obstante against those that plead for Liberty of Printing and Publishing Popish Books , in 4. The Rauters Reasons Resolved to nothing , or the f●stification instead of the Iustification of the Mad Crew , &c. in 4. Mr Nathanael Stevens , A Precept for the Baptisme of Infants out of the New Testament , in 4. Mr Josiah Ricraft , A Nosegay of rank smelling flowers such as grow in Mr John Goodwins Garden , &c. in 4. Sermons in 4. Dr Robert Gell ▪ A Sermon touching Gods Government of the World by Angels , Preach'd before the Astrologers , the 8 of August , 1650. in 4. Dr John Whincop , Gods call to Weeping and Mourning , A Sermon Preached at a Fast before the Parliament , 29 of Jan. 1644. in 4. Mr George Walker , A Sermon Preached at a fast before the Parliament , 29 Jan. 1644 in 4 Mr Valentine , A Sermon Preached at a Fast before the Parliament , in 4. Mr John Warren of Hatfield-Regis in Essex . The Potent Potter , A Sermon Preached at a Fast before the Parliament , the 19 of Aprill , 1649. in 4. Mr William Good ▪ Jacob Raised , A Sermon Preached at a Fast before the Lords in Parliament , 30 of December , 1646 , in 4. Dr Thomas Goodwin , The great Interest of States and Kingdomes , A Sermon Preached before the Parliament 25 of Feb. 1645 , in 4. Mr Samuel Kem , The King of Kings , his privy markes for the Kingdomes choyce of new Members , A Sermon Preached upon the Choice of Burgesses , for the City of Bristoll , in 4. Mr Ben. Hubbard Sermo Secularis , or a Sermon to bring to remembrance the dealings of Iehovah with this Kingdome of England , ab 1547 , usque ad annum 1647 in 4. Mr J. P. A Sermon Preached the 5 of September , upon Mat 22.21 . Wherein is set forth the Kings due in Part , and the peoples duty , in 4. Octavo . Mr Robert Young , A Soveraigne Antidote against all griefe , with the victory of Patience in 8. Mr Benjamin Needler , Notes with Practicall Observations , towards the opening of the 5 first Chapters of the first Booke of Moses Called Genesis , by way of Exposition in several Lords-days-Exercises , in 8. Mr John Simpson , The Perfection of Iustification against the Pharisee , the Purity of Sanctification against the stainers of it , the unquestionablenesse of glorification against the Sadduces , &c. in 8. Bishop William Cooper , The Triumph of a Christian , in three excellent Treatises . 1. Jacobs wrastling with God , &c. in 8. Mr John Robotham , the Preciousnesse of Christ to Believers &c. in 8. The Bee-Hive of the Romish Church , A worke of all good Catholicks to bee read , and most necessary to be understood , in 8. Testament Roman Letter , Scotch Print , in 8. Mr Thomas Hall , The loathsomnesse of Long Haire : A Treatise wherein the Question is Stated , many Arguments against it produced , &c. in 8. — Vindiciae Literarum , the Schools Guarded , or the excelleny and usefulness of Arts , Sciences , Languages , History , and all sorts of Humane Learning , in Subordination to Divinity , with an Appendix in Answer to Mr Webster . Mr John Warren of Hatfield in Essex , Principles of Christian Doctrine Illustrated with Questions and Scripture Answers , for the use of the Inhabitants of Hatfield Brodoake , in 8. Mr Nicholas Byfield , The Marrow of the Oracles of God : Or , Divers Treatises containing directions , about 6 of the weightiest things can concerne a Christian in this life , in 12. Mr John Jackson , The true Evangelicall Temper , wherein Divinity and Ecclesiasticall History , are interwoven and mixt , &c. in three Sermons , in 12. Mr Joshua Mullard , Celestiall Soliloquies , Composed of severall divine Meditations and Prayers drawne from the Holy Scriptures , in 12. Francis Thin Esquire , the Perfect Ambassador , Treating of the Antiquity , Priviledges and behaviour of men , belonging to that function , in 12. FINIS . ERRATA . Page 5. line 9. oppo●ito for ●ppositè . l. 26. ac , deleatur . p. 7. l. 7. by our will , for , of our selves . p. 12. l. 22. I say , for Isaiah . p. 21. l. 19. Divine , for Humane . p. 33. l. 3. in the name , for in the roome of Christ. p. 34. marg . Avidentis , for Accidentis . p. 41. marg . Opibus , for Operibus . p. 42. marg . Christo , for Christum . p. 46. marg . oculavit , for ●os mutavit . p. 57. l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. 38. marg . constet , for constat p. 83. l. 23. To , for ' t is . p. 124. l. 6. are so , dele p. 129. l. 6. falled , for is fallen . p. 134. l. 2. us humble , for will make us humble . p. 138. l. 12. a vice , for or vice . p. 140. l. 6. Priest. for Priests . p. 143. l. 15. works with works . p. 55. l. 9. Teachers , for Teares . p. 158. ● . 14 c●nverts the , for corrects them . p. 158. dele in marg . commiserationis ergô . This Author hath lately published a Book inti●led , ●he Beauty of Holinesse . As also another . Treatise , intitled , Comarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , The loathsomness of long Haire . 〈◊〉 Appendix against Painting , Spots , Naked Breasts , &c. Notes, typically marginal, from the original text Notes for div A45342-e170 i.e. commendatione Regū . ●extor hic res ●anitestissi●as in dubiū●ocar , itaque●on tam ratinibus eget●uam plagi● . Notes for div A45342-e880 Samuel How , the preaching Cobler , or the cobling preacher , is full of such tatchings , viz. that the seven liberal Sciences are but profane , vaine bablings . How 's sufficiency of the spirits teaching . Some ignorant people would have all men as ignorant as themselves , that so their owne ignorance might not be discovered . Like those whom St Ierom taxeth , who accounted rusticity and lack of learning , to be sanctity . Crassam illi rusticitatem solum pro sanctitate habent . Hieron . Epist. 84. & 102. ad Marcellum . To the understanding of the formale externum , or letter of Scripturo , Arts and Tongues are necessary , as the assistance of the holy Ghost is to the formale internum , or genuine sence of it . Waterhouse Apol. page 7. Libros vocat vetustiores ab aliis scriptos ; membranas recentiores à se conscriptas ▪ à Lap. Apparet Apostolum jam morti vicinum non tamen à lectione destitisse ; hinc r●f●llitur fanaticorum ●uror , qui libris contemptis damnataque omni lectione selos suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joctant . Calvin Noverat Timothy diligent-●am , & tamen illi commendat assi duam lectionem . Idem . Divina summ● indigent diligentia● ▪ thesaurus no● in superficie , sed profundo reconditur . Chrysost. Admotâ manu invocand● est Minerva . We come now to understand Scripture by ordinary meanes of study , learning , prayer , &c. not by extraordinary revelation . See Doctor Hammond in his Preface to his Annotat. on the New Test. See the necessity and excellency of humane learning Dr Reynolds Preface to the Passions . Notes for div A45342-e1410 Et si sine illâ quidam non inutiles Ecclesiis fuerunt , cum tamen lingua illa totius Christianismi quasi quoddam commune sit vinculum , & omnes penè ingenio●um faetus in hac lingua sint editi , mutilam oportet esse cognitionen quae sine hujus linguae notitiâ habetur . Walaeus Habet omnis linguae sua propria locuti●num genera , quae cum in aliam linguam transferuntur , videntur absurda . Hyperiu● l. 2. obs . 6. p. 117. Propter interpretum diversitat●s cognitio Hebrae● & Graecae linguae est necessaria . Augustin . Cognitio fontīum necessaria est . 1. quando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicare volumus . 2. ut plures sensus inveniamus . 3. ut idi●mata , phrases , & prover●ialinguae sanctae cognoscamus . 4. ut menda corrigamus . 5. ut quaedam loca meliùs intelligamus . 6. ut Latini sermonis ambiguitatem vitemus . Mel. Can. l. 2. c. 15. Physica Davidis est contracta in unum velut● systema , Psal. 104. Alsted . Philosophia est lorica Dominicae vineae . Clem. Alex. lib. Iobi omni doctrinae genere refertus ( i ) Poetices , Dialectices , Rhetorecies , Phy●●ces , Astronomiae . Rive● . Metaphysicā ad Theologos jam adultiores remitto , quia citra firmos atque in Theologia exercitatos sensus errorum faecunda est nutrix . Walaeus Orat. 1. p. 304. Troporum cognitio scripturarum ambiguitatibus dissolvendis est necessaria . Aug de Doct. Christ. lib. 3. caep . 28. * Vide Rivet . Isagog . ad scrip . cap. 28. See more fully Perkins on Heb. 11.12 . page 9● . 94 . See more fully Perkins on Heb. 11.12 . p. 93.94 . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set them on the rack to make them speak what they never meant . Mr Ant. Burges , Ser. 106. page 602. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , set them on the rack to make them speak what they never meant . Mr Ant. Burges , Ser. 106. page 602. Historia plurimùm nos adjuvat ad sanctos libros intelligen dos . Aug. dè Doct. Christ l. 2. cap. 28. Hyperius l 4. c. 2. Bowles Pastor Evangel . l. 1. c. 19. p. 119. ●●rough● , ● . 6.3 . Sam : How 's sufficiency of the spirits teaching . Ob. 5. and Ob. 6. Moses eruditus fuit in omni , in omni sapientia , in omni sapientia Aegyptiorum ▪ Prid. Tractat Theologica , Ethica , O●●onomica , idque verbis tam ●ppositis & significantibus , sententiis tam gravibus , figuri● adeò lepidis & scitè picturatis tropis , ut ●um non solùm Philosophum summum , & summum Theologum , sed & summum orato●rem ac poëtam necessario sint agnituri qui in ejus lectione cum judicio versab●●tur . Rivet . * Amos Isaiae pater , frater fuit regis Amasiae , qui unus fuit ex majoribus Christi . Arcular . In magno hoc scriptore nihil est rusticum , nihil inconditum , nihil improprium , nihil eximio orature , i● eximio pr●phetâ nono currit dign●mum . Rive● sagog . ad s●● c. 28. p. 488 plura Veritas ●st veritas à quocunque dicatur . * Theodoret Triparttit . Hist. l. 6. c. 17. V plura apud Davenant in Col. 2.8 . p. 183. Ab ●thnicis si quid benè dictum , ab iis tanquam ab injustis possessoribu● in usum nostrum est vindicandum . Nonne aspicimus quanto auro & argentosuffarc●natus exierit de Aegypto Cyprianus Dr. sua●●ssimus , & Martyr beatissimus ? quanto Lactantius ? Victorinus , Optatus , Hilarius● Aug. de doct . Christ. l. 2. c. 40. Benè dicta Philosophorum sunt peculia Christianorum . Iust. Martyr . Quomodo quis institueretur ad prudentiam humanam ▪ vel ad quemcunque actum sine literis , cum instrumentum sit ad omnem vitam literatura ? Tert. de idol . Apud G●acos n●mosatis inst●uctus habitus est ad docendam religionem nostram nisi ver●atus in Philosophicis discipn●s . Arctius . Nec dubitamus , ●aeteris paribus , maj●rem & ple●●rem mensuram communi●ari publicis ●ccl●siae administris , ●ive in una aliqua particulari , Ecclesi●a munn● suum ●heant ; sive in caet is aliquo leg●time , & in Christi nomine congregato , de ve●● Scripturae sensu inter se c●●serant , quam singulis & privat●s , qui neque tot don●s instructi sunt , neque ●ot ocul ●v●dent , ●●que privatâ & si●plic● medita●●one , aequare p●ssunt muliaum collectionem & d●squis●●●onem . Rivet . If there be any thing here that needs an answer , you shall have it in the answers ●he Objc● V. Nazianz. Orat. 3. Socrat. l. 3. c. ● . 10 . Humanitatis studia ita oderat & contemnebat , ut ejus studiosos uno nomine Haereticos appellaret , &c. Platina in vit . Pauli 2. pag. 793. Hic erat caetu● & collegium Prophetarum . * Regens , docens dirigen● , quasi dux & Magister , ● Lap. Hinc colligimus quasdam fuisse Prophetarum scholas , in quibus sormarentur , qui deinde ver am religionem docerent , purilaté ●que doctrinae retinerent , Calvin . * Si desit SS . non adjuvat . locus ; idem enim L●t q●i in Sodomi● sanctus ex●●tit , in monte peccavit , primus nuster pareus , in Paradisa concidit , & si locus servare po●uisset , Satan de c●lo non cecidisset , Greg. * Quo loco d●batur opera eruditio●● & doctrinae ; in eo enim habitabant prophitae & doctores , ● Lap. Among the ●●ralites 48 Cities wer● appointed ●or the Levites , which were as the common Schools and Universities for the ●hole Kingdom . Pu● h●● Pilg. lib. 1. cap. 11. S. How con●es●eth that humane learning in it sel● ▪ is a good thing , and good in its proper place , for the repair●ng of that dec●y which came u●on man for sinne . N●w i● humane learning be to good , then the more of it the better , there can be no ●xc●●●e of what is good in it selfe . P●rit philosophia ingenuitatem , quâ redduntur ingenia liberalia , atque it● p●aeparātu● ad mu●us vitae rectè ob ū●ae Alst. Non 〈◊〉 sed persi●● not●●●as naturales ; persicit intellectū q ▪ parit cognitionē De● & Creaturatum , Alsted . Notes for div A45342-e5580 Oportet sapientiam ab insipientibus feriri , Diogen . * See more , Appendix , Rule 32 * Philosophia falsa & fut●lis , Philosophia no●e est uisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius . Sub philosophiae nomine tantum damnat omnes adulterina● doctrinas quae nascuntur ex humano c●pi●e , qualemcunque habeant ●●tionis colorem . Calvin in loe . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qui ●alsò ra●●●cinando ▪ fallit . ▪ Cavete à Philosophia quae nihil aliud est quam inanis deceptio . Calvin . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vana ●ec●ptione . V●r● Philosophia est partus rectae rationis , & ae●erna veri●●●i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ( 1 ) ●vul●● particula , C●em . Alex. Sirom . 1. N●que s●mplici●e● damnatur ab Apostolo philosopia , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( 1 ) quatenus sese intra fines sues non continet , nec ad gloriam Dei f●rtur , nec verbo Dei regi s● sinit . Beza . Fallacia Aridentis . Si Philosophiam damnare● Apostolus , damna●et utique lum●n rationis , & Deum ejus authorem summâ of ●●ceret injura●â . Davenant in Col. 2.8 . ubi plura . Res Dei ratio . Tertullian . Secuti sunt non veritatem cordibus impressam & in operibus Dei ●lucen●e● , sed vanissi●●● suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & disq●●si ●●es . Pareus De mundanae sapienti● vanitate lequitur . Calvin . Qui vult sapiens fieri in Aristotele , stul●i ficetur in Christo , ut Catechismus regat Philosophiam , non regatur ab câ ▪ Luther . Haereticorum Patriarchae Philosophi . Tertul. l. de anima c. ● . Plato nem omnium haereticorum condimentum vocat . Errata artificum non sunt imputanda ips● arti , nec Philosopha●●umerr●res ipsi Philosophiae . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) res omnes , eloquentiam , opes , delicias , gloriā , &c pro. Christo damna , imò ster●●ra existimo . ● Lap. Spoliavit se Paulus non opibus . sed perversâ fiduciâ óperum . Calvin . In oratione prima . Taxat Pseuda postolos quod rhetoricati sint in Christo praedicando neglect â Evangelii simplicitate . Musculus . Eloquentia ipsa non est culpabilis , sed eâ malè utentium perversitas . Aug. * See more fully , Mr Perkins on Heb. 11.12 . p. 93. Qui dedit Petrum piscatorem , dedit & Cyprianum rhetorem . Aug. Verum vero contrariari non potest , a● vera philosophia est veritas Dei , Roma . 18. Deus non est sibi contrarius in lumine naturae & gratiae . Philosophia sana non pugnat cum Theologia , sed ipsi ancillatur . Alsted . Christ and his Apostles made use of tongues and Logick for opening of the Scripture , some times they make use of the Hebrew Text , and translate it into Greek , and sometimes they draw logicall consequences from the Old Test. to prove the principles of the New , as Exod. 3.6 . compared with Ma● . 22.32 . Indoctos elegit Christus sed oculavit in prudentes ; simúlque dona dedit & ministeriae . Pulpit Guarded , Ob. 3. p. 53 Nunc cum confirmatum habeamus Evangelium & ecclesia const tutam expectare ulteriùs Enthusiasmos , neglectis ● mediis , vertiginosi est cerebelli ad Anticyras potiùs quàm ad Aegypttos relegandi . D. Prid. conci● . 1. Notes for div A45342-e8100 Philosophia tanquam famula sit Theologiae subdita ; ancilletur , non Dominetur . à Lap. com . in Gen. p. 5. Orat. 1. p. 303. Aquinas 1 par . Q. 1. Art. ●,5 . ubi plura Ex Philosophorum ingeniis omnis haeresis onimatur . Tertullian . Hipotiùs superstitionibus & subtilitatibus litant , quàm textùs simplicitati . Al●ing . Nihil odiosius nimio acumine . V Bowles Pastor Evangel . l. 1. c. 19. p. 125. Deceptoria est Philosophia cum sertur extra proprios limites ( i ) cumstatuere conatur de illis rebus quae non possunt dijudicari , &c. Divenant in Col. 2.8 . ubi plura . See more fully Mr G●ree against judiciall Astrology . And Mr Waterhouse in that excellent Treatise of his in Defence of humane learning , p. 30 , 31. Metaphysica in utrámque partem disputat omnia , vix quicquam certi habet , distinctiuncul●s f●volis & ineptis omnia elidit & eladit , m●●er omnis sophistica & dec●ptionis . Al●ingius . Termini Philoso●hici i● rebus Theologicis applicandi , antequā 〈◊〉 , ab omni imperfectione liberentur . Dithmar . Peccatur à mu●tis quod conciones populares mag●s exornen● poëtarum versibus quàm Scripturae testimoniis . Areti . The lesse colour is in the glasse , the lighter and better it is . Pulchrè perversa doctrina paleae comparatur quae medullam non habet , nec potest credentes nutrire . Hieron . Tropos ignaris tra●ere non decet , ne artem Grammaticae docere ●id●amur . Aug. In Philosophiae indagatione ●●m●um tempo●is ne insumatur , nec speculationibus ●●u●malibus aetas ▪ quae se●i●s impendi deb●t , te●atur . Walae . Rudimenta sunt non opera . Sen. Praparent ingenium , non detineant . Sen. Philosophia Theologo est necess●ria non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , non quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( i ) non quoad notitiam simpli cem & absolutam , s●d quoad no●itiam pleniorem & solidiorem . Dithma● . Literatus stultus , phaleratus Asinus . E●si illa naturalis cognitio usum suum insignem habet , sine Theologiae tamen supervent● salutaris esse non potest . Qumtum ergò corpus ani●ae , terrena coelestih●s , externa & fragili● ae●●ni● & spi●itualibus ●edunt ; tantùm caeterae omnes scientiae hu●● c●dere libe●●er debent . Wal. Maneat usus , tollatur abusus . Notes for div A45342-e11850 Ignorantia scripturarum peperit haereses . Chrysost. Notes for div A45342-e12050 Sit mens nostra terrenâ faece perpurgata , passionum discussis nebuli● , sancta & sublimis e●●ecta , ut apta ▪ habilisque reddatur ad coeles●ia haec dogmata ba●ri●da . à Lap. Deus amicis suis arcana animi sui communicat . Iohn 15.15 . Sine pur● m●nte & Sanctorum imitation● , nemo compre●enderit Sanctorum verba . Athanas. D●us se puris videndum praebet in verb● suo in ●ac vita , & visione gloriosá ●n suturâ Mat ▪ 5 8. Rive . Nunquam Pauli sen●um ingreduris , nisi Pauli spiritum im●ib●ris . Be● . Luce● Scriptura , sed fi●is lucis . Tilen . Pium & prudentem requirit lectorem . Benè orasse est bené studuisse . Luther . Vbi Deus Magister est , quàm ci●ò discitur , quod docetur . Leo. V. Bowles Pastor Evangel . page 117. Hanc veram sapientiam non lectio docet , sed unctio ; non litera , sed spiritus ; non eruditio , sed exercitatio in mandatis Domini . Ber. in Canto Ser. 37. Sine s●iritu arcana spirit●s quaerere , nihil est aliud quàm fine luce videre velle . Rive . O●ationi lectio , l●ctioni succedat●o●ati● , Hie. od I●aetam . Ad mentis puri●at●m industria & ex●rcitati● diligen●●st ad●ungenda . Rive . ●sagog ad script . cap. 18 p. ●59 . Non est in lege vel una litera ● qua non montes magni dependeant . Rabbin . Hebraei sontes hibunt , Graeci ( 1. ) Sept. rivo● , Latini paludes . Sphinx . Bonus Grammati●us , bonus Theologus . Bell. lib. 2 c. 12. de verbo Dei See more , D● Prideaux ▪ fascicul . Q 5. p. 36. Evincit hoc Do●tis . P●rcus R●● . 8. in locum . Quis , cui , causa , locus , quo tempo●c , prima . Sequela . Vt âbsque fundamento imbecilla est aedificatio , ita nisi invento scopo Scriptura est mutilis . Chrys. Ex antecedentibus & consequentibus colligitur verus Scripturae sensus . Aug. Vide Hyperiū de ratione studii Theolog. lib. 2. cap. 11. & Illyricum Tract . 1. page . 20 , &c. See m●●● fully Master Roberts Preface to the Key of the Bible . page 43. and Bernards Faithfull Shepherd lib. 4 cap. 2. page 188. Ne putemus in verbis Scripturarum esse Evangelium , sed in sensu ; non in superficie , sed in medulla , no● in sermonum foliis , sed in radice rationis . Hieron . in Gal. 2. Vnus locus per pl●ra intelligi debet , obscura per apertiora . Aquinas pars 1. q. 1. aut 9. Scriptura est catenae similis , quae tota si●i ●o●s●et Chrys. Magnificè & salubriter SS●a Scriptu●as modifi●avit , ut locis ap●rtioribus fami occurreret , obscuri●ribus autem ●astidia deterge●et nihil ●nim ●erè de illis obscuritatibus eruit quod non plam●ssimè dictum alibi reperiatur . Aug lib. ● . cap. 6. de doctr . Christiana . Moris est Scripturarum obs●uris manifesta Sub●ict●re . Scriptura est oratio una copulativa , qu●r●●●na pars confirmat , clucidat . exponit alieram . 〈◊〉 * N●n dixit ligite Script●ras , sed s●rutamini ( i ) cum labore & diligentia ●ffodite arcanos Scriptura●am ●hes●ur●s , 〈◊〉 qu●m v●a● metall●●● aurum & argentum studiose scrutantu● . Chrysostome . See more Bernards Fai●hfull Shepherd . l. 4. c. 2. p. 192. * Mephorac● exponendo sensum dabant intelligentiam per scripturam ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis demonstrans ; C●rti facti ex collatione Scripturarum . See more fully Roberts Key . p. 59. Rule 8. * Trap. com . on Mat. 4.7 . In Scriptura explicanda manifesta est haeresis sicut figurata propriè accipere , ita quae sunt propriè dicta ad Tropicam locutionem detorquere . Aug. de Doct , christ . l. 3. See more , Weemse 1 Vol. p. 231 , 232 , &c. Vbi malè nemo pejus . Fas est interpreti ex duabus interpretationibus cum utraque textui congruit , alter utram absque vitio sequi . Ravenel . 2 Tim. 1.13 . Heb. 6.1 . Per analogiam intelligimus non tanti●m quod totidem verbis expressè in SSreporitur , sed etiam quicquid ex iis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . per consequentiam necessariam deducitur D. Morton , Apolog. Analogia est cum veritas unius Scripturae ostenditur veritati alterius non repugnare . Aq● p. 1. q 1. art . 10. See more , Bernards Faithfull Shepheard . l. 4. c. 2. p. 184. * S. licèt per se clarissima , suverbis tamen est abscura ob corum caecitatem & pravum af●ectum . Luth. * Mater omnium Haereticorum superbia . Aug. SS . Vult in ●imore & humilitate tractari , & magis studio piae orationis penetrari , quàm acumine ingenii . L● de scrip . Sicut Demost in eloquentia , pronunciationi primas , secundas , tertias de dit : ita ego in Christi sapientia primas , secundas tertias , dabo humilitati , quam Dominus noster ut doceret ▪ humiliatus est nascens , vivens , mor●ens . Aug. Veniat , venias verbum Domini , & submittemus ei , sexcenta si nobis essent colla . Mel. Ada. Is optimus interpres qui sensum è scriptura potiùs retulerit , quam attulerit , Hilar. * Cognitione approbationis , no● apprehensionis experimentali & affectivâ , non discursiv● Bonum est scire & sequi . Via rectè judi candi de doctrina est , si praepa●etur animus ●●udio placendi Deo & faciendi ipsius volunta tem . Rolloc . in Iob. Recordatio Dei notat cu●um Dei : ut impii oblivisci Deo dicu●tur . Sibel . Vanitas vanitatum , est Hebr. ( i ) summa , vanissima vanitas . v. à Lap. in Eccles. 1.2 . ubi plura . Homo ille merum scelus : haec enim est vis idiotismi Hebraeici . Beza . Col. ● . 13 . filius dilectionis ( i ) dilectus & 3.12 . viscera misecordiae ( i ) visceralem misericordiam . Vir dolorum ( i ) undique doloribus obsi●us , ex doloribus conflatus , & non nisi dolor , imò pelagus dolorum esse videretur . ● Lap. Pharaonis vocabulum non personā , sed dignitatem notat . * V. Ravanel . in verbo Pharao . Intellige carbones ignis esse urentes poenitent ae gemitus , quibus superbia sanatur ejus qui dolet se inimicum f●isse hominis à quo ejus m●s●ri●e seri● subvem●ur . Aug. de Doct. Christ. l. 3. cap. 16. Fuit curvatio Politica & civilis , non ●eligiesa . ● Lap. Obsequium suit Domino debitum à ser● o , id●ò null â ●ege prob●itum . Sanctius ▪ Haee verba sunt ejus , qui postulata concedit . San. Consule G. Abbat Praelect . 42 p. 160 , &c. Dubia in parte meliori sunt interpretanda . See more Weemse . 2. vol. l. 1. Ch. 3. p. 100 ▪ Wendelin Theolog. l. 1.6.24 . p. 601. Dum furor in cursu est , cur●enti cede furori , say Politicians . Loquitur de justitia illa severa quâ saepè proximos judicamus . Scarpius . Est Iustitia absoluta , sic nemo justus ; Iustitia inchoata ▪ sic justus p●rit , justitia aequivoca ▪ sic ne sis justus nimis . v. con●i● . Dr Halli coram Synod . Dordreit . p. 41 ▪ Propriè nullus est nimis justus , temperaus , &c. quia quò major est justitia vel virtus , ●ò est perfectior . ● L●p . Quisquis plus justo non sapit , ille sapit . Ma●● . See more fully Mr Baxters CC. Direction 26. V. Pagnin l. 3. inst●● . cap. 12. Res tum demùm dicuntur fieri , cum incipia● manifestari . Reg. Patrum . Tò crucifixerunt actum inchoatum significat , non perfectum . ● Lap. in Iohn . 19.14 . In illis quae Metaphoricè dicuntur , non oportet accipere similitudinens secundum omnia . Reg. Schola . Theologia symbolica , sive parabolica , non est argumentativa . Aquinas . Meiósis . Iob 5.17 . 1 Tim. 4.12 . and Tit. 2.15 . 1 Sam. 12 , 21. which cannot profit ( i ) which will greatly hurt you . Ier. 32.35 . which I have not commanded ( i ) I have seveerly forbidden . Scriptores sacri in ●itandis . V. T. testimoniis non tam verba sequuntur aut numerant , quàm expendunt sententias , quae si serventur de verborum qualitate ac numero non laborant . Sanctius . Christ and his Apostles did follow the Septuagint , which gives the sense and not the words See more fully Weemsee Iewish Synag . c. 4. p. 61 , &c. D. Prid. fascicul . cont . Q. 3 page . 24. 1 Aeternum pro diuturno . Hyperbole . 2. Typicè aeternum . So Canaan was a type of Heaven an eternal inheritance . 3. Catachrest●e aeternum , that which endured a long time , was said to be eternall , thus circumcision was a covenant for ever ( i ) till Christ came , Weemse . 1 Vol. p. 259. See Mr Leigh Heb. Crit. in verbo G●olam . p. 374. fol. V. plura apud S●lmeron . Prolegomen . 13. formul . 29. See more Weemse . 1. Vol. l. 2. c. 3. p. 247 , &c. Nescio an hic locus ●acilior suisset si nemo cum exposuisset . Maldonat . Caro hîc meo judicio non corpus , sed partem animae nondum regeneratam significat ; q. d. mihi da●us est stimulus ▪ quo caro mea pungeretur : neque enim adhuc sum ad ò spiritualis cum obnxious sim tentationibus s●cundum carnem . Calvin in locum . * Hoc in meditato habeant qui praestant eximiis virtutibus : si qua habeant admissa vitia , si quibus odiis impetantur , si quibus sugill●entur maledictis , non tantùm ●erulas ess●cael●stis m●gistri , s●d colaphos , qui verecundtam incutiant , & retund●● omne su●erb●● & seraciam . Calv. in locum . * By the messsenger of Satan , some conceive i● meant , some sin whereunto Paul was tempted , as a means to keep him humble , for nothing is matter of so great humiliation to a gracious hear● , as the feeling of the power and strength of sin within it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , est aculeus corpor●●nhaer●ns , vel spin● pedem pungens . Ego sub hoc vocabulo comp●●hendi arbitror omne genus tenta●●o●nis quo Paul● , exer●●batur . Calvin ▪ Attendant omnes pii quantum sit superb●ae venenum , quod non po●●●● nisi veneno cura●i . Aug. Conside●emus diligenter quis hîc loquatur , vicerat tot p●ricula , tormenta & alia mala ; triumphum de omnibus Christi hostibus egerat , expulerat mortis timorem , mundum renuntiaverat , necdum tamen subegerat penitùs su●erbiam ; imò ad●ò anceps illi certamen restabat , ut vincere non posset nisi colaphis caesus Calv ▪ in locum . Numerus Ternarius symbolum est multitudinis & universitatis tria enim sum ōnia . scilicet , p●●ma . Aris. — O térque quantérque beati . Virg. Agit de pleno Gog inter●●u & excidio . à Lap Numerus sep tenarius significat in scripturis . 1. Multitudinem . 2. Perfectionem . Percu●am vos plenâ , perfectâ & multiplici plagâ . à Lap. V. Se●●enarii numeri vim apud Anl. Gell. l. 3 ▪ c. 10. Weemse Iewish synag l 2 ch . 5. p. 265. In scriptura non est prius & posterius . Tò unxit accipitur non de unctione praeterita , sed futura , per anticipationem . à Lap. Argumentum ab authoritate ●eg●nte , sed non ab authoritate negativa , v●let in Theologicis . There are five kinds of questions in Scripture . 1. Q. Dubitans , a doubting question , as Psal 77.7 , 8. 2. Q. Docens , ● teachi●g Q. Is. 60.8 . it teacheth us the multitude of those th●t shall ●l●ck after the means of grace 3. Qu Disc●ns , Ma●k 10 16. he desi●es to learn the way to Heaven . So Acts 2.37 . 4. Q. A●●irmans , 2 Kin. 12 19. & 14.18 . Ier. 23.29 . 5. Q. Negans , as Psa. 19.12 . who can understand his errours ( i ) no man can understand the full depth of them . Abbot . See more fully ● Hyric . Cla. de Tropis . p. 211. Epitasis sive auxésis est non vulgaris cum affirmatur aliquid , & contrarii ipsius adjungitur negatio . Sanct. * ( i ) Deus est lux purissima . * So Iohn 6 . 4● . and Heb. 8 11. 1 Cor. 3. ● . and 15 10. So Gen. 32.28 . ( i ) he shall rather be called Israel , then Iacob . Pr. 8 10 ( i ) buy wisedome rather then gold . Luke 14.12 , 13. ( i ) rather the ●o●r then the rich ▪ Eph. 6.12 . Luke 9.56 . Ioh. 3.17 . q. d. they shall not eve●y man teach his neighbour , so obscu●ely by Ceremonies , Types and Figures . So Psal. 51.16.17 . the words must not be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & absolutè , sed comparatè . q.d. t is not so much the outward , as the Inward sacrifice which God requires . In cōparationibus saepè negatur illud quod nō est excludendum , sed tantùm alteri postponendum . Dav. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , & est epitheton omnis rei admirandae & magnae . Wemsee . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Si videtur flagitium jubere , aut beneficentiam vitare , ●igurata est locutio . Aug. When the literall sense is against modesty , piety , or good manners , it must be left . Weemse 1 Vol. l. 2. c. 1. p. 232. Aug. de Doct. Christ. l. 3. c. 16. Erit B●racha benedictio ( i ) ita plenè per omnia benedictus , ut videatur esse ipsa benedictio ▪ à Lap. Rom. 1.25 . veritas pro vero cultu , mendacium pro falso . Talis Hebraismus plerúmque est significantior , ut scelus pro scelesto , ste● quui ●inium pro curpi . Conjunctio [ & ] non semper diversa distinguit , sed expositivae particulae saepè vicem gerit perfiguram quam vocant Hendiadis . And is oft taken comparatively , for much more as Psal. 125.2 . And the Lord is about his people . q. d. as the Mountaines are about Ierusalem [ ●o for●ifie and d●f●nd it ] so much more is the Lord about his people [ to fortifie and defend them ] So Amos 1.3 . for three transgressions , And , ( i ) much more for a fourth I will punish , &c. Sola expresse dicta in probando fundamentali dogmate admittunt Sociniani : Hos refellit doctis . Horne beck contra Socinian . l. 1. c. 9. p. 211 , 212. &c. Amen est vox non jurantis , sed affirm m●s & graviter asseverantis & ●apissime opta● is . Adverbio●um geminatio vel emphasin , vel dist●ibutionem notat , ut Lev 6.12 . manè , manè , ( i ) quolibet ma● tutino tempore ; ita Eze. 13.10 . Suppositio nihil ponit in esse . V. Greenhill on Ezek. 5.8 . See more fully Illyric . de Tropis . p. 28 4. * Multiplicando multiplicabo ( i ) valdè multiplicabo dolorem tuum . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . precibus precatus est ( i ) ferventer precatus est . So Isa. 6.3 . Ier. 22 29. Geminatio Idiomate H●b●aico nomina aliquando distribu●● . Sanctius in Ezek. 14 4 : vir . vir . He● . ( i ) quicunque vir . Of the Line . 2. Reed . 3. Palm , &c. See Godwins Iewish Antiq. l. 6. c. 9. In aridis fuit , quod Cad erat in liquidis . Cum Hannibal Casilinum obsideret , Mus unus vend●batur ducentis denariis . Val. Max. l. 7. c. 6. * Reckoning 12 ounces to the pound , and not 16 , as wee usually do . See more , Wilkins Ecclesiast . p. 42. ult . Edit . Mos est Scripturae , ut optare videatur malum , cum non optet , sed praevideat . Aug. Quae pugnare videntur nostrâ culpâ ac ignorantiâ talia esse existimantur , q●res non intelligimus , velcircumstantias non expendimus : Illyricus . Christus qui per se & propriè est pacis autor ; per accidens , ●rop●er hominum malitiam turbarum est occasio . Cal. Non veni mittere pacem ( i ) terrenam & mundanam ; non pacem spiritua●em mentis , & pacem unionis fidelium inter se , ac cum Deo & Angelis eju● Christum allaturum praedixit Isaias 9.6 , 7. & 65.25 . 〈◊〉 14. à L●p . See most seeming contradictions reconciled very satisfactorily , in Sharpius his Symphony . Deus erga similes similiter se gerit . Quod convenit tali , quā talis , connveit omni tali . V●i similes causae & circumstantiae , ibi locum habet exemplum . Fecit hoc Ehud Dei instinctu , eóque hostem potiùs interemit , quam populi rectorem tyrantium . à Lap : Samson ( singulari inflinctu ) directè intendebat Philistaeos occidere , indirectè seipsum ▪ Ames . E● si [ donec ] aliquando terminum significat , tamen ple●úmque infinitum tempus significat . Paraeus . Anadiplosis propl●●●c● , pro cadet , 〈◊〉 est ce●●ò , brevi , peni●us . Pareus . So Jude 14 the Lord commeth ( i ) he will as surely come , as if he were now comming . Impropria est comparatio , neque enim quasi 〈◊〉 ambobus sit justitia , publicanum Christus gradie tant●●● aliquo praesert , sed intelligit cum suisse grat●m Deo : quum Pharisaeus in totum rejectus fuerit . Calvin . Propositio indefinita aequipollet universal● . Keckerm . Fuit aedificans . Montanus . Audi●ns orationem . Mont. * Significat brutorum instar fo rs ventri deditos . Beza . Edere & bibere non est peccatum , his verò negotiis immori , vel deditum esse cum Dei contemptu , scelus exitiosum est . Pareus . Canaan datur Abrahamo in praesentia , de jure : Posteris verò poss●ssione . Parcus . See 43 Rules more , in à Lap. Prolegom . Epist. ad Romanos . p. 16. Sunt non nulli qui plures regul●s co●●igerunt , qui à studiosis diligenter versandi sunt ; imprimis Andreas Hyperius in utilissimo libro de ratione studii Theologici . Riv. Psal. 119.96 . Gods Law is exceeding broad , and reacheth further then duties or vice● expresly there named . Blake on the Covenant . p. 19. Omnia praecepta synecdochic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concepta sunt , ideóque ex vitiorum interdictis contraria virtutum mandata sunt intell●genda . Tilen . A principaliori crimine caetera quóque minora e● assi●●a intellige . à Lap. M●mento plus ●esse semper in praeceptis ac interdict●s quam verbis ●x●rimitur . In omnibus mandatis ●am interna quam externa 〈…〉 p●aec●p●●r . De minutis n●n cu●a● lex . Reg. Iuris . Cogitationis poenam in nostro ●o●o nemo luat . ●uriscons . Praeceptum ultimum per superiora omnia deducendum , ut intelligatur non exteri●res tantum actus , sed interiores etiam pr●vos motus in illis , prohiberi . Ge●hard . I●a Sabba●hum externo ore & interna devotione sanctificandum ▪ prohibet Deus non externam tan●ùm opus homicidii , su●ti , adulterii , sed internas etiam cogitationes occidendi , &c. Wendel . Quando mand●tur aliquid , mandatur & omne per quod pervenitur ad illud . Regula . Quando aliquid prohibetur , prohibetur & illud per quod p●rvenitur ad illud . Reg. Iuriscons . Futuro utuntur Hebraei pro imperativo . Non occides ( i ) ne occidito , &c. Lex non solùm observanda , sed etiam conservanda . Quod quis per alium f●cit , id per se fac●re videtur . Reg. ●●ris . ●e patratis s●●leribus gl●●●ari , patrantibus abbland●ri , id de plora●ae est improbitat●s . Parcus . Qui non vetat peccare , cum possit , jubet . Obligant semper & ad semper , in omni loco & tempore . Affi●mativa non obligant ad semper licet semper spectanda sunt pro loco , sed pro tempore varias accipiunt limitationes & interpretationes . Obedientia primae tabulae derogat secundae , quando utrâque simul locum habere nequit . ut Luc. 14.16 . Gerhard . Lex ceremonialis cedit mo●ali . Reg. Notes for div A45342-e25260 See more fully Glassius his Philologia , Edit . 3. p. 1423. More ●umano Deus in seri●turis ad homin●s loquitur . Aug. Asf●ctus ●●ibu●n●ur Den seem dum ●s●●ctus . Plena effectû● reticentia . Bucer . See Glossius . p. 1437. * Si , apud Hebraeos ●st nota jurantis , ut 1 Sam. 14 ▪ 45. * Ver●a abrupta ad sestinationem re● notan●●m , & ad ●rep●da●ionem m●●●●dam . Pa●●us . Quasi sensu percepistis . Corre●tio , q.d. quid dico suscitabit ? imo ●am constitutus est , & in regno versatur . Iunius . Commiserationis ergô . Commiserationis ergò , &c. See more Rule 23. H●c Schema Ecclesiastae frequenter usu● erit , quoties res poscit affectum n●si enim i●er●s quod docere vis , praetervolat oratio nec acule●s in animis audientium relinquit . Dress●r . Dominum praesepis ( i ) cognovit Dominum in praesepio se alentem . à Lap. Crebrâ Hysterologiâ utitur Ieremia . * Vel Epitasis ( ● ) intentio , cum verbi vires intenditur . * Tô semper , idem est quod sedulò perseveranter , assiduè . à Lap. * Est in hâc Apostrophe acer stimulus quo pungit Agrip pam , ut creda● in Christum . à Lap. Voluit Adam nobis per esum pomi sieri similis , en quàm factus est dissimilis ! voluit scire bonum & malum , en in quale ignorantiae barathrum corruit . à Lap. Si sapis , metu mortis & divini judicu resiaena tuas voluptat●s , resiste tuis cupid●tatibus , amores va●●s ●uri si●a , ut jud●i qui concissi● earum usum . ●ed v●●u it abusum con●ruonired●las rationem . ● Lap. In gestu magis quàm verbis ostenditur , fitque , cum naso suspenso quippiam fastidimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est nasus . See Mr Leigh on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Irrident verbum Dei , habentque pro balbutie ineptâ . Musculus . N●x● caput sequitur & paena culpam individuā , uti lictor ●eum , conitatur * Fuit s●gnum illius transitus . Met. sub . Hebraei per M●tonymiam , quâ continens pro contento ponitur , Deum vo●can● Scamaim ( i ) ●oelum . à Lap. Iustitia est adjunctum hominis . Sic scelus pro scelesto , & exi●●iale vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( i ) exitium , per Autonomasiam . à Lap. * q. d. I expect another day , beside mans day ; now man carries all before him , he hath all the doings now , he may judge & censure as he pleaseth , it is but his day , and I regard it no● . Stultitiae est , ab●ect ● libertate , spresis piis Magistratibus , omnem potestatem impio , improbo , crudeli nebuloni committere . Wolphius in locum . * Per panem , ●ntellige o●nia hujus vitae admi nicula , ut cibum , potum , vestimenta . A potiori die hepdomas vocatur Sabbathum . à Lap. Notes for div A45342-e35650 Dr Wilkins , and Dr Ward . Notes for div A45342-e35840 Iesuita est omnis homo . Our Webster is some kin to them , for he can change with every time , &c. Bibitur auro venenum . * Alludit ad Mercatores qui verb●s fictis & arte compositis , supra veritatem laudant & extollunt suas merces , ut faci● ùs cas extrudant , & cariùs vendant . Sic Haeretici ut suam haeresim divendant , & spargant , ●am blandis & elegantibus v●●bis adornant , & quasimeretricem sermonis lenocinio fucant , ut videatur pulchra & elegans inslar Helenae . 〈◊〉 Lapide in locum . I find it done already , very acurately , by Dr Ward in his Vindiciae Academiarum . 1 He 's against Learning . * I have proved the contrary in my Vindiciae Literarum ▪ V. Vindiciae Literarum . c. 2. page 30. V. Vindiciae Literarum , Prefu . 2 He 's against Aristotle . No●e , 't is Diabolicall Magick , which Webster pleads for , as appea●s by his commending Lilly the Wizard . * See Perkins 1 Vol. p. 39 ▪ and 43 , 44. * Weemse 4. Tom. on the Magitian . page 62. Lord Verulam's Advancement of Learning . p. 147. Aug. de doct . Christian l. 2. chap. 21. * Astrologia judiciaria non est Scientia . Thes. Cantab. 1654. See Wendelius Physic. c. 27 , 28. page 620.630 . and Weems Magitian . sect . 7. See more , Fullers Ho●y state , lib. 2. cap. 3. 3. He 's against Galen , and Physitians . 4. He'● against Ministers . He 's against Magistrates * As the D●vils Law-Case . Reperto quod est optimum , qui aliud quaerit , pejus vult . Quintil. * Finis operantis * Finis operis . * Sin●tiones ipsae confusae sin● , &c. * Propositio hypothetica nibil ponit in esse . As Mr Webster saith , that wee know nothing in nature , but à posteriore , and from the affections and properties of things must seek for their causes . Alex. Alens● Metaphys . * As the fall of Law and Divinity . * Durand and others . * As Mr Sanders , one of the most learned of them . In his Epistle Dedie . Quicquid exprimitur in natura , imprimitur ab intelligentia , scil ▪ explicante , mediante natur● . Alex. Alcus● &c : Opus naturae est opus intelligentiae .