A DEFENCE OF Humane Learning IN THE MINISTRY: OR, A TREATISE Proving That it is necessary a Minister (or Preacher) should be skilled in Humane Learning.  
Frange leves Calamos, & sci●de Thalia libellos,  
Si dare Sutori Calceus ista potest.  
By H. Th. St. Ch. Ch.  
OXFORD: Printed by A. Lichfield, Printer to the University, for Rich: Davis. 1660.   

TO The Reverend and Worshipful JOHN WALL, Doctor of Divinity, and Prebendary of Christ Church, My very good Friend and Patron.  
Much Honoured Sir,  
HAVING considered the great diligence of men formerly, and what perfection they would arrive unto in knowledge, before they undertook the Ministry: and withal the earnestness of some in these times, that decry learning and pretend wholly to a Spirit: and having also had some thoughts to betake myself to the study of Divinity, I stood amazed what I should do. And truly, at first (through my ignorance I confess) I knew not whether those Persons might not be in the right: Sure I was, they took the easiest and shortest way to (if I may so phrase it) Preaching. But deliberating with myself, I resolved to study the Question, and to be convinced in the point. Having examined the Arguments on both sides, my reason presently condemned the haters of humane learning, as irrational, brutish and irreligious persons; that took their rise either from their ignorance, for Scientia non habet inimicum praeter ignorantem: or from malice, and a desire to have religion, julian like, betrayed, or lastly from avarice, and a Sacrilegious mind to devour the revenues, that Benefactors have bestowed upon the Schools of learning. Now being fully satisfied, They were guilty of some of these, or of all: and digesting my thoughts into some order, I compiled this small Treatise, the which I resolved to expose to the view of one, that made good my Thesis in all its respects, and that is, Reverend Sir yourself; who have been pleased formerly to honour me with the writing out of some of your most learned Sermons. The which could I imitate in the stile, and transcribe in my conversation: the one would bespeak me eminent for knowledge, the other for holiness: from the former I might promise my self-repute here, and from the latter, happiness hereafter.  
Indeed, all that I pretend hereby, is to acquit myself with due gratitude to you for your many favours: and let me further tell you, the subject I handle made me reflect on the eminency of your learning. And be it spoken to the Honour of your person, and the University wherein you live: My Lord Bishop then of Lincoln, Doctor Williams (whilst you honoured his family with your learning and Piety) gave this honourable character of you, that you were the best read in the Fathers of any he ever knew.  
I wish hearty, I had as much eloquence to express the excellency of your knowledge in all manner of learning, as I do hereby tender respect and zeal to your service. But I must comply with your Modesty, that thinks every one too luxuriant in your praises, and no body sparing enough. I shall say no more, but humbly beg your pardon for this boldness, and to retain me under the title of,  
●h. Church Oxon July 14. 1659. Most worthy Sir, Your most humble Votary and Servant Hen. Thurman.   

THE Necessity of a Learned Ministry.  
AS the Callings and Offices in this world are many, and divers, so also are the Gifts and Graces belonging to them. But of them all, There is not any to be compared with the office of the Ministry; either for variety or the excellency of their Gifts, which the Holy Ghost in Scripture doth appropriate to them: For, besides that, they have the Gifts of Nature, as also those we call the Gifts of Fortune; common unto them with other men: (As to the former, by the Law of God, if in nature they had any imperfection, spot, or blemish, they might not minister about the Tabernacle; and as to the latter, those that we style bona fortunae, they had their own portions, and part in the portions of their brethren) ●hey had certain gifts of grace poured upon them, in greater variety and in greater measure than the rest of their fellows. As the operation of great works, Prophecy, Discerning of Spirits, diversity of tongues, faith to work miracles, the gift of healing, the word of wisdom, and the word of knowledge. Which is all noted by a learned tongue by Isaiah, who says, The Lord hath given unto me the tongue of the learned, that I should know how to speak a word in season to him that is weary.  
Which Gifts although they are not in every individuo, in every particular minister, but some in one, some in another: Nor all at one time, and in one age, but at divers times and in divers ages: Some in the beginning, for propagation of the Gospel; Some afterwards for the continuance of it; Some for times of persecution; Some for peace and tranquillity of the Church; Some for the converting of the Gentile to Christ: Some for the saving of their souls which are converted; Yet this gift of the word wisdom, or the word of knowledge, or of a learned torgue is ever required in the ministry, at all times, in all places, in all persons, to all purposes, though in divers measures: Some having but one Talon, some two, some five Talents, and so upwards.  
For our Saviour doth not say to any, Operamini donec venio, to whom he hath not given one Talon at least to work with all. For as he gave us sundry callings, some to be apostles, some Evangelists, some Prophets, some Pastors, and some Doctors; Some preaching Deacons, some ministering Deacons, not for one time, or all times, not for one place, or all places, but diversely according to the divers times and places. In these times and these places, Prophets: In those times, and those places, Apostles; In other times and places, Evangelists: In other times Pastors; At all times and in all places, Teachers, (call them by what name you please) So he gave gifts to those divers ●●llings and divers times: But to Preachers and Teachers, Priests or Ministers (who were for all times) this gift of knowledge and utterance, this gift of a learned tongue.  
'Tis the humour of the times now to dispute about the title of a Bishop, or Presbyter, or Superintendent: but with names we meddle not at present, nor the form of Church discipline. Indeed herein doth partly consist the excellency and perfection of the state of the Church under Christ, that it is not bound, or tied up (as 'twas under Moses) to jerusalem, or any set place, to this or that order of ministry or government, to these, or those necessary ceremonies; but is at liberty to appoint any thing that serveth for the decency or building up of the Church. For to prescribe an exact form, as Moses did of his Church, were to make a Coat for the Moon, whereunto the Church is likened very well because it is sometimes increasing, sometimes in the wain, sometimes in the full, and sometimes in the Eclipse.  
B●t that I may not seem to build a portal too big for my house, I come to the assertion the which I have taken upon me to defend: viz. That it is necessary, a Minister or Preacher should be skilled in humane Learning:  
This Thesis I shall prove by these ensuing Arguments:  
1. From the power of the tongue, & that, 

1. As 'tis a natural gift, common to all  
2. As 'tis a special gift, proper to the Priest or Minister.    
2. In that it is necessary, that the Preacher should exceed the people iin knowledge, since he takes upon him by his preaching to instruct them.  
3. Because learning is especially necessary for the understanding of the Scripture. And under this head I shall speak concerning the Preachers knowing the Tongues, the liberal Arts and Sciences (under which is comprehended Philosophy,) than History, and somewhat concerning Classical Authors, not forgetting (the main thing of all) the Civil Law.  
4. From the example of, 

1. Moses, Daniel, and Solomon in the old Testament.  
2. Paul, Stephen, Apollo's, Nathaniel, Nicodemus in the New Testament.  
3. The Fathers, that were the Pillars of the Church, and instructed in humane literature.    
5. Because learning in a Preacher is necessary in a politic sense: And to contemn it brings in disorder, both to the Church and Common Wealth.  
6. From the Use and End, of learning.  
7. And lastly (to take in all) by answering all objections to the Contrary.  

1. As to the First Argument drawn from the power of the Tongue, and that,  
1. As 'tis a natural gift common to all with a Preacher Of what power and prevalency a learned and well managed Tongue is of, ancient writings witness sufficiently, and daily experience teaches us. 'Tis like the Achates, which stone no painter can paint for the variety of its colours. It peirces into men's breasts, winding and turning, and putting them into any posture, captivating the Auditors as it pleases. Serpentlike it can cunningly insinuate, and enter at the smallest hole; when it pleases, can presently put its self into a posture of war, and falls upon the enemy with a lion like violence. It sights, it makes peace, it can highly commend and as bitingly disgrace: ●t laughs, it cries, it has the dominion over all, and is the sole Paramont and Emperor of the Universe. ●ut I may be silent, since St. James does largely describe its qualities in his Epistle c. 2. ●nd (as to my purpose more in hand) I shall speak of it more particularly,  
2. As it is a spiritual gift proper to the Preisthood, and the Organ or Instrument of the holy Ghost.  
For (as we know) the gift of a Tongue is common to all sorts of men, together almost withal sorts of Creatues, and is used to deliver sounds, if not speech, but speech amongst those that are rational; And yet they that can naturally say Lord and Jesus cannot say, that Jesus is the Lord but by the Holy Ghost, as St. Paul speaks to the Corinthians: 1. Cor. c. 12. v. 3. i.e. cannot speak honourably and reverently, and preach his majesty and benefits, but by a farther gift of the spirit (which takes not away learning, but lets it be with it, as its servant and subordinate) And seeing Moses could speak readily enough in civil matters, and say to the Hebrew, wherefore smitest thou thy fellow? Exod. 2.13. Yet when he was sent on God's special message to Pharaoh, saith O Lord I am not eloquent, but heavy of mouth and of a slow tongue Exod. 4.10 And seeing Isaith, ●hen he should be sent to preach, could say, He was a man of unclean lips, and he durst not use them, till the Seraphin had touched his mouth with a Coal from the Altar: And seeing Jeremy (though God told him that he had ordained him a Prophet to the nations) says, Ah Lord God, behold I cannot speak, for I am a Child; And seeing David, when he would sing praises, cries, Lord open thou my lips, when he himself before had opened them to wantonness and murder: Finally, seeing St. Paul before his conversion, could breathe out threaten and slaughter against the disciples of the Lord: but being sent to preach desires the Saints to pray for him, that a door of utterance might be given him, that he might open his mouth boldly to publish the secrets of the Gospel; All these considered, It is manifest, that it is one thing to speak, and another to preach, one thing to have a tongue by nature and another thing, to have the gift of a tongue by the Holy Ghost. And that is a special honour and privilege granted to the Calling of the Ministry.  
And here a little I must stand to obviate the pretences of the Enthusiasts, who would have us believe, that they have (like those fore mentioned) such a tongue from the Holy Ghost, and what they speak is from the spirit within them. ●o these I answer 1. That those single men of old that delivered God's word were 1. publicly designed Prophets. 2. Approved of by the high priest and Sanhedrim, and 3 endued with a public spirit, and its doctrines were always agreeable to the other Scriptures. But how fare they are different from these, All men in their right senses can easily discern. But 2ly. To expostulate the case with these men: ●ither their spirit (by which they say they preach) is a private one, or a public one? If private, then 'tis to themselves only, and useful to none else. And how often have we read, how men's melancholy tempers have deluded them, and made them fancy such Chimaeras? But again; If public? Then it must enter in at the door of the ministry and divine Ordinances, of God's grace and man's Endeavours, (I repeat it again, man's Endeavours, which will take in also our Endeavours after knowledge and learning) and it must be subject to the Prophets, and their censures of it. Else it must justify its extraordinariness by miraculous effects, the which none of us yet ever saw. And such a spirit they must confess, they have not.  
I think, we never read of any Doctors, that have been instrumental in preaching the word, since the Apostles: but what had the groundwork of humane learning laid in them. And no doubt, God most extraordinarily giving the Apostles the gift of Tongues by the holy Ghost, did infuse all those habits of Science which we are now put upon to acquire: though, they were not taught as we are, to make a Syllogism perhaps in Barbara, or told there were ten Predicaments. I confess our Philosophy, Arts, and all humane Sciences without God's spirit are but some glimmerings; but like the Stars that shine in the night they keep our reason from being quite in the dark. True, when God's spirit is superadded, like the Sun arising, it out shines all those smaller lights, but they are not putout, but remain still as useful.  
Now of this gift of a learned tongue, nothing is spoken but favours and blessings. Solomon that most learned P●e●cher, says of it in his Proverbs, 'Tis as choice Silver, c. 10. v. 20. The Tongue of the wise man is health. v. 21. The lips of the righteous feed many. The tongue of the wise is health. The law of the wise is a fountain of life. And the like. And whatsoever things proceed from such learned preachers, they are styled by ●t. Be●nard ●er. 2. in resur. Dui. aromata, sweet s●ices, and the instruments of teaching, reproving, and instructing in righteousness that the man of God may be made perfect unto all good works. And therefore this gift of a learned tongue is very excellently called oleum effusum, Oil poured out to the comfort of others, which is better than oleum infusum, Oil poured only in to ones own comfort. For they that are wise (says Daniel) shall shine as the brightness of the firmament: but they that turn others unto righteousness shall shine as the Stars for ever and ever.  
There is a double operation of the Holy Ghost in ministers; the one, whereby it doth inwardly strengthen them with virtues to their own salvation: a 2d. whereby it doth outwardly adorn them with gifts to the s●lvation of others. As for example, Faith, Hope and Charity, and such other virtues, are given unto themselves, dan●ur illis propter illos: without hich they could not be saved. But the word of wisdom, and the word of knowledge, a learned tongue, prophesying and such other gifts (which men may want and yet be secure of their salvation) are given unto ministers to be poured out, and spent to the profit of their neighbours. And these operations of the Holy Ghost, as Ministers receive them to their own comfort are called infusiones, and as they pour them out upon others are styled effusiones. And of what force and efficacy they are of to a Minister in his function, has in part been shown and will appear further in what does follow.   

2 Arg. In that it is absolutely necessary, that the Preacher should exceed the people in knowledge, since he takes upon him by his Preaching to instruct them.  
It is at least an imperfection in the land, where it may be said: Such as is the people for knowledge such is the Teacher. And the people of this land, especially in Cities and great towns are no less exercised in the body of the Scripture, and the translated Commentaries of late writers, than their ministers are. And if their knowledge reach no further, may they not truly say of them, such people such priest? Again. If it be the nature, custom, and practice of the people, nihil tam vereri, quam ne dubitare aliquâ de re videantur (as Tully says of Velleius) tanquam ex Deorum consilio descendissent: as though they dwelled in the bosom of the Fathers and ancient Counsels; How shall Ministers be able to reprove and reform them, being endued but with the same measure of knowledge? How shall they take them up that be fallen, having no more strength in their arms than they? If industry, memory, utterance, and strong lungs be to be found among the people in as high a degree, as those of the Clergy; and they have for their advantage boldness (which is Soboles imperitiae) the seed and offspring of their ignorance: for alas what is their knowledge but armed ignorance against themselves?) will not the hand despise the eye, if it see no more than it does? And the body contemn the head, if their gifts be equal? Every Saul will be ready to thrust them out of their Chairs. Pulpits and Offices, if they can Prophesy as well as they. Yea, to our grief and the ruin of the Church, we now experience, what a Father of old (speaking to the like purpose) feared, nè hic securim, ille stivam, alius pellem, alius ligna, alius denique forcipem ab●iciens, se ●●c conserant, aliusque alium circa mensam sacro sanctam, & Pulpita & Cathedras protrudant & comprimant. We in this nation are past fearing, and the words are made good amongst us, for already, hic securim, ille stivam, alius pellem, alius ligna, alius denique forcipem abjiciens se huc contulit etc. I wish it could not be said, 'Tis no the trade of Preaching, and the merchandise of Religion.  
But stay: Perhaps some one may say, I miss of my mark: and that like People like Teacher is no inconvenience, where the people may be learned. And I would to God, (said Moses to Joshua, Num. 11.29. when he seemed to envy the Prophecy of hadad and Medad) that all could Prophesy. But if we look into that place, we shall see, that that gift of Prophecy was extraordinary and miraculous to some: upon whom God by promise, and upon special purpose poured out his spirit: If not for that instance (as some think) yet for someone special regard, as to make them able to govern the people As for this greater knowledge in the people, it enforceth a greater knowledge in the ministry: For as the knowledge which now is found in many of our Artificers, would have seemed a good measure for a parish Priest in time of Popery, when the people were muzzled up in ignorance and error: so must there also be an anolagy and proportion between the knowledge of the people now adays, and our Priests and Ministers. A type of this is noted to be the appearing of the mighty God Jehova on the mountain, where only Moses and Aaron were admitted to see his back parts, and that which might be seen of him standing on the mountain. But Sacrorum administri, who were not the Priests and Levites, (for as yet they were not ordained, but (as I yra notes out of R. Solomon, Jun. and Tremellius affirm the first born of the Princes of the twelve tribes, who used to offer Sacrifice) These, I say Sacrorum adminîstri, and the people might not touch the skirt of the Hill, but that which God said, they should learn, not immediately from him but by the means of Moses and Aaron. A notable figure of the excellency of knowledge, which is required in the ministry above the capacity of the common people: arguing, that the people must learn, and the minister teach: the preacher seek to learn, whatsoever may be known of God, the people should be content with whatsoever is answerable to their capacity, and profitable for their edifying.  
I must acknowledge, that this title or attribute of learning may be attributed to every good Christian. For how may he be accounted unlearned, who (if he knew nothing else) hath learned out of the Apostles Creed, ultra mundanam philosophiam, (as I rasmus calls it) a philosophy beyond the philosophy of the world? which neither Pythagoras' nor Plato, but jesus Christ, the son of the living God hath delivered unto us. How may he be accounted unlearned, who hath had Christ and his holy Apostles for his Schoolmasters, and hath learned of them the right path way to felicity? And they which have not learned these things how are they called Christians? And how can they be called rude and ignorant, which have learned and believed them? For (as Erasmus says again) nulla est sancta rusticitas, sicut nulla est rusticana sanctitas: ubicurque enim est vera sanctitas, ibi est magna Philosophia, minimeque vulgaris eruditio. But yet amongst these learned there is a difference. For they excel and exceed the rest in learning, unto whom it is given by a special prerogative from the Holy ●host to instruct others to righteousness unto whom the Lord hath given a pure and aclean heart a principal and invincible spirit the wisdom of Serpents joined with the innocency of doves, a tongue like the pen of a ready writer, a learned tongue to know how to minister a word in season to those that are weary; lips in which not only the Flexanimis Pytho of the Heathen hath its residence: but on which are poured heavenly graces, by the power and efficacy of the Holy Ghost.  
For its fit and convenient, that that they excel others in degree and calling should excel in virtue and gifts. There are already started by the Casuists five Thousand cases of Conscience and daily more wise: and therefore Ministers that are to answer the doubts of a whole kingdom, whose office it is to determine in divine scruples should be men of extraordinary endowments. For their office is of larger extent then to make. Sermons, and speak well enough to the pleasing of vulgar and undiscerning Auditors. Neither is it enough that they be good amongst the bad, learned amongst the ignorant; but they must be best amongst the good, and of greatest knowledge among the learned. Ye are the light of the world (says our Saviour Mat. 5.14) rays, as 'twere, issuing from the fountain of eternal light. Christ therefore, we see, bespeaks his ministers to be as torches or eminent luminaries, like the Sun in the firmament, for all the world to be enlightened by it. Their lustre should be great as at noon day able to dispel all the mists of error; for a knowledge in them, like the twilight is not sufficient, and is next unto darkness.  
Learning quà learning, i.e. an ability to teach others, challenges a natural pre-eminence and superiority. For all dominion is naturally founded in the understanding and we submit that imperious faculty to none but God and our Teachers. Hence Paul is said to have sat at his Tutor's feet, which implies duty and subordination. Now a presidency or authority in the ministry is intimated by that power our Saviour gave his Apostles. It is said Mat. 28.19. All power is given unto me in heaven and in earth, go ye therefore and teach. So that now the Apostles had a power given them●ore the understandings of the people. Now how can unlearned persons regulate men's ununderstandings? And so how can they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Precedents and governor's of the Church, if they know no more than those they pretend to instruct? Wisemen (we know) are only fit to govern: and learning maintains that relation, whilst it keeps of contempts, stops the mouths of all gainsayers, searches out truth and states what it is, and must necessarily force all that are in their senses to honour it. I am sure amongst wiser persons it has always been esteemed a title of nobility and great eminency. Ego enim, quid aliud munificentiae adhibere potui, ut studia, ut sic dixerim, in umbra educata, è quibus Claritudo venit, said Seneca to Nero. No doubt but learning enableth men to procure more favour, and bring more reputation to religion by the greatness of their parts. Great then is the boldness of those illiterate persons that venture upon this calling with more confidence by reason of their greater ignorance, and being not able to discharge the duty of a minister by reason of their want of learning, they become workmen who need to be ashamed, not rightly dividing the word of Truth.   

3. Arg. Because learning is especially necessary for the understanding of the Scriptures.  
This I lay down for a ground work, that there is unum necessarium with Mary, to set at the feet of Jesus and his Apostles; and hear and read the Scriptures. And that we must, not with the Egyptian Dog bihere & fugere, taste of Nilus and begun, & be satisfied with a draught. But (as 'tis said of wisdom) we must so eat of them, that we may be the more hungry after them. And as it is said of the wondrous works of God: That when a man hath considered them, and done his best. he must begin again: and when he thinks to come to an end he must go again to his first labour; for the consideration is infinite. So when we have read over the Scriptures and considered them, and done our best, we must begin again. And when we think we have made an end, go again to our first labour, for the knowledge and profit of them is infinite. Having, I say, set this down for a rule and ground, that the Scriptures are all-sufficient and only sufficient for the work of our Salvation, and that they are the ground of all Truth; It is not absurd, says Clement the Pope in the Decrees, dist. 37. Si aliquid etiam ex eruditione communi, ac liberalibus studiis quae forte etiam in pueritia attigimus ad assertionem veri dogmatis conferimus. And so I say, a third Reason why a minister should be skilled in humane learning, may be the great necessity and help it is of, for the understanding the holy Scriptures.  
And here I must descend to particulars, and speak  
1. Of the study of the Tongues, Hebrew and Greek, in the which the holy Scripture is wrote.  
Now these are necessary for five Reasons.  
1. Since, there is no translation that is not in many places faulty: and those that are the most learned, disagree much in interpreting the meaning of those places; how shall that minister, that is ignorant of the Original Tongues be able to consult the Context, to satisfy and inform his own judgement and others that will cavil with him? He must presently be at a stand, and confess his ignorance. He that it forced to read a translation, can no more clearly understand the Author's Original, than those that look through a thick black-bag can see the graces of a picture. And remember, waters the further they run from the fountain, the less clear they are, and more impure.  
2. Every tongue has its Emphasis and particular graces, that can never be genuinely expressed in another language. The exactest Translator can never lively express that Majesty and sublimity of stile the Holy Ghost writes in. Never did any interpreter reach the Author's mind in every thing, and the best has erred in somethings. So that I must commend Themisto●les, that being in banishment, and having leave to speak to the King of Persia, chose rather to spend a twelvemonths time first to learn the tongue rather than discover his mind by proxy.  
3. Because it has been the practice of the Church always, for those that preach to learn those tongues. Origen would had the Hebrew words to have been translated into no other tongue, but kept uncorrupted by those that knew them. They report Hierom, a very old man, to have learned the Hebrew Rudiments. And Luther was of opinion to neglect the study of these tongues, were to recall the ancient barbarism. This is sure, that when in the year 1470, the knowledge of them was revived, the Egyptian darkness was dispelled, and the Gospel shined forth in greater splendour.  
4. Because they that by the help of them have searched the context, have proved amongst us the most eminent Divines: witness Luther, Melancthon, Musculus, Mercer, Paraeus and others; Moreover the Papists the more any of them were skilled in these tongues, were by so much the less corrupted than others, as Montanus, Masius and others. And others (though in other things very learned) through their ignorance herein have erred very grossly, as their Commentaries sufficiently witness against them.  
5. Because learned men have always esteemed highly of the study of them. Luther preferred his knowledge of the Hebrew language before all riches. So Melancthon, Mercer, Pareus and others. And don't retort upon me, That there have been very learned divines without them, as Bernard and Aquinas For in their days the study of those tongues was not quite so necessary as it is in ours. For in their times all Europe was of the same faith and worshipped God in the same manner; whereas in our days, there are as many religions almost as men. notwithstanding though, Those Fathers who by reason then of their great troubles and Cares had not leausure so to do, persuaded others to study them: And if they could not for their business, that then they should address themselves to the most eminent linguists. As to the Greek language in particular, he that is ignorant of it, must be also of the new Testament, the Septuagint, Aquila, Symmachus and Theodotion and in short the Greek Fathers: And truly he that wilfully will neglect these, may as well kick Divinity out of doors. In a word, as to tongues which a Minister should know, the Cross of Christ tells us, where our Saviour's name was wrote in Hebrew, Greek, and Latin.  
2. The liberal Arts and Sciences.  
1. Grammar. For this tells us the various acception of a word, and how such a Conjunction of number, case, or gender altars the sense, from whence so many disputes have risen. Yea particles themselves misunderstood and misplaced have made parties and divisions in Religion.  
2. Rhetoric. This is as necessary to a Preacher, as the eye is to the head: and of what power and force 'tis of to win upon an Auditory I have briefly spoke before. I must confess some have misused it, but they that rightly apply it cannot be discommended: so that their Eloquence be according to the nature of the Subject, high, majestic, and heavenly: such as we find in Moses and the Prophets and St. Paul, and other the holy writers; more Elegant, I say, than the greatest Rhetoricians amongst the Greeks' and Romans. I appeal to St. Austin l. 4. c. 6. de Doct. Christ. that obseves out of St. Paul's Epistles and the prophecy of Amos, Colons, Commas, Periods and Figures more accurately than any Rhetorician has done out of Demosthenes or Cicero. And if you approve not of the flourishes of Rhetoric, and the adorning of things, go and accuse God (if you dare) that has Created so beautiful a heaven and earth, and the ornaments thereof. If our Shoes must be so fine, why may not our tongue receive its graces also? by whose eloquence we are especially distinguished from Brutes?  
3. Logic. Py this we understand the contexture, method, argumentation and analysis of the Scripture. By this only we know when we speak truth or no. It is as the helm to guide us, and the rule to measure all things by. Here is our store-house for all arguments to prove our Text by, and without it we should all be confounded, and know not how to get out of the dark. Our Saviour was the great master of it: whilst we read of him daily disputing in the Temple, how closely does he prove his doctrine, retorting upon the Pharisees their own arguments, and wholly silencing them with his unanswerable Dilemmas? What shall I say of Paul's famous Sorites, whereby he proves God to have foresawen, called and justified by faith, the Elect? Take this Science away, and I will warrant you, the Jesuits will easily dispute us out of Protestantisme. Take away this touchstone, and they will make any metrall seem good with us, and pass for pure Gold. Whether freewill be to be granted? Whether there is an universal redemption, or no? and a numberless such like propositions of great moment are to be examined hence by the Rules of the omni & de nullo, and other rules in this Science. I will only insert a story that I have heard of one (of what sect he was of, I mention not, because I would give no body offence) that should come peremptorily to a Dr. of this nation to dispute his Tenants with him. The Dr. entertained him friendly, and first of all asked him what profession he was of: A Tailor, says he. Very well says the Dr. but prithee friend, let me ask thee one Question. What's that, says, the Tailor? Didst thou never put a piece of new cloth into an old Garment? Perhaps I have, what then? Then, says the Doctor, I will prove you out of Scripture to be no man. That I don't believe, says the Tailor, Well I'll do it thus: Says our Saviour, No man putteth new cloth into an old Garment, but you confess you have, therefore you are no man. The man was astovished at it: and finding himself to be caught in a Labyrinth, knew not what way to get out, but by telling the Doctor, he was a Sophister. Thus we may see how necessary Logic is, and that without it a Minister will almost as absurdly be surprised, as this simple fellow was.  
4. Ethics. This Science was the Heathens only divinity, and has God for his Author, from whence we know him to be the Summum bonum, and so to attract the will unto him. Hence we know how the will obays the understanding, what virtues and what vices are, those to be followed, these are to be avoided. What the passions are and how to be moderated, several distinctions of sin and ignorance, and how fare we are, or are not at sometimes excusable. In short most of the Questions of polemical Divinity are grounded upon this Science, and decided from it. It's said to be the Handmaid to, a degree of approximation if not of participation of Divinity. Of which may be said, as it is of the air, compare it with the heavens and it is a kind of earth, compare it with the earth and it is a kind of heaven: So compare moral Philosophy with Divinity 'tis much inferior, compare it with the other lower arts, 'tis a Divinity.  
5. Natural Philosophy. Hence a Divine h●s many things concerning the Soul, of the nature of stones, plants, living Creatures etc. And the Scripture in many places sends us to the la● of nature. Prov. 6.6. Go to the Ant thou Sluggard, consider her ways and be wise: where the Holy Ghost would spur us up to be industrious by the example of an abject worm. Jer. 8.7. The Stork in the heavens knows her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their coming, but my people know not the judgement of the Lord: where God upbraids the people of their supinesse, and the not foreseeing their imminent dangers, from Creatures that are without all understanding. So our Saviour Christ (Mat. 6.) bids his disciples, Consider the Fowls of the are, and the Lilies of the field, and so cast themselves upon God's providence. Again, 'tis said 1. Cor. 11 14. Doth not even nature itself teach you, that if a man have long hair etc. The grace of God supposes nature and the Scripture teaches it not but takes it for granted, that we know whatsoever of nature may be known by the light thereof.  
6. Metaphysics. This is the noblest of all sciences, that contemplates upon the nature of God, his attributes and his works, and on those spiritual substances the Angels. It tells us how the divine nature is united to the humane in Christ, and how to confute the Papists in their vanity of Transubstantiation, their Quantitas sine extensione, their Corpus sine loco, their materia sine formâ, their Accidents without a Subject. Lastly it helps much for the explaining those great mysteries of predestination, regeneration. and Justification by faith in Christ.  
7. Mathematics, As there is both profit and delight in them, so they are exceeding necessary to attain other Arts more clearly and demonstratively; but especially tend to the study of divinity: For they are (as the Platonists style them) Disciplinae Purgatoriae, whilst they take the mind off from grosser material things, and many irrational desires, and so render it most fit for the contemplation of things that are more divine. Of what use they are of for the understanding and interpreting holy Scripture, St. Austin l. 2. c. 16. de Doct. Chr. jargly declares: Showing that through the ignorance of Music, many things are not well understood, as being metaphorically and mystically put in the Scriptures. He instances in many examples and reiterates this his opinion very fully in the same book c. 37. So Jerome is of opinion, that the knowledge of numbers is of great virtue for understanding the mysteries of the Scripture. In which place also, where he speaks that, he asserts, that Geometry is of great use to Divines. And again St. Austin in the place forementioned says Music is very necessary for one that preacheth Christ: adding withal, that Divines should be very well instructed in Geography. Greg. Nazianzene knowing that right well, does highly commend his Master, for his being so very well skilled in Astronomy, Geometry, Arithmetic, and other Mathematical Sciednes.  
How can a Divine without Geometry answer an Atheistical Julian, or a scoffing Lucian, that laugh at the ark for a Mosaical figment, to be reported to contain Noah with his whole family, and all sorts of living Creatures besides? Yet Euteon, an excellent Mathematician has demonstrated to be there not only space enough for them all, but also to contain a twelvemonths victuals for them.  
Again. How can a Divine without Astronomy tell the eclipse, the Chronology of the Scripture; and what it speaks concerning the constellations of heaven, the Suns degrees, the sun and moons course, of which speaks job 9.9. & 5.38. Amos ch. 5. v, 8. As alsoe the Prophet Isaiah, St. Matthew, and others, It may therefore shame a divine to be ignorant of Astronomy, that by its stars, leads us (as it did of old the wise men) to Christ to worship him.  
In short, all other subordinate Sciences are of very great use to ripen our reasons, & heighten them to contemplate the wisdom of the Creator in his beautiful creation of all things, And as a bladder if not blown is useless, and if with wind is more ready for any use;: So the Arts and Sciences sharpen our faculties, and proportion them for greater things.  
3. History, and that for these four respects.  
1. Because there are many allusions in the books of Ezra, Nehemiah, and Esther to the Customs of the Persians: many passages in the Prophet's illustrable out of the histories of the times and places to which they refer, many expressions in the New Testament best explicable out of the Roman Laws and Antiquities. Many passages tightly paralleed in humane Authors, and receiving much light from them as Mr. Gataker has observed. Furthermore, the histories of the Scripture, and them iracles of Moses, of Christ and his Apostles, may even out of Heathen writters be confirmed (and a testimony from Adversaries is of great validity) as has been largely proved by Mornay, and Grotius de veritate Chr. Religionis. As the most learned Dr Reynolds hints in a sermon of his.  
2. Because, the Prophetical Scriptures of the four Empires, of the Turk and Pope, and various state of the Church cannot be understood without history. As also the knowledge of times by the Olympiads, the Fasti consulares, and other standing ways of computation are exceeding necessary to the exact distinguishing and digesting of sacred Chronology, and of the occurrences of Scripture to their proper times, as Austin hath noted l. 2. b. 28. the doct. xtina.  
3. Because History adds much to the understanding of ancient writers, and without Ecclesiastical hi●●ory first read, the Fathers cannot be.  
4. Lastly, Because the History of all times is a theatre to behold the singular providence of God, that continually watches o'er his Church, and takes vengeance on the enemies thereof.  
Now as to Classical Authors, we suppose them to be taught every Scholar in his minority. The which, though a Preacher is not to mix with divinity, so as to stuff up his Sermon with quotations and scraps of sentences out of them: yet by his preaching it will appear whether he ever read them or no. Thus young men are taught to dance, not so much for to tread such a measure of steps to the tune played, as to carry their bodies well at all times and places; So that you may easily see whether any one has been t●uht that Art, (though he makes not Coupes before you) by the neat and graceful deportment of his body. Now how far Classical Authors may advantage a divine for promoting Christianity in preaching, we may fairly guess from Julian the Apostate: who in his Epistle to jamblichus tacitly hints that he should forbid the Christians to interpret publicly the ancient authors, as Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, Lysias, and the like; least from thence they might persuade the Gentiles to Christian holiness. That so being destitute of all eloquence, they might be less able to win upon the minds of the Gentiles.  
Lastly. As to the Civil Law, it refers especially to the Scripture, and without it a divine can't well and clearly explain adoption, justification, the power of the keys, and very many heads in divinity; And how much it is necessary, the Prudent, learned and pious Mr. Barlow, now Provost of Queens Coll. in Oxford has judiciously pointed out in a Manuscript, that I have seen, very frequent in the hands of others. I will not now speak of its praises, that it whets, directs, clears and confirms our reason; It is the Seminary of wisdom, and the storehouse of all prudence, and of so near affinity to divinity, that they who take degrees in it before they do in Theology have (according to ancient custom) higher privileges than others. I am confident Mr. Calvin had never arrived to that maturity without it.  
In conclusion, I contend not for the knowledge of the whole Encyclopedy to be in a minister, as though none were to enter into that office, but what run through it all: But I say it prepares men for divinity, and is to be premised. In a word, Every one should be initiated in secular learning: It is a stock to graft divinity on, a better blue to the taking of the right black: And I wish all first well studied Humanity, that so they may be the abler Doctors in Divinity: whom their formalities may mind of what the dyers thereof do, who first die their cloth i'th' some inferior Colour, that it may be a more perfect Purple.  
Now after all. If any ask me how far we should enter into the study of the Tongues, Arts, Philosophy, History and the rest, before we take upon us the function of the ministry, and with what conditions we should study them: it would require a longer consideration, and is more than I can or dare take upon me to prescribe: And we have in this nation most learned men that are able and ready to advise and direct. Dr. Wilkins Ecclesiastes, and others.  
But if it may be lawful for me to speak s●ne praejudicio alterius, aut paris, aut melioris intelligentiae (as one speaks upon the same matter) you may be pleased to call to mind that ancient distinction of knowledge in eminentem, sufficintem, & mediocrem. Now for that knowledge, which they call eminentem, It is more than is necessary for a minister. Then, That which they call sufficient (however the word seem tolerable, yet as they understand it) is too little. A mediocrity is the best: which may as well be required in a minister, as Castalio in a Courtier, or Tully in an orator, or Vitruvins in a Architect. Whom we expect not to be a most excellent Grammarian, as was Aristarchus, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not an absolute Musician, as was Aristoxenus, neither yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: not an excellent Painter as Apelles, neither yet imperitus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: nor a Physician as Hypocrates, nor yet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Thus in a minister is required not singular excellency in the Sciences, but a convenient mediocrity. And in order to this, it is lawful and necessary to study profane learning, with this condition resectis unguibus & Capillis, setting aside all vanities and superfluities. For that there is both good and bad in those writings, the most heathen Poet of them all confesses, (who deserves especially to be castrated) 
Cum legis Aedipodem, caligantemque Thyesten,  
Colchidas & Scylla's, quid nisi monstra legis?  
Quid te vana juvant miserae ludibria chartae?  
Hoc lege quod possis dicere jure Tuum est.  Martial.  
So that, as we read in Exodus c. 4. How Zepphora circumcised her children, which the Angel else had slain, according to God's command, and by that means preserved them alive: So the Carnale praeputium (as I may say) of secular learning being taken away, what remains may be Israëliticall. Thus you may gather the roses only, whilst you let alone the briers and bushes: and imitate the Bee, that though she fall upon bitter as well as sweet tasted flowers, she leaves what is unsavoury behind, and sucks out nothing but the honey part.   

4. By the Examples of, 1. Moses, Daniel, and Solomon in the old Testament.  
Whether the Philosophers borrowed their Sciences from the Scripture, or that they had them otherwise taught them by the Holy Ghost (whose gifts, and most excellent gifts no doubt, they are) is not greatly material. But this we find (which may serve for our instruction) that, Moses and Daniel were instructed in them. Sure it is Moses had a most Noble Education in a Prince's Court, and was brought up in all kind of good literature: says one of him.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
And in the Acts of the Apostles, c. 7. v. 22. it is said of him, Moses was learned in all the learning of the Egyptians, and was mighty in word and deed. Here we have first his intellectual perfections described, in that he was learned in all the learning of the Egyptians: and secondly his Civil, moral, and religious perfections, a mighty man for oratory, a mighty man for action. His book of Genesis is full of natural philosophy: and that he as skilled in Astrology and Physics does often appear from his laws. And josephus tells us Moses had a special care of the education of Children in good literature, and we find some evidence of it in Scripture, where he commandeth the people to teach the words of the law diligently unto their Children, Deut. 6.7.  
And as to Daniel, 'Tis mentioned to his honour and his three Companions, that God gave them knowledge and skill in all learning and wisdom: Dan. 1.17. meaning, as appears v. 4. of the same chap. the Chaldeans learning.  
Shall I speak of Solomon, no doubt but David had a special care of his education: And I think none ever arrived to a higher pitch in learning. His Proverbs witness his Ethics, Economics, and Politics: And in his Ecclesiastes 'tis apparent he was a most excellent naturalist, as we read in the book of Kings: And these are the copies that Preachers should transcribe, that so they might bring great reputation to Religion.  
2. Paul, Stephen, Apollo's, Nathaniel and Nicodemus in the new Testament.  
Paul he was brought up at the feet of a most learned Lawyer, instructed in Philosophy and Poetry, as is manifest from his writings. And he quotes even Heathen Poets sayings in the holy Scripture. As Act. 17.28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Aratus. And 1 Cor. 15.33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 out of Menander, and Titus 1.12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. out of Epimenides. Apollo's is commended, in that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Stephen is said to have been of so poverful a reason, that he stopped his Adversaries mouths, as we may read it, Acts 6.9, 10. where it is said, There arose certain of the Synagogue, which is called the Synagogue of the Libertines, and Cyrenians, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen. And they were not able to resist the wisdom and spirit by which he spoke.  
Moreover we find it, Acts 19.9. That Paul, for two years together, did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the School of one Tyrannus a Philosopher: And (which is most remarkable) he wrote almost the greatest part of the New Testament, and brought off more Souls from Idolatry to serve Christ, than any else: I know not where I may not rightly say, because he was the most learned of all our Saviour's followers, knowing best how friendly and prudently to suit himself to the manners of all Nations. By the shield of Faith he routed the Minerva of the Grecians, and opposed every Nation with their own Weapons, whilst he armed (as I may say) the knowledge of those things they best knew against them. Hereupon he confounded the Jews in their Genealogies, shamed the Epicureans, humbled the proud and selfconceited Stoics, and brought the barbarous Heathens to a Christian meekness. So great an affinity there is (we see) between the Gospel and Learning, the Church and University, the Divine and the Peripatetic.  
Now although Christ for the most part chose to himself Disciples that were unlearned, lest the flesh might glory and be proud in Learning: Whereas God, by the inspiration of his All-powerful Spirit, can make the mouths of Babe: and Sucklings to be instrumental to his glory; yet the Apostles, and others, had all kind of humane Learning, as well as the knowledge of Heavenly Mysteries; not indeed acquired from Schools and Universities, but infused into them by the Holy Ghost. But withal, he admitted those two learned persons, Nathanael and Nicodemus, into the number of his Disciples, lest he might seem to impose upon the simpler sort, as having to do with none, but whom their simplicity might betray, and 'twere no difficult thing to deceive.  
3. The Fathers. We read of Nazianzene, and Basil, to have been well instructed in all the learning of the Gentiles, and that they were public Professors of it in their Schools and Universities, and that they blest themselves for having studied humane Learning. Austin being eminent in all Studies, having told us, That Eloquence was taken out of profane Writers, Well, says he, Aspicimus quanto auro & argento & veste suffarcinatus exierit ex Aegypto Cyprianus, Doctor Suavissimus & Martyr beatissimus; quanto Lactantius, quanto Victorinus, Optatus, Hilarius, ut de vivis taceam, quanto innumerabiles Graeci? He is withal noted by his Successors to have used all kind of Learning in his Books de Civitate Dei, and other his Works. So Jerome also uses the Poets, as well as Authorities out of Galen and Hypocrates. And what is there in the Encyclopedy, that whole Circle of Arts, Grammar, I ogick, Rhetoric, Philosophy, and Mathematics, which is not by name commended unto us by some of the Fathers? And by the ancient Canons of the Church, (all which Bucer thought necessary to be restored, and whose opinion, if we should take up, we might defend well enough) the study of Physic, and of the Law, was thought convenient for him that professed himself a Divine.   

5. Because Learning in a Preacher is necessary in a politic sense: And to contemn it, brings in disorder both to Church and Commonwealth.  
Julian the Apostate (who was not noted to be bloody (for à cruore abstinuit, says the History) he sought not the lives of the Priests, but that which was worse, the everlasting overthrow of the Priesthood, and so by consequence of Christianity) used two ways to bring his purpose to pass; one by taking away the maintenance of the Church, for which he had Scripture, beati pauperes; another, by taking away Learning, for which he had Policy. For as Theodoret notes, Eccl. Hist. l. 9 he used to say, propriis pennis configimur, ex nostris enim libris Christiani armacapiunt, quibus in bello adversus nos utantur, and therefore forbade them the reading of Philosophy, and profane Authors, (as Ammianus Marcellinus notes, l. 22. & 25.) futurum sperans ut absque liberali eruditione religionem tueri suam non possint. As indeed it is impossible, but only by miracle, whereof we have had but one or two examples in the primitive Church.  
Now if we don't require Ministers to be learned, than any illiterate persons, and all forts, (as now to our grief they do, and are too much countenanced) promiscuously may take upon them the Office: And so there will be no security against all the evil Doctrines that shall be broached by a promiscuous, unchosen company of Preachers. And hereby the door is opened to all such as will pretend to extraordinary Light, and a private Spirit, who will belly the holy Spirit to cousin us, as often as they have a mind to it: And such as these directly overthrow all Order, Government, and a public Ministry. For where these are, the Peace of a Nation or Kingdom, must be as mutable as their fancy; and their Oracles, being (as they pretend) the Dictates of God always, will bring in daily new Tables of Divine Commandments, which in all reason must cancel the former, though never so firmly established.  
Next I proceed to show how that the contempt of Humane Learning, under which we reckon the reading of the Fathers, and ancient Commentaries, brings in a further Ataxy.  
Nestorius is noted to have fallen into his Heresy of denying the Virgin Mary to be Deipara, because having a natural Eloquence of his own, and so thinking himself very Learned, scorned to read any Interpreters: For being puffed up thereby (says the History) veteribus accurate non incumbebat, sed seipsum potiorem omnibus judicabat. And when the Historiographer had showed wherein he might have been instructed in that question by the Fathers, he concludes him therefore ignorant, because he contemned the ancient. The Arrians were guilty of the same pride, who would not suffer any of the ancient Fathers to be compared with them; nor would they admit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any that was not of their party, boasting in the Invention of their own Opinions, and the revelation of such things that never were heard nor thought of. This is that which brought in that disorder spoken of by Isaiah, to wit, The children behave themselves proudly against the ancient, and the base against the honourable, Isa. 3.5.  
For when some by reason of a plausible Tongue, and a great memory by nature, think themselves to have all the Learning in the World (as did Nestorius) and thereupon despise the Commentaries of the Ancient; what marvel we, if new Opinions arise, and strange Innovations, and Tumults, and Heresies, and Elasphemies, and Churches scorned, and Authority reviled, whilst they say there is more Divinity in a Country man, than all the University; more of truth in one Sectarist, than all the Councils? Thus learned Sophocles the Father is reckoned a dotard by his young Son Sophon: But no wonder, again, 
Et sua riserunt saecula Meoniden,  
Homer was contemned whilst he lived.   
But pray what's the ground of these men? Why? For fear if they did not cry down parts in men of greater knowledge and merit, they should catch nothing; and they have as great a mind to be in as high an esteem as the best, and therefore in Policy they cry up nothing in a Minister but the Scripture, being willing to persuade us to know no more than themselves do, and so, as 'twere, to level Learning. Else let no man use Art, no man use Learning, no man use the Authority and Judgement of the Fathers, and so every man abounding only in his own sense, and his own fancy, all alike ignorant, we shall all be equally regarded and preferred. And if there be any difference, then let him be most honoured, that can most boldly perfricare frontem, & absterso pudore linguas volvere, I use Erasmus his words in this Argument, and not my own. And I pray what is this, but to bring in disorder? which hath not only brought our degrees into contempt, but effected, that Sheep take upon them the office of the Shepherds, Mechanics the Function of the Ministry, Children and Women the practice of Preaching, when they hear Preaching and speaking is all one, and in Sermons nothing else delivered but that which is obvious to every Tongue.  
Indeed they that are learned and wise now adays, may complain with Seneca, Nunquam potui populo placere; nam quae ego scio, non probat populus, quae probat populus, ego nescio. And they that are unlearned, knowing the favour of the People is acquired by ill means, frame themselves to their humours, commending them only, as the true Successors of the ancient Apostles, who of fishers, & unlearned craftsmen, became Teachers and Preachers to the whole World. For facit hoc illos hyacinthos, ignorance begets such their esteem. And some hereupon have said, That if you should enter into a town or city, and would know who are learned or unlearned in the Ministry, you need no other expe●iment, then that which Pliny the second taught Maximus, to discern the unlearned Orators in Rome, that were in those days in highest repute. Si forte (says he) transibis per basilicam, & scire voles quomodo quisque dicat, nihil est quod tribunal ascendas, nihil est quod praebeas aurem: facilis divinatio, Scito eum pessimè dicere, qui laudatur maximè.  
Nor would I be understood to have spoken any thing to disgrace the Fathers of latter memory, whom we ought to reverence, and read also. For as God hath not given all his gifts to one man, so neither all his excellent men to one Age. Nay we have great cause to thank him for those very many learned and godly Preachers (as almost ever were) in this our age. But all my intent is, to show the antiquity of receiving the Ancient, the reason of their being contemned, and the inconveniencies of Disorder, Heresy and Ignorance, that ensue thereon; that so we may make the reading of them, and other humane Learning, subservient to the study of the Scriptures, which is the end of all our Learning, whose enemy is Disorder, Tumult, Faction, and Enthusiasm.   

6. From the use and end of Learning.  
As to the use and end of Learning, Isaiah, in the place first of all mentioned, resolves all into this, To be able to minister a word in season to him that is weary. Ignorance, and Error, and Sin, and Weakness, and Imperfection, are burdens: And to ease them that are wearied under these burdens, is the end the Prophet prescribes learning. For curiosity, vainglory, desire of fame, desire of honour and riches, are the abuses thereof. And in relation to this end, I might show for a sample what use may be made thereof, and what arguments may be drawn to this purpose out of Philosophy, and profane Authors: As from, 

1. The necessity of Misery and Affliction.  
2. The commendation of patience in bearing it.  
3. The Testimony of a good Conscience.  
4. The Example of others.  
5. The hope of deliverance.  
6. The final cause or end why they suffer them.  
7. Lastly, That which they call Collatio eventuum.    
Of all these the Philosophers have spoken, and used them as comforts to those that were afflicted; and they that are unacquainted with them, will never be able to enlarge, and pathetically set home those other that may be drawn out of the Gospel.  
To proceed: Ministers are Pastors, and so their duty is to preserve their Sheep from the Wolves abroad, for which purpose they must be able, respondere de jure, to give account of their faith, in defiance of the numerous Armies of Heretics. They are to watch for their flock, and so must know all excellent arts and ways to arm them against all their weaknesses within, and their enemies without: And Learning highly conduces unto this; as also to make them the abler to strengthen the weak, confirm the strong, compose the scrupulous, satisfy the doubtful, and readily to answer all cases of Conscience. None but a learned man can resolve Kings and States their grand Questions, whether their Designs are agreeable to God's holy rule, or no, and to consult with such, hath been the practice of the Princes of this Nation.  
But this sixth Argument falls in with the third: I say no more therefore, but only propose one that used his Learning to a right end, seasonably and successfully. Look we upon St. Paul, that became all things to all men, that he might win them to Christ. How sometimes he makes himself an Abject, sometimes raises himself even Lordly (as I may say) in Christ Jesus: Sometimes he uses the authority of his Apostleship, threatening the rod of severity: Sometimes speaks fair, playing rather a Nurse, or a Mother, than an Apostle: Sometimes rebukes sharply, sometimes mitigateth that which is hardly spoken: Sometimes speaks in part, referring the rest to a fit place. Consider how circumspectly he invites us to those things that are Consilii & perfectionis (as they term them) being very wary not to entrap or ensnare any one: How sometimes he bringeth not the Lords Commandment, but gives a profitable counsel, as a faithful dispenser: How fitly he applies the testimonies of the Scripture to the present cause: How wisely he openeth the cloud of an Allegory, when the letter is of little force unto godliness. How unto the perfect he speaketh the Wisdom of God in a Mystery: Among the weak he knoweth nothing, but Christ Jesus and him Crucified: How he hath Milk for them that are Infants, and more substantial meat for them that are elder: How he resists Peter the Apostle to his face, and is suppliant to Philemon, and becometh as it were a surety for Onesymus his servant: How dealing with them that ascribed too much to the Ceremonies of Moses; he so extolleth Faith in Christ Jesus, and the grace of the Gospel, that he seemeth to neglect the works of Charity. Again, disputing with them that thought it enough to be Baptised, and profess the Name of Christianity, without repentance and newness of life: How he exhorts to good works, preferring Charity before all other gifts, even before Faith, which he so notably Preached: How disputing at Athens, in the Street of Mars, he takes his Exordium from the Inscription of the Altar, and citeth the Authority of Aratus, a Learned, but a Heathen Poet; So Preaching Christ, that he termed him a man only: But when he writeth to them which had accepted of the Gospel, how full of Honour and Divine Majesty are all those words which he delivered of Christ? Finally, whilst he fitteth himself to the circumstance of time, place and persons, he is so divers, that he seemeth to speak contrarieties, and to vary from himself, when indeed he is most constant and like himself.   

7. Lastly, By answering all Objections.  
Ah, but. Ad quid temporis perditio haec? Why do we lose so much time in the Arts, in Philosophy, in humane studies, in Fathers, in Councils? Were it not better, that time were spent in reading the scriptures, which is but a small volume, sooner learned and read over then Aristotle, Livy, and Austin, and easy enough to my capacity: containing indeed all divinity, and sufficiently furnishing us with knowledge for the instruction of the people? Doth not even Origen, one of the Fathers, well studied in Philosophy, writing upon Exod. confess, that that plague of Lice and Flies, which so stinged the Egyptians, resembles Logic, quae acutis & subtilibus verborum stimulis animum circumvenit, ut deceptus nec videat, nec intelligat? Doth not Bernard say, that the mountain upon which Lucifer set his seat, was the Hill of knowledge? Doth not Asclepiadorus paint well without colours, only with Cole and Chalk? And do not many with their curious Rhetoric bring to pass, dum disertè loquuntur, ut ne à disertissimis intelligantur? Did not little David, with the staff of the word of God, overthrow great Goliath with his Sword and Target, and his complete armour of profane knowledge and Philosophy? Does not Picus Mirandula write of two hundred heresies, and show out of what parts of Philosophy they had their beginning?  
Doth not St. Paul say 1 Cor. 2.4. That his speech and his preaching was not with enticing words of man's wisdom, but in demonstration of the spirit and of power. Knowledge puffeth up. c. 8. v. 1. Let no man deceive you through vain words. Eph. 5.6. Also beware no man spoil you through Philsophy, and vain deceit etc. Col. 2.8. To say no more, what says Solomon in his Ecclesiastes, He that increaseth knowledge, increaseth sorrow. c. 1.18.  
These, and many the like (which for brevity sake I omit,) are daily urged against learned Ministers, to bring them and their degrees into contempt among the people. All which may be answered in one word, they argue from the abuse of those studies, not from the use of them. And we may say of those studies, as Bernard speaks of certain actions, Quas non natura, sed usus virtutes facit, nam ex se indifferentes esse noscuntur: Tuum autem est, aut abutendo, autconfundendo facere vitia, aut bene ordinateque utendo, virtutes. It lieth in us either by well using or abusing them, to make them, either noisome or profitable to divinity. And therefore as many things as are written and spoken against the abuse of them, so many things are urged even by the same fathers for the good use and study of them. And the same Argument may be used against every Art and profession, which be it never so good, there are they that will apply it to a false end.  
Now for what St. Paul speaks against Philosophy, 'tis not to be understood simply and absolutely, but with a restriction to that vain deceit through philosophy, which (as the text speaks) is after the rudiments of the world, and not after Christ: when as men ascribe to humane reason a supremacy o'er things supernatural to examine the truth of them, and will so misapply their philosophy, as to believe no Conclusions in divinity, but what can be demonstrated thence.  
Nor does Solomon reject knowledge, but comparatively, in respect of heavenly wisdom when the former is not made subservient to the latter.  
Now as to the objection against Rhetoric, those that use it affectedly and unseasonably I can't defend; but those that employ it to inform the understanding, or to work on the affections, or to quicken the attention, or to help the memory, or some other way to please the Auditory for their good unto edification; who can disapprove of? A sermon before a learned auditory aught to be in a more accurate and elaborate dress, and secundum artem (as they say). I confess Divinity is so grave a subject that it can't admit of querpes, and jests, and punns (as they call them) they are abominable in a sermon; for it must not like a young she gallant be light and garish in her dress, yet as a grave matron always decent in her attire, upon a fit occasion may wear jewels, and be adorned with more costly ornaments.  
Furthermore, as to another objection, viz, That reason should be subjected to faith, and not the Holy Ghost be limited by Philosophical bounds: Who questions it? For we place not Philosophy in opposition to divinity, but make it subordinate. We intent only, it should make way for divinity and other professions, not impose upon us any thing in the study of them. Or else, let it instruct us how to treat of things, but not meddle with the things to be treated of. But say some again: Divine mysteries suit not with the rules of Logic: and there are many things, especially in Peripatetical philosophy that are contradictory to Divinity. I answer. Things above reason don't take away reason, but rather perfect it, and raise it to higher matters by faith. Now if we meet with any thing in philosophy, that yields not to the certainty of faith, we must impute it artificibus, non arti: which Art is to be form to his rule that is the rise of all good. In short, the mistakes and errors of Philosophers are not precepts or rules in Philosophy. And Philosophy neither denies nor opposes those matters of which it treats not, but grants them to be of a higher speculation. I hope no body lays Tertullias or Cyprians errors on divinity; nor Galens or Paracelsus' on Physic. And so, such idle objectors can't find in this any pretext for their idleness, who being not able to arrive to knowledge, are resolved to carp at, and declaim against it.  
Now to proceed. As the Ploughshare only turns up the ground, but the other parts of the Plough are necessary, and cause it to be done with greater facility; So I confess, 'tis the holy scripture only, that turns up the fallow ground of our hearts, but the Arts and Philosophy help much to apply it more readily. And howsoever a wooden key may serve to open a door once or twice, as well as a key of gold ('tis a Father's similitude) yet there is not only more beauty, but more profit also, and longer continuance in the golden key. And he is rich enough that hath wedges of Sylver and Gold; but he has more use of his money who has it ready coined. For in gold, and in Divinity not only good matter, but good form is also required to make it go currant. We can't say of the Scripture, Ornari res ipsa nequit contenta doceri. For the very Treasures of Egypt were turned to adorn the temple of the Lord. And so not only rules of Rhetoric and Logic, (but as Austin says) Si quid Philosophi bene senserunt, ab iis tanquam in●ustis possessoribus, in usum nostrum est vind candum. Hereupon the ancient fathers, to add more credit to these arts, said the Philosophers were not the true owners of them, but usurped the possession of them, having taken them out of the Scripture. For Austin, Tertullian, Euscbius, and Cassiodore do affirm, that all Rhetoricians, Logicians, and Philosophers have taken all their knowledge and faculties out of the holy book. Hereupon Crinitus says, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, what else is Plato but Moses speaking in the Grecian language? And Hermippus says, Pythagoram multa è Mose hausisse: and Orige●, how that in Paul's writings there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & Hiatus &c. And I take it for a Paradox, but it is common in the mouth of every Jew, Omnium artium, omnis scientiae, divinae & humans, integram cognitionem in quinque libris Mosaicae legis contineri, dissimulatam autem & occultam literis.  
And so I hope by this time, I have evinced the truth of the affertion, to all that are reasonable viz. That it is necessary a minister or Preacher should be skilled in Humane Learning.  
Now from what has been proved, may be deduced these Confectaries:  
1. That Universities and Schools of learning are lawfully instituted, being instrumental for breeding up of wise, learned, and Godly Ministers.  
2. That the taking of degrees in the Arts, and Sciences (as evidencies of our knowledge) is necessary before we be admitted to preach.  
3. That no illiterate, ignorant person, should take upon him the office of a Minister.  
4. That our University statutes aiming only at this, to enforce the study of humane learning, in subordination to divinity are grounded upon a right bottom, to wit, Scripture precept, and therefore to swear the observance of them, is lawful.  
5. That since Formalities are but for distinction sake of degrees in learning, and this tends to a further service of God in the Church, we may conclude they are innocent circumstances, and not to be utterly rejected.  
6. Lastly. To put down Universities, or Nurseries of learning, is contrary to God's holy will, for whose service they were erected, and so ought to be continued.  
Having now ended the Position, as to the argumentative part, I shall take upon me from hence to admonish two sorts of Persons:  
1. All such as are ripe in learning, and fit to be employed as workmen for the harvest of souls: That they do not retain and hold back to themselves, that which they have received to bestow, and pour out upon others. He that is inwardy full of virtue, and adorned with the gifts of knowledge and utterance holds back, and retains from his neighbour his right, if either through fear, or slothfulness, or indiscreet base conceit of his gifts, he tie up in unprofitable silence, that good word, which might profit many to the salvation of their souls. Whereby he not only refuseth to submit himself to that charge of St. Paul, who adjured Timothy and in him all ministers, before God and the Lord Jesus Christ, who shall judge both the quick and the dead at his appearing, and in his kingdom, to preach the word, to be instant in season and out of season, to reprove, rebuke, exhort with all long suffering and doctrine; 2 Tim. 4. but voluntarily they do incur the curse which is spoken of in the Proverbs: He that withholdeth Corn the people shall curse him. 11.26. Upon which words one says that to withhold Corn, is Praedicationis verba apud se retinere; In populis talis maledicetur, quia in solius culpâ silentii, pro multis quae corrigere potuit, damnatur. And St. Paul speaks in plain terms without any Allegory, Vae mihi si non Evangelizavero.  
But notwithstanding this adjuration, notwithstanding this danger how many are there, that bury their Gifts and Talents, which were given them to the use and profit of others? How many clouds are there sufficiently full of waters to moisten our dry and stony earth, which will hardly part with a morning and evening dew, with a drop or two of moisture to comfort dry Souls, or soften Stony hearts.  
'Tis to little use, to have learning, and not to use it: recondita doctrina, ut in vaginâ gladius, nisi educatur, nihil prodest. It's said in Isaiah: How beautiful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace, that bringeth good tidings, of good, that publisheth salvation, that saith unto Lion, Thy Lord reigneth? Beautiful upon the mountatres are the feet of the minister. But of what Minister I pray? Of him that bringeth good tidings, that publisheth peace etc.  
And what means the Prophet hereby? but that there should be an instancy, an assiduity in the work of the Gospel, the use and exercise of that learned tongue, which the Holy Chost hath given unto the ministers to the benefit and salvation of others.  
2. All such as are not yet arrived to the perfection of knowledge required in a minister That they would not be too hasty to pour out to others, before they have sufficiently and abundantly received in for themselves. For this is to go to Blow with the first born Bullock, and to shear the first born sheep, which is contrary to the Law of God Deut. 15. This is a fault greatly to be complained of, and here greatly, and especially to be prevented by good counsel.  
I writ not this, as though any age were too forward or immature for the grace of God. For we know in this University (with thanks to God, be it confessed to the honour of this place) there are a great number of young men, that do supra senes intelligere, moribus antiquare dies, provenire tempora meritis, & quod aetatis deest compensare virtutibus: whose youth (as St. Paul speaks of Timothy) let no man despise, for better are young men of good towardness, than they that are old, ignorant, and foolish.  
We know Samuel was an excellent young man, who assoon as ever he heard the Lord call, answered. Speak Lord, for thy Servant heareth: And Jeremiah was sanctified before he was born, and when he would have excused himself by his youth and ignorance, the Lord placed him over Kingdoms, and over Nations: And the Lord stirred up the spirit of young Daniel, to convince the wicked Judges, and to deliver the innocent: And it is said in the Book of Wisdom, Wisdom is the grey hair, and an undefiled life the old age.  
Now notwithstanding these particular Examples, it is not amiss still to urge this general rule, That we should not be too hasty to enter upon the Ministry. For where there is a very young man, for searning and discretion an old man, it is the singular work of God, which others should rather admire, then think to imitate. Much is required in a Minister, and having but little learning with themselves, how can such offer to teach other: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is an easy and a decent thing for him that hath learned, to teach others, but a most foolish thing to teach, before thou hast learned sufficiently thyself. Let not such then that are not arrived to a competency of knowledge, be too forward in this Exercise: There is (says Solomon) a time to be silent, and a time to speak; first with silence to learn, afterwards to speak with knowledge.  
That was excellent counsel Bernard gave to a young man of his time, Si sapis (says he) Concham te exhibebis, non Canalem: If thou be'st wise, choose rather to be a Cistern, than a Channel or a Pipe: The Pipe or Channel no sooner receives is water, but pours it our again; but a Cistern parts with nothing, till it be full, and then, if any thing do superabound, communicates it to others, without any loss to its own self: He is a fool, (says Solomon) that poureth out his Spirits, all his Learning and knowledge at once. Truly, it were to be wished, that there were more of these Cisterns, and fewer of the Pipes in o●r Churches, whilst they now venture to make Sermons, before they have Learned to declaim in the Schools, making that their beginning that should be their end; like those forward Youngsters, of whom Pliny the second complains in his times, that they came into the Courts, and would begin to plead at first dash, In causis Centumviralibus: When as before-times, nè nobilissimis quidem adolescentibus locus erat, nisi aliquo Consulare producente, for, Summâ veneratione pulcherrimum opus celebratur. Hereupon it was, that the Emperor Justinian, and the ancient Fathers of the Church of Rome, were forced to ordain leges annals for the Ministry, and not to admit any one, ad ordinationem, or ad beneficium, before he came to the age of 35 years. I will add only that (somewhat like what Sereca writes of some attaining unto Wisdom) That many would prove excellent Divines, if they were not persuaded they were so already.  
This by way of Admonition: A word or two more by way of Direction, How Ministers should use their Learning: And that,  
1. Seasonably and discreetly: Either when the matter they treat of, or the Auditory to whom they Preach to, do rationally call for it. As to the former, men are , that stuff up a Sermon continually with distinctions out of Philosophy, and Quotations out of several Authors, to tell the World they are men well read. As to the latter, they are not without fault, that without respect Preach alike to all Congregations; whereas Milk is for Babes, Meat for strong Men. Preach so in the Country, as to win the will. Preach so in the University, as to convince the understanding; there Doctrine that is practical, here speculative is more proper.  
2. To a right end: And that,  
1. Without a fruitless ostentation of parts, to gain glory and applause; for this is a base and an unworthy end.  
2. Not to poison the Judgements, or pervert the Consciences of men, for this is a cursed and pernicious end. Preachers must have a care, that is, Scholars, those that are learned Divines, must have a care they make not their depraved Reason a Canvaster of the Creed, or place Learning on the ●ench, to examine and judge of the mysterious Truths of Religion. They must not let the Handmaid be Mistress, Leah must not be in Rachel's place, nor the Peripaton above the Sanctuary. The Arts and Sciences are as ground-colours, upon which the Gold of Divinity is to be laid. And learning to a holy man is as a golden Ring unto the Gem, as the most learned Dr. Reynolds makes the similitude.  
And thus much concerning this subject, for my own satisfaction, the times wherein welive, putting me upon it. I hope no man of Learning will be offended with me for it; and for others, I matter not. It was wont, at the least, to be tolerable, to praise Arts and Arts-men at Athens. If in this our University it be otherwise, for my part, I say, with Picus Mirandula, Si turpe est bonas literas colere, mallen hanc culpam agnoscere, quàm deprecari: If it be a fault to study Humanity. I wish I could acknowledge it: I profess I will never repent of it. If any If any man there be in Oxford of another Opinion, I judge him not; and yet it were not amiss to tell him, what hath been the judgement of other men heretofore, apply it as he sees cause. When Honorius the third, Bishop of Rome, did forbid Priests and Clergymen, the study and knowledge of the Civil and Canon Law; they that lived in that time, said, he dealt like the Fox, who endeavouring in vain to reach Grapes from a high Vine, at last dispraised them, and despised them, affirming them to be but sharp and harsh meat: The Moral I meddle not with. And an ancient Father speaking in commendation of liberal Sciences, which some dispraised, drawing their Argument from the abuse of them, says of them, No Learning is to be despised, for as much as all Science is de genere bonorum. But we should rather account those that contemn it, to be rustic and barbarous persons, that would willingly have all aslike ignorant as themselves: So that their ignorance lying hid in the multitude, may not easily be found out and censured by others.  
I hope these sayings cannot be applied to any in an University: For it were pity, that Learning should find any such discouragement there, being already out of heart, though the base entertainment it finds abroad. For these studies are delicati flosculi, which favour, like a kind and gentle air, maketh flourish and grow; but reviling and undervaluing, like some Enchantment, makes them presently draw in their head and whither.  
To conclude all by way of parenesis: In regard of this, as well as the glory of God: let every one that intends the ministry, first seek the knowledge of God, & to know Jesus Christ and him crucified. And as in order to this only great end, encourage one another to the study of learning, and whatsoever may serve for the building and edification of God's Church. That they that have little and few Gifts and talents may not envy those that have many and great: nor they that have many despise those that have few. But let all with one consent seek to attain to this Gift, this excellent gift of a learned tongue, to that end and purpose, as we read in Isaiah, even to Minister a word in season to those that are weary.   
FINIS.   

A Catalogue of Books printed for, and to besold by Richard Davis at his shop near Oriell College in Oxford.  
A Paraphrase, and Annotations upon the whole Book of Psalms, by Hen. Hammond. D.D. in folio.  
— A Paraphrase, and Annotations upon all the Books of the New Test. in folio: the second Ed.  
— The Practical Catechism, with all other his English Treatises, in two volumes in 4ᵒ  
— Dissertationes quatuor, quibus Episcopatus Jura ex S. Scriptures & Primaeva Antiquitate adstruntur, contra sententiam Blondelli & aliorum, 4ᵒ.  
— A review of the Paraphrase and Annotations on the New Testament, 8o.  
— Some profitable directions both for Priest and People, in two Sermons, 8o.  
— A Collection of several Replies and vindications. Published of late most of them in defence of the Church of Engl. in 4. volumes, 4ᵒ.  
— The Dispatcher dispached, in Answer to a Roman Catholick's book, entitulated, Schism dispatched 4ᵒ new.  
— A Letter of Resolution to six Queries, 12ᵒ.  
— Of Schism. A defence of the Church of England against the exceptions to the Romanists. 12ᵒ.  
— Of Fundamentals in a Nation referring to Practice. 12ᵒ.  
— Paraenesis, or a seasonable exhortation to all true sons of the Church of England, 12o.  
A view of the Threats and Punishments recorded in Scripture, Alphabetically composed, with some brief Observations upon several Texts, by Zach. Bogan of C.C.C. in Oxon. 8o.  
— The Mirth of a Christian Life, and the sorrows of a wicked Life, 8o  
Fides Apostolic, or, A discourse asserting the received Authors and Authority of the Apostles Creed: together with the Grounds and Ends of the Composing thereof by the Apostles, the sufficiency thereof for the Rule of Faith etc. With a double Appendix, 1. Touching the Athanasian. 2. The Nicene Creed: by George Ashwell, B. D. 8o.  
Ailmeri M●sae Sacrae, seu Ionas, Jeremiae Threni, & Daniel Graecè redditi carmine, 8o  
Ad Grammaticen ordinariam supplementa quaedam. Editio 2. multis auctior. 8o.  
A Guide to the Holy City, or Directions and Helps to an Holy life, by John Reading B.D. 4ᵒ Theses quadragesimales Philosophiae Novae, in Scholis ●xoni● Publicis, à Carolo Potter. 12ᵒ.  
Contemplationes Metaphysicae, Authore Georgio Rits●heli Bohemo, 8ᵒ  
Aditus ad● og●cam, Authore Samuele Smith, 8ᵒ  
I lementa Log. Arthore Edw. B●erewood, 12ᵒ.  
●ohan. Buridani Quaestiones in octo Libros Politico●um Aristorelis, 4ᵒ.  
Robert. Baronii Philosophia Theologiae Ancillans, Edit. nova. 12ᵒ.  
Rob. Baronii Metaphysica. ●dit. nova, 12o.  
The hurt of sedition, by S. John Cheek, 4o.  
The Christian Race, a Sermon on Heb. 12.1. by Tho. Barton, 4ᵒ.  
A Sermon on 2d of Tim. c. 3. v. 1, 2, 3, 4, 5. by Will. Chillingworth, 4ᵒ.  
A funeral Ser●on Phil. 1.23. by Joh. Millet, 4ᵒ.  
A funeral Sermon on 1 Cor. 7.29, 30, 31. by Tho. Hauskins 8ᵒ.  
A Nomenclator of such Tracts and Sermons as have been printed or translated into English upon any place or book of the Scripture, now to be had in the Public Libr. in Oxf. by Jo. Vernevill. 12o  
The Vaulting-Master, or the Art of Vaulting illustrated with 16 brass sigures, by Will. Sto●ks 4o.  
Ramus Olivae, Concio habita ad Clerum in Templo Pe●tae Mariae Oxon, 8ᵒ. Junii pro-incho●ndo Te●mino. A Joh. Wall, T.D. & Col. Aedis Christi Praebendario. 8ᵒ  
A brief Treatise touching the preservation of the Eyesight, by Walter ●aley, sometimes Fellow of N. ●oll. Regius Professor in Physic, and Physitianto Queen ●lizabeth. 8ᵒ.  
Essays and Observations, wherein many of the humours and diseases of the Age are discovered and characterized, by a student in Theology 8o.  
Port a Mosis, ●ive Dissertationes aliquot à R. Mose Maimonide. Nunc primum Arabicè prout ab ipso Authore conscriptae sunt, & Latinè editae. Unà cum Appendice Notarum Miscellanea, operâ & study Edvardi Pocockii, Linguae Hebr: & Arab: in Acad Oxon. Professoris 4ᵒ.  
Idea Trigonometriae Demonstratae. Item Praelectio de Cometis. Er Inquisitio in Bullialdi Astronomiae Philolaicae Fundamenta, Authore Setho Wardo, in Acad. Oxon. Astronomiae Professore Saviliano. 4ᵒ.  
— In Thomae Hobbii Philosophiam exercitatio Epistolica, 8ᵒ.  
Delphi Phaenicizantes, etc. Authore ●dm. Dickinsono, Med. Doc. & Mertonen●s Coll. Socio, in 8ᵒ.  
Logicae Artis Compendium, Authore Rob. Sanderson, Coll. Lincoln. in almâ Oxoniensi quondam Socio, & in Eadem Academia Sac●ae Theol. poste● Professor Regio. Edit. 5a. 12ᵒ.  
A Paraph. on Habakkuk, by Dr. Stoaks. 4ᵒ.  
A Christian Legacy, viz. 

1. A preparation for Death, etc.  
2. A Consolation against Death, etc.   by Edward Hyde, D. D. 12ᵒ.  
Christ and his Church: or Christianity explained, under 7. Evangelical and Ecclesiastical Heads: With a Justification of the Church of Engl. according to the true principles of Christian Religion, and Christian Communion. 4o. 1658.  
— A Christian Vindication of Truth against Error, concerning 7 Controversies; most between the Church of England, and the Romanists, in 12ᵒ new.  
Ric. Gardiner Herefordensis, Specimen Oratorium. 12ᵒ.  

The City Match. 4ᵒ. both long since.  
The Amorous War. 4ᵒ. both long since.   
written by J.M. St. of Ch. Ch. Oxon.  
Ovid's Invective against Ibis, translated into Erglish Verse, and the Histories therein briefly explained, with Natural, Moral, Poetical, Political, Mathematical, and Theological Applications: by Jo: Jones, Teacher of a private School in Hereford. 8ᵒ.  
Two Assize Sermons, Preached at Reading and Abingdon in Berks: with two others preached at St. Mary's in Oxford, by Jo: Hinckley, Minister of the Gospel at Colsehill in Berks. 12ᵒ  
The Devil of Mascon, or a true Relation of what an Unclean Spirit did and said at Mascon in Burgundy, attested by several persons of Eminency, both for Learning and Piety, the third Edition. 8ᵒ.  
Burgersdicii Metaphysica. 12ᵒ.  
Directions for a godly life: especially for communicating at the Lords Table, by H. Tozer 〈◊〉 the sixth Edition. 12ᵒ.  
Hen: Savilii Oratio coram Reginâ Elizabethâ Oxoniae habita, etc. 4ᵒ.  
Juelli Apologia Eccleliae Anglican: Graecolat: 8ᵒ.  
Enchiridion Botanicum: Or a complete Herbal, containing the sum of what hath been hitherto published, either by ancient or modern Authors, both Galenical and Chemical, touching Trees, Shrubs, Plants, Fruits, Flowers, etc. in an Alphabetical order, in which are distinguished all that are in the Physic Garden in Oxford, showing their Place, Time, Names, Kinds, Temperature, Virtues, Use, Dose, Danger, and Antidotes, etc. by Ro: Lovel, St: of Ch: Changed Oxon. in 12o.  
The Circles of Proportion, and the Horizontal Instrument, etc. both invented, and the uses of both written in Latin, by W. ●ughtred, Aetonensis. Translated into Erglish, and set forth for the public benefit, by W.F. And now by the Authors consent revised, corrected, and freed from all mistakes in the former Edition: And also much amplified and explained, by ●. H. Gent. with brass Figures. 8o. New.  
The Natural Man's inability to attain a sufficient knowledge of Indwelling Sin, in three Sermons. Preached at St. Mary's in Oxon, by Henry Hurst M. A. and Fellow of Merton College. 8ᵒ.  
Exercitationes duae. Prima de Hystericâ Passione: secunda de affectione Hypochondriacâ. Authore Nathaniele Highmoro, Artium & Medicinae Doctore 8ᵒ.  
FINIS.