A
TREATISE
Of
the
necessity
of
Humane
Learning
FOR
A
GOSPEL-PREACHER
:
Shewing
the
use
of
-
I.
Languages
.
-
II.
Rhetoric
.
-
III.
Logic.
-
IV.
Natural
Philosophy
.
-
V.
Moral
Philosophy
.
-
VI.
History
.
-
VII
.
Chronology
.
-
VIII
.
Arithmetic
.
-
IX
.
Geometry
.
-
X.
Astronomy
.
-
XI
.
Geography
.
AND
The
benefits
of
Learning
in
all
Ages
.
Also
this
Question
is
Determined
,
Whether
Grace
be
Essential
to
a
Minister
of
the
Gospel
?
By
EDVVARD
REYNER
late
Minister
of
the
Gospel
in
Lincoln
.
LONDON
,
Printed
by
John
Field
,
and
are
to
be
sold
by
Joseph
Cranford
,
at
the
Sign
of
the
Gun
in
S.
Pauls
Church-yard
,
1663.
A
PREFACE
TO
THE
READER
.
THe
grand
Enemy
of
humane
Happiness
,
having
baffled
Man
in
his
first
Encounter
,
and
cheated
him
of
his
knowledge
and
his
innocency
together
,
hath
studied
ever
since
to
improve
his
Follies
,
and
thereby
to
compleat
his
Misery
.
In
pursuance
of
which
he
saw
it
his
concernment
,
to
employ
his
policy
in
evacuating
those
means
,
whereby
the
Sons
of
Adam
might
attempt
some
reparation
of
their
loss
,
and
raise
their
Intellectuals
,
so
much
depressed
by
the
fall
which
he
occasioned
.
Well
understanding
,
that
the
interest
of
his
Kingdom
doth
not
a
little
depend
upon
the
ignorance
of
men
,
as
most
proper
to
dispose
them
for
his
conduct
,
and
that
which
brings
in
great
throngs
of
Subjects
to
him
from
the
Pagan
World
:
which
might
well
add
eagerness
to
his
industry
:
in
seeking
the
advancement
of
it
,
in
that
other
part
which
calls
it self
Christian
.
And
here
,
because
Light
had
broken
forth
,
his
business
was
,
where
he
could
not
compass
a
total
extinction
of
it
,
either
to
restrain
its
lustre
,
or
disappoint
its
influence
.
The
former
he
hath
performed
among
the
Papists
,
with
whom
it
is
so
muffled
,
as
not
to
be
seen
by
vulgar
eyes
.
The
Romish
Church
being
made
a
Stove
of
Devotion
,
where
Religion
is
hatched
in
the
dark
,
and
men
may
grow
hot
with
the
sentiments
of
a
fiery
zeal
,
without
discerning
any
blaze
,
or
spark
of
knowledge
.
But
when
the
subtil
Impostor
meets
with
others
,
that
cannot
spare
their
sight
,
that
care
not
for
having
their
Candle
shut
up
in
a
dark
Lanthorn
,
and
that
born
by
another
too
;
advised
by
their
differing
tempers
,
he
forms
new
Methods
;
and
since
they
will
not
be
patient
without
Light
,
he
bestirs
himself
,
either
to
embase
its
Purity
,
or
hinder
its
Efficacy
,
or
counterfeit
its
Appearance
.
It
s
Purity
is
embased
,
while
it
is
mixt
with
shadow
,
with
gross
Conceits
,
wilde
Fancies
,
perplex
Opinions
;
while
obscured
by
dark
,
abstruse
,
or
imperfect
Representations
;
while
deflowred
by
corrupt
Glosses
,
and
tinctured
by
some
ill
disposed
Medium
,
through
which
it
hath
past
,
either
in
the
form
of
a
Version
,
or
an
Exposition
.
It
is
infeebled
in
its
Operation
,
and
its
Efficacy
obstructed
,
when
it
is
eclipsed
through
the
interposition
of
some
black
suggestions
,
or
clouded
with
doubts
and
scruples
;
when
its
raies
are
dissipated
and
dispersed
,
being
split
with
Distinctions
,
and
bandied
away
in
Disputes
;
when
it
is
imployed
onely
to
form
the
visible
species
of
Sanctity
,
to
exhibite
the
glitterings
and
splendors
,
the
quaint
colours
and
imagery
of
a
bare
Profession
;
while
it
serves
but
to
gild
mens
Discourses
,
and
cast
such
a
brightness
upon
some
of
their
Actions
most
exposed
to
observation
,
as
may
dazzle
the
eyes
of
others
,
that
the
impieties
they
more
closely
prosecute
,
may
securely
escape
both
their
notice
and
suspicion
too
.
Nor
do
there
want
other
sinister
purposes
to
which
it
may
be
applyed
;
as
,
the
rarifying
of
mens
self-conceit
,
till
it
swell
and
puff
them
up
;
the
inkindling
of
heart-burnings
and
animosities
amongst
them
;
whilest
all
the
heat
that
accompanies
the
illumination
of
their
mindes
is
derived
upon
their
passions
,
and
ferments
their
peevish
humors
,
till
they
proceed
to
such
Calentures
of
contention
,
as
are
ever
attended
with
a
cold
fit
of
Charity
,
if
not
of
Piety
too
.
And
so
their
Light
serves
onely
to
put
out
the
fire
of
love
,
and
making
the
fervency
of
their
spirits
exhale
in
their
contests
,
leaves
them
to
freez
in
the
service
of
God
,
and
the
concerns
of
their
souls
:
by
which
means
Satan
is
highly
gratified
,
and
his
designs
of
defeating
the
most
necessary
knowledge
not
a
little
promoted
.
He
is
well
content
it
should
shine
for
men
to
talk
,
but
not
to
live
by
:
he
would
either
draw
them
to
make
an
unprofitable
use
of
it
,
or
else
withdraw
them
from
making
any
at
all
:
which
he
most
usually
,
and
not
unsuccessfully
,
attempts
,
by
entertaining
their
mindes
with
so
many
divertisements
,
and
distracting
them
with
such
a
variety
of
objects
,
as
not
to
give
them
leave
by
me
ditation
to
recollect
,
by
a
frequent
and
serious
reflexion
to
unite
those
beams
which
have
disfused
themselves
there
;
so
as
to
beget
a
holy
fervor
within
,
and
produce
in
the
heart
such
a
vital
flame
,
as
might
impart
vigor
to
the
whole
man
,
and
warm
it
into
a
pious
activity
.
It
is
none
of
the
least
pernicious
of
the
Tempters
Arts
,
to
set
mens
Affections
at
odds
with
their
Judgements
,
and
make
their
Practice
dissent
from
their
Principles
:
which
he
oft
performs
by
presenting
to
them
,
in
the
most
alluring
forms
,
the
various
delights
of
sense
,
the
sweetest
and
most
gustful
pleasures
,
which
may
infuse
soft
and
easie
prejudices
into
their
minds
against
the
strictness
of
their
opinions
,
and
release
the
severities
of
their
deportment
,
till
their
indulgence
extend
not
onely
to
the
more
modest
sallies
of
a
lustful
inclination
,
but
to
the
bolder
excursions
of
a
dissolute
sensuality
.
Hence
many
live
at
such
a
distance
from
their
knowledge
,
that
their
Notions
and
their
Actions
seem
to
be
calculated
for
very
different
Meridians
:
it
being
commonly
midnight
with
the
latter
,
when
bright
day
with
the
former
.
Thus
I
have
recounted
the
principal
Artifices
,
whereby
the
Prince
of
Darkness
seeks
to
undermine
and
render
ineffectual
that
Light
,
which
men
have
received
from
Divine
Revelation
.
A
third
Policy
still
remains
,
which
is
,
the
counterfeiting
of
its
appearance
;
while
men
are
induced
to
ow
their
Illumination
either
to
the
flashes
of
Fancy
,
the
lightnings
of
a
heated
brain
,
the
appearing
of
Lucifer
their
morning-star
,
or
the
rising
of
some
new
Luminary
,
to
which
that
transformed
Angel
performs
the
office
of
an
Intelligence
.
The
old
Sophister
hath
of
late
earnestly
applyed
himself
to
the
profession
of
Optics
,
and
chiefly
taught
men
that
experiment
,
in
which
,
by
shutting
out
the
Light
that
shines
in
the
place
where
they
are
,
admitting
none
but
at
a
little
hole
,
they
might
have
a
more
pleasant
and
delightful
view
of
things
;
whilest
objects
from
without
should
croud
in
,
and
offer
themselves
to
their
observation
in
the
most
lovely
forms
:
For
he
knew
,
that
when
mens
curiosity
had
once
guided
them
to
the
trial
hereof
,
those
things
which
they
saw
right
before
would
now
become
invers'd
,
and
be
quite
otherwise
represented
:
and
he
,
by
a
convenient
disposing
and
presenting
of
Objects
,
might
paint
upon
their
minds
what
idea's
he
pleased
;
which
would
be
more
lively
and
express
,
the
nearer
their
minds
resembled
unwritten
paper
,
by
being
cleared
of
what
good
Principles
were
imprinted
on
them
before
.
He
hath
circumvented
many
by
inviting
them
out
of
the
Sun-shine
of
Divine
Ordinances
to
refresh
themselves
in
the
shade
,
and
take
the
pleasures
of
a
retired
Walk
;
where
he
hath
led
them
on
by
degrees
till
the
night
hath
overtaken
them
,
and
by
concealing
their
way
rendred
the
offer
of
his
Lanthorn
acceptable
,
who
had
ever
an
Ignis
fatuus
,
or
some
wisp
of
error
ready
,
to
direct
their
goings
:
as
not
ignorant
,
that
when
men
are
benighted
,
Lights
of
this
nature
will
be
more
admired
and
followed
then
all
the
Stars
of
Heaven
;
and
there
are
no
better
guides
to
his
black
Mansion
the
pit
of
destruction
.
He
hath
a
great
advantage
for
imposing
upon
such
as
he
hath
got
into
the
dark
;
for
here
rotten
wood
will
shine
,
and
any
cheap
delusion
serve
to
amuse
the
sight
:
though
sometimes
he
may
go
to
the
cost
of
a
more
solemn
cheat
,
of
some
garish
apparition
or
splendid
disguise
of
error
:
yea
,
he
can
match
Mystery
with
falshood
,
and
teach
the
most
shallow
conceits
to
be
profound
.
He
hath
a
new-fangled
dress
to
recommend
the
vainest
and
most
Antic
Tenets
;
and
can
cloath
an
ill-contrived
opinion
with
a
venerable
obscurity
:
By
this
means
accommodating
himself
to
minds
of
various
conditions
;
some
of
which
are
taken
with
the
surperficial
glistering
,
others
with
the
intricate
dimness
of
what
is
propounded
.
But
lest
the
credit
of
his
impostures
,
which
have
been
so
successful
,
might
fall
,
to
support
it
,
and
secure
them
from
being
detected
,
he
hath
tryed
to
disparage
all
External
Light
(
and
Internal
too
,
of
which
himself
is
not
the
Author
)
and
disoblige
mens
regard
,
both
to
Divine
Declarations
published
in
holy
Writ
,
and
to
the
Law
of
Nature
,
and
those
notices
of
good
and
evil
,
which
are
most
intimate
and
familiar
to
the
mindes
of
men
;
and
,
lastly
,
to
the
sober
judgements
of
Reason
,
and
the
genuine
deductions
either
of
Scriptural
or
Natural
Principles
.
For
it
was
easie
to
conclude
,
that
if
he
could
fetch
men
off
from
attending
to
these
,
he
himself
should
have
leave
to
indite
their
Creed
,
and
have
their
faith
pliant
to
his
proposals
:
that
he
might
be
the
Conductor
of
their
Devotion
,
and
the
Infernal
sire
lend
the
Coal
with
which
their
Incense
should
burn
.
But
if
he
cannot
deprive
the
Scripture
of
that
Authority
which
it
carries
with
men
,
he
will
endeavor
to
hinder
them
of
a
great
part
of
the
Contents
and
Advantages
of
it
,
by
decrying
all
use
of
Reason
and
Learning
in
sacred
matters
.
For
,
if
he
can
prevail
with
men
to
renounce
the
former
,
then
farewel
so
much
of
the
Divine
Will
,
as
is
not
set
down
in
Scripture
in
express
terms
,
but
onely
,
though
clearly
,
implyed
,
and
flowing
from
what
is
written
by
a
fair
and
necessary
consequence
;
which
is
the
part
of
Reason
to
discern
and
deduce
.
Nor
is
its
help
less
requisite
to
the
discovery
of
the
genuine
sense
,
and
importance
of
what
is
expresly
recorded
,
and
needs
to
be
interpreted
;
which
must
be
found
out
by
observing
the
Tenor
and
Series
,
the
Scope
and
Design
of
the
Discourse
,
with
the
dependence
of
the
several
parts
,
and
the
proportion
any
particular
place
bears
to
others
,
by
comparing
obscurer
Texts
with
clearer
,
shorter
with
fuller
;
those
that
have
no
limitations
or
restrictions
with
the
like
which
have
;
and
carefully
distinguishing
the
various
acceptions
of
words
,
especially
the
figurative
from
the
proper
.
All
which
are
the
operations
of
Reason
:
which
is
further
instrumental
to
put
a
difference
between
Ceremonial
and
Moral
Precepts
;
between
those
that
are
of
particular
concernment
as
restrained
to
some
certain
Nation
,
Person
,
or
Time
,
and
those
which
are
of
a
general
Aspect
,
binding
all
indifferently
,
and
perpetually
.
For
,
in
as
much
as
these
are
sometimes
in
Scripture
immediately
connected
or
mingled
together
in
the
same
tenor
of
speech
,
and
enjoyned
alike
,
without
the
least
note
of
discrimination
;
there
must
be
some
other
principle
distinct
from
it
to
find
out
their
difference
,
and
that
is
Reason
;
which
(
besides
that
it
may
infer
it
from
the
Scripture
it self
,
discerning
which
Commands
are
universal
and
perpetual
,
by
collation
of
other
places
;
which
singular
and
temporary
,
by
consideration
of
circumstances
)
is
peculiarly
fitted
for
acknowledging
Moral
Precepts
,
because
they
are
founded
in
Reason
,
have
an
essential
consonancy
to
,
and
connexion
with
a
rational
Nature
,
and
are
contained
in
that
Law
which
God
hath
written
upon
the
hearts
of
all
men
,
and
publish'd
by
the
voice
of
Reason
;
which
indeed
is
not
more
useful
to
distinguish
commands
,
then
necessary
to
render
us
capable
of
them
.
For
therefore
the
bruits
are
exempted
from
the
demands
of
obedience
,
and
have
no
Law
imposed
on
them
,
because
they
being
creatures
destitute
of
Reason
,
it
's
impossible
for
them
to
discern
the
differences
of
good
and
evil
,
or
to
understand
an
injunction
,
and
consequently
to
frame
their
actions
by
it
:
To
which
men
are
disposed
by
those
rational
faculties
with
which
God
hath
invested
them
,
and
so
come
within
the
compass
of
an
obligation
,
which
could
not
else
be
fastened
upon
them
.
Wherefore
Conscience
,
whose
part
it
is
to
apprehend
this
obligation
,
excite
men
to
their
duty
,
and
challenge
them
for
their
neglect
,
must
needs
be
an
intelligent
and
rational
Principle
;
which
evidently
appears
in
that
it
operates
by
discourse
and
ratiocination
(
whence
its
actings
are
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
reasonings
,
Rom.
2.15
.
)
seeing
it
draws
particular
conclusions
from
universal
rules
;
collecting
from
the
Law
of
God
generally
proposed
what
ought
to
be
done
in
special
cases
and
circumstances
:
and
from
the
agreement
or
disagreement
of
such
and
such
actions
to
the
Divine
Will
(
which
it
finds
by
comparing
one
with
the
other
)
it
judges
them
either
good
or
bad
,
and
thence
infers
mens
duty
for
the
future
,
and
either
their
guilt
,
or
their
integrity
as
to
what
is
past
,
while
it
directs
,
accuses
,
or
acquits
;
all
which
it
performs
by
a
Syllogistical
Process
.
He
therefore
must
resolve
to
make
no
use
of
God's
Commands
,
who
will
not
use
his
Reason
:
and
he
that
would
banish
it
,
must
send
away
his
Conscience
with
it
;
yea
,
and
his
Religion
too
.
For
it
is
a
reasonable
service
,
Rom.
12.1
.
a
service
in
which
Reason
,
or
what
is
endued
with
it
,
is
presented
to
God
.
Irrational
Creatures
were
offered
in
Sacrifice
under
the
Law
;
but
under
the
Gospel
onely
rational
.
We
must
present
our selves
to
God
;
and
not
our
Bodies
onely
,
but
our
Minds
,
our
reasonable
faculties
:
John
4.23
,
24.
Matth.
22.37
.
Mark
12.33
.
for
God
will
be
worshipped
in
spirit
:
we
must
se●
him
with
our
understandings
,
and
l●…●im
with
all
our
minds
,
as
well
as
with
all
our
hearts
.
Our
Love
must
be
intelligent
,
as
well
as
affectionate
;
and
not
onely
active
,
but
contemplative
,
discovering
it self
in
frequent
thoughts
and
meditations
of
him
,
and
in
diligent
enquiries
into
his
Nature
and
Will.
True
Religion
is
so
far
from
discarding
or
depressing
that
which
is
of
greatest
excellency
in
the
constitution
of
man
,
his
Reason
,
that
it
doth
exceedingly
raise
and
advance
it
;
it
cures
its
blemishes
and
imperfections
,
and
consigns
it
to
spiritual
and
divine
employments
.
God
doth
not
destroy
or
void
any
thing
in
the
new
Creation
which
he
made
in
the
old
,
but
onely
mends
and
rectifies
it
,
sanctifies
and
prepares
it
for
those
purposes
to
which
it
was
designed
by
him
,
but
since
grown
indisposed
.
The
Candle
of
the
Lord
,
of
which
the
Wise-man
speaks
Prov.
20.27
.
is
not
here
extinguish'd
,
but
snuff'd
that
it
may
burn
the
brighter
;
and
encreas'd
with
illustrious
accessions
from
above
.
In
short
,
He
that
is
a
Christian
must
be
a
Man
;
and
he
that
is
a
Man
must
be
rational
.
For
it
is
Reason
that
makes
the
Man
,
and
gives
him
so
great
advantage
and
preheminence
above
all
other
visible
Beings
.
Take
this
away
,
and
he
becomes
like
the
Beasts
that
perish
which
we
finde
eminently
verified
in
No●●●●adnezzar
;
of
whom
,
when
he
came
from
grasing
,
it
's
said
Dan.
4.34
.
That
his
Understanding
,
or
(
as
it
is
Verse
36.
)
his
Reason
(
for
both
these
are
the
same
thing
)
returned
to
him
:
upon
which
he
broke
forth
into
the
Praises
of
the
most
High
,
and
made
that
excellent
Confession
in
Verse
34
,
35
,
37.
Those
therefore
,
who
disclaim
Reason
,
cast
off
the
badge
and
cognizance
of
Humanity
,
and
in
effect
give
up
their
Names
to
an
inferior
Order
of
Beings
,
with
a
foul
ingratitude
reproaching
the
Bounty
of
Heaven
,
as
if
God
had
confer'd
nothing
valuable
in
that
eminent
favor
and
mark
of
excellency
,
by
which
he
hath
distinguished
them
from
brutish
natures
,
and
rendred
them
capable
of
apprehending
spiritual
objects
,
Heaven
and
future
Happiness
;
yea
,
and
of
perceiving
and
enjoying
himself
,
of
which
the
irrational
Creatures
are
utterly
incapable
,
and
that
because
they
are
devoid
of
Reason
,
which
gives
the
capacity
:
though
there
be
further
qualifications
requisite
to
an
actual
fitness
for
the
fruition
of
God
;
yet
these
are
such
as
cannot
possibly
be
where
the
other
is
not
.
Let
such
then
,
and
such
onely
,
speak
against
it
,
as
affect
to
be
inapprehensive
,
and
are
in
love
with
stupidity
.
Surely
no
considerative
person
can
account
it
the
praise
of
those
in
2
Pet.
2.12
.
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
brute
Beasts
,
or
(
which
the
words
properly
import
)
as
Animals
without
Reason
.
Was
it
the
Perfection
of
the
Galatians
that
they
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unintelligent
?
Gal.
3.1
.
Or
did
Agur
commend
himself
when
he
said
,
He
had
not
the
understanding
of
a
man
?
If
it
be
of
no
moment
,
and
not
worth
the
having
,
why
doth
the
Psalmist
warn
us
not
to
be
as
the
Horse
,
or
the
Mule
,
Psalm
32.9
,
with
8.
that
have
no
Understanding
,
&c.
and
therefore
are
unteachable
,
not
capable
of
any
counsel
,
or
being
moved
with
Arguments
and
Perswasions
?
For
,
if
Men
wanted
an
intellectual
faculty
,
in
vain
would
be
that
instructing
and
teaching
offered
in
the
foregoing
Verse
.
Why
doth
God
bid
the
Israelites
,
after
their
absurd
and
irrational
Idolatry
,
Isaiah
.
46.8
.
remember
,
and
shew
themselves
Men
?
that
is
,
make
it
appear
they
were
reasonable
Creatures
by
acting
rationally
.
Why
doth
he
call
them
to
reason
with
him
Isai.
1.18
.
and
often
appeal
to
the
judgement
of
Reason
for
the
justification
of
his
proceedings
?
as
Isai.
5.1
,
2
,
3
,
4.
Jer.
2.9
,
10
,
11.
Ezek.
18.25
,
to
29.
Micah
6.2
,
to
5.
And
why
doth
he
so
frequently
in
Scripture
require
us
to
understand
,
bring
to
minde
,
search
,
examine
,
meditate
,
consider
,
judge
,
all
which
are
rational
operations
,
if
Reason
it self
were
useless
to
holy
and
divine
intentions
?
Which
that
it
is
not
,
may
abundantly
appear
from
the
use
our
blessed
Savior
made
of
it
,
especially
in
his
Conferences
with
Pharisees
and
Sadduces
;
and
his
Apostles
in
their
Discourses
.
The
Gospel
was
exceedingly
propagated
by
Paul's
reasoning
and
disputing
,
Acts
17.2
,
3
,
4.
and
18.4
.
and
19.8
,
9
,
10.
For
Reason
may
do
excellent
service
in
managing
those
Arguments
advantageously
which
are
for
the
Truth
(
though
they
were
suggested
by
the
Spirit
)
and
in
refuting
such
as
are
brought
against
it
.
It
is
necessary
to
acquaint
us
with
the
vices
of
Ratiocination
,
and
detect
false
reasonings
;
to
discern
the
force
of
an
Objection
,
and
level
an
Answer
aright
;
and
,
in
short
,
to
decide
a
Controversie
,
to
prove
,
convince
,
and
perswade
;
none
of
which
can
be
performed
without
reason
shewn
.
All
these
things
considered
,
methinks
none
should
in
the
least
question
the
requisiteness
of
Reason
,
without
which
we
can
neither
think
nor
speak
consistently
.
Yet
I
finde
an
Objection
,
Object
.
urging
the
impertinency
of
it
in
divine
matters
,
from
its
uncapableness
of
them
;
because
it
is
said
of
the
natural
man
(
one
who
hath
no
higher
Principle
then
Reason
)
that
he
receives
not
the
things
of
God
,
1
Cor.
1.14
.
neither
can
he
know
them
,
seeing
they
are
spiritually
discerned
?
To
which
I
return
,
Solut.
That
divine
matters
,
or
the
things
of
God
,
are
of
two
sorts
:
I.
Some
of
them
were
publish'd
in
and
by
the
Creation
;
God
having
there
contrived
clear
intimations
of
his
own
nature
and
minde
into
the
constitutions
and
relations
of
things
,
from
whence
,
by
a
necessary
resultancy
,
many
verities
and
duties
slow
.
For
those
intimations
are
either
speculative
,
as
,
That
there
is
a
God
;
That
he
is
wise
,
powerful
,
good
,
&c.
or
practical
,
as
,
That
God
is
to
be
worshipped
;
That
we
are
to
do
as
we
would
be
done
by
;
That
Parents
are
to
be
honored
,
&c.
Now
both
these
Reason
may
finde
out
by
reflexion
and
discourse
,
by
considering
the
quality
of
the
Objects
,
and
their
intrinsic
and
essential
respects
;
and
consequently
natural
Men
,
though
Heathens
,
may
apprehend
them
.
The
Speculative
they
may
,
because
God
hath
shewed
these
to
them
by
the
things
which
he
hath
made
,
Rom.
1.19
,
20.
And
the
Practical
,
because
they
have
the
work
of
the
Law
written
in
their
hearts
,
and
,
while
they
want
the
Scripture
,
do
by
Nature
the
things
contained
in
the
Law
,
Rom.
2.14
,
15.
By
Nature
,
that
is
,
by
the
information
of
Reason
(
the
onely
knowing
Principle
in
the
Nature
of
Man
)
which
,
though
imperfectly
,
dictates
to
them
the
same
things
that
the
Moral
Law
,
set
down
in
holy
Writ
,
requires
.
And
though
it
discover
not
all
Natural
Precepts
,
yet
when
it
hath
received
them
from
the
Word
of
God
,
and
wistly
looks
upon
them
,
it
cannot
but
acknowledge
and
embrace
them
with
some
natural
resentments
,
as
akin
to
those
Principles
of
prime
note
,
that
are
nearest
alied
to
,
and
have
the
strictest
conjunction
with
it self
;
which
are
so
highly
reasonable
,
and
of
so
clear
and
conspicuous
a
Goodness
,
that
it
can
readily
approve
,
and
easily
evince
the
dueness
and
equitableness
of
what
it
sees
descended
from
them
.
Hence
that
of
our
Savior
to
the
people
Luke
13.57
.
Yea
,
and
why
even
of
your selves
judge
ye
not
what
is
right
?
Of
your selves
;
i.
e.
by
that
natural
ability
which
God
hath
given
you
for
this
very
purpose
,
to
distinguish
between
Right
and
Wrong
,
and
discern
what
is
in
it self
fit
to
be
done
,
and
what
not
?
II.
There
are
other
divine
matters
declared
onely
by
after-revelation
,
which
cannot
possibly
be
collected
,
and
certainly
concluded
from
the
essence
,
capacity
,
or
habitude
of
the
things
to
which
they
relate
,
because
they
do
not
result
from
them
by
any
moral
necessity
,
but
are
the
intire
effects
of
a
free
and
positive
Determination
;
the
knowledge
of
which
had
been
utterly
unattainable
,
even
by
the
greatest
sagacity
,
if
the
same
gracious
Will
that
conceiv'd
had
not
disclosed
it
.
Now
of
this
sort
are
the
Mysteries
of
the
Gospel
,
call'd
the
depths
and
hidden
wisdom
of
God
,
1
Cor.
2.7
,
10.
and
the
things
of
the
Spirit
of
God
,
verse
14.
And
of
these
it
is
that
the
Apostle
asserts
the
natural
Man
wholly
inapprehensive
without
the
Spirit
.
He
receives
them
not
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
He
neither
conceives
,
comprehends
,
nor
closes
with
them
1.
He
could
form
no
conception
of
them
,
except
the
Spirit
had
revealed
them
in
the
Word
:
seeing
they
were
the
secrets
of
the
divine
Breast
,
the
stupendious
products
of
his
good
pleasure
,
and
such
as
could
not
fall
within
the
compass
of
man's
imagination
,
much
less
of
his
certain
knowledge
,
if
they
had
not
been
presented
to
him
from
above
.
For
he
could
not
deduce
them
from
the
Principles
of
which
he
is
naturally
possess'd
,
since
they
have
no
necessary
dependance
on
them
;
being
of
a
quite
different
condition
,
because
the
matter
of
the
other
is
necessary
;
of
these
,
arbitrary
.
In
those
Maxims
that
are
of
natural
cognizance
,
the
terms
do
of
themselves
cohere
by
an
internal
congruity
:
but
in
such
as
are
onely
known
by
supernatural
revelation
,
they
have
no
firm
coherence
,
but
what
they
receive
from
an
external
constitution
.
In
the
former
the
terms
are
linked
together
by
the
Complexion
and
Properties
of
the
things
denoted
by
them
,
which
therefore
are
perfectly
inseparable
:
in
the
latter
they
are
coupled
onely
by
the
interposition
of
the
divine
Will
,
without
which
,
as
they
were
in
themselves
separable
,
so
they
had
continued
actually
disjoyned
.
Except
therefore
that
Act
,
or
Decree
of
Heaven
,
to
which
they
owe
their
conjunction
,
were
promulged
,
the
Propositions
which
they
make
up
,
could
they
possibly
have
been
thought
of
,
yet
could
upon
no
ground
have
been
assented
to
.
For
instance
;
These
Articles
of
the
Christian
Faith
,
That
Eternal
life
is
to
be
had
by
the
death
of
Christ
,
and
that
we
must
believe
for
the
remission
of
sins
,
are
not
evidenced
by
any
necessary
relation
,
or
intrinsecal
and
natural
tie
between
their
subject
and
predicate
(
between
Eternal
life
,
and
Christs
death
;
between
Believing
and
Remission
)
and
could
not
have
been
rightly
credited
,
had
we
not
been
expresly
acquainted
with
that
determination
of
infinite
goodness
that
hath
joyned
them
together
.
Whereas
in
those
axiomes
,
that
God
is
to
be
loved
,
and
that
he
is
to
be
honored
,
there
is
so
intimate
and
essential
a
connexion
between
the
parts
(
between
God
,
and
the
right
to
love
and
honor
)
that
he
,
who
seriously
attends
thereto
,
may
from
thence
,
without
any
supernatural
Revelation
,
be
constrained
to
acknowledge
them
undeniably
true
,
and
worthy
of
all
acceptation
:
since
it
is
impossible
that
love
and
honor
,
if
due
to
any
excellency
,
should
not
be
so
to
the
greatest
and
most
transcendent
.
2.
The
natural
Man
is
not
able
throughly
to
penetrate
into
,
and
comprehend
divine
Mysteries
without
the
illumination
of
the
Spirit
,
distributed
betwixt
the
Object
and
the
Faculty
,
whilest
it
sheds
light
upon
the
things
revealed
,
representing
them
to
the
minde
with
the
greatest
evidence
and
advantage
;
and
also
assists
and
furthers
Reason
in
the
perception
of
them
,
clearing
and
strengthening
it
,
and
removing
those
prejudices
under
which
it
labored
.
3.
The
Natural
Man
,
without
the
influence
of
the
Spirit
disposing
him
thereto
,
cannot
fully
close
with
,
and
affectionately
entertain
the
things
of
God
.
He
can
have
no
experimental
feeling
,
no
kindly
and
permanent
impressions
,
no
enlivening
sentiments
of
them
.
Now
take
any
,
or
all
of
the
forementioned
Senses
,
and
what
do
they
make
against
the
use
of
Reason
in
religious
affairs
?
Will
any
one
say
,
that
because
it
can
have
no
apprehension
of
supernatural
Mysteries
before
they
be
revealed
,
therefore
it
cannot
apprehend
them
when
they
are
revealed
?
He
may
as
well
conclude
,
that
because
he
cannot
now
look
upon
any
of
the
Gold
at
present
hap'd
up
in
the
Indian
Mines
;
therefore
,
if
it
were
taken
out
,
brought
over
and
laid
before
him
,
he
should
not
be
able
to
discern
it
.
Or
who
would
argue
,
that
since
his
eyes
are
dim
,
or
have
a
web
grown
upon
them
;
therefore
if
ever
he
see
well
,
it
must
be
without
eyes
?
And
yet
thus
they
do
,
who
,
because
their
Reason
is
weak
,
and
wants
much
of
its
Primitive
vigor
and
sharpness
,
cast
it
away
as
useless
to
any
spiritual
employment
:
which
is
to
act
at
the
same
rate
of
discretion
with
him
,
who
should
make
blindness
the
cure
of
dimness
,
and
put
out
his
eyes
to
mend
his
sight
.
The
Spirit
performs
to
our
mindes
the
office
of
a
Perspective
,
rendring
those
things
conspicuous
which
were
before
invisible
,
and
giving
a
distincter
view
of
what
was
less
clearly
seen
.
Now
a
Perspective
supposeth
a
visive
faculty
,
to
which
it
ministers
relief
.
No
man
would
be
so
absurd
as
to
think
that
he
who
hath
got
spectacles
hath
no
need
of
eyes
:
☜
and
yet
he
might
,
as
well
as
conceit
him
who
hath
the
Spirit
to
have
no
use
of
Reason
.
For
this
makes
us
capable
of
the
operation
and
impressions
of
the
Spirit
,
of
apprehending
what
he
suggests
,
and
so
of
being
affected
with
it
,
both
because
affection
ever
supposeth
an
apprehension
of
the
thing
that
excites
it
;
and
the
most
refined
and
spiritual
affections
are
the
workings
of
our
rational
part
.
Reason
is
the
sense
of
our
souls
;
by
this
,
when
the
Spirit
hath
put
it
into
a
right
temper
,
we
may
see
,
and
savor
the
things
of
God
,
and
can
see
no
more
without
it
,
then
we
can
view
or
relish
material
objects
without
either
sight
or
taste
.
But
I
have
outrun
my
intentions
in
the
pursuit
of
a
Question
,
which
nothing
but
a
notorious
ignorance
or
a
great
perverseness
could
ever
have
started
.
The
rather
induced
hereto
,
because
many
of
those
,
who
were
no
Friends
to
Learning
,
were
opposers
of
Reason
also
;
who
now
possibly
may
be
rather
silent
then
satisfied
.
And
though
,
since
the
Scene
of
affairs
was
altered
,
their
conceits
walk
not
so
much
abroad
as
formerly
,
yet
they
may
still
keep
within
doors
:
upon
which
account
an
attempt
of
this
nature
,
in
vindication
of
Reason
,
may
not
be
impertinent
;
onely
it
is
so
to
be
vindicated
,
as
that
nothing
above
its
due
be
ascribed
to
it
;
none
of
its
extravagancies
justified
:
it
is
by
no
means
to
be
allowed
when
it
grows
immodest
and
imperious
,
and
so
big
with
Usurpation
as
to
control
the
dictates
of
Heaven
,
to
proproclaim
its
own
infallibity
,
and
to
banish
faith
out
of
Religion
:
which
it
doth
,
when
men
will
not
admit
of
Divine
Authority
in
any
matters
of
which
they
are
not
able
in
all
points
to
give
a
clear
and
natural
account
:
for
they
must
either
suspect
Gods
credit
,
or
prefer
their
own
judgements
before
his
,
or
at
least
attribute
as
great
perfection
to
their
own
understandings
,
as
Omniscience
it self
can
challenge
;
as
if
nothing
were
too
wonderful
for
them
:
whereas
indeed
the
slightest
and
most
obvious
of
these
inferiour
things
are
of
sufficiency
enough
to
pose
and
baffle
them
.
To
exact
all
Truth
by
the
scant
measure
of
our
own
comprehension
,
and
set
our
seal
to
none
which
is
not
modelled
to
,
and
just
of
the
same
size
with
our
capacities
;
to
prescribe
to
an
Infinite
Understanding
,
and
not
suffer
his
Conceptions
in
any
case
to
be
above
our
reach
,
nor
allow
him
any
Reasons
to
guide
his
Determinations
by
,
but
what
we
are
acquainted
with
,
is
extremely
arrogant
and
supercilious
.
For
,
though
it
be
most
certain
,
that
God
offers
nothing
to
be
credited
by
us
,
which
is
contrary
to
the
sound
dictates
of
Reason
(
whereof
he
is
the
Author
)
or
which
would
destroy
the
clear
and
indubitable
evidence
of
those
discerning
faculties
,
which
God
hath
bestowed
upon
us
;
seeing
one
Truth
can
be
no
more
contrary
to
another
,
Scriptural
to
Rational
,
Supernatural
to
Natural
,
then
God
,
who
is
the
source
of
both
,
can
be
adverse
to
himself
,
or
be
guilty
of
self-contradiction
:
Yet
it
is
as
certain
that
he
can
present
some
Truths
of
so
vast
a
bigness
,
as
that
to
take
the
full
dimensions
thereof
,
would
be
difficult
above
what
the
shortness
of
the
most
raised
mind
,
in
this
present
state
,
can
hope
to
attain
to
.
No
understanding
,
but
that
which
is
so
large
as
that
nothing
can
escape
it
,
can
warrantably
argue
from
an
ignorance
either
of
the
nature
,
cause
,
mode
or
end
of
any
thing
,
to
the
non-existence
of
the
thing
it self
.
And
to
conclude
that
not
to
be
at
all
,
concerning
which
we
understand
not
either
how
or
why
it
should
be
so
,
is
no
less
absurd
in
Theology
,
then
in
Physics
and
Politics
.
For
this
consequence
in
Naturals
would
annihilate
the
greatest
part
of
the
world
,
and
destroy
all
that
which
poseth
humane
sagacity
,
our
very
selves
not
excepted
.
In
Civils
it
would
annul
all
public
Decrees
,
Appointments
,
Transactions
,
when
people
have
no
prospect
into
the
breasts
of
their
Governors
,
to
see
the
springs
that
turn
the
wheels
of
State
,
by
being
made
partakers
of
the
reasons
thereof
.
As
to
Divine
matters
,
it
takes
away
all
mysteries
,
and
will
not
permit
the
Kings
of
Kings
his
Secrets
,
nor
that
priviledge
of
earthly
Princes
,
to
have
a
heart
unsearchable
,
Prov.
25.3
.
when
indeed
it
becomes
both
Prudence
and
Majesty
sometimes
to
be
reserved
:
☞
and
excellent
purposes
may
be
served
by
concealment
,
the
nurse
of
humility
,
veneration
,
observance
and
an
inquisitive
diligence
.
God
may
keep
secret
the
reasons
of
some
things
which
he
requires
to
be
done
(
as
of
divers
in
the
Levitical
Law
)
and
also
the
modes
of
others
(
of
which
several
in
the
Gospely
that
he
would
have
to
be
believed
;
to
the
end
he
may
teach
us
rightly
to
value
his
Soveraignty
and
Infallibility
,
his
Authority
and
Testimony
;
and
to
account
the
one
of
it self
alone
a
sufficient
obligation
to
Obedience
,
and
the
other
to
Faith
.
Besides
,
that
the
understanding
might
have
somewhat
to
exercise
its
submission
,
as
well
as
the
will
.
And
sure
it
can
never
submit
to
a
better
judgement
,
nor
more
securely
credit
,
then
where
God
relates
:
for
though
it
cannot
circumscribe
the
thing
in
its
whole
latitude
,
nor
discern
how
it
should
be
what
it
is
represented
;
yet
supposing
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
that
it
is
so
)
to
be
certainly
revealed
,
and
attested
by
God
,
the
clearness
of
the
assertion
will
acquit
our
faith
of
blindness
,
and
the
infallibility
of
the
Assertor
,
together
with
our
own
imperfection
,
and
liableness
to
mistake
,
vindicate
it
from
unreasonableness
.
For
not
the
evidence
,
or
demonstration
of
what
is
testified
,
but
the
unquestionable
credit
of
the
testifier
is
the
onely
ground
and
reason
of
Faith
.
I
say
,
reason
;
because
believing
is
a
rational
act
,
an
assent
to
some
truth
,
as
proved
by
certain
authority
.
Believing
without
good
reason
is
not
Faith
,
but
credulity
.
Not
,
that
it
's
necessary
we
should
know
the
reason
of
the
thing
,
but
onely
of
our
belief
of
that
thing
;
of
which
no
greater
can
be
found
then
his
attestation
who
is
all-knowing
,
and
infallible
;
in
whom
infinite
Wisdom
,
Truth
and
Goodness
meet
and
engage
for
our
security
:
the
first
placing
him
as
much
beyond
the
possibility
of
a
mistake
,
as
the
other
two
free
us
from
the
danger
of
a
delusion
,
while
we
sincerely
embrace
his
witness
.
In
doing
which
we
need
not
fear
being
any
time
driven
upon
the
belief
of
contradictions
,
or
impossibilities
.
For
it
is
as
eternally
repugnant
to
his
Nature
to
affirm
an
impossibility
,
☞
as
to
perpetrate
any
iniquity
.
Yet
there
want
not
those
who
either
make
or
feign
absurdities
and
contradictions
in
divine
Doctrine
:
some
make
them
by
taking
Scripture-expressions
in
an
incongruous
and
inconsistent
sense
:
as
those
,
who
,
by
introducing
a
corporal
presence
,
make
the
Doctrine
of
the
Sacrament
self-repugnant
,
and
diametrically
opposite
to
the
most
solid
evidence
both
of
Sense
and
Reason
.
Others
feign
absurdities
by
the
errors
of
their
argumentations
.
For
either
they
judge
of
some
sacred
Verities
by
wrong
Principles
,
with
which
they
have
no
connexion
or
affinity
:
or
else
charge
them
with
strange
and
horrid
Consequences
,
of
which
they
are
wholly
innocent
.
Either
they
mistake
the
circumstances
and
state
of
the
case
,
and
so
proceed
upon
a
false
Hypothesis
:
or
else
their
deductions
are
unnatural
,
wilde
and
impertinent
:
and
so
it
is
not
the
article
,
but
their
arguing
that
is
unreasonable
;
which
makes
nothing
against
the
singular
advantage
of
Reason
in
its
sober
and
circumspect
use
,
assisted
by
a
superior
direction
,
for
finding
out
and
maintaining
Truth
,
and
hindring
the
triumphs
of
Error
:
To
which
Learning
also
doth
not
a
little
contribute
,
as
being
the
improvement
and
accomplishment
of
Reason
;
as
that
which
advanceth
and
embellisheth
our
better
faculties
,
which
relieves
the
imperfections
of
our
understandings
,
and
helps
to
vindicate
them
from
that
darkness
and
confusion
that
hath
been
the
sad
concomitant
of
mans
degenerd●●●
by
which
means
they
become
more
quick
and
piercing
,
and
we
less
liable
to
be
imposed
on
.
Upon
which
accounts
the
Devil
hath
a
great
spight
at
it
;
and
hath
sufficiently
exprest
it
of
late
,
by
working
with
so
great
a
number
of
men
to
decry
and
vilifie
it
,
and
cast
dirt
upon
those
that
were
furnish'd
with
it
:
which
was
the
ready
way
to
procure
entertainment
for
all
delusions
,
as
the
consequence
two
apparently
proved
.
For
then
men
committed
their
actions
to
the
guidance
of
a
wilde
instinct
,
and
counted
it
a
great
attainment
to
be
beside
themselves
.
A
phrensie
then
became
desirable
for
its
lucid
intervals
;
the
eyes
of
many
were
darkened
,
and
their
heads
ak'd
with
light
;
☞
they
grew
blind
with
Revelations
,
and
unable
to
see
for
Visions
.
Then
was
the
season
that
,
by
an
overheat
in
the
pursuit
of
some
extravagant
opinion
,
disposed
men
to
religious
Agues
,
and
put
their
piety
into
shaking
sits
.
Then
to
swell
with
Inspiration
,
to
converse
with
strange
amusements
,
to
be
full
of
Extasie
,
and
possess'd
with
rapture
,
were
esteemed
the
chief
indications
of
a
sanctified
temper
.
And
if
in
others
Religion
were
not
acquainted
with
such
impetuous
concitations
,
but
were
more
sweet
and
calm
,
more
sedate
and
composed
;
or
if
conscious
to
●●dgement
and
discretion
,
to
consideration
and
●●visement
,
it
was
censured
as
unworthy
of
its
name
,
and
stamped
something
of
a
more
base
allay
.
Men
had
brought
a
new
Stile
into
their
profession
,
and
not
a
few
were
(
unawares
)
dating
their
Faith
after
the
Roman
account
;
while
in
guiding
their
course
,
they
made
use
of
such
a
Compass
as
often
varied
in
obedience
to
odd
and
unusual
attractives
,
and
were
ready
to
sail
to
any
Latitude
and
with
any
Wind
(
whether
it
came
from
Vaticano
,
or
Averno
was
not
material
)
so
it
blew
but
with
pretence
of
a
Commission
from
the
Spirit
.
Common
Breasts
had
now
got
their
Urim
,
and
their
Thummim
too
,
and
attain'd
so
far
,
that
they
left
nothing
for
Heaven
to
compleat
.
Those
that
knew
least
were
so
improved
in
confidence
,
as
not
to
open
their
mouths
under
an
Oracle
.
The
infallible
Chair
suggests
not
a
greater
peremptoriness
then
breath'd
in
their
dictates
:
which
to
contradict
,
or
disbelieve
,
was
infidelity
,
and
something
not
to
be
expiated
with
less
then
an
Anathema
.
Now
he
that
could
till
the
ground
thought
his
Heifer
the
fittest
to
plow
up
God's
Riddles
,
and
accounted
it
something
that
belonged
to
his
Occupation
to
sow
the
seed
of
the
Word
.
An
ordinary
Reaper
would
be
thrusting
his
Sickle
into
God's
Harvest
;
and
he
that
could
tent
Sheep
was
well
qualified
for
the
oversight
of
God's
slock
.
Nor
is
the
Military
Man
to
be
forgotten
,
who
challenged
the
Sword
of
the
Spirit
,
as
the
proper
appendent
of
his
Profession
,
and
sittest
to
be
managed
by
him
who
wore
the
Belt
.
The
Forge
was
now
ambitious
to
form
Instruments
for
the
Service
of
the
Gospel
;
and
the
Potter's
Wheel
to
turn
forth
chosen
Vessels
.
The
Shears
would
undertake
to
divide
the
Word
aright
,
and
a
Pick-Lock
serve
best
to
open
the
Scriptures
,
whilest
the
Key
of
Knowledge
was
wilfully
thrown
away
.
Now
all
good
Literature
was
under
a
Cloud
:
Arts
and
Sciences
were
neglected
.
and
despised
Names
:
the
Tongues
(
except
illiterate
)
were
nigh
to
silencing
;
yea
,
those
Languages
which
divine
inspiration
hallowed
were
condemned
for
prophane
:
and
Oriental
Learning
,
which
had
lately
shined
so
bright
in
the
West
,
now
seemed
to
be
setting
here
.
Mens
being
able
to
word
it
so
abundantly
in
their
own
Tongue
was
thought
sufficient
to
render
all
other
superfluous
,
and
made
a
Copia
verborum
commence
their
highest
Degree
of
Learning
;
while
their
unsettled
humors
carried
them
to
affect
a
fluency
of
discourse
,
as
the
greatest
accomplishment
that
might
entitle
them
to
esteem
and
reputation
:
of
which
those
held
the
principal
place
with
many
,
who
could
at
the
lowest
ebb
of
sense
command
a
spring-tide
of
words
,
and
fetch
a
whole
slood
of
speech
in
the
most
insupportable
drought
of
matter
.
Whose
particular
excellency
it
was
to
be
very
liberal
of
their
stock
of
Language
,
and
spend
frankly
upon
poor
Arguments
;
which
the
more
weak
and
jejune
they
were
,
the
sitter
Objects
of
their
bounty
.
Thus
strangely
were
men
affected
by
the
malign
influence
of
new
Light
;
which
had
now
wel-nigh
attain'd
its
Meridian
,
when
this
ensuing
Treatise
had
its
first
Conception
:
occasioned
by
a
sad
reflexion
upon
the
great
contempt
and
decay
of
Learning
,
and
the
many
mischiefs
spawn'd
thereby
.
The
Author
(
whose
memory
with
me
must
ever
be
dear
and
precious
)
committed
it
to
my
care
to
see
the
Press
delivered
of
it
.
Which
accordingly
I
here
present
,
together
with
a
short
Account
of
the
advantages
of
the
Arabic
Tongue
;
which
I
made
bold
to
insert
,
because
it
is
not
inferior
to
divers
others
in
usefulness
,
though
it
hath
not
had
the
happiness
to
be
so
well
known
,
either
by
reason
of
the
great
scarcity
or
huge
price
of
those
Books
that
speak
of
it
;
and
some
but
by
the
by
neither
,
and
in
scattered
hints
.
As
for
the
Book
it self
,
though
the
design
of
it
principally
respected
those
who
slighted
or
were
dissatisfied
with
Humane
Knowledge
,
yet
it
was
not
so
narrow
,
as
not
to
be
comprehensive
of
others
too
,
who
profess
respect
to
it
.
Amongst
whom
those
may
more
especially
claim
an
interest
in
the
assistance
which
it
offers
,
who
either
are
better
vers'd
in
the
general
Elogiums
of
Learning
,
then
in
the
particular
offices
of
the
several
parts
thereof
;
or
else
more
ready
at
the
understanding
of
it
as
proposed
in
Systemes
,
then
at
the
discerning
of
those
improvements
that
may
be
made
of
it
in
reference
to
Divinty
,
and
what
tribute
the
several
Arts
and
Sciences
pay
to
this
Queen
of
Disciplines
.
Some
happily
may
be
hence
directed
to
use
the
knowledge
which
they
have
;
others
enabled
to
discover
what
they
want
;
and
a
third
sort
quickned
to
the
pursuit
of
what
they
neglect
.
Liberal
and
useful
Erudition
ows
most
of
the
disparagement
at
any
time
cast
upon
it
,
either
to
the
sloath
or
unskilfulness
of
those
that
have
given
up
their
names
to
it
,
because
too
much
unfurnished
to
produce
any
thing
worthy
of
their
education
,
or
those
just
expectations
which
that
hath
raised
in
others
.
Their
stock
being
so
slender
,
and
so
pitifully
managed
,
comes
to
nothing
,
and
serves
onely
to
make
them
,
with
greater
confidence
and
ostentation
,
betray
their
own
weakness
,
and
invite
derision
.
Nor
are
those
to
be
excused
,
who
,
though
better
provided
of
Academical
improvements
,
yet
not
maintaining
their
familiarity
with
their
Studies
,
grow
so
negligent
and
loath
to
bestow
any
pains
upon
those
performances
which
their
charge
exacts
from
them
,
that
the
crudeness
of
them
renders
them
disgusted
of
others
,
and
their
conceptions
become
as
jejune
and
void
of
any
sprightful
relish
,
as
if
their
minds
had
never
received
any
Artificial
seasoning
,
nor
were
tinctured
with
any
principles
besides
those
which
are
ordinarily
found
among
the
vulgar
throng
of
men
.
What
proceeds
from
them
is
of
such
a
condition
,
that
it
might
better
become
some
rude
and
unpolish'd
heads
.
And
no
marvel
,
if
by
this
means
many
such
be
tempted
to
lift
up
themselves
,
and
vy
abilities
with
their
Teachers
:
Who
though
they
should
highly
extol
and
passionately
defend
Learning
,
yet
if
they
but
sorily
acquit
themselves
when
it
comes
to
the
proof
,
their
very
praises
turn
to
a
detraction
,
and
make
a
blot
where
they
intended
a
flourish
.
For
it
raiseth
mens
suspicion
,
and
provokes
their
disdain
,
to
see
but
mean
and
despicable
productions
issue
from
those
things
which
carry
a
great
port
of
commendation
.
Let
Students
therefore
henceforward
,
as
they
would
approve
the
sincerity
of
their
affection
to
good
Literature
,
reckon
themselves
concerned
to
use
such
an
industry
in
the
prosecution
of
it
,
as
may
correspond
with
its
dignity
and
usefulness
,
and
enable
them
to
give
such
real
demonstrations
of
its
singular
advantages
,
as
may
answer
the
largest
reports
that
are
made
thereof
.
By
this
means
they
may
rescue
it
from
that
scorn
and
contempt
,
to
which
the
weakness
of
some
,
the
laziness
of
others
,
and
the
unprofitableness
of
both
have
made
it
obnoxious
.
As
for
those
who
are
fallen
out
with
Learning
,
let
them
be
intreated
to
demand
of
themselves
an
answer
to
these
two
Questions
.
First
,
Whether
their
distaste
had
not
its
rise
from
Ignorance
of
it
?
For
sure
it
cannot
be
undervalued
in
the
general
without
a
good
competency
of
that
.
Whether
have
they
walked
the
round
of
Knowledge
,
viewed
its
several
plantations
,
and
tasted
of
the
fruits
that
grow
therefrom
?
If
not
;
then
they
are
concerned
to
inquire
again
,
whether
they
be
not
in
the
List
of
those
that
fall
under
the
Apostles
censure
,
2
Pet.
2.12
.
who
speak
evil
of
the
things
that
they
understand
not
?
And
let
them
seriously
ponder
what
a
Charge
is
drawn
up
against
them
in
that
Chapter
,
and
in
the
Epistle
of
Jude
,
where
vers.
12.
they
are
elegantly
stiled
,
●
Pet.
2.17
.
Clouds
without
water
,
carried
about
of
winds
.
Clouds
,
as
opposing
and
obscuring
that
light
which
is
without
them
:
And
clouds
without
water
,
either
as
being
big
with
hot
exhalations
,
and
delivered
onely
of
some
transient
slashes
;
or
else
as
conceiving
thunder
,
and
bringing
forth
nothing
but
a
huge
noise
.
For
so
we
find
,
vers.
16.
that
their
mouth
dischargeth
great
swelling
words
;
such
as
are
onely
fill'd
with
emptiness
,
at
best
but
stuff'd
with
wind
:
whil'st
,
by
lofty
and
mystical
terms
,
strange
and
uncouth
phrases
,
in
a
great
poverty
of
signification
,
they
affect
a
more
then
ordinary
grandure
of
expression
.
And
that
which
compleats
this
part
of
the
description
is
,
that
they
are
carried
about
of
winds
:
of
the
various
,
yea
contrary
,
blasts
of
a
pretended
inspiration
;
which
,
that
it
might
be
distinguished
from
the
sweet
and
gentle
breathings
of
the
good
Spirit
of
God
,
as
being
something
more
blustring
and
impetuous
then
these
are
,
it
is
in
2
Pet.
2.17
.
call'd
a
tempest
;
and
they
,
Clouds
carried
with
a
tempest
:
because
inspired
with
the
vehemency
of
a
storm
,
rather
then
the
softness
of
a
whisper
;
and
feeling
not
calm
and
equable
motions
,
but
violent
and
tumultuous
agitations
;
being
not
so
much
led
as
hurried
by
the
Spirit
,
and
indeed
transported
out
of
their
own
sight
,
and
beyond
all
possession
and
ken
of
themselves
,
into
a
state
of
stupidity
,
which
yet
their
imaginations
are
apt
to
advance
into
a
signal
testimony
of
a
raised
piety
.
Now
if
such
as
these
condemn
all
acquired
knowledge
,
they
have
more
need
to
rectifie
their
judgement
,
then
others
to
matter
it
.
The
second
Interrogatory
is
,
Whether
the
displeasure
they
conceive
against
Learning
,
and
the
invectives
they
spend
upon
it
,
be
not
the
results
of
pride
and
envy
?
Whether
through
the
consciousness
of
their
own
imperfections
they
be
not
afflicted
with
the
excellent
accomplishments
they
behold
in
others
;
and
impatient
of
being
out-stript
,
endeavor
to
bring
down
those
to
their
own
level
by
detraction
,
to
whose
pitch
they
despaired
of
rising
by
imitation
?
For
it
is
a
weakness
incident
to
mean
abilities
,
to
propose
themselves
as
the
standard
from
which
all
others
should
receive
their
just
proportions
:
and
to
be
offended
at
that
depth
,
which
is
greater
then
their
own
shallows
.
So
those
that
go
but
a
slow
pace
themselves
,
whether
through
feebleness
or
listlessness
,
use
to
be
vex'd
at
the
quickness
of
others
,
who
cannot
easily
learn
to
be
so
dull
,
nor
frame
to
proceed
at
that
sluggish
rate
.
I
am
strongly
inclined
to
think
,
that
many
mens
dissatisfaction
grows
hence
,
not
that
Science
is
not
good
,
but
that
it
is
not
theirs
:
Not
that
they
discover
not
a
brisk
,
and
amiable
lustre
in
those
Pearls
with
which
the
Ring
of
Arts
is
all
beset
;
but
that
they
have
not
the
wearing
of
it
.
'T
is
the
excentricalness
of
their
capacities
,
because
they
are
out
of
the
circle
,
that
makes
all
the
Disciplines
in
the
Encyclopaedia
seem
irregular
.
And
this
may
the
rather
be
thought
,
because
if
such
men
have
got
but
a
small
pittance
of
Erudition
,
they
will
think
never
the
worse
of
themselves
for
it
,
nor
refuse
its
help
,
but
use
and
shew
it
when
ever
they
would
set
off
themselves
most
,
yea
when
they
declaim
against
it
;
hereby
teaching
their
Tongues
to
accuse
themselves
of
injustice
.
If
we
respect
parallel
instances
,
we
may
find
,
that
those
,
whose
ambition
is
too
great
for
their
merits
,
and
their
hopes
too
small
for
their
ambition
,
being
destitute
of
means
to
advance
them
to
any
considerable
eminency
,
sometimes
cry
out
of
all
preferment
,
dignities
and
honorable
distinctions
of
men
,
earnestly
contending
that
there
ought
to
be
an
equality
amongst
them
in
condition
,
as
well
as
there
is
in
blood
and
excellency
of
nature
:
hereby
deluding
their
aspiring
thoughts
with
a
pleasing
satisfaction
of
bringing
others
to
be
like
them
,
while
they
cannot
attain
to
be
like
others
.
Again
,
we
see
some
(
in
whom
a
greedy
minde
meets
with
a
slender
estate
,
and
that
not
capable
of
accession
or
improvement
)
dissemble
their
covetousness
in
a
scorn
and
contempt
of
riches
;
and
use
all
the
Rhetoric
they
have
to
prove
that
supersluous
which
they
have
not
.
But
when
any
opportunity
shall
present
either
honor
to
the
former
,
or
wealth
to
the
latter
,
they
will
receive
them
with
as
affectionate
embraces
,
as
before
they
slighted
them
with
feigned
pretences
.
Nor
is
the
case
otherwise
here
.
Those
who
are
not
invested
with
the
ornaments
and
accomplishments
of
the
minde
,
acquired
by
learned
Instructions
,
and
liberal
Studies
,
seek
to
disgrace
what
they
cannot
enjoy
,
and
by
their
reproaches
to
sully
the
attainments
of
some
,
and
check
the
endeavors
of
others
,
that
so
they
may
bring
all
to
the
like
nakedness
with
themselves
.
Yet
certainly
could
they
once
be
made
masters
thereof
,
they
would
be
so
far
from
rejecting
them
,
as
to
give
them
a
cordial
welcome
,
and
recant
their
former
calumnies
in
ample
commendations
.
It
's
not
unusual
for
great
perfections
to
suffer
diminution
by
their
distance
,
and
appear
the
less
because
far
removed
from
the
beholders
reach
.
And
't
is
well
known
,
that
where
Envy
is
judge
,
Excellency
it self
is
a
crime
.
This
ever
bestows
the
worst
looks
upon
the
best
Objects
,
and
designs
the
blackest
Brands
to
what
is
brightest
and
most
illustrious
.
But
what
Envy
reads
evil
,
Propriety
corrects
and
signs
good
.
If
those
men
were
but
intitled
to
the
eminent
endowments
,
which
they
are
now
disaffected
to
while
they
shine
in
others
,
they
would
soon
be
absolved
from
all
their
faults
,
and
clear
up
into
an
unstained
innocency
.
Yea
,
the
attempts
of
Envy
are
so
inseparably
compounded
with
Folly
,
that
it
cannot
but
disappoint
its
own
intentions
,
and
while
it
goes
about
to
blot
the
reputation
of
Learning
,
it
's
constrained
to
subscribe
to
its
worth
,
being
it self
as
plain
a
confession
of
the
excellency
of
that
which
it
seeks
to
deprave
,
as
it
is
a
clear
discovery
of
the
narrowness
of
those
spirits
in
which
it
resides
.
To
whom
I
shall
onely
say
,
that
what
is
worthy
in
it self
is
never
the
worse
because
they
want
it
.
And
to
those
,
whose
scruples
against
so
useful
a
good
as
ingenuous
Literature
,
whether
rising
in
their
own
breasts
,
or
received
from
others
,
grow
from
want
of
acquaintance
with
it
,
I
shall
address
but
this
one
request
,
That
they
will
be
pleased
either
to
apply
their
endeavors
to
the
acquiring
of
it
,
and
so
suffer
their
judgements
to
be
led
by
their
experience
;
or
else
seriously
to
weigh
the
various
advantages
of
it
,
as
they
are
represented
in
the
following
Discourse
,
and
then
calmly
infer
the
most
rational
conclusion
.
For
that
plainly
evinceth
,
that
it
is
not
so
easie
a
matter
as
many
imagine
to
be
well
accomplish'd
for
the
Ministerial
Profession
.
No
small
variety
,
no
inconsiderable
proportion
of
knowledge
will
serve
the
turn
.
He
must
listen
to
the
Tongues
,
be
skill'd
in
the
Arts
,
advise
with
the
several
Sciences
,
and
be
more
then
superficially
conversant
in
all
,
who
would
fully
penetrate
into
the
meaning
of
sacred
Writ
,
and
be
true
to
those
intentions
which
consign
him
to
that
excellent
function
.
The
Languages
especially
declare
their
own
requisitness
,
while
they
tell
us
all
that
we
can
know
of
the
secrets
of
Heaven
,
and
the
concernments
of
Religion
.
These
are
the
Vessels
in
which
divine
Truths
set
sail
from
Heaven
with
the
breathings
of
the
Spirit
,
and
since
arrived
at
us
from
those
forreign
Parts
,
for
which
they
were
first
bound
;
and
are
not
to
be
unladed
of
their
rich
fraught
,
but
by
such
as
are
well
accustomed
to
them
.
It
renders
the
study
of
words
necessary
,
that
they
are
the
representatives
of
things
,
the
conveyances
of
Conceptions
,
the
instruments
of
Communication
,
by
which
we
may
be
let
into
the
breast
of
another
,
and
partake
of
his
secret
thoughts
.
Which
is
most
true
of
those
Words
in
which
the
Scriptures
were
originally
dictated
(
Hebrew
,
Chaldee
,
Greek
)
because
they
present
the
onely
authentic
Manifesto
,
and
the
sincerest
Express
of
the
pleasure
of
God
(
no
other
so
securely
admitting
us
to
a
participation
of
divine
Counsels
:
seeing
those
terms
must
needs
give
the
most
certain
aspect
of
the
Authors
minde
,
in
which
he
himself
hath
chosen
to
exhibite
it
:
)
and
therefore
are
most
industriously
to
be
consulted
by
all
those
who
desire
a
through
insight
into
it
themselves
,
and
undertake
the
Explication
of
it
to
others
;
lest
they
either
misconstrue
it
,
or
else
apprehend
not
the
full
importance
of
it
;
which
those
that
ever
adhere
to
a
Translation
,
without
giving
themselves
the
trouble
of
a
further
search
,
are
liable
to
.
For
there
are
many
times
so
great
elegancies
and
such
significant
force
in
the
Text
,
as
must
be
in
vain
expected
from
the
most
exquisite
attempts
of
any
Translation
.
Which
(
though
it
should
receive
no
disadvantage
from
the
Renderers
,
a
priviledge
which
few
enjoy
)
yet
it
might
through
an
infelicity
of
expression
,
chargeable
onely
upon
the
Language
in
which
it
is
framed
,
be
unable
to
deliver
that
pregnancy
of
conception
which
is
conspicuous
in
the
Original
:
the
nearest
way
to
give
an
intimation
of
it
,
being
to
go
about
by
a
larger
circuit
of
words
then
is
permitted
to
the
brevity
of
a
Version
.
For
Tongues
have
their
differing
genius
:
and
one
can
breathe
as
much
in
an
accent
or
two
,
as
will
serve
another
to
run
with
to
a
full
stop
:
and
crouds
such
efficacy
into
a
single
clause
,
as
,
when
poured
forth
into
another
kinde
of
Speech
,
may
replenish
the
large
receit
of
an
intire
Period
;
and
yet
happily
remain
inexhausted
.
Thus
it
fares
with
those
Languages
,
in
which
the
Will
of
God
was
primitively
delivered
;
which
in
divers
places
are
so
compendiously
copious
,
as
to
disclose
that
in
a
few
words
,
which
will
give
an
Interpreter
a
sufficient
task
to
represent
in
many
:
and
sometimes
display
so
rich
a
Sense
,
as
other
Languages
are
scarce
able
to
tell
the
value
of
,
or
sum
up
,
without
the
omission
of
several
items
in
their
account
.
The
searching
out
of
which
might
deliver
that
pleasure
and
satisfaction
to
the
minde
,
which
would
be
a
sufficient
price
and
compensation
of
the
pains
bestow'd
thereon
.
The
milk
of
the
Word
is
then
most
sincere
,
when
drawn
immediately
from
those
full
breasts
,
the
Hebrew
and
Greek
Texts
:
whereas
it
becomes
more
dilute
by
being
siled
through
a
Translation
,
where
,
part
of
the
cream
sticking
in
the
passage
,
it
loseth
somewhat
of
its
delicious
and
genuine
relish
.
This
water
of
life
,
when
carried
away
from
its
fountain
by
derivation
into
other
Tongues
,
doth
not
always
retain
its
high
gust
and
generous
Spirit
;
but
sometimes
is
more
flat
,
and
savors
of
the
veins
through
which
it
pass'd
;
exchanging
an
unimitable
sweetness
for
some
austere
quality
.
And
here
,
not
to
make
particular
mention
of
any
of
those
neatnesses
and
beauties
,
those
illuminations
and
graces
of
Speech
,
which
are
the
proper
embellishments
of
that
fashion
of
Language
wherewith
the
Will
of
God
was
cloathed
when
it
came
first
abroad
into
the
VVorld
,
which
must
of
necessity
be
put
off
together
with
it
;
I
shall
onely
take
notice
of
some
abatements
sacred
Writ
hath
sustained
by
Versions
in
its
substantial
import
,
whether
as
to
its
comprehensiveness
,
its
energy
,
or
its
direct
and
true
intention
.
And
that
because
Interpreters
,
who
were
not
(
as
the
sacred
Pen-men
)
secured
from
all
mistakes
by
an
infallible
guidance
,
did
either
extend
their
pains
to
too
great
a
Sphere
to
manifest
an
equal
exactness
in
every
point
;
or
not
sufficiently
attend
to
the
scope
and
(
a
)
Through
disregard
of
the
Time
when
those
words
were
spoken
Acts
2.13
viz.
at
the
Feast
of
Pentecost
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
is
ill
rendred
new
win●
;
for
there
could
be
none
of
that
then
,
the
Spring
not
being
past
.
See
He●●●
and
Beza
in
loc.
and
Vander
Landen's
Exerc.
10.
vini
pleni
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
is
rather
sweet
wine
,
the
●●est
and
mo●t
sprightly
.
circumstances
of
some
places
;
or
pitch
upon
a
less
convenient
pointing
or
reading
,
whence
the
LXX
are
thought
often
to
vary
from
the
Hebrew
Verity
;
or
they
were
not
aware
of
the
rise
〈◊〉
pedigree
of
some
words
(
as
those
many
Arabic
ones
which
occur
in
the
Old
Testament
,
especially
in
Job
,
who
was
an
Arabian
;
)
or
of
the
adopted
significations
of
others
,
as
of
those
many
Greek
words
in
the
New
,
which
present
either
a
Hebraism
or
a
Syrism
:
or
of
the
particular
references
of
a
third
sort
to
a
certain
custom
,
Historical
passage
,
or
Geographical
consideration
.
To
which
,
in
the
last
place
,
may
be
added
their
not
distinguishing
rightly
between
appellatives
and
proper
Names
;
so
the
LXX
mistake
those
appellatives
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
planicies
,
Jer.
32.44
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
agri
,
2
Kings
23.4
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fortitudo
,
validus
,
Psal.
74.5
.
expressing
them
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
the
Vulgar
Latine
Interpreter
,
with
others
,
in
Acts
27.13
.
put
Asson
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
propè
.
But
that
mistake
is
more
general
,
whereby
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Sam.
6.3
,
4.
is
rendred
in
Gibeah
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
LXX
.
whereas
it
signifies
there
in
the
hill
,
viz.
at
Kirjath-jearim
(
called
also
Kirjath-Baal
,
or
Baalah
,
2
Chron.
13.6
.
)
where
Abinadab
dwelt
,
1
Sam.
7.1
,
2.
which
was
a
different
place
from
Gibeah
,
as
appears
from
Josh.
15.57
,
60.
Sometimes
on
the
contrary
proper
Names
are
taken
for
common
.
Thus
,
to
say
nothing
of
Gad
,
rendred
a
troop
;
Meni
,
●…mber
,
Isai.
65.11
.
Achad
,
One
,
chap●●●
.
17.
and
Amon
,
a
multitude
,
Jerem.
46.25
.
all
being
proper
names
of
Idols
:
Phaleg
.
1.2
c.
22.
Bochartus
conceives
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Chro.
4.41
.
should
not
be
translated
habitations
,
but
Meunims
,
or
Maonites
,
as
it
is
2
Chr.
26.7
.
and
Judg.
10.12
.
and
in
this
very
place
by
the
Greek
Interpreters
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Ib.
1.3
c.
13.
And
further
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ezek.
38.2
.
which
we
(
as
it
is
generally
taken
)
express
by
chief
,
but
the
LXX
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
the
proper
name
of
the
River
Araxes
,
and
the
Region
about
it
:
and
so
the
words
will
run
,
Prince
of
Rhos
,
Mesech
,
and
Tubal
;
that
is
,
of
Armenia
Araxene
,
Moschica
,
and
Tibarenia
,
Countreys
near
adjoyning
:
from
the
two
former
of
which
it's
probable
the
Russians
and
Muscovians
received
their
original
.
Thus
we
see
that
he
may
divers
ways
be
defeated
in
searching
out
the
true
and
full
importance
of
divine
Writ
,
who
never
consults
the
Hebrew
and
Greek
Text
,
where
he
might
often
spy
that
,
which
hath
either
escaped
the
Version
,
or
is
less
appositely
represented
by
it
.
An
instance
of
which
we
have
Deut.
16.2
.
rendred
,
Thou
shalt
sacrifice
the
Pass-over
of
the
flock
and
the
herd
.
Whereas
the
Pass-over
was
not
to
be
of
the
herd
,
but
either
a
Lamb
or
a
Kid
,
as
is
plain
Exod.
12.3
,
5.
Here
therefore
is
a
difficulty
,
yet
such
as
is
made
by
the
Translation
;
for
the
Hebrew
is
clearly
free
from
it
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
clear
and
proper
sense
of
which
is
,
Thou
shalt
sacrifice
the
Pass-over
(
i.
e.
the
Paschal
Lamb
)
Sheep
and
Oxen
:
which
were
additional
Sacrifices
,
besides
the
daily
Burnt-offering
,
required
at
that
solemnity
;
Num.
28.16
.
to
24.
2
Chron.
30.15
.
and
chap.
35.1
,
6
,
7
,
14
,
16
,
17.
verses
.
Again
,
He
that
adheres
to
the
usual
rendring
of
Gen.
17.14
.
will
finde
himself
involved
in
the
trouble
of
shewing
how
an
Infant
can
be
said
to
break
God's
Govenant
,
in
being
uncircumcised
,
and
upon
this
account
be
liable
to
be
cut
off
;
to
which
task
he
is
not
obliged
,
who
attends
to
the
words
of
the
Text
,
and
in
stead
of
The
male
,
the
flesh
of
whose
foreskin
is
not
circumcised
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fut.
K●l
.
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
reads
The
male
who
shall
not
circumcise
the
flesh
of
his
foreskin
,
&c.
as
meant
of
one
,
who
not
having
been
circumcised
in
his
infancy
,
when
grown
up
neglects
it
through
wilfulness
or
contempt
,
which
guilt
Children
were
not
capable
of
;
and
this
alone
rendred
the
want
of
Circumcision
so
dangerous
:
Josh.
3.5
,
6
,
7.
for
it
was
omitted
in
the
Wilderness
forty
years
without
such
peril
.
A
third
instance
Isai.
53.9
.
will
afford
us
,
where
the
Hebrew
sounds
more
clearly
,
and
with
greater
consonancy
to
Evangelical
story
,
St
Rivet
and
〈…〉
More
in
socum
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
excelsum
.
aedi●●●ed
tum
,
t●mulus
.
thus
,
And
they
(
i.
e.
the
people
,
verse
8.
)
ordered
his
grave
with
the
wicked
,
but
with
the
rich
man
[
was
]
his
monument
.
The
People
would
have
had
him
buried
with
those
Malefactors
with
whom
he
suffered
;
but
God
,
otherwise
disposed
,
and
to
shew
the
difference
between
them
,
by
Joseph
of
Arimathea
,
called
a
rich
man
,
Mat.
27.57
.
provided
such
a
splendid
Monument
for
him
,
as
became
both
an
innocent
and
an
excellent
person
:
so
that
some
beginning
of
his
Glory
brake
forth
in
the
honorableness
of
his
entombment
.
Another
incongruity
,
though
indeed
in
none
of
the
weightier
matters
,
is
to
be
seen
Matth.
23.23
.
where
we
should
read
Mint
,
Dill
,
and
Cummin
:
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
Dill
or
Anet
,
not
Anise
,
which
is
a
different
Herb
,
and
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
,
to
dismiss
misrepresentations
of
the
Text
;
sometimes
a
Translation
may
very
innocently
occasion
a
mistake
in
him
that
cannot
see
beyond
it
,
by
the
ambiguous
[
](A57125-e14900-b)(b)
(b)
As
of
M●sters
,
Mat.
23.10
which
there
,
answers
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
many
of
late
have
mistaken
it
.
sense
or
[
](A57125-e14940-b)(c)
(c)
As
of
those
words
in
prison
,
1
Pet.
3.19
.
reference
of
some
word
or
phrase
in
it
,
of
which
the
Original
is
not
conscious
.
Hence
divers
of
the
Ancients
have
strangely
interpreted
and
applied
several
Scriptures
,
by
pitching
upon
impertinent
acceptions
of
words
in
the
Greek
Version
,
because
they
wanted
the
light
of
the
Hebrew
to
guide
them
to
the
most
proper
.
Thus
One
proves
the
Fable
of
the
Phoenix
(
and
from
it
the
Resurrection
)
from
Psal.
92.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Tertul.
de
Resur
.
carni●
,
oper.
edit
.
Laurent
.
pag.
34.
Another
cites
Numb.
23.19
.
in
these
words
,
Lactant.
de
vera
Sapient
.
1.4
c.
18.
Non
quasi
homo
Dominus
suspenditur
,
&c.
which
he
brings
as
a
Prophecy
of
Christ's
hanging
on
the
Cross
;
mistaking
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
used
by
the
LXX
,
not
in
its
primitive
notion
of
hanging
,
but
Metaphorically
,
for
to
be
various
and
inconstant
in
his
word
,
and
so
it
answers
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
;
this
being
the
true
import
of
the
place
,
God
is
not
as
man
,
that
he
should
lie
.
A
third
understands
Psal.
128.2
.
August
.
in
loc.
thus
,
Labores
fructum
tuorum
manducabis
;
Thou
shalt
eat
the
labors
of
thy
fruits
(
which
he
subtilly
distinguisheth
from
the
fruits
of
labors
)
in
stead
of
the
labor
of
thy
hands
,
the
Greek
being
indifferent
to
both
significations
by
the
ambiguity
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Others
(
as
Amama
observes
,
A●i●arb
p.
551.
who
hath
many
instances
of
this
nature
)
reading
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
39.5
.
and
deceived
by
the
doubtful
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
formed
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
hand-breadth
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
wrestler
,
have
taken
this
to
be
the
meaning
of
the
Text
,
P●giles
posuistidies
meos
.
Thou
hast
made
my
days
full
of
wrestling
:
to
which
sense
the
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
altogether
a
stranger
.
How
requisite
then
is
it
to
have
acquaintance
with
the
Original
?
But
if
any
think
it
may
be
well
spared
where
Commentators
are
familiar
,
I
would
gladly
understand
by
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
they
would
judge
of
Expositions
,
and
tell
which
is
best
where
they
meet
with
those
that
are
very
different
.
It
's
like
such
would
approve
of
their
interpretation
of
Psal.
17.14
.
who
expound
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
saturati
sunt
porcina
.
Cajetan
,
though
a
very
learned
man
in
his
way
,
yet
being
〈◊〉
Linguist
run
into
a
gross
mistake
(
as
Mr.
Cartwright
relates
)
by
reading
Erasmus's
Mellifie
Hebr.
l.
4
c.
10.
Note
on
2
Cor.
4.16
.
that
de
die
in
diem
is
not
in
the
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
nove
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whence
Cajetan
in
his
Comment
puts
nove
in
stead
of
de
die
in
diem
,
and
makes
the
Apostle
to
have
written
renovatur
nove
;
upon
which
he
delivers
himself
with
wonderful
subtilty
.
So
may
it
often
befall
those
,
who
onely
take
up
the
sense
of
the
Original
at
the
second
hand
:
which
indeed
they
had
need
have
an
insight
into
,
were
it
onely
to
understand
that
Translation
throughly
to
which
they
stick
,
where
it
retains
such
forms
of
speech
as
are
proper
to
those
Languages
wherein
the
Scripture
was
penned
.
So
doth
ours
in
Hosea
4.8
.
They
eat
up
the
sin
of
my
people
:
where
sin
is
put
for
a
sacrifice
for
sin
,
because
the
same
word
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
and
so
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Levit.
5.6
.
)
signifies
both
.
In
those
words
Luke
11.17
.
A
house
divided
against
a
house
falleth
;
the
Noun
is
repeated
,
after
the
Hebrew
usage
,
See
Gen
19.24
.
Isaiah
16.7
.
to
supply
the
place
of
a
reciprocal
Pronoun
,
which
that
Tongue
wants
;
and
so
the
sense
is
,
A
house
divided
against
it self
falleth
;
as
may
appear
from
Matth.
12.25
.
and
Mark
3.35
.
The
like
we
finde
Rom.
7.23
.
But
I
see
another
Law
in
my
members
—
bringing
me
into
captivity
to
the
law
of
sin
,
which
is
in
my
members
;
that
is
,
to
it self
.
Further
,
the
knowledge
of
that
idiotism
of
the
holy
Tongue
,
the
putting
of
a
third
Person
Active
indefinitely
for
a
Passive
or
an
Impersonal
,
will
give
light
to
divers
expressions
:
As
Micah
2.4
.
In
that
day
shall
[
one
]
take
up
a
parable
against
you
;
that
is
,
a
parable
shall
be
taken
up
.
So
Revel.
16.15
.
—
lest
he
walk
naked
,
and
they
see
his
shame
;
for
,
and
his
shame
be
seen
.
So
Luke
12.20
.
This
night
they
require
thy
Soul
,
(
as
it
is
in
the
margin
)
that
is
,
thy
Soul
shall
be
required
.
Lastly
,
to
pass
over
other
proprieties
of
the
sacred
Dialect
,
to
live
is
put
for
life
Phil.
1.21
.
after
the
maner
of
the
Greek
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
Infinitive
for
a
Noun
;
and
so
the
sense
is
,
to
me
life
,
or
my
life
is
Christ
,
i.
e.
Christ
is
my
life
.
By
this
time
it
may
sufficiently
appear
,
that
unlearned
persons
are
unfit
to
undertake
the
Explication
of
God's
Word
,
which
the
Apostle
confirms
,
whilest
he
chargeth
them
with
wresting
the
Scriptures
to
their
own
destruction
,
2
Pet.
3.16
.
If
any
lay
the
same
Action
against
learned
men
,
let
them
consider
,
that
when
such
distort
any
instance
of
sacred
Writ
,
it
is
no
effect
of
their
Learning
,
but
either
of
their
Ignorance
,
because
they
do
not
know
enough
;
or
of
their
perversness
,
and
the
depravedness
of
their
minds
,
which
disposeth
them
either
to
dissemble
the
Truth
they
have
been
convinced
of
,
or
to
entertain
such
erroneous
Conceits
as
may
best
comply
with
their
corrupt
inclinations
.
And
though
they
may
put
false
Glosses
upon
Scripture
,
and
set
Learning
upon
the
Rack
to
force
out
some
Testimony
to
their
Forgeries
;
yet
,
what
ever
shallow
heads
may
imagine
,
it
will
appear
to
him
that
throughly
examines
what
ever
they
can
squeez
out
of
it
,
that
it
hath
not
spoken
any
thing
which
imports
a
real
Defence
and
Confirmation
of
them
:
and
therefore
is
no
more
liable
to
be
taxed
upon
this
account
,
then
the
Scripture
is
worthy
of
blame
,
for
being
constrained
to
attend
on
unskilful
Men
,
who
lean
upon
it
while
they
sacrifice
to
their
unsound
Opinions
.
It
is
the
lot
of
the
most
excellent
things
to
be
exposed
to
abuse
,
which
is
not
the
natural
result
of
their
own
qualities
,
but
of
mens
vices
,
and
therefore
ministers
no
just
ground
either
of
their
rejection
or
disparagement
.
They
argue
but
at
a
pitiful
rate
,
who
,
because
some
men
do
hurt
with
their
Learning
by
misapplying
it
,
and
others
do
no
good
with
it
while
they
neglect
to
use
it
,
therefore
conclude
it
a
thing
of
no
worth
and
goodness
,
but
in
it self
offensive
and
disallowable
.
Such
may
do
well
to
consider
what
Answer
they
will
return
to
the
same
Argument
,
when
levelled
against
the
knowledge
of
the
Word
of
God
;
when
it
shall
be
objected
,
That
it
is
of
pernicious
consequence
,
at
least
unprofitable
,
for
private
men
to
have
familiar
acquaintance
with
holy
Writ
;
for
many
have
from
hence
taken
the
occasion
of
gross
Conceptions
,
and
by
it
defended
Positions
both
strange
and
impious
;
and
others
have
been
careless
of
imploying
their
knowledge
to
the
purposes
of
a
holy
life
.
It
s
probable
they
would
answer
,
that
there
are
many
private
Christians
well
versed
in
Gods
Book
,
who
are
not
chargeable
with
either
of
these
imputations
,
but
make
good
use
of
their
knowledge
;
and
that
others
do
not
is
their
own
fault
.
The
like
say
I
of
Learning
,
which
is
not
the
worse
(
any
more
then
the
former
knowledge
)
because
some
that
have
it
are
so
bad
.
It
hath
done
excellent
service
in
many
,
and
would
not
have
failed
to
have
done
so
in
more
,
had
it
been
rightly
managed
.
Arts
themselves
are
not
to
be
loaded
with
the
Artists
guilt
.
Who
will
condemn
all
Trades
for
dishonest
,
because
there
are
none
but
have
some
dishonest
men
of
them
?
And
why
should
ingenuous
literature
be
more
prejudiced
by
the
irregularities
of
some
that
profess
it
?
God
himself
hath
given
a
signal
Testimony
to
its
excellency
and
usefulness
,
by
choosing
Persons
of
the
greatest
Sufficiency
and
Learning
to
pen
his
Word
,
viz.
Moses
,
Solomon
,
Daniel
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
D●ctus
,
peritus
.
〈◊〉
in
Psal.
15.2
.
Ezra
,
(
stiled
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
ready
or
learned
Scribe
,
Ezra
7.6
.
)
Luke
,
who
was
a
Physician
,
Col.
4.14
.
with
Philem.
v.
24.
and
consequently
a
Scholar
.
And
lastly
,
Paul
,
who
was
Disciple
to
Gamaliel
a
Doctor
of
the
Law
,
and
probably
before
had
received
some
instruction
at
the
Academy
of
Tarsus
(
his
birth-place
)
to
which
Strabo
gives
the
preheminence
of
all
others
,
Geogr.
1.14
.
Athens
and
Alexandria
not
excepted
:
which
may
be
the
rather
conceived
,
because
of
his
acquaintance
with
Heathen
Authors
,
divers
of
which
he
cites
.
Now
if
God
pitched
upon
such
accomplish'd
persons
to
pen
his
Word
,
shall
we
think
that
any
illiterate
men
may
serve
to
preach
and
explane
it
?
If
any
interpose
and
tell
us
that
the
plough
afforded
an
Elisha
,
the
herd
an
Amos
,
the
drag
a
Peter
and
John
;
they
must
needs
grant
,
if
they
consult
the
Scripture
,
and
do
not
industriously
shut
their
eyes
,
that
God
immediately
,
and
in
an
extraordinary
maner
,
gave
them
such
raised
abilities
as
might
bear
proportion
to
the
weighty
imployment
he
called
them
to
:
Especially
when
we
finde
the
two
last
named
,
whom
before
ordinary
parts
and
acquaintance
with
their
Mother-tongue
would
suffice
for
the
designs
of
a
Net
,
and
to
deal
in
those
petty
fallacies
that
intangle
mute
and
unwary
fishes
,
on
a
sudden
created
unparallel'd
Linguists
,
and
made
the
Masters
of
many
Languages
;
having
matter
to
support
their
words
,
high
impartance
to
recommend
their
matter
,
mysteriousness
to
enhance
the
estimate
of
that
importance
,
and
clearness
of
understanding
to
unfold
that
mysteriousness
.
But
since
the
primitive
Times
we
have
no
example
of
any
in
an
instant
furnished
with
ministerial
endowments
,
or
whose
intellectuals
all
on
a
sudden
,
and
without
any
culture
,
have
shot
up
to
a
considerable
height
.
Indeed
there
have
not
wanted
some
of
late
,
who
(
their
ambition
leading
them
to
affect
the
dignity
of
Instructers
,
and
withall
prompting
an
impatience
of
ascending
thereto
by
degrees
)
found
out
a
way
,
by
pretending
a
divine
Mandate
,
at
the
first
step
to
go
out
Doctores
Illuminati
:
though
their
Letters
were
never
made
Patents
,
nor
had
the
Seal
of
Heaven
upon
them
;
and
their
undertakings
witnessed
onely
a
great
weakness
matched
with
an
extraordinary
confidence
.
They
doubted
not
to
rank
themselves
amongst
the
Stars
of
the
first
honor
,
but
their
irregular
motion
proved
them
very
much
deprest
,
and
in
stead
of
the
vigorous
splendor
of
Truth
,
you
could
perceive
nothing
but
a
long
tail
projected
from
a
disheveled
blaze
.
How
great
things
so
ever
they
boasted
of
,
yet
that
their
performances
were
a
shame
to
their
pretences
is
sufficiently
known
.
Seeing
then
the
qualifications
requisite
to
the
understanding
and
dispensation
of
the
Gospel
are
not
now
bestowed
on
a
sudden
,
they
must
either
be
attained
by
little
and
little
,
or
not
at
all
;
by
the
ordinary
assistance
of
the
Spirit
in
the
way
of
an
industrious
diligence
and
artificial
improvements
;
by
advising
with
the
Tongues
about
the
Words
,
with
Grammar
and
Rhetoric
about
the
Sense
,
with
Logic
about
the
argument
of
Scripture
,
with
History
about
Customs
,
and
with
the
several
Sciences
about
those
things
which
are
of
Philosophical
Consideration
.
Concerning
which
I
shall
say
nothing
,
having
already
slip'd
into
too
great
a
prolixity
;
but
shall
conclude
with
this
vote
,
That
,
since
Learning
is
now
grown
into
credit
again
,
those
that
own
it
would
not
suffer
any
stain
and
disreputation
to
be
cast
upon
it
by
the
neighborhood
of
a
vitious
practise
,
nor
maintain
a
separation
between
Knowledge
and
Piety
;
but
present
them
to
the
World
embracing
each
other
in
the
fastest
closure
,
and
discover
the
light
of
their
minds
in
the
lustre
of
their
lives
.
It
is
to
do
a
great
disservice
to
God
,
and
a
real
pleasure
to
the
envious
one
,
to
set
two
excellent
Daughters
of
the
same
Father
at
variance
;
in
putting
on
Learning
to
deride
Grace
,
or
Grace
to
despise
Learning
.
It
is
no
offence
for
humane
Knowledge
to
clear
the
way
,
where
divine
Obedience
is
to
walk
:
That
may
be
allowed
to
hold
the
Candle
while
this
doth
its
work
.
It
is
a
most
amiable
sight
,
to
behold
the
greet
of
science
and
innocence
;
the
Arts
and
Vertues
mingling
their
splendors
in
a
happy
conjunction
:
to
see
a
minde
no
less
fraught
with
excellent
qualities
then
rare
notions
,
and
as
eminent
for
a
gracious
disposition
as
a
piercing
conceit
:
to
observe
a
well
ordered
demeanor
attend
upon
a
well
furnished
understanding
,
and
the
fruits
of
righteousness
ripen
by
the
bright
beams
of
ingenuous
Literature
.
Which
sight
,
that
it
may
be
as
ordinary
as
it
is
excellent
,
is
the
earnest
wish
of
An
Honorer
of
true
Goodness
and
good
Learning
.
J.
Reyner
.
A
TABLE
OF
THE
CHAPTERS
&
SECTIONS
In
the
following
TREATISE
.
-
CHAP.
I.
THat
the
Knowledge
of
the
Languages
is
of
great
Use
to
a
Minister
of
the
Gospel
.
Page
1.
-
Sect.
1.
Of
the
Languages
in
general
.
ibid.
-
Sect.
2.
Of
the
Hebrew
and
Greek
in
common
.
Page
3
-
Sect.
3.
Of
the
Hebrew
.
Page
14
-
Sect.
4.
Of
the
Greek
Tongue
.
Page
22
-
Sect.
5.
Of
the
Latine
.
Page
24
-
Sect.
6.
Of
the
Chaldee
,
and
Syriac
;
how
they
differ
.
Page
25
-
Sect.
7.
The
Usefulness
of
the
Chaldee
.
Page
29
-
Sect.
8.
Of
the
Syriac
.
Page
31
-
Sect.
9.
〈…〉
.
Page
35
-
An
Appendix
concerning
the
Usefulness
of
the
Arabic
,
added
by
another
hand
.
Page
36
-
CHAP.
II.
Of
the
Usefulness
of
Rhetoric
.
Page
50
-
Sect.
1.
Of
Rhetoric
in
general
.
ibid.
-
Sect.
2.
Of
Tropes
.
Page
60
-
Sect.
3.
Of
Figures
.
Page
72
-
CHAP.
III.
Of
the
Usefulness
of
Logic.
Page
81
-
CHAP.
IV.
Of
the
Usefulness
of
Natural
Philosophy
.
Page
90
-
Sect.
1.
Usefulness
of
Natural
Philosophy
declared
,
and
proved
.
ibid.
-
Sect.
2.
Objections
refuted
.
Page
100
-
CHAP.
V.
Of
the
Usefulness
of
Moral
Philosophy
,
or
Ethics
.
Page
108
-
CHAP.
VI.
Of
the
Usefulness
of
History
.
Page
110
-
Sect.
1.
Of
History
in
general
,
as
useful
to
understand
Scripture
.
ibid.
-
Sect.
2.
Of
Jewish
History
.
Page
113
-
Sect.
3.
The
History
of
other
Eastern
Nations
.
Page
115
-
4.
Of
Egyptian
History
.
Page
120
-
5.
Of
Grecian
History
.
Page
123
-
6.
Of
Roman
History
.
Page
126
-
7.
Of
Christian
,
or
Church-History
under
the
Gospel
.
Page
127
-
8.
Of
History
,
as
useful
to
know
God's
Works
.
Page
129
-
9.
Of
History
,
as
useful
to
know
the
Examples
of
Men.
Page
131
-
CHAP.
VII
.
Of
the
Usefulness
of
Chronology
.
Page
132
-
CHAP.
VIII
.
Of
the
Usefulness
of
Arithmetic
.
Page
141
-
CHAP.
IX
.
Of
the
Usefulness
of
Geometry
.
Page
147
-
CHAP.
X.
Of
the
Usefulness
of
Astronomy
.
Page
151
-
CHAP.
XI
.
Of
the
Usefulness
of
Geography
.
Page
158
-
CHAP.
XII
.
Of
the
Arguments
,
which
prove
the
Usefulness
of
Learning
.
Page
163
-
Sect.
1.
Seven
Arguments
propounded
.
Pag.
163
-
Sect.
2.
Of
God's
affording
means
of
Learning
,
as
Schools
,
&c.
Pag.
164
-
Sect.
3.
Of
Religion
flourishing
when
Learning
abounded
.
Pag.
179
-
Sect.
4.
Learning
qualifies
for
all
Public
Employments
.
Pag.
185
-
Sect.
5.
Satan
makes
use
of
Learning
to
oppose
the
Truth
.
Pag.
186
-
Sect.
6.
Satan
seeks
by
obstructing
Learning
to
undermine
Religion
.
Pag.
190
-
Sect.
7.
Testimonies
concerning
Learning
.
Pag.
194
-
Sect.
8.
Of
the
Learning
of
the
Antient
Fathers
.
Pag.
201
-
Sect.
9.
Of
the
Learning
of
the
first
Reformers
.
Pag.
216
-
Sect.
10.
The
After-Promoters
of
Reformation
were
Learned
.
Pag.
227
-
CHAP.
XIII
.
Objections
against
Learning
answered
.
Pag.
234
-
Sect.
1.
That
the
People
may
be
the
better
for
the
Learning
of
their
Ministers
.
ibid.
-
Sect.
2.
That
the
Prophets
,
Christ
,
and
his
Apostles
were
learned
.
Pag.
236
-
Sect.
3.
That
Joel
2.28
.
and
1
John
2.27
.
make
not
at
all
against
the
need
of
Learning
.
Pag.
244
-
Sect.
4.
An
Objection
,
drawn
from
the
ill
effects
of
Learning
,
answered
;
and
it
shewn
to
be
good
in
it self
.
Pag.
252
-
Sect.
5.
An
Objection
against
Rhetoric
from
1
Cor.
1.17
.
answered
.
Pag.
256
-
Sect.
6.
Of
Paul
's
desire
to
know
nothing
but
Christ
.
Pag.
258
-
A
Determination
of
this
Question
,
Whether
Grace
be
Essential
to
a
Minister
of
the
Gospel
?
by
the
same
Author
.
Pag.
259
-
Objection
1.
From
Tit.
1.8
.
answered
.
Pag.
289
-
Objection
2.
From
Psal.
50.16
,
17.
answered
.
Pag.
294
-
Objection
3.
From
Dan.
12.3
.
answered
.
Pag.
304
THE
USEFULNESS
OF
THE
LANGUAGES
.
CHAP.
I.
That
the
Knowledge
of
the
Languages
is
of
great
Use
to
a
Minister
of
the
Gospel
.
SECT.
I.
Of
the
Languages
in
general
.
THe
Tongues
or
Languages
are
the
Boxes
or
Cabinets
,
wherein
all
Sciences
or
sorts
of
knowledge
,
the
Jewels
of
all
Truths
both
Divine
and
Humane
,
Theological
,
Moral
and
Natural
,
are
laid
up
.
Skill
in
the
Languages
is
a
Key
that
unlocks
and
opens
all
these
,
and
lets
a
man
into
the
knowledge
of
them
all
.
It
is
(
as
one
saith
)
that
to
a
Minister
,
which
the
Sea
is
to
an
Haven-town
,
to
bring
in
all
sorts
of
Provision
from
foreign
parts
to
replenish
and
enrich
the
same
.
Every
Tongue
hath
a
peculiar
Idiome
,
or
form
of
Speech
,
or
innate
Emphasis
,
Elegancy
,
and
Perspicuity
,
which
cannot
be
so
fitly
and
fully
expressed
in
a
Translation
,
without
some
Circumlocution
,
Diminution
,
or
Alteration
.
Hence
it
is
,
that
every
Book
is
best
in
its
own
Tongue
,
wherein
it
was
originally
written
by
the
Author
thereof
;
that
is
,
the
soundest
,
and
the
clearest
.
The
Knowledge
of
Hebrew
,
Greek
,
and
Latine
,
is
requisite
,
because
the
Superscription
of
our
Saviors
Title
on
the
Cross
was
in
these
three
Languages
,
Luk.
23.38
.
for
three
Reasons
:
-
1.
That
Christ's
Death
,
and
the
Cause
of
it
,
which
concerned
all
Nations
,
might
be
divulged
to
all
the
Nations
,
-
to
the
East
by
the
Hebrew
,
-
to
the
South
by
the
Greek
,
-
to
the
West
by
the
Latine
,
in
regard
of
the
present
Confluence
of
People
to
the
Feast
at
Jerusalem
from
all
Nations
,
Joh.
12.20
.
-
2.
To
shew
,
That
the
Knowledge
of
these
three
Principal
Languages
conduceth
much
to
the
clear
and
full
understanding
of
the
Mystery
of
Christ
crucified
.
-
3.
And
that
the
Holy
Ghost
would
have
the
Dignity
and
Study
of
them
ever
preserved
,
or
kept
on
foot
in
the
Church
.
SECT.
II.
Of
the
Hebrew
and
Greek
in
common
.
THe
Knowledge
of
the
Hebrew
and
Greek
is
needful
for
a
Minister
especially
,
for
six
Reasons
;
Reas.
1.
Because
the
Hebrew
and
Greek
are
the
Original
Tongues
,
in
which
the
Old
and
New
Testaments
were
written
.
A
competent
knowledge
of
these
Tongues
gives
a
man
great
light
to
the
right
and
clear
understanding
of
the
Original
Text
;
and
much
satisfaction
and
delight
to
his
minde
:
without
some
insight
into
the
same
,
a
man
cannot
understand
the
proper
Signification
and
Emphasis
of
Words
,
Phrases
,
and
Proverbs
;
nor
the
Idiomes
or
peculiar
forms
of
speaking
,
which
the
Originals
(
especially
the
Hebrew
)
have
in
them
;
but
he
must
see
onely
with
other
mens
eyes
;
and
take
both
the
Translation
and
Interpretation
of
the
Scripture
upon
trust
from
others
.
Reas.
2.
Great
Skill
in
the
Original
Languages
is
necessary
to
the
true
Translation
of
the
Bible
into
other
Tongues
;
and
to
the
serene
,
sound
,
and
proper
explanation
thereof
.
For
the
Minde
of
God
(
as
Divines
observe
)
is
primarily
in
the
Original
,
and
but
secondarily
in
the
Translation
;
which
no
farther
contains
the
Word
of
God
in
it
,
then
it
agrees
with
the
Original
,
out
of
which
it
is
translated
.
This
Difference
must
be
put
between
the
Hebrew
and
Greek
Text
of
the
Old
and
New
Testament
,
and
the
Latine
and
all
other
Versions
,
that
in
the
Original
Text
,
&
Res
&
Verba
,
both
the
Matter
and
the
Words
proceed
immediately
from
the
Holy
Ghost
,
who
suggested
to
the
Prophets
,
Apostles
,
and
Evangelists
,
&
quae
scriberent
,
&
quomodo
scriberent
;
both
what
and
how
they
should
write
.
In
Versions
(
that
are
faithful
)
the
Doctrine
is
from
the
Holy
Ghost
,
the
Words
are
from
Men
:
who
although
they
use
the
help
of
the
Holy
Ghost
,
yet
not
in
that
maner
nor
measure
with
the
Prophets
and
Apostles
.
See
Is
.
Casaub
.
Exercit.
13.
ad
Annales
Baronii
,
pag.
273.
Polan
.
Syntag.
Theolog.
lib.
1.
cap.
40.
Beza
,
Tractat.
Theolog.
vol.
1.
ad
defens
.
Castell
.
pag.
432.
Reas.
3.
There
is
more
need
yet
of
Skill
in
the
Originals
to
reform
and
refine
former
Translations
;
to
amend
the
faults
and
mistakes
,
and
supply
the
defects
that
still
remain
in
them
.
Divines
observe
,
that
much
Divinity
depends
on
smal
Particles
,
upon
such
a
Mood
,
Tense
,
Case
,
or
Number
;
sometimes
upon
one
letter
,
upon
pricks
and
points
.
Many
errors
have
been
bred
and
fed
by
false
Translations
,
and
mistakes
of
Words
and
Letters
,
and
by
corrupt
Glosses
thereupon
.
The
holy
Scriptures
are
vindicated
,
and
many
Truths
are
restored
and
confirmed
by
a
rectified
Translation
,
and
sound
interpretation
of
them
according
to
the
Original
.
Critical
learning
,
and
Scholia's
,
are
of
excellent
use
hereunto
.
Many
learned
Authors
in
these
later
times
have
performed
the
same
exquisitely
beyond
the
exactness
of
the
ancient
Fathers
;
as
Erasmus
,
Beza
,
Piscator
,
Drusius
,
Salmasius
,
Casaubon
,
Grotius
,
Scaliger
,
Fuller
,
Ludovick
de
Dieu
,
Heinsius
.
No
Translation
expresseth
all
places
exactly
,
but
sometimes
gives
either
not
the
right
,
or
not
the
full
sense
.
I.
Not
the
right
and
proper
sense
.
For
those
,
who
have
used
the
greatest
diligence
and
accurateness
in
translating
the
Bible
,
have
not
been
exempted
from
being
liable
to
mistake
,
(
nimis
augusta
res
est
non
errare
)
and
probably
,
if
they
had
afterwards
set
themselves
to
a
more
distinct
search
about
some
particular
places
,
or
seen
those
observations
which
others
have
made
on
them
,
they
might
have
found
reason
to
alter
their
former
apprehensions
,
and
translate
some
places
otherwise
then
they
did
.
Amam
.
Paraenos
.
For
it
is
no
new
thing
for
Learned
men
,
upon
a
review
,
to
have
espied
faults
in
,
and
amended
their
own
Versions
,
as
Luther
,
Junius
,
Beza
,
&c.
Yea
there
are
instances
given
out
of
several
places
in
our
last
English
Translation
,
wherein
there
appears
some
discrepancy
from
the
minde
of
the
Text.
Besides
that
those
slips
,
and
mistakes
,
which
are
to
be
charged
on
the
Press
(
which
differ
according
to
the
diversity
of
Impressions
)
pervert
the
sence
,
and
shew
the
use
of
the
Original
to
direct
to
the
true
reading
.
Some
Errata
in
our
English
Bibles
may
be
a
means
of
deceiving
those
that
look
no
further
;
as
well
as
the
faults
,
which
have
crept
into
the
Copies
of
the
Latine
and
Greek
Version
,
have
deceived
others
who
relyed
thereon
.
Many
instances
might
be
given
hereof
.
In
the
Vulgar
Latine
,
evertit
domum
was
put
for
everrit
,
Luke
15.
Asia
for
Achaia
,
Rom.
16.
vidua
for
Judaea
,
Act.
16
,
&c.
See
the
like
in
the
Greek
Version
;
where
through
the
carelesness
,
or
unskilfulness
of
some
hand
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
was
turned
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
132.15
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
89.46
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Psal.
31.16
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Isa.
45.1
.
Which
mistakes
,
and
many
more
,
were
derived
into
the
Latine
Translation
,
and
have
not
wanted
followers
;
Amam
.
Antib
.
Bibl.
&
Paraen
.
de
excit
.
●●ng
.
stud
.
amongst
whom
was
Austin
,
who
was
often
out
as
to
the
sense
of
Scripture
,
because
he
wanted
skill
to
correct
the
Translation
he
used
,
by
the
Hebrew
.
This
made
him
raise
many
doubts
,
and
spend
much
time
in
solving
them
;
and
when
all
is
done
,
look
but
in
the
Original
,
and
you
will
see
no
ground
for
them
,
but
all
is
plain
and
clear
.
Nor
was
he
insensible
of
what
frustrations
happened
to
him
through
his
ignorance
:
When
he
was
pretty
ancient
,
he
learn'd
the
Greek
Tongue
;
he
bewailed
his
want
of
Hebrew
,
and
commended
the
study
of
both
.
II.
The
exactest
Translation
may
sometimes
not
give
the
full
sense
of
the
Original
,
either
1.
Because
a
word
or
sentence
in
the
Original
may
be
more
comprehensive
,
and
admit
of
more
senses
,
and
those
good
and
convenient
,
(
For
as
words
have
different
acceptions
,
so
they
may
also
have
an
ambiguous
reference
)
then
the
word
or
phrase
doth
,
which
answers
thereto
in
the
Translation
.
In
which
case
the
Translation
cannot
draw
out
all
that
is
contained
in
the
Text
,
and
perhaps
sometimes
not
hint
the
greatest
part
of
it
.
2.
Because
the
Translation
expresseth
but
one
of
the
readings
in
the
Hebrew
,
in
those
places
where
there
are
two
,
viz.
the
Keri
and
Chetib
,
one
in
the
Margin
,
the
other
in
the
Text
or
line
:
which
are
requisite
to
be
known
,
that
when
there
is
any
difference
in
the
sense
,
we
may
judge
which
is
to
be
preferr'd
.
Tremellius
and
Junius
in
their
first
Version
rendered
2
King
.
8.10
.
(
after
the
Marginal
reading
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
thus
,
Abi
,
dic
ei
,
&c.
Go
,
say
to
him
,
Thou
mayst
certainly
recover
.
But
Junius
in
his
latter
work
chooseth
rather
the
Textual
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
turns
it
,
Dic
,
Non
omnino
revalesces
;
Go
,
say
,
Thou
shalt
certainly
not
recover
.
So
in
Ezra
4.2
.
their
first
Version
hath
Et
eidem
sacrificamus
,
And
we
sacrifice
to
him
;
the
latter
,
Non
enim
(
alteri
)
sacrificamus
;
That
according
to
the
Margin
,
this
to
the
line
.
Of
the
Keri
and
Chetib
,
the
Marginal
and
Textual
readings
,
see
more
in
Ainsworth's
Advertisement
,
next
after
his
Annotations
on
the
Pentateuch
.
Reas.
4.
Without
the
help
of
the
Tongues
we
cannot
understand
those
words
of
the
Hebrew
and
Greek
Text
,
which
are
retained
in
the
Translation
,
as
Jehovah
,
Messiah
,
Shiloh
,
Hosanna
,
Alleluja
,
Nehushtan
,
2
Kin.
18.4
.
Ephod
,
Urim
,
Thummim
,
Higgaion
,
Selah
,
Belial
,
Beelzebub
,
Abaddon
,
Apollyon
,
Rabbi
,
Raka
,
Mammon
,
Amen
,
Anathema
Maranatha
,
&c.
to
which
I
may
add
Christ
and
Jesus
.
To
say
nothing
of
the
Titles
of
Psalms
,
and
those
proper
Names
which
are
Prophetical
,
and
describe
future
events
.
Nor
can
we
,
without
the
help
of
those
Languages
,
know
the
meaning
of
such
phrases
retained
in
the
Translation
,
as
suit
not
with
the
genius
of
that
Tongue
,
into
which
it
is
made
,
but
are
proper
and
peculiar
to
those
,
in
which
the
Text
was
first
penned
.
Thus
,
if
not
informed
from
the
Hebrew
Idiome
,
we
should
not
know
that
the
children
of
the
Bride-chamber
,
Mat.
9.15
.
signifies
the
Bridegroom's
friends
;
and
the
fire
of
God
,
Job
1.16
.
a
great
fire
;
and
the
voice
of
God
,
Psal.
29.3
.
thunder
:
with
many
other
forms
of
speech
of
an
Hebrew
extraction
.
Reas.
5.
Insight
into
the
Original
is
needful
,
sometimes
for
determining
which
sense
of
any
ambiguous
word
or
Phrase
in
the
Translation
is
agreeable
to
the
Text
;
For
words
or
expressions
in
a
Version
,
may
be
capable
of
those
senses
,
which
the
Original
will
by
no
means
admit
of
;
and
so
those
who
are
not
able
to
con●●●●
it
,
may
run
into
great
mistakes
:
As
it
fared
with
many
of
the
Fathers
,
who
used
the
Greek
Version
of
the
LXX
.
and
wanted
skill
in
the
Hebrew
.
For
instance
hereof
,
see
Amama's
Antibarb
.
Biblicus
.
Though
we
be
furnished
with
the
Versions
and
Commentaries
of
learned
men
on
the
Scriptures
,
(
as
Beza
,
Piscator
,
Mercer
,
Drusius
,
&c.
)
yet
we
cannot
read
,
or
at
least
fully
understand
them
without
skill
in
Hebrew
and
Greek
,
(
of
which
we
shall
find
some
scattered
up
and
down
there
)
much
less
can
we
defend
them
against
Opposers
;
nor
be
capable
of
judging
which
is
the
fittest
of
those
Expositions
we
meet
with
,
when
we
are
perplexed
with
variety
.
That
sure
is
the
best
,
which
agrees
best
with
the
Original
;
and
so
,
without
insight
into
it
,
we
shall
be
uncertain
which
to
follow
.
Reas.
6.
The
knowledge
of
the
Hebrew
and
Greek
Text
is
necessary
for
the
deciding
of
Controversies
,
and
defending
of
truth
,
and
refuting
of
errors
,
and
it
contributes
much
to
reconcile
many
differences
that
are
among
Interpreters
.
Men
generally
appeal
to
it
,
as
being
the
only
authentick
rule
of
Faith
,
(
given
by
divine
inspiration
,
and
dictated
by
God
himself
,
which
cannot
be
said
of
any
Translation
,
since
no
Interpreter
had
the
same
priviledge
with
the
sacred
Pen-men
,
to
be
infallibly
inspired
)
when
they
will
not
stand
to
the
determination
of
any
Version
.
And
it
is
reasonable
,
that
the
Original
Text
should
have
the
definitive
sentence
in
all
doubtful
Cases
;
for
it
is
the
only
Judge
or
Rule
of
Controversies
,
from
which
we
have
no
appeal
:
It
is
the
touchstone
of
all
Translations
,
by
which
they
are
to
be
tried
,
and
from
which
they
derive
all
their
Authority
.
The
Papists
prove
divers
of
their
opinions
from
those
places
in
the
Vulgar
Latin
,
which
agree
not
with
the
Original
.
How
then
shall
they
be
disproved
but
from
the
Original
?
Ignoratio
Hebraismorum
multa
absurda
&
impia
dogmata
invexit
in
Ecclesiam
,
In
Gen.
48.16
.
saith
Pareus
,
Ignorance
of
the
Hebrew
Idiome
hath
brought
many
absurd
and
impious
opinions
into
the
Church
:
and
therefore
the
knowledge
thereof
is
the
way
to
cast
them
out
.
For
the
Invocation
of
Saints
the
Papists
bring
Gen.
48.16
.
Invocetur
super
eos
nomen
meum
,
nomina
quoque
patrum
meorum
,
the
sense
of
the
Hebrew
is
,
Let
them
be
called
by
my
name
.
For
the
worshipping
of
Christ's
Sepulchre
,
they
alledge
Isaiah
11.10
.
Et
erit
Sepulchrum
ejus
gloriosum
,
but
according
to
the
Hebrew
,
His
rest
shall
be
glory
.
For
merit
,
Heb.
13.16
.
Talibus
hostiis
promeretur
Deus
,
in
the
Greek
it
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
With
such
sacrifice
God
is
well
pleased
.
More
instances
might
be
given
in
the
Old
and
New
Testament
.
The
knowledge
of
the
Tongues
(
as
some
observe
)
hath
always
been
an
individual
companion
of
the
Orthodox
faith
in
the
Church
;
Bowls
Falt
.
Evang.
pag.
72.73
.
Amam
.
paraen
.
the
neglect
and
contempt
of
the
Scriptures
always
accompanied
the
neglect
and
contempt
of
them
.
Luther
saw
that
there
was
no
other
compendious
way
to
reduce
old
Barbarism
,
then
if
the
studies
of
the
Tongues
should
perish
.
When
the
knowledge
of
them
revived
,
(
which
was
about
the
year
1470
)
forthwith
the
clearness
of
the
Gospel
shined
forth
.
Good
skill
in
the
Tongues
makes
men
good
Textmen
,
or
Expositors
;
and
Bonus
Textuarius
,
bonus
Theologus
.
Hence
those
,
that
have
searched
most
into
the
Text
by
the
light
of
the
Tongues
,
if
Protestants
,
they
are
the
most
pithy
Divines
;
if
Papists
,
they
are
sounder
then
the
rest
,
as
Arias
Montanus
,
Masius
,
Vatablus
.
They
that
have
wanted
the
knowledge
of
the
Tongues
have
erred
greatly
in
Expounding
the
Scriptures
,
as
the
Commentaries
of
some
of
the
Ancients
abundantly
testifie
.
It
is
Musculus
his
counsel
,
Loc.
Com.
de
facr
.
Script
.
p.
184.
Sunt
admonendi
,
imo
vehementer
urgendi
Adolescentes
sacrae
Scripturae
candidati
,
ut
sacrarum
Linguarum
Ebraeae
&
Graecae
cognitionem
studiis
suis
non
quasi
parergon
adjiciant
,
sed
instar
fundamenti
in
ipsum
fundum
mentium
suarum
submittant
.
Young
men
that
study
the
holy
Scripture
should
be
vehemently
pressed
to
lay
the
knowledge
of
the
Greek
and
Hebrew
as
a
foundation
in
the
bottom
of
their
minde
;
and
not
to
adde
it
to
their
Studies
as
a
by-work
.
See
what
Muscu●●
saith
in
that
place
,
of
the
need
of
Professors
of
the
Greek
and
Hebrew
Tongues
in
the
Churches
of
Christ
,
and
in
the
Schools
of
the
faithful
.
So
much
of
the
General
use
of
Hebrew
and
Greek
considered
joyntly
.
Now
I
will
shew
the
Particular
use
of
them
severally
,
and
of
the
Latine
,
to
which
I
will
adde
the
Chaldee
and
Syriac
.
SECT.
III.
Of
the
Hebrew
.
THe
knowledge
of
the
Hebrew
is
useful
in
four
respects
;
I.
To
understand
the
Greek
of
the
New
Testament
,
because
1.
There
are
many
Hebrew
words
,
both
Proper
Names
,
and
Appellatives
,
in
the
New
Testament
.
See
Pasor's
Lexicon
in
fine
.
2.
The
New
Testament
is
full
of
Hebraisms
.
Of
which
see
Gataker
against
Pfochenius
:
and
Beza
on
Act.
10.46
.
The
Apostles
used
Hebraisms
(
saith
he
)
not
only
because
they
were
Hebrews
,
but
because
when
they
discoursed
of
those
things
,
which
were
written
in
Hebrew
,
it
was
needful
to
retain
many
,
lest
they
should
seem
to
bring
in
some
new
Doctrine
.
And
I
do
not
wonder
they
kept
so
many
Hebraisms
,
when
many
of
them
are
such
as
cannot
be
so
happily
expressed
in
any
other
Idiom
:
that
,
except
they
had
retained
those
forms
of
Speech
,
they
should
have
devised
sometimes
new
words
,
and
new
kinds
of
Speech
,
which
no
man
had
understood
.
See
also
Beza's
Theol.
Tract
.
vol.
1.
ad
defensionem
Castellionis
de
Hebraismis
pag.
431
,
&c.
The
New
Testament
was
written
in
a
style
,
that
hath
the
Tincture
,
and
rellish
of
the
Hebrew
:
by
reason
of
which
it
differs
much
from
the
pure
and
genuine
strain
of
the
Greek
.
Hence
learned
men
call
the
Language
of
the
New
Testament
rather
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
then
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
is
,
Jewish
Greek
,
such
as
was
peculiar
to
Graecising
Jews
;
The
words
generally
Greek
,
but
the
Phrase
often
Hebrew
.
Many
Instances
may
be
given
hereof
:
Ex.
gr
.
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luc.
16.8
.
a
steward
of
unrighteousness
for
an
unrighteous
steward
.
—
Moses
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Act.
7.20
.
fair
to
God
,
for
exceeding
fair
:
for
the
Hebrews
express
a
Superlative
oft
by
the
Name
of
God
.
Niniveh
is
said
to
be
a
City
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
great
to
God
,
that
is
,
exceeding
great
,
Jonah
3.3
.
—
The
inward
man
is
renewed
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hebr.
)
daily
.
So
Mar.
6.40
.
they
sate
down
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
ranks
,
in
ranks
.
For
the
Hebrews
double
a
word
to
express
a
distribution
.
See
Mar.
6.7
,
39.
—
2
Corinth.
2.14
.
Thanks
be
to
God
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
qui
facit
ut
semper
triumphemus
,
so
Beza
:
who
makes
us
to
triumph
alway
.
Here
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
by
Paul
in
the
form
of
the
Conjugation
of
Hiphil
,
to
express
the
Emphasis
of
the
Participle
of
Hiphil
.
So
the
Greek
Interpreters
of
the
Old
Testament
,
being
Jews
,
put
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
properly
is
onely
to
reign
)
in
Esay
7.6
.
and
elswhere
for
to
make
a
King
,
or
to
cause
to
reign
,
that
it
might
answer
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hiphil
,
which
signifies
regnare
fecit
,
regem
praefecit
.
Thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
used
in
the
New
Testament
for
to
justifie
,
or
absolve
,
which
answers
to
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
of
the
Hebrews
,
in
which
sense
Master
Gataker
de
stylo
novi
Test
.
contends
,
Contra
Psochen
.
p.
80.
&c.
that
it
no
where
occurs
in
antient
Greek
Authors
.
Nor
is
this
unusual
for
the
Pen-men
of
the
New
Testament
(
following
herein
the
Greek
Interpreters
of
the
Old
)
to
put
new
significations
upon
words
(
which
before
they
were
unacquainted
with
)
to
make
them
suit
better
,
or
be
of
the
same
latitude
with
some
Hebrew
words
,
that
signifie
the
same
thing
with
them
,
but
have
other
acceptions
besides
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
put
for
a
thing
,
Luk.
1.37
.
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
answers
to
it
in
Hebrew
,
signifies
both
a
word
,
and
a
thing
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
properly
a
Law
,
stands
for
Doctrine
,
Rom.
3.27
.
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denotes
both
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gratis
in
Gal.
2.21
.
signifies
in
vain
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
both
these
senses
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
commonly
power
,
is
put
for
wealth
in
Rev.
18.3
.
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
indifferent
to
both
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Hell
is
put
for
the
Grave
,
1
Cor.
15.55
.
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stands
for
both
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
victory
,
and
denotes
eternity
,
1
Cor.
15.54
.
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
capable
of
both
senses
:
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
aeternum
,
or
for
ever
,
is
rendred
by
the
Seventy
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Amos
8.7
Lam.
5.20
.
Jerem.
3.5
.
And
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
1
Cor.
15.54
.
should
be
rendred
for
ever
,
Amama
,
and
Heinsius
(
on
that
place
)
determine
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
to
confess
,
is
used
for
to
thank
,
or
praise
,
Matth.
11.25
.
hecause
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
expresseth
both
.
So
Beza
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
with
the
Hellenists
,
imports
both
speaking
,
and
answering
;
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hath
the
notion
of
both
:
and
it
is
often
used
in
the
New
Testament
of
one
that
speaks
,
when
he
is
asked
nothing
.
See
Beza
in
Matth.
11.25
.
and
28.5
Rev.
7.13
.
or
who
beginneth
a
Speech
,
when
no
Question
went
before
.
I
will
conclude
this
particular
with
this
Observation
,
that
because
with
the
Hebrews
there
is
no
distinction
of
Cases
,
but
the
Nominative
(
which
useth
to
be
the
source
and
root
of
the
rest
)
stands
for
all
;
therefore
it
is
diverse
times
in
the
New
Testament
put
for
other
Cases
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ephes.
3.18
.
so
2
Cor.
8.23
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
See
also
Rev.
1.5
Joh.
1.14
.
Luke
22.20
.
II.
This
knowledge
of
the
Hebrew
is
useful
to
understand
some
Prophetical
visions
,
which
are
of
that
nature
,
that
their
Explication
is
made
by
a
Paronomasia
,
or
Verbal
allusion
in
the
Hebrew
;
as
Jerem.
1.11
,
12.
I
said
,
I
see
a
rod
of
an
Almond-tree
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Then
said
the
Lord
,
Thou
hast
well
seen
,
for
I
am
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
hastening
my
word
to
perform
it
.
So
Amos
8.2
.
—
Amos
,
what
seest
thou
,
I
said
,
A
basket
of
summer-fruit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Then
said
the
Lord
to
me
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
The
end
is
come
upon
my
people
.
III.
To
understand
the
different
writings
of
the
same
proper
Name
sometime
in
Scripture
:
as
in
the
Old
Testament
Jehoiachin
,
2
King
.
24.6
.
is
called
Jeconiah
in
1
Chron.
3.16
.
And
Eliam
2
Sam.
11.3
.
is
called
Ammiel
1
Chron.
3.5
.
where
the
difference
lies
onely
in
transposing
the
words
,
Silas
and
Silvanus
may
be
the
same
name
,
and
so
Epaphras
and
Epaphroditus
.
For
it
's
not
unusual
for
names
ending
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
be
the
Contracts
of
longer
ones
Se●
Grot.
in
Luk.
1.
and
in
Col.
1.7
.
and
in
1
Thes.
1.1
.
Simon
the
Canaanite
(
Matth.
10.4
.
)
Is
thesame
with
Simon
Zelotes
,
Luk.
6.15
.
onely
one
surname
is
exprest
in
two
Languages
,
Hebrew
and
Greek
.
of
which
the
Name
is
compounded
;
and
putting
the
Name
of
God
(
Jehovah
,
Jah
,
or
El
)
first
in
one
place
,
and
last
in
another
.
Jehoahaz
2
Chron.
21.17
.
is
by
a
Metathesis
written
Ahaziah
2
Chr.
22.2
.
In
such
like
differences
,
one
that
is
not
skilled
in
the
Language
may
be
troubled
to
reconcile
some
places
of
Scriptures
;
and
will
be
lieable
to
mistake
in
misapplying
of
Names
.
So
he
may
also
be
,
when
Names
that
differ
in
the
Original
,
are
written
alike
in
the
Translation
.
Thus
Rahab
,
when
put
for
the
Harlot
,
is
in
Hebrew
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
Cheth
,
when
it
stands
for
Egypt
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
with
He
,
Amam
.
Antib
.
B●blic
.
in
loc.
as
in
Psal.
87.4
.
where
Austin
,
and
others
mistake
;
misunderstanding
Rahab
of
the
Harlot
,
and
so
interpreting
it
of
the
Canaanites
,
because
she
was
a
Canaanite
.
IV.
Hebrew
is
useful
also
to
understand
the
Jewish
writers
,
in
whom
such
Records
may
be
met
with
,
as
are
of
excellent
use
to
the
Explication
of
many
Passages
in
the
New
Testament
;
as
Doctor
Lightfoot
affirms
in
his
Preface
to
his
Harmony
,
and
Chronicle
of
the
New
Testament
.
There
he
shews
the
necessity
of
their
Writings
for
the
genuine
explication
of
Matth.
5.22
.
In
the
Book
it self
he
hath
cleared
out
of
Jewish
Authors
that
puzling
place
,
Matth.
27.9
.
where
the
quoting
of
Jeremy
for
Zechary
hath
made
some
deny
the
purity
of
the
Text.
He
saith
,
Matthew
here
followeth
the
general
division
of
the
Bible
into
three
parts
,
the
Law
,
the
Prophets
,
and
the
Hagiographa
;
and
therefore
alledging
a
Text
out
of
the
volume
of
the
Prophets
,
he
doth
it
under
the
name
of
Jeremy
,
because
he
stood
first
in
that
volume
as
they
were
ranked
of
old
.
Such
a
maner
of
Speech
is
that
of
Christ
,
Luk.
24.44
.
All
things
must
be
fulfilled
,
which
were
written
in
the
Law
of
Moses
,
and
in
the
Prophets
,
and
in
the
Psalms
,
concerning
me
,
where
he
follows
that
general
division
,
onely
he
calls
the
whole
third
part
,
or
Hagiographa
,
by
this
Title
the
Psalms
,
because
they
stood
first
in
that
part
.
And
in
Matth.
16.14
.
—
others
say
,
Jeremias
,
or
one
of
the
Prophets
;
there
is
the
same
reason
why
Jeremy
alone
is
named
by
name
,
because
his
name
stood
first
in
the
volume
of
the
Prophets
,
and
so
came
first
in
their
way
when
they
were
speaking
of
the
Prophets
.
Skill
in
the
Hebrew
conduceth
much
to
the
knowledge
of
the
Talmud
(
which
is
a
great
body
of
Doctrine
,
What
the
Talmud
is
,
see
Ainsworth
of
the
Hebrew
Records
.
compiled
by
diverse
learned
Rabbins
)
that
gives
great
light
to
the
illustration
of
the
New
Testament
,
See
Grotius
on
Matth.
3.6
.
Lightfoot
Horae
Hebraicae
in
Mat●●
.
as
some
that
are
learned
therein
shew
.
Talmudical
learning
gives
light
to
the
right
understanding
of
Baptism
;
and
Rabbinical
learning
is
useful
for
clearing
the
Sacrament
of
the
Lords-supper
,
as
appears
in
Doctor
Cudworths
learned
Piece
concerning
the
true
Notion
of
the
Lords-supper
.
Ainsworth
in
his
Tract
of
the
Hebrew-Records
saith
,
That
the
Apostles
alledging
sometimes
the
Testimonies
of
the
Rabbines
do
teach
,
that
their
writings
are
not
wholly
to
be
despised
.
Paul
nameth
Jannes
and
Jambres
,
the
chief
Sorcerers
of
Egypt
,
2
Tim.
3.8
.
out
of
the
private
Records
of
the
Jews
,
as
may
yet
be
read
in
their
Talmud
.
He
rehearseth
the
Persecution
of
the
Godly
under
Antiochus
,
Hebr.
11.35
&c.
recorded
in
the
Book
of
the
Macchabees
.
Others
speak
of
the
contention
between
Michael
and
the
Devil
,
about
the
body
of
Moses
,
Jude
v.
9.
of
the
prophesie
of
Enoch
,
Verse
14
,
15.
of
the
marriage
between
Salmon
and
Rachab
,
Matth.
1.5
.
Yet
some
think
these
things
might
be
received
by
Tradition
,
or
divine
Inspiration
,
or
were
extant
in
some
known
Books
,
and
Records
then
in
use
,
but
lost
long
since
,
Josh.
10.13
.
1
King
.
11.41
.
and
14.19
,
29.
See
a
Catalogue
of
them
in
Beza
in
Jude
p.
74.
SECT.
IV.
Of
the
Greek
Tongue
.
THe
Greek
Tongue
is
of
use
in
two
Respects
;
Usserius
de
versione
70
Interpretum
,
cap.
3.
first
,
in
Reference
to
the
Greek
version
of
the
old
Testament
,
by
the
Septuagint
;
for
by
understanding
it
,
and
how
it
was
used
by
the
Jews
,
throughout
Egypt
,
Syria
,
and
Asia
long
before
Christs
time
,
and
publiquely
read
in
their
Synagogues
,
scarce
one
in
an
hundred
then
understanding
the
Hebrew
,
a
fair
account
may
be
given
why
so
many
places
cited
by
Christ
,
and
his
Apostles
out
of
the
Old
Testament
,
are
set
down
according
to
that
Version
;
and
that
too
where
it
differs
from
the
Hebrew
,
as
in
Luk.
3.36
.
where
Cainan
is
inserted
out
of
the
Septuagint
,
but
is
not
in
the
Hebrew
:
so
Acts
7.14
.
(
taken
out
of
Gen.
46.27
.
)
seventy
five
souls
are
taken
out
of
the
Septuagint
,
the
Hebrew
hath
but
seventy
:
so
Acts
13.41
.
taken
out
of
Habak.
1.5
.
The
Apostle
following
the
Greek
Translation
,
saith
—
behold
ye
despisers
,
for
—
behold
ye
among
the
Heathen
,
as
the
Hebrew
hath
it
.
So
Acts
15.17
.
taken
out
of
Amos
9.12
Hebr.
12.6
.
out
of
Prov.
3.12
.
1
Pet.
2.6
.
(
the
last
words
)
out
of
Isaiah
28.16
.
Many
more
Instances
of
this
nature
are
collected
by
Taylor
,
and
Bootius
in
their
Examen
Praefationis
Morini
,
Sect.
4.5.6
.
and
Ludovicus
Capellus
in
his
Critica
Sacra
,
l.
3.
c.
3.
The
cause
why
Sacred
Writers
so
oft
followed
the
Seventy
was
,
because
,
if
they
had
wholly
sleighted
their
Translation
,
it
might
have
been
a
great
prejudice
to
the
Faith
,
both
of
those
Jews
and
Gentiles
,
who
had
no
other
in
ordinary
use
,
the
Greek
being
a
Language
common
,
and
intelligible
to
both
.
Though
this
may
be
also
observed
,
that
many
places
are
quoted
by
the
Apostles
out
of
the
Old
Testament
,
according
to
the
Hebrew
,
and
not
according
to
the
Seventy
,
whom
they
leave
sometimes
,
even
when
the
sense
in
the
Version
is
the
same
,
and
the
difference
but
in
words
:
to
the
end
,
that
their
indulgence
to
the
Grecising
Jews
and
Gentiles
,
in
using
the
Greek
Version
received
by
them
,
might
not
be
so
interpreted
,
as
if
they
accounted
it
Authentical
,
and
not
to
be
receded
from
.
The
places
are
Mat.
2.15
.
taken
out
of
Hos.
11.1
.
and
Matth.
8.17
.
out
of
Esay
53.4
.
John
19.37
.
out
of
Zach.
12.10
Rom.
9.17
.
out
of
Exod.
9.16
.
with
many
more
to
be
seen
in
Capel
.
Critic
.
sacr
.
lib.
2.
cap.
1.
Usserius
de
70.
interpretibus
,
cap.
3.
Taylor
and
Bootius
in
Examen
Praefat.
Morini
,
sect.
7.
Also
the
Greek
Tongue
is
necessary
to
understand
many
Latine
words
derived
from
it
,
and
many
terms
of
much
use
in
Divinity
;
and
the
several
Arts
,
and
to
understand
the
Greek
Fathers
,
who
have
Commented
on
the
Scriptures
,
and
strenuously
defended
Religion
by
Theological
Treatises
.
SECT.
V.
Of
the
Latine
.
THe
Latine
Tongue
is
necessary
in
four
respects
:
1.
For
getting
Knowledge
in
the
Original
Tongues
by
reading
Grammars
and
Lexicons
.
2.
For
understanding
the
Greek
Testament
,
because
it
hath
many
Latine
words
inserted
,
though
clothed
in
Greek
letters
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
See
Pasor's
Lex
.
in
sine
.
and
many
others
.
Beza
in
Matth.
5.26
.
reckons
up
twenty
seven
of
them
:
these
words
cannot
well
be
understood
,
without
some
knowledge
of
the
Latine
.
3.
For
making
use
of
Commentaries
on
the
Bible
,
Systemes
,
Tracts
,
Controversies
in
Divinity
,
Cases
of
Conscience
,
Histories
,
and
briefly
of
Authors
of
all
kinds
,
and
of
all
subjects
,
who
have
written
in
that
Tongue
.
4.
For
understanding
many
English
words
,
which
are
of
great
use
in
Divinity
,
and
are
borrowed
of
the
Latine
.
SECT.
VI.
Of
the
Chaldee
and
Syriac
,
how
they
differ
.
THe
Chaldee
and
Syriac
are
useful
to
help
us
to
understand
the
Scriptures
in
the
Originals
:
which
in
one
sense
are
the
Names
of
the
same
Language
,
in
another
they
differ
.
I.
That
Tongue
,
which
is
now
generally
understood
by
Chaldee
,
and
is
termed
the
Tongue
of
the
Chaldeans
,
Dan.
1.4
.
is
usually
in
Scripture
stiled
Syriac
,
the
Aramite
,
or
Syrian
Language
,
Dan.
2.4
.
2
Kings
18.26
.
Ezra
4.7
.
and
that
either
,
1.
Because
the
Chaldeans
and
the
Syrians
had
one
and
the
same
Language
:
2.
Or
because
Chaldea
was
of
old
esteemed
a
part
of
Syria
;
as
appears
both
1.
See
Pliny
.
From
Scripture
,
where
Mesopotamia
(
which
is
stiled
the
Land
of
the
Chaldees
in
Ezek.
1.3
.
as
Tremellius
and
Polanus
conceive
,
but
more
plainly
in
Acts
7.2
,
4.
)
is
commonly
(
in
the
Original
of
the
Old
Testament
)
called
Aram
Naharajim
,
that
is
,
Syria
interamnis
.
See
Genes.
24.10
.
1
Chron.
19.6
.
and
Padan-Aram
,
Genes.
28.2
,
5
,
6.
)
and
once
Aram
(
that
is
,
Syria
)
without
any
addition
,
Judg.
3.10
,
with
8.
Hence
Laban
,
who
lived
in
that
Countrey
,
is
called
an
Aramite
,
or
Syrian
,
Gen.
25.20
.
2.
From
other
Authors
,
see
Strabo
lib.
16.
and
Pliny
lib.
6.
c.
12.
who
make
Mesopotamia
,
Babylonia
(
or
Chaldea
)
and
Assyria
to
be
anciently
included
in
Syria
;
and
that
Assyria
is
often
called
Syria
,
and
the
Inhabitants
Syri
,
you
may
see
proved
by
many
Instances
in
Selden
de
DIs
Syris
,
Proleg
.
cap.
1.
and
so
were
the
Babylonians
too
,
Ibidem
.
as
is
plain
from
those
words
of
Strabo
;
Qui
de
Syrorum
imperio
scribunt
,
cum
Medos
a
Persis
eversos
dicunt
,
Syros
autem
a
Medis
,
nullos
alios
Syros
intelligunt
,
quam
qui
Babylonem
&
Ninum
regni
caput
effecerunt
.
Here
he
calls
that
Monarchy
,
which
was
overthrown
by
the
Medes
(
which
the
Scripture
informs
us
to
be
the
Babylonian
or
Chaldean
)
the
Syrian
Monarchy
.
And
may
not
that
Tongue
then
well
be
called
the
Syrian
,
which
was
used
by
the
Babylonians
(
with
their
Neighbors
)
Ezra
4.7
,
9
,
10.
by
the
Chaldeans
,
Dan.
2.4
.
and
by
the
Assyrians
,
Isai.
36.11
?
See
Wolphius
in
Ezra
4.7
.
Willet
in
Dan.
c.
1.
Qu.
25.
Fuller's
Miscellan.
l.
3.
c.
20.
Thus
you
see
in
what
sense
the
Chaldee
and
Syriac
are
Names
of
the
same
Tongue
.
II.
But
that
which
hath
commonly
past
under
the
Name
of
Syriac
,
since
the
Captivity
in
Babylon
,
is
degenerate
from
the
old
Syriac
or
Chaldee
,
and
but
a
corruption
of
it
.
For
the
Jews
returning
from
Babylon
,
having
there
forgot
their
own
Language
,
the
ancient
Hebrew
(
which
,
Bibl.
Polyglot
.
Ptoleg
.
being
dispersed
,
they
could
not
retain
so
well
there
,
as
they
did
in
Egypt
,
when
they
lived
together
in
Goshen
)
they
used
the
Tongue
of
the
Chaldees
,
which
they
had
learn'd
there
(
as
necessary
for
Commerce
,
and
to
render
them
capable
of
the
Commands
of
those
whom
they
served
)
but
mixt
some
reliques
of
Hebrew
with
it
:
and
altered
it
somewhat
,
See
Freerwoods
Enquiries
,
cap
9
by
framing
it
according
to
the
fashion
of
their
own
Countrey-Language
:
and
afterwards
it
grew
more
impure
,
by
the
Addition
of
Arabic
,
Greek
,
Latine
,
and
other
exotic
words
.
The
old
Babylonian
Syriac
,
thus
corrupted
,
is
that
which
now
carries
away
the
Name
of
Syriac
:
and
it
divides
it self
principally
into
two
Dialects
:
1.
Introduct.
ad
lect.
Ling.
Orient
.
Praefatio
.
The
Jerusalem
,
which
was
used
by
Christ
.
2.
The
Antiochian
Dialect
(
in
which
there
are
ancient
Translations
of
both
Testaments
)
which
varieth
a
little
from
the
other
;
yet
is
not
therefore
to
be
thought
a
different
tongue
.
For
if
the
same
story
should
be
writ
in
Kentish
,
Devonshire
,
and
Yorkshire
Language
,
there
would
probably
be
greater
difference
,
then
is
to
be
found
between
those
two
Dialects
.
The
Syrian-Characters
were
brought
in
by
the
Antiochian
Christians
,
in
the
Infancy
of
the
Church
,
that
they
might
have
nothing
common
with
the
Nazarites
and
Ebionites
.
Now
I
have
set
down
the
Difference
between
Chaldee
and
Syriac
,
it
remains
that
I
shew
the
Use
of
each
.
SECT.
VII
.
The
Usefulness
of
the
Chaldee
.
THe
knowledge
of
the
Chaldee
is
requisite
,
I.
For
the
understanding
of
those
places
of
Scripture
,
which
were
written
in
that
Language
,
though
Chaldee
be
called
Syriac
in
the
Old
Testament
,
of
which
before
,
as
the
Syriac
is
stiled
Hebrew
in
the
New
)
as
Ezra
,
from
chap.
4.7
.
to
chap.
6.19
.
and
chap.
7.
from
ver.
11.
to
ver.
27.
and
Daniel
2.
from
ver.
4.
to
the
8.
chapter
.
Jer.
10.11
.
Vide
Piscat
.
Scholias
in
loc.
II.
For
the
understanding
of
Chaldee
words
scattered
up
and
down
in
other
places
in
the
Original
,
and
some
Hebrew
words
,
whose
root
is
in
the
Chaldee
:
as
also
of
many
Chaldaisms
in
the
Hebrew
Text
,
when
Hebrew
words
borrow
a
Chaldee
signification
:
thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Chaldee
is
to
consult
,
and
so
it
is
used
,
Neh.
5.7
.
Many
Hebrew
Nouns
and
Verbs
are
formed
,
and
words
altered
after
the
Chaldee
manner
.
See
many
instances
hereof
in
De
Dieu's
Oriental
Grammar
,
and
in
Bythner's
Introduction
to
the
Chaldee
Tongue
,
and
his
Appendix
de
Aramaeismis
,
both
at
the
end
of
his
Hebrew
Grammar
.
III.
For
understanding
of
the
Chaldee
Paraphrases
,
which
rendered
the
Hebrew
Text
for
the
help
of
the
Jews
,
who
were
better
acquainted
with
the
Chaldee
since
the
Captivity
,
then
with
the
Hebrew
.
These
Paraphrases
,
See
Prolegom
.
Bibl
Polyglott
.
p.
86.
especially
those
most
ancient
ones
of
Onkelos
on
the
Law
,
and
of
Jonathan
,
Judges
,
Samuel
,
Kings
,
and
all
the
Prophets
,
except
Daniel
,
are
represented
as
very
useful
,
in
two
respects
.
1.
In
that
they
illustrate
difficult
and
obscure
places
,
and
explane
Old-Testament
Rites
,
Customes
,
Histories
,
and
the
genuine
signification
of
words
.
For
knowing
of
which
the
Authors
thereof
had
a
farr
greater
advantage
then
others
since
,
because
they
lived
nearer
those
times
,
when
the
Hebrew
was
commonly
spoken
,
and
those
Rites
in
use
.
2.
In
that
they
confirm
diverse
Articles
of
the
Christian
Faith
,
and
afford
the
strongest
arguments
against
the
Jews
.
There
are
clear
testimonies
in
them
of
the
Person
of
the
Messiah
,
his
coming
and
Offices
,
which
(
as
Amama
in
Consilio
de
stud
.
Hebr.
saith
)
makes
them
afraid
of
Christians
,
who
are
any
whit
versed
in
these
Paraphrases
;
because
they
are
with
them
of
almost
equal
authority
with
the
Text.
There
you
may
see
those
Prophesies
,
Gen.
49.10
Psal.
45.
Esa.
9.6
.
and
52.13
.
to
the
end
of
the
53.
chapter
plainly
applied
to
the
Messiah
.
IV.
There
are
divers
expressions
in
the
New
Testament
,
which
frequently
occurr
in
the
Chaldee
Paraphrases
;
as
[
](A57125-e26700-b)(a)
(a)
See
Drusius
&
Grotius
in
Joh.
1.1
.
&
Heins
.
Aristarch
.
c.
3.
The
Word
,
which
seems
often
there
to
denote
a
person
,
is
by
John
(
c.
1.
v.
1.
)
applied
to
Christ
.
The
second
death
,
and
the
world
to
come
(
see
Deut.
33.6
Isa.
65.6
Jer.
51.39
,
57.
in
those
Paraphrases
)
and
the
false
,
or
deceitful
Mammon
,
(
that
is
,
riches
)
for
so
should
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
be
rendred
in
Luke
16.9
.
since
it
s
opposed
to
the
true
Mammon
,
the
true
riches
,
ver.
11.
and
so
it
will
be
the
same
with
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
opes
fallaces
,
which
we
meet
with
in
the
Chaldee
,
Hos.
5.11
Prov.
15.27
.
Nor
is
this
sense
repugnant
to
the
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
which
carry
the
Notion
of
falshood
and
deceit
,
as
they
are
divers
times
used
by
the
Hellenists
,
which
you
may
see
proved
by
Heinsius
,
and
de
Dieu
on
Luke
16.9
.
SECT.
VIII
.
Of
the
Syriac
.
THe
knowledge
of
the
Syriac
is
of
good
use
in
two
respects
.
1.
To
understand
the
New
Testament
,
because
it
was
the
Native
Language
of
Christ
and
his
Apostles
,
which
in
the
New
Testament
is
called
Hebrew
,
(
being
the
Language
of
the
Hebrews
,
and
in
part
descended
of
the
ancient
Hebrew
)
as
appears
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
pavement
,
John
19.13
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
place
of
a
skull
,
ver.
17.
both
these
were
Syriac
words
,
yet
called
by
John
,
See
Fuller's
Miscellan
.
l.
3.
c.
20.
&
Dr.
Hammond's
Annot.
in
Ioh.
19.13
Hebrew
.
.
Which
manifestly
sheweth
,
(
saith
Beza
in
locum
)
that
the
Syriac
Tongue
was
then
Vernacula
Judaeis
,
Native
to
the
Jews
.
There
are
many
more
Syriac
words
in
the
New
Testament
,
See
Pasor's
Lex
.
in
fine
.
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Besides
,
there
are
divers
Phrases
there
,
(
called
Syriasms
or
Syriacisms
)
yea
the
Stile
it self
savours
of
that
Idiome
:
which
must
needs
be
so
,
if
we
consider
,
that
many
speeches
of
Christ
,
and
his
Apostles
there
recorded
,
were
delivered
in
Syriac
;
and
that
the
sacred
Pen-men
themselves
conceived
that
in
Syriac
,
which
they
expressed
in
Greek
,
but
so
,
as
that
by
framing
it
to
set
forth
the
emphasis
,
and
propriety
of
their
own
Language
,
they
make
it
much
different
from
other
Greek
.
Hence
it
is
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stands
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
[
](A57125-e27390-b)(b)
(b)
See
Canin
.
de
locis
obscur
.
N.T.
p.
86.
Matth.
6.12
.
&
Debtors
for
sinners
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mat.
25.25
.
Luke
15.21
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Heb.
1.2
.
and
11.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Rev.
6.8
.
[
](A57125-e27530-b)(c)
(c)
See
Drus
.
Praeter
,
in
loc.
&
Fuller's
Miscel.
lib.
1.
c.
7.
because
the
same
Syriac
word
denotes
both
;
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
both
sins
and
debts
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
Heaven
and
God
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
an
age
and
the
world
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
both
death
and
the
pestilence
.
Hence
also
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hebrew
,
to
be
clear
,
in
Syriac
signifies
to
overcome
;
therefore
the
Apostle
after
the
LXX
.
renders
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
51.4
.
(
thou
mightest
be
clear
)
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
thou
mightest
overcome
,
Rom.
3.4
.
There
seems
also
to
be
a
Syriasm
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
14.18
.
Fuller's
Miscel.
lib.
1.
cap.
1.
which
expresseth
that
usual
Syriac
Adverb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ilicò
,
continuò
(
and
so
that
place
should
be
rendered
,
—
And
they
all
presently
began
to
make
excuse
)
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
una
and
also
prima
.
Therefore
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
several
times
in
the
New
Testament
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Rev.
9.12
Mar.
16.2
.
with
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
first
day
of
the
week
;
the
whole
Phrase
is
Syriac
,
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
signifies
both
a
Sabbath
and
a
week
,
as
Luke
18.12
.
It
is
also
observable
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A57125-e28020-b)(d)
(d)
See
de
Dieu
on
Mar.
4.22
.
&
Drus
.
Praeter
.
in
Gal.
2.16
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
nisi
,
are
sometimes
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
sed
,
because
the
Syriac
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
denotes
both
.
See
Mat.
12.4
.
and
24.36
Gal.
2.16
.
upon
[
](A57125-e28110-b)(e)
(e)
See
De
Dieu
,
on
Mar.
4.22
.
&
Drus
.
Praeter
.
in
Gal.
2.15
.
the
same
account
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A57125-e28130-b)(f)
(f)
See
Heins
.
Exer.
in
2
Cor.
2.5
.
is
put
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mar.
9.8
Joh.
17.12
Matth.
20.23
.
which
our
Translators
,
and
others
,
not
considering
,
have
feigned
a
defect
,
and
created
a
difficulty
in
that
place
,
which
should
be
rendred
thus
—
is
not
mine
to
give
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
except
to
whom
it
is
prepared
of
my
father
.
See
Grotius
on
that
place
,
and
De
Dieu
on
Mar.
10.40
.
Lastly
,
[
](A57125-e28250-b)(g)
(g)
See
De
Dien
on
Joh.
7.4
.
and
Heins
.
Aristar
.
cap.
22.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
stands
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
openly
,
Joh.
7.4
.
and
11.54
Col.
1.15
.
according
to
the
use
of
the
Syriac
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
II.
The
knowledge
of
the
Syriac
is
useful
for
the
understanding
of
that
very
ancient
Translation
,
made
out
of
the
Hebrew
of
the
Old
,
and
Greek
of
the
New
Testament
,
into
Syriac
:
which
for
the
most
part
keeps
close
to
the
Original
(
whose
Idiotisms
,
by
reason
of
its
Assinity
thereto
,
it
can
excellently
express
)
and
represents
it
the
most
exactly
of
all
others
,
as
Dr.
Walton
,
in
his
Prolegom
.
to
the
Oriental
Bible
,
pag.
92.
And
in
the
judgement
of
Tremellius
,
(
as
he
delivers
it
in
his
Epistle
before
the
Syriac
Testament
,
set
forth
,
and
Translated
by
him
)
there
is
scarce
greater
difference
between
the
Greek
and
the
Syriac
,
then
there
is
between
several
Copies
of
the
New
Testament
.
This
Version
helps
much
to
vindicate
those
places
of
the
Original
;
which
diverse
cry
out
against
,
as
if
they
were
corrupted
,
and
would
thence
infer
the
Scripture
unfit
to
be
a
Rule
of
Faith
.
See
Instances
hereof
in
Glassius's
Philol.
Sacr.
lib.
1.
and
Hottinger's
The
saurus
Philologicus
,
pag.
147.
&c.
SECT.
IX
.
Of
Grammar
.
IF
there
be
use
of
the
Tongues
,
then
there
is
need
of
Grammar
,
for
acquiring
the
knowledge
thereof
;
which
are
not
now
attainable
by
an
immediate
miraculous
Gift
,
for
that
was
proper
and
peculiar
to
the
Apostles
,
and
others
,
at
the
first
publishing
of
the
Gospel
,
Act.
2.4
,
5
,
6.
Scriptura
non
potest
intelligi
Theologice
,
Melancthor
nisi
prius
intelligatur
Grammatice
.
For
Grammar
delivers
the
first
Principles
of
a
Language
,
shews
the
Formations
,
and
Significations
,
Connexions
,
and
Dependencies
of
words
,
and
how
they
are
put
together
to
frame
a
discourse
,
of
which
no
sense
can
be
made
without
it
.
AN
APPENDIX
Concerning
the
VSEFVLNESS
OF
THE
ARABIC
,
ADDED
By
another
hand
.
SKill
in
the
Arabic
Language
is
by
the
unanimous
consent
of
Learned
men
,
of
greatest
note
for
Oriental
Learning
,
represented
as
a
considerable
attendant
of
Divinity
;
being
able
to
do
much
service
in
unfolding
the
sence
of
Sacred
writ
;
because
a
perfect
knowledge
of
the
Hebrew
is
not
to
be
attained
without
it
:
which
we
may
the
rather
be
induced
to
believe
,
if
we
consider
,
that
we
have
but
a
part
of
that
Language
in
the
Bible
;
the
onely
Monument
and
Record
of
it
,
that
hath
escaped
the
injuries
of
Time
.
For
it
can
not
be
thought
,
that
this
Mother-tongue
should
be
so
barren
of
words
,
as
not
to
contain
,
in
its
whole
extent
,
a
far
greater
number
,
then
are
at
present
in
the
Old
Testament
.
Whence
it
comes
to
pass
,
the
rest
being
lost
,
that
we
are
to
seek
for
the
genealogies
of
many
words
we
meet
with
there
;
of
whose
descent
whilest
we
are
ignorant
,
we
cannot
certainly
rate
and
value
them
:
nor
know
what
eminency
and
riches
of
sence
are
entailed
upon
them
.
In
which
case
,
that
Language
must
needs
be
acknowledged
to
do
a
singular
good
office
,
which
is
ready
to
minister
relief
,
and
in
a
great
measure
to
supply
the
defect
.
And
this
the
Arabic
performs
,
enabled
thereto
,
partly
,
because
it
is
of
great
affinity
with
the
Hebrew
;
as
descended
of
it
,
and
differing
from
it
rather
in
accidents
,
then
in
the
essence
and
substance
of
the
Language
,
as
Ravis
proves
in
his
Discourse
and
Grammar
of
the
Eastern
Languages
,
and
may
be
discerned
from
Schindler's
Lexicon
Pentaglotton
.
Partly
,
because
it
is
an
exceeding
copious
Tongue
,
abounding
with
words
,
and
preserved
intire
and
complete
.
Hence
,
to
speak
more
particularly
,
I.
The
Arabic
may
help
us
to
the
roots
,
(
and
so
clear
the
meaning
)
of
many
Hebrew
words
,
which
are
not
to
be
found
in
the
present
remains
of
the
Hebrew
Tongue
.
Hottinger
for
proof
hereof
hath
given
a
little
Lexicon
of
Instances
in
his
Smegma
Orientale
,
l.
x.
c.
7.
where
he
shews
that
from
the
Arabic
we
may
understand
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
contortum
comes
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
funem
torquere
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
statua
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
posuit
,
erectum
constituit
;
both
which
roots
,
antiently
(
without
doubt
)
Hebrew
,
are
still
retained
in
the
Arabic
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
palatium
,
templum
is
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Arabic
magnus
,
procerus
fuit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Arabic
.
palatum
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
compensated
by
Dagesch
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
as
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Magnas
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
multi
famulitii
furit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
legatus
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
ivit
,
profectus
est
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
gluma
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fuste
percutere
.
And
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
carnosos
clunes
habuit
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
cauda
ovis
,
vel
arietis
,
magna
,
&
adiposa
:
which
word
,
used
Exod.
29.22
.
and
Lev.
7.3
.
is
appropriated
to
the
Eastern
sheep
,
in
which
that
part
is
so
very
large
and
fat
,
Yn
Lex
.
Ara●●
p.
146.
that
it
ever
weighs
at
least
ten
or
twelve
pound
(
as
Golius
attests
)
and
sometimes
above
forty
;
whence
we
may
discover
some
reason
why
that
part
was
appointed
to
be
burnt
in
sacrifice
,
as
in
the
formentioned
places
we
finde
it
was
.
To
these
may
be
added
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
descending
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
donavit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Elohim
,
See
Pocock
.
Not.
Miscell
,
pag.
34
,
35.
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coluit
,
servivit
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
coeli
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
excelsum
esse
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
crudus
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
semicocta
,
cruda
fuit
caro
.
And
,
to
name
no
more
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
found
onely
Habak.
1.9
.
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
copiosum
,
multum
esse
,
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
multitudo
,
copia
,
which
derivation
of
De
Dieu's
is
better
suited
both
to
the
forms
of
the
word
,
and
the
sense
of
the
place
,
then
the
uncertain
conjectures
of
others
.
For
which
of
them
is
so
clear
,
and
well
grounded
,
as
this
,
A
multitude
of
their
faces
[
shall
be
]
towards
the
East
?
II.
The
Arabic
,
since
it
received
not
onely
words
from
the
Hebrew
,
but
significations
too
,
may
give
us
a
more
certain
aim
at
the
sense
of
many
Hebrew
words
(
used
also
in
the
Arabic
)
which
have
been
uncertainly
,
and
sometimes
unhappily
explicated
.
Being
such
as
occur
more
rarely
,
and
perhaps
but
once
:
or
,
if
frequently
,
yet
in
such
acceptions
as
are
not
agreeable
to
some
peculiar
places
of
Scripture
,
though
well
fitting
the
rest
.
Hence
it
is
,
that
these
following
words
are
explained
from
the
Arabic
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Job
16.15
.
sutis
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
30.17
.
vena
,
arteria
,
See
Hotting
.
Thesaur
.
Philol.
pag.
507.
&
his
Smegma
Orientale
.
li.
1.
cap.
7.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
33.20
.
fastidivit
.
And
so
may
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
40.12
.
(
with
us
17.
)
be
from
thence
rendred
femur
,
as
it
there
signifies
,
where
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
is
taken
as
well
for
femur
laesit
,
as
for
pavit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
37.11
.
may
be
more
conveniently
expressed
by
projicit
,
disjicit
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
32.6
.
by
tardavi
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
21.32
.
properly
by
terra
inculta
.
All
which
significations
the
Arabic
furnisheth
us
with
:
as
also
that
of
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
abscondere
,
recondere
;
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Jer.
2.22
.
which
,
according
to
Bochartus
,
In
Phaleg
,
lib.
3.
cap.
5.
should
be
rendred
recondita
;
Thine
iniquity
is
laid
up
before
me
.
See
the
like
Phrase
,
Deu.
32.34
.
Hos.
13.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
commonly
a
,
ab
,
in
the
Arabic
frequently
denotes
ad
,
versus
,
and
so
it
must
needs
do
in
Genesis
,
ch.
13.11
.
where
Lot
going
from
Beth-el
to
the
plain
of
Jordan
(
which
lay
East
of
Beth-el
)
is
said
to
journey
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
East-ward
.
And
in
like
maner
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Sam.
6.2
.
should
be
rendred
to
(
not
,
from
)
Baale
,
as
may
appear
from
1
Chron.
13.6
.
See
Fullers
Miscell
.
l.
1.
c.
4.
and
Amama's
Antibarb
.
Bibl.
ad
Gen.
13.11
.
The
most
learned
of
the
Jewish
writers
are
observed
to
have
recourse
to
this
Language
for
the
meaning
of
diverse
words
in
the
Hebrew
Text
:
as
,
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
everri
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
everriculum
in
Isa.
14.23
.
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hos.
13.5
.
terra
siticulosa
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
being
in
Arab.
See
Pocock
.
not
.
Miscell
.
pag.
36
,
37.
Ad
Hebraeae
linguae
perlectam
cognitionem
mult●●●
plus
confert
(
Arabica
)
quam
creditum
est
hactenus
.
Quod
Hebr●●orum
in
Scriptutam
commentaria
docent
,
qui
,
quoties
haret
calculus
,
ad
hanc
linguam
confugiunt
tanquam
ad
sacram
anchoram
.
Q●amvis
longe
plura
observassent
ex
Ara●●smo
ad
sacri
Textus
ill
utrationem
,
si
●●us
linguae
fuislent
peritiores
.
Bochar●
.
Phaleg
lib.
1.
cap
15.
locus
aridus
&
siticulosus
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
sitivit
.
Of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Num.
11.5
.
melones
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arab.
melo
.
Of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ezek.
27.24
.
vestes
pretiosae
,
which
Hottinger
deduceth
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arab.
contorquere
,
quasi
contortis
filis
contextae
.
The
same
learned
Author
hath
also
proved
,
That
the
Greek
Interpreters
had
a
respect
to
the
Arabic
usage
of
words
in
many
places
of
their
Version
,
as
in
Mich.
7.3
.
where
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
usually
turned
aerumna
(
or
,
pravitas
)
animae
suae
,
is
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
acceptum
animae
suae
,
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Arab.
cupido
,
res
cupita
.
So
in
Ezek.
21.14
.
in
translating
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
in
stuporem
conjicies
eos
,
they
seem
to
look
at
that
sense
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
whereby
it
sounds
torpuit
,
stupuit
:
though
it
also
denote
post
velamentum
latuit
,
whence
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hebr.
conclave
.
To
these
instances
scattered
by
that
industrious
writer
,
well
versed
in
the
Eastern
Languages
,
in
his
Smegma
Orientale
,
Lib.
1.
cap.
7.
p.
144.
150.
a
whole
heap
might
be
added
out
of
his
Thesaurus
Philol.
p.
368.
But
there
is
the
less
need
thereof
,
because
this
matter
will
be
further
evinced
in
the
fifth
particular
.
I
shall
rather
observe
,
that
our
Translators
have
given
such
a
sense
of
several
Hebrew
words
,
as
the
Arabic
ministers
,
and
warrants
,
and
doth
in
it self
carry
the
greatest
conveniency
to
those
places
,
in
which
they
are
found
.
So
they
have
rendred
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Deut.
33.3
.
they
sate
down
,
which
is
the
usual
notion
of
the
Arabic
Theme
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accubuit
,
See
De
Dien
in
locum
.
and
well
expresseth
the
posture
of
learners
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Ezra
5.8
.
they
make
to
signifie
great
,
[
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
great
stones
]
which
import
must
be
acknowledged
to
the
Arabic
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
magnus
,
crassus
fuit
.
And
so
must
that
signification
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
he
commanded
,
Est.
1.10
.
and
that
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
friend
,
expressed
very
fitly
in
Prov.
16.28
.
and
17.9
.
and
derived
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
which
with
the
Arabians
is
copulare
,
conjungere
:
as
De
Dieu
observes
in
Psal.
55.14
.
In
fine
,
that
diverse
of
the
Hebrew
Themes
had
antiently
,
as
,
more
Conjugations
,
so
more
significations
,
then
now
they
have
,
appears
from
their
Derivatives
,
some
of
which
are
used
in
such
acceptions
,
as
have
no
affinity
with
any
one
,
which
their
Theme
still
retains
,
but
flow
from
some
other
which
is
lost
;
to
the
restoring
of
which
the
Arabic
is
most
likely
to
contribute
.
Thus
it
helps
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
that
sense
,
pauper
,
miser
fuit
;
the
print
of
which
remains
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Eccles.
4.13
.
indigus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
studium
rei
alicui
impendit
,
of
which
some
footstep
is
to
be
seen
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
occupatio
,
negotium
.
And
lastly
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
remunerare
,
donare
;
a
memorial
of
which
is
preserved
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
portio
,
found
Gen.
48.22
.
By
which
means
the
particular
significations
of
these
Derivatives
are
cleared
and
confirmed
.
III.
The
Arabic
Tongue
must
explain
to
us
those
Arabic
words
which
occur
in
the
Scripture
.
Such
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Amos
5.26
.
Saturnus
:
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Gad
,
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Meni
,
Isai.
65.11
.
of
which
see
Mr.
Selden
de
Diis
Syris
,
Syntag.
1.
c.
1.
and
Mr.
Pocock
in
Not
is
ad
Specimen
Hist.
Arab.
p.
89
,
92.
who
in
pag.
203.
makes
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
in
Prov.
30.31
.
to
be
borrowed
from
the
Arabians
,
with
whom
it
is
as
much
as
populus
;
and
so
the
sense
there
will
be
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
a
King
with
whom
is
his
People
,
reckoned
as
one
of
the
things
which
are
comely
in
going
.
IV.
By
the
help
of
this
Language
those
many
Arabisms
which
are
in
Scripture
may
be
discerned
,
and
divers
words
cleared
,
which
are
reputed
anomalous
,
from
the
transposition
of
letters
,
the
quiescence
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
their
redundance
,
defect
,
or
promiscuous
use
;
which
yet
are
regular
and
usual
in
the
Arabic
;
and
were
,
it
may
be
,
of
old
in
use
in
the
Hebrew
too
;
which
,
no
doubt
,
as
well
as
other
Tongues
,
permitted
different
ways
of
writing
and
speaking
the
same
words
in
various
places
and
ages
.
In
Not.
Miscel
.
cap.
4.
Whence
Mr.
Pocock
hath
offered
an
excellent
Conjecture
,
that
many
of
the
various
Lections
in
the
Hebrew
(
textual
and
marginal
)
grew
hence
,
That
where
the
words
in
the
Text
seemed
to
be
of
a
courser
Dialect
,
or
of
a
form
then
less
in
use
,
the
Scribes
,
who
were
to
see
to
the
correct
writing
of
the
Copies
,
set
down
in
the
margin
,
over
against
those
words
,
a
more
pure
and
usual
form
,
or
such
as
was
more
established
by
Grammar
Rules
,
whereby
they
would
have
them
pronounced
.
Which
yet
is
not
to
be
accounted
the
indication
of
any
Error
,
or
Corruption
,
or
the
bringing
in
of
any
thing
new
.
For
if
a
Prophet
,
who
was
an
Ephraimitc
,
had
written
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Sibboleth
,
and
a
Scribe
of
Jerusalem
would
have
it
be
read
Shibboleth
with
Shin
,
he
had
not
corrupted
the
Text.
The
matter
would
come
all
to
one
,
and
the
sense
remain
inviolate
.
Therefore
,
though
some
words
comply
not
with
the
Precepts
given
by
Grammarians
,
which
are
conformed
onely
to
the
examples
of
the
Bible
,
and
not
to
the
whole
extent
of
the
Hebrew
Tongue
,
of
which
since
we
have
no
more
monuments
,
we
may
well
be
ignorant
of
much
of
the
ancient
Hebraism
:
yet
such
words
are
not
presently
to
be
rejected
as
faults
and
mistakes
.
Of
this
sort
are
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Kings
11.2
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
4
,
and
9.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
13.6
.
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
v.
17.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
chap.
14.6
.
Of
all
which
the
excellent
Author
,
last
mentioned
,
hath
given
a
Reason
from
the
Analogy
of
the
Arabic
;
and
further
shewn
,
since
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
there
,
in
the
middle
of
Quiescents
,
is
turned
into
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
how
we
come
to
finde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Hos.
10.14
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Zechary
14.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Ezek.
28.24
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psa.
27.17
.
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Other
Arabisms
are
observed
by
Hottinger
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
1
Kings
21.21
.
In
Grammatioa
Haemonica
,
pag.
155.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jer.
15.10
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isai.
28.12
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Numb.
1.47
.
V.
Hence
a
fair
account
may
be
given
of
the
consonancy
of
divers
quotations
in
the
New
Testament
to
the
Hebrew
of
the
Old
,
though
they
be
cited
out
of
the
Greek
Version
,
which
is
commonly
thought
in
those
places
to
disagree
from
the
Hebrew
Text
,
as
we
have
received
it
:
which
Text
may
herewithall
be
vindicated
from
any
such
Alterations
,
or
various
Lections
,
as
some
fancy
to
have
happened
to
it
in
those
instances
.
Thus
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Jer.
31.32
.
See
Pocock
,
no
:
Miscel.
cap.
1
,
2
,
3.
which
we
translate
,
I
was
an
Husband
to
them
,
the
Seventy
(
and
after
them
the
Apostle
in
Heb.
8.9
.
)
render
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
And
to
the
same
sense
the
Syriac
Interpreter
:
these
following
the
Arabic
use
of
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
fastidire
,
nauseare
,
though
in
that
Tongue
it
also
signifie
dominum
esse
,
&
maritari
.
So
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Isaiah
28.16
.
[
in
our
Translation
,
Shall
not
make
haste
]
is
turned
by
the
LXX
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
and
so
expressed
by
Peter
,
1
Pet.
2.6
.
and
by
Paul
,
Rom.
9.33
.
and
10.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Shall
not
be
ashamed
,
because
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
as
the
Arabic
informs
us
)
signifies
as
well
to
be
ashamed
,
as
to
make
haste
;
and
likewise
to
fear
:
which
last
sense
both
the
Chaldee
and
Syriac
express
in
that
place
.
Again
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
Hab.
1.5
.
of
which
later
Interpreters
have
given
this
sense
,
Behold
ye
among
the
heathen
,
and
wonder
marvellously
;
according
to
the
LXX
,
and
the
Apostle
in
Acts
13.41
.
have
a
different
import
:
viz.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Behold
,
ye
despisers
,
and
wonder
,
and
perish
.
And
that
because
they
took
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
a
compound
word
,
as
others
since
have
done
,
but
for
a
simple
one
,
descended
from
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
injurius
fuit
,
superbe
vel
insolenter
se
gessit
,
which
is
retained
in
the
Arabic
:
in
which
Language
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
also
signifies
to
be
corrupted
,
and
altered
for
the
worse
,
whence
it
is
rendred
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
perish
.
Further
,
in
Hab.
2.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commonly
rendred
is
lifted
up
,
by
the
LXX
,
and
the
Apostle
in
Heb.
10.38
.
is
expressed
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
imports
a
drawing
back
,
or
being
remiss
,
a
sense
well
agreeing
to
the
Verb
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
may
appear
from
the
Arabic
.
He
,
that
desires
to
see
these
Observations
more
largely
prosecuted
,
may
consult
the
accurate
Author
of
the
Notae
Miscellaneae
before
cited
;
and
learn
moreover
from
him
,
how
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Psal.
19.5
.
may
signifie
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
the
Apostle
(
after
the
LXX
.
)
represents
it
Rom.
10.18
.
VI.
Skill
in
this
Language
is
requisite
to
the
understanding
of
the
Arabic
Versions
of
the
Old
and
New
Testament
,
which
conduce
to
the
clearing
of
the
genuine
sense
of
Scripture
;
as
Hottinger
shews
at
large
in
his
Analecta
,
Dissert.
2
,
and
6.
What
use
Beza
and
De
Dieu
make
thereof
,
may
be
seen
in
their
Annotations
.
VII
.
An
Insight
into
the
Arabic
may
contribute
much
to
Historical
purposes
.
As
,
1.
To
explicate
those
Rites
and
Customs
of
the
ancient
Arabians
,
which
Scripture
hath
frequent
respect
to
;
as
may
appear
from
many
Instances
,
mentioned
in
the
sixth
Chapter
of
this
Treatise
,
concerning
the
usefulness
of
History
.
And
particularly
from
Ezek.
21.21
.
To
which
place
Mr.
In
Notis
Specim
.
Hist.
Arab.
p.
327.
Pocock
hath
given
light
,
by
acquainting
us
with
the
Arabian
manner
of
Divination
,
used
by
them
when
they
were
to
take
a
journey
,
marry
,
or
perform
some
other
business
of
great
moment
.
They
had
three
arrows
in
a
little
vessel
,
upon
one
of
which
was
written
to
this
effect
,
My
Lord
hath
bidden
me
;
upon
another
,
My
Lord
hath
forbidden
;
the
third
had
no
mark
.
He
,
that
went
to
consult
,
pulled
out
one
of
these
;
if
it
happened
to
be
the
first
,
then
he
went
forward
chearfully
,
as
if
he
had
been
admonished
by
God
;
but
if
the
second
,
he
desisted
;
if
the
last
,
which
was
without
any
writing
,
he
put
it
in
again
,
till
he
should
be
directed
by
the
coming
forth
of
one
of
the
other
.
And
here
it
may
be
noted
,
that
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
commonly
rendred
by
tersit
,
Hierom
explains
by
commiscuit
,
which
comes
near
the
Arabic
notion
of
the
same
word
,
commovit
,
agitavit
;
which
sense
it
seems
to
have
here
in
the
place
mentioned
,
from
their
agitation
and
confused
mingling
of
their
lots
or
arrows
.
He
shaked
together
the
arrows
:
not
,
he
made
them
bright
.
2.
To
understand
those
Arabic
writings
,
which
illustrate
the
Ecclesiastical
History
,
both
of
Jews
and
Christians
.
Plurimi
Orientis
Christiani
sermone
hoc
,
ipsis
vernaculo
,
multa
condiderunt
,
quae
ad
varias
Ecclesiae
vices
casusque
dignoscendos
,
&
sacram
Historiam
,
splendidam
universis
facem
accendant
.
Mr.
Greaves
in
Orat.
de
Ling.
Arab.
p.
17.
See
Hotting
.
Analect
.
Dissert.
6.
p.
257.
292.
and
his
Histor.
Orient
.
l.
2.
c.
2.
and
others
,
which
declare
the
rise
and
success
of
Mahometism
,
its
Principles
and
Constitutions
;
acquaintance
with
which
may
have
no
small
influence
upon
the
right
explication
of
Daniel's
Prophecy
,
and
of
the
Revelation
:
and
give
this
further
advantage
(
as
the
same
Author
[
](A57125-e33110-b)(a)
(a)
Smegm
.
Orient
.
l.
1.
c.
3.
p.
54.
takes
notice
)
of
discerning
what
Doctrines
and
Rites
crept
into
the
Church
,
after
the
obtaining
of
that
Religion
in
the
world
;
as
,
the
worshipping
of
Angels
,
the
Invocation
of
Saints
,
the
superstitious
Consecration
of
creatures
,
the
Mass
,
with
many
others
diligently
observed
from
the
Mahometans
.
So
much
may
suffice
to
evince
the
Utility
of
this
Tongue
,
which
doth
not
more
urge
,
then
its
facility
invites
to
the
study
of
it
.
For
Erpenius
[
](A57125-e33170-b)(b)
(b)
Cited
in
Proleg
.
Bibl.
Polygl
.
See
M.
Greave's
Orat.
de
Ling.
Arab.
p.
19.
(
who
well
knew
it
,
as
being
the
great
restorer
of
it
in
these
Western
parts
)
commends
it
as
much
easier
then
Greek
or
Latine
,
yea
,
or
Hebrew
,
being
almost
unacquainted
with
its
difficulties
,
anomalies
,
and
mutations
of
points
.
So
that
there
are
scarce
so
many
irregular
words
in
all
this
Language
,
as
are
in
one
only
book
of
the
Old
Testament
.
I
shall
conclude
the
whole
matter
with
the
words
of
that
excellent
Professor
of
the
Arabic
Tongue
at
Oxford
,
Not.
Mis.
p.
12.
whose
great
skill
therein
renders
his
testimony
of
no
small
weight
,
where
he
speaks
thus
concerning
its
usefulness
.
Ego
vero
,
si
quid
censeam
,
Theologo
adeo
utilem
existimo
,
ut
si
Textum
Hebraicum
aliquando
penitius
excutere
necessarium
ducat
,
ea
sine
manifesto
veritatis
praejudicio
,
ne
dicam
dispendio
,
carere
non
possit
.
CHAP.
II.
Of
the
Vsefulness
of
Rhetoric
.
SECT.
I.
Of
Rhetoric
in
general
.
RHetoric
is
useful
for
a
Minister
of
the
Gospel
,
I.
To
discover
the
Tropes
,
Figures
and
Elegancies
,
which
are
in
the
Original
;
which
those
that
are
unlearned
cannot
discern
nor
unfold
.
II.
To
deliver
his
minde
in
good
words
,
in
apt
or
congruous
phrases
and
expressions
,
yet
without
affectation
or
ostentation
(
which
Paul
calls
wisdom
of
words
,
that
make
the
cross
of
Christ
of
none
effect
,
1
Cor.
1.17
.
)
but
to
Gods
glory
,
the
Churches
profit
,
and
edification
.
There
are
three
grounds
thereof
,
1.
Eloquence
is
a
Gift
of
God
,
bestowed
upon
many
of
his
dear
servants
,
as
we
may
observe
,
1.
In
the
Prophets
,
and
others
in
the
Old
Testament
.
Aaron
was
a
good
Orator
,
I
know
(
saith
God
of
him
to
Moses
)
that
speaking
he
can
speak
]
that
is
,
well
and
eloquently
.
Ainsworth
.
Exod.
4.14
.
and
he
shall
be
to
thee
for
a
Mouth
]
or
,
thy
spokesman
unto
the
people
.
God
gave
Moses
a
spirit
of
Government
,
and
Aaron
a
faculty
of
Speech
.
Job
in
his
book
far
exceeds
all
the
Poems
of
the
Greeks
,
and
Latines
,
Ornatu
,
See
Rivet's
Isagoge
ad
Scripturam
,
cap.
28.
gravitate
,
&
majestate
.
So
many
excellencies
of
words
and
sentences
can
scarce
be
found
elsewhere
.
This
is
observed
,
that
the
Poetical
parts
of
Scripture
are
written
in
a
lofty
and
elegant
Stile
.
Annot.
in
Job
.
10.3
.
Job
stretched
all
the
veins
of
his
wit
in
an
eloquent
way
,
to
express
the
greatness
of
his
grief
.
Solomon
sought
out
pleasant
,
acceptable
,
delightful
words
,
Eccles.
12.10
.
that
might
both
please
and
profit
,
tickle
the
ear
and
take
the
heart
.
Isaiah
was
endowed
with
the
Tongue
of
the
Learned
,
Isa.
50.4
not
only
for
spiritual
Instruction
,
and
seasonable
consolation
,
but
for
apt
and
elegant
elocution
also
.
Some
learned
men
,
who
have
read
Isaiah
and
Cicero
,
and
compared
them
together
,
gave
Isaiah
the
preeminence
by
far
for
Eloquence
:
a●
the
Noble
and
Learned
Philip
Mornay
,
De
verit
.
Religionis
cap.
26.
testifies
:
that
whosoever
reads
them
both
will
say
,
What
is
Cicero
to
Isaiah
?
—
Then
speaking
of
the
Oration
of
Aeschines
,
inveighing
against
Demosthenes
(
which
Tully
so
much
admired
)
he
appeals
to
those
that
read
both
,
what
Eloquence
,
vehemency
,
or
sublimity
is
there
in
that
,
in
respect
of
the
words
of
Isaiah
,
threatning
the
Jews
,
cap.
1
,
2
,
3
,
&c.
—
Hear
,
O
heavens
,
and
give
car
,
O
earth
,
&c.
See
Franciscus
Picus
Mirandula
(
a
man
well
able
to
judge
)
in
lib.
2.
de
stud
.
Philos.
cap.
2.
and
Theodorus
Bibliander
of
the
Elegancy
of
Isaiah
,
cap.
25.
as
cited
by
Rivet
in
his
Isagoge
ad
Scripturam
,
cap.
28.
and
Budaeus
de
Asse
,
lib.
5.
fol.
292.
2.
This
may
be
observed
in
the
Apostles
,
and
others
in
the
New
Testament
.
Paul
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Acts
14.12
.
a
Master
of
speech
.
The
Lycaonians
called
him
Mercury
,
whom
they
feigned
to
be
the
Interpreter
of
the
will
of
their
Gods
,
because
Paul
here
appeared
to
be
the
chief
speaker
.
There
is
as
good
Rhetoric
found
in
Paul's
Epistles
,
as
in
any
Heathen
Orator
whatsoever
:
and
some
account
the
Eloquence
of
Cicero
and
Demosthenes
but
dull
stuff
to
his
Elegancies
.
Beza
in
2
Cor.
11.6
.
prefer'd
Paul
before
Plato
in
grandiloquence
,
before
Demosthenes
in
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
before
Aristotle
and
Galen
in
exact
Method
of
Teaching
.
Paul
affected
plainness
in
condescending
to
vulgar
capacities
,
yet
he
could
play
the
Orator
excellently
when
he
pleased
;
and
did
sometimes
,
(
which
some
have
observed
)
as
at
Athens
,
Act.
17.22
.
and
before
King
Agrippa
,
Act.
26.2
.
and
in
perswading
to
unanimity
,
Phil.
2.1
,
2.
to
unity
,
Eph.
4.1
.
to
7.
to
charity
,
1
Cor.
13.
in
setting
forth
his
sufferings
,
2
Cor.
11.23
&c.
Apollos
was
an
Eloquent
man
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vir
dicendi
peritus
,
Act.
18.24
.
and
mighty
in
the
Scriptures
.
The
Corinthians
were
enriched
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
1
Cor.
1.5
.
See
Annot.
in
1
Cor.
1.5
.
in
all
speech
(
or
utterance
)
that
is
,
as
some
interpret
it
,
not
in
affected
strains
of
Rhetoric
,
but
in
a
gift
of
holy
Eloquence
(
such
as
Apollos
is
commended
for
)
which
is
a
piece
of
a
Christians
riches
.
3.
This
is
also
observed
,
that
after
the
Apostles
Times
the
Church
had
always
eruditos
&
eloquentes
Doctores
,
learned
and
eloquent
Teachers
,
Problem
.
loc.
118.
pag.
375.
(
as
saith
Aretius
)
ex
Oratorum
numero
conversos
.
Cyprian
was
first
a
Rhetorician
.
Great
Encomiums
are
given
of
the
Greek
and
Latine
Fathers
for
their
Eloquence
.
Clark's
Lives
.
Hierom
stiled
Eusebius
,
Bishop
of
Caesarea
,
for
his
Eloquence
,
Romani
eloquii
Tubam
,
the
Trumpet
of
Roman
elocution
.
—
He
saith
that
Lactantius
was
quasi
sluvius
Tullianae
Eloquentiae
,
He
flowed
with
Eloquence
,
as
Tully
himself
.
It
is
said
of
Gregory
Nazianzen
,
that
the
true
beauty
of
his
soul
did
shine
forth
in
his
Eloquence
,
Rhetoric
being
both
his
companion
,
and
servant
.
Chrysostome
was
a
golden-mouth'd
Preacher
,
Mellitissimus
Christi
Concionator
.
He
was
so
admired
for
his
Eloquence
,
as
that
the
people
said
,
Satius
esse
solem
non
lucere
,
quam
Chrysostomum
non
docere
,
We
had
better
want
the
sun
,
then
the
preaching
of
Chrysostom
.
Ambrose
had
an
Eloquent
Tongue
.
4.
This
is
observable
in
Modern
Divines
.
Some
of
which
have
excel'd
herein
,
as
Melanchthon
,
Calvin
,
and
Viret
,
whose
singular
Eloquence
,
and
skill
to
work
upon
the
affections
,
Zanchy
greatly
admired
.
2.
Ground
.
Eloquence
may
be
of
good
use
for
Perswasion
(
by
soft
and
oily
insinuations
)
and
for
working
upon
the
affections
,
and
to
set
a
Lustre
and
an
Edge
on
the
Truthes
and
Messages
of
God
.
Lactantius
said
,
Magis
creditur
ornatae
veritati
,
Truth
the
more
decently
it
is
trimmed
,
the
more
readily
it
is
embraced
.
Good
Matter
,
clothed
with
good
Language
,
is
ordinarily
more
acceptable
and
taking
.
Experience
shews
that
Eloquence
is
an
excellent
instrument
and
assistant
to
the
Truth
,
when
rightly
used
;
but
when
abused
,
it
is
potent
and
prevalent
for
the
adverse
party
.
Eloquent
Apollos
was
as
effectual
a
Propugner
of
the
Gospel
,
as
ever
Tertullus
the
Orator
was
an
Oppugner
of
the
same
.
Observe
Gods
blessing
upon
Eloquence
or
Elocution
rightly
used
.
Augustine
confesseth
that
he
was
converted
by
the
Eloquence
of
Ambrose
,
Veniebant
in
animum
meum
cum
verbis
quae
diligebam
etiam
res
quas
negligebam
,
Lib.
5
cap.
14.
saith
he
in
his
Confessiions
.
Ambrose
his
eloquent
Tongue
touched
Augustine's
heart
with
the
knowledge
and
love
of
the
Truth
.
Peter
Viretus
(
as
the
Writers
of
his
Life
relate
)
was
so
exceeding
Eloquent
,
that
he
drew
many
to
be
his
Hearers
,
who
were
no
friends
to
Religion
:
and
they
were
so
chained
to
his
lips
,
that
they
never
thought
the
time
long
,
wherein
he
preached
,
but
always
wished
his
Sermons
longer
.
Mr.
Acts
and
Mon.
Fox
reports
of
Mr.
Rogers
,
and
Mr.
Bradford
,
Martyrs
,
that
it
was
hard
to
say
,
whether
there
was
more
force
of
Eloquence
and
utterance
in
their
Preaching
,
or
Holiness
of
life
and
conversation
in
them
.
But
when
men
abuse
Rhetoric
,
or
use
it
for
ostentation
,
or
vain-glory
,
not
to
woo
souls
to
Christ
,
but
to
win
credit
to
themselves
,
then
God
often
blasts
it
;
and
it
looseth
its
lustre
,
savor
,
vigor
,
and
efficacy
.
3.
Ground
of
the
Use
of
Rhetoric
for
a
Minister
is
this
,
The
holy
Scriptures
are
full
of
Rhetoric
,
of
Tropes
,
and
Figures
.
Many
passages
in
Scripture
must
be
Tropically
or
figuratively
understood
:
else
Circumcision
must
be
really
Gods
Covenant
,
Gen.
17.13
.
and
the
Lamb
must
be
the
Lords
Passover
,
Exod.
12.11
.
Bread
and
wine
must
be
flesh
and
blood
,
Matth.
26.26
,
28.
kine
and
ears
(
of
corn
)
must
be
years
,
Gen.
41.26
.
Christ
must
be
a
door
,
Joh.
10.7
.
and
a
vine
,
Joh.
15.1
.
and
the
Prophets
hair
must
be
Jerusalem
,
Ezek.
5.5
.
and
the
Image
must
be
the
Calf
,
Exod.
32.19
.
The
interpreting
of
improper
or
Tropical
Expressions
in
a
proper
sense
hath
(
as
Glassius
well
observes
)
occasioned
uncouth
and
absurd
Opinions
:
Praesat
.
Rhetor.
Sacr.
as
that
of
the
Anthropomorphites
,
who
attributed
a
real
body
and
members
to
God
:
and
many
Jewish
fables
.
Yea
that
deep-rooted
perswasion
the
Disciples
had
of
Christs
Temporal
Reign
grew
from
their
understanding
those
Prophecies
of
the
kingdom
of
the
Messiah
according
to
the
proper
and
genuine
import
of
the
words
,
in
which
the
majesty
and
greatness
of
it
is
set
forth
by
Metaphors
taken
from
the
condition
of
earthly
Kingdoms
.
Hence
it
is
that
many
Speeches
of
Christ
were
mistaken
,
because
Metaphorical
and
improper
:
as
when
he
bid
his
Disciples
take
heed
of
the
Leaven
of
the
Pharisees
and
Sadduces
,
they
understood
him
without
a
Metaphor
,
Matth.
16.6
;
but
he
corrects
their
mistake
ver.
11
,
12
,
then
they
saw
Leaven
was
to
be
taken
in
a
borrowed
sense
for
Doctrine
:
so
when
he
spake
to
the
Jews
about
destroying
the
Temple
,
Joh.
2.19.20
,
meaning
his
body
,
ver.
21.
and
giving
his
flesh
to
eat
,
Joh.
6.51
,
52.
to
Nicodemus
of
being
born
again
,
Joh.
3.3
,
4.
to
the
woman
of
Samaria
about
living
water
,
Joh.
4.11
,
12
,
14
,
15.
and
ver.
32
,
33
,
34.
and
to
his
Disciples
concerning
the
Meat
he
had
to
eat
:
as
also
touching
Lazarus
his
sleeping
,
Joh.
11.11
.
All
these
mistook
the
intent
of
Christ
,
because
they
understood
him
without
a
Trope
,
not
attending
to
the
secondary
signification
of
his
words
.
Hereunto
I
may
add
the
Testimony
of
Master
Perkins
upon
Hebr.
11.12
pag.
93
,
94.
Rhetoric
(
saith
he
)
is
a
good
,
warrantable
and
lawful
Art
;
because
the
Holy
Ghost
useth
Rhetoric
much
in
Scripture
.
Many
of
Pauls
Epistles
,
of
Christs
own
Sermons
,
and
of
the
Prophets
,
especially
Isaiah
,
have
as
much
and
as
elegant
Rhetoric
in
them
,
as
any
Writers
in
the
World
:
and
,
beside
all
other
virtue
,
and
divine
Power
in
them
,
they
do
even
for
Figures
,
and
Ornaments
of
Art
,
match
any
Orators
,
that
have
written
in
the
Latine
,
or
Greek
.
—
Every
approved
Rule
of
Rhetoric
may
be
illustrated
out
of
the
Scriptures
—
and
that
the
Scriptures
of
the
Old
and
New
Testament
are
the
Fountain
of
Christian
Eloquence
,
&c.
—
that
they
are
filled
with
the
most
excellent
Learning
in
all
kinds
:
and
you
may
finde
in
them
as
excellent
Pattesns
,
and
Presidents
of
Eloquence
,
as
are
to
be
found
in
any
Author
in
the
World
.
—
They
that
deny
liberty
to
a
Minister
to
use
Eloquence
in
preaching
the
word
,
which
the
Holy
Ghost
used
in
penning
of
the
Scripture
,
☜
they
pull
out
of
the
hand
of
the
Minister
one
of
his
weapons
;
and
out
of
the
wings
of
the
Scripture
one
of
her
feathers
.
But
humane
Eloquence
must
be
prepared
,
as
the
Midianitish-women
taken
in
war
by
the
Israelites
were
to
be
purified
,
before
they
might
marry
them
.
See
Deut.
21.11
,
12
,
13.
it
must
be
brought
home
to
Divinity
,
and
be
pared
and
shaved
with
spiritual
Wisdom
,
and
then
it
may
lawfully
and
profitably
be
used
:
—
for
it
is
a
Damosel
to
Divinity
,
but
not
her
Mistress
.
Budaeus
saith
,
De
Asse
lib.
5.
fol.
292.
Ego
quidem
certe
in
ea
sum
opinione
,
ut
existimem
Tropos
Oratorios
multo
sublimiores
,
efficacioresque
in
sacra
lectione
inveniri
,
quam
in
priscorum
Graecorum
Latinorumve
monumenta
;
posseque
Oratoriam
Phrasim
fieri
ea
lectione
multo
locupletiorem
.
He
thought
that
Oratory
may
be
much
improved
,
and
enriched
by
reading
of
the
Scripture
,
since
it
hath
loftier
Tropes
,
then
any
other
writings
.
Here
it
may
not
be
amiss
to
shew
that
the
holy
Scriptures
afford
instances
of
the
most
Tropes
and
Figures
in
Rhetoric
.
SECT.
II.
Of
Tropes
.
FIrst
the
Kinds
,
of
them
which
are
four
:
1.
A
Metonymie
,
2.
Irony
,
3.
Metaphor
,
4.
Synecdoche
.
Secondly
,
the
Affections
of
them
,
which
are
four
also
:
1.
Catachresis
,
2.
Hyperbole
,
3.
Metalepsis
,
4.
Allegoria
.
First
,
Of
the
kinds
of
Tropes
.
A
Trope
is
an
Elocution
,
whereby
a
word
is
changed
from
the
proper
or
native
Signification
to
another
,
for
ornament
sake
.
Tropes
are
condimenta
orationis
.
I.
Of
a
Metonymie
,
which
is
fourfold
,
scil:
-
1.
of
the
Cause
.
-
2.
Effect
.
-
3.
Subject
.
-
4.
Adjunct
.
Of
the
Cause
and
that
either
-
1.
of
the
efficient
.
-
2.
of
the
matter
.
1.
Instances
of
a
Metonymie
of
the
efficient
,
when
the
Author
,
or
Inventor
,
is
put
for
the
thing
effected
:
As
Ancestors
for
their
posterity
,
as
Japhet
and
Shem
,
Gen.
9.27
.
Jacob
and
Israel
,
Psal.
135.4
.
—
Moses
,
and
the
Prophets
are
put
for
their
books
and
writings
,
Luk.
16.29
,
31.
—
The
Spirit
is
put
for
a
Revelation
,
or
Doctrine
,
1
Joh.
4.1
.
1
Cor.
14.32
.
—
The
Holy
Ghost
is
put
for
the
variety
of
Gifts
in
men
for
the
edification
of
the
Church
,
Joh.
7.39
.
2.
Of
a
Metonymy
of
the
matter
,
when
the
name
of
the
Matter
is
put
for
that
which
is
made
of
it
:
—
as
Dust
for
a
Man
,
Gen.
3.19
.
and
18.27
.
—
And
Seed
for
a
Son
,
Gen.
4.25
.
2
Sam.
7.12
.
2.
Of
a
Metonymy
of
the
Effect
,
when
the
Efficient
is
signified
by
the
Effect
.
Thus
God
is
said
to
be
our
Reward
,
Gen.
15.1
.
our
Life
,
Deut.
30.20
.
Light
,
Psal.
27.1
.
Strength
,
Psal.
18.1
.
because
he
is
the
Author
,
or
Cause
of
these
.
—
The
Devil
is
said
to
be
dumb
,
Luc.
11.14
.
and
a
spirit
of
infirmity
,
Luc.
13.11
.
because
he
made
dumb
and
infirm
.
—
Thus
Faith
is
our
Victory
,
1
Joh.
5.4
.
i.
e.
the
Means
and
instrument
of
it
.
—
Wine
is
said
to
be
a
Mocker
,
and
strong
drink
is
raging
,
Prov.
20.1
.
because
it
makes
men
so
.
—
Thus
Bread
is
put
for
Corn
,
the
matter
of
it
,
Isa.
28.28
.
3.
Of
a
Metonymy
of
the
Subject
,
when
the
Name
proper
to
it
is
brought
to
signifie
the
Adjunct
of
it
.
—
Thus
the
Place
is
put
for
the
Inhabitants
,
as
Jerusalem
,
Judea
,
and
the
Region
about
Jordan
,
Matth.
3.5
.
—
Heaven
for
God
,
who
dwels
in
heaven
,
Psal.
73.9
Matth.
21.25
Dan.
4.26
.
—
House
is
put
for
children
,
or
oss-spring
,
Exod.
1.21
.
2
Sam.
7.11
.
—
For
family
,
Act.
10.2
Luc.
19.9
.
—
Sea
is
put
for
those
that
coast
or
dwell
by
it
,
or
trade
upon
it
,
Isa.
60.5
.
—
Thus
Princes
,
and
Governors
are
put
for
their
jurisdictions
,
Matth.
2.6
.
which
place
,
thus
understood
,
is
best
reconciled
with
Micah
5.2
.
for
so
the
Princes
,
and
the
Thousands
of
Judah
come
both
to
one
.
—
The
Cup
is
put
for
the
Wine
,
1
Cor.
11.25
.
Continens
pro
contento
.
—
Power
over
the
head
is
put
for
a
Veil
,
the
sign
of
it
,
1
Cor.
11.10
.
4.
Of
a
Metonymy
of
the
Adjunct
,
when
subjects
are
signified
by
the
Names
of
their
Adjuncts
.
Thus
—
Adjuncts
are
put
for
their
Objects
:
so
God
is
said
to
be
our
fear
,
dread
,
praise
,
considence
,
hope
.
—
Christ
is
called
the
desire
of
all
Nations
,
Hagg.
2.7
.
—
The
Sign
is
put
for
the
thing
signified
;
as
the
anointing
for
the
priesthood
,
Numb.
18.8
.
—
Bread
and
wine
for
Christ's
body
and
blood
.
—
To
sit
is
put
for
to
teach
,
Matth.
23.2
.
and
to
rule
,
Psal.
110.1
.
2
Thes.
2.4
.
that
being
the
posture
of
Teachers
,
Matth.
26.55
.
and
of
Judges
,
Judg.
5.10
.
—
To
lift
up
the
hand
is
put
for
-
to
swear
,
Gen.
14.22
.
Revel.
10.5
,
6.
-
to
pray
,
Psal.
28.2
.
and
63.5
.
—
Thus
the
Scepter
is
put
for
the
Kingdom
,
Gen.
49.10
.
—
The
Sword
for
Magistracy
,
Rom.
13.4
.
—
The
Keys
for
the
power
of
the
Church
,
Matth.
16
,
18
,
19.
—
The
Abstract
is
put
for
the
Concrete
,
as
wickedness
for
the
wicked
,
Job
5.16
.
And
righteousness
for
righteous
,
2
Pet.
3.13
.
The
Names
of
Virtues
,
and
Vices
,
are
put
for
the
persons
,
to
which
they
are
adjoyned
.
Paul
was
was
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Act.
24.5
.
a
pest
,
for
a
pestilent
fellow
.
—
Thus
pride
is
put
for
the
proud
man
,
or
city
:
as
Babylon
,
Jer.
50.31
.
Behold
I
am
against
thee
,
O
pride
.
—
Days
denote
Old
men
,
Job
32.7
.
—
Thus
Time
is
put
for
Things
hapning
or
existing
in
it
,
1
Chron.
29.30
.
—
the
Times
that
went
over
David
signified
the
various
occurents
,
that
fell
out
in
his
Time
,
See
2
Tim.
3.1
&c.
—
And
a
day
is
put
for
some
remarkable
good
,
as
Hos.
1.11
.
the
day
of
Jezreel
:
or
evil
,
as
Job
18.20
.
the
day
of
the
wicked
.
Ezek.
21.29
.
and
22.14
.
—
Thus
joy
is
put
for
Heaven
,
the
place
of
it
,
Mat.
25.21
,
23.
The
second
Trope
is
an
Irony
,
which
is
a
Speech
by
Contraries
;
when
it
is
sharp
,
or
biting
,
it
is
called
a
Sarcasm
.
This
is
used
,
1.
By
God
himself
to
Adam
,
Genes.
3.22
.
Behold
,
the
Man
is
become
as
one
of
us
,
&c.
—
to
Israel
,
Judg.
10.14
.
—
go
,
and
cry
to
the
gods
whom
ye
have
served
;
which
was
an
Ironical
upbraiding
of
them
for
their
Idolatry
.
See
the
like
in
Jer.
22.23
.
Amos
4.4
.
2.
By
Christ
to
the
Pharisees
,
Mark
7.9
.
—
full
well
ye
reject
the
Commandments
of
God
;
he
means
,
they
did
very
ill
in
so
doing
:
—
and
to
his
Disciples
,
Matth.
26.45
.
Bexa
.
Sleep
on
,
and
take
your
rest
.
3.
By
good
Men
,
as
Elijah
to
the
Worshippers
of
Baal
,
1
Kings
18.27
.
and
Job
to
his
self-conceited
Friends
,
Job
12.2
.
and
26.2
,
3.
Solomon
to
the
young
man
,
Eccles.
11.9
.
Paul
to
the
Corinthians
,
1
Cor.
4.8
.
The
third
Trope
is
a
Metaphor
,
when
the
like
is
signified
by
the
like
.
It
is
a
Similitude
contracted
to
one
word
.
—
So
Eyes
,
Hands
,
Feet
,
Grief
,
Laughter
,
Repentance
,
and
other
Parts
,
Affections
,
Actions
,
and
Adjuncts
of
the
Creature
,
especially
of
Men
,
are
attributed
to
God
by
a
kinde
of
Similitude
.
—
So
God
is
called
a
Rock
,
Buckler
,
Horn
,
high
Tower
,
Psal.
18.2
.
a
Sun
,
and
a
Shield
,
Psal.
84.11
.
a
fountain
of
water
,
Jer.
2.13
.
a
consuming
fire
,
Heb.
12.29
.
a
husbandman
,
Joh.
15.1
.
—
So
Christ
is
call'd
a
Shepherd
,
a
Door
,
a
Lyon
,
a
Lamb
,
a
Vine
—
a
bright
morning-Star
,
Rev.
22.16
.
a
foundation-stone
,
Isa.
28.16
.
—
So
the
Spirit
,
and
the
graces
and
operations
of
it
are
set
forth
by
water
,
John
4.10
14.
and
7.38
,
39.
—
and
by
sire
,
Matth.
3.11
.
—
Yea
,
all
the
Mysteries
of
the
Gospel
,
and
what
ever
is
spiritual
,
is
Metaphorically
expressed
in
the
holy
Scripture
;
as
Repentance
,
by
washing
,
Isai.
1.16
.
by
circumcising
the
foreskin
of
the
heart
,
Jer.
4.4
.
Faith
by
eating
Christ's
flesh
,
and
drinking
his
blood
,
John
6.47
,
with
54.
Pardon
of
sin
,
by
blotting
it
out
,
Isai.
43.25
.
and
by
God's
casting
it
behinde
his
back
,
Isa.
38.17
.
See
many
Instances
together
in
Mat.
16.18
,
19.
2
Cor.
10.4
Eph.
6.14
,
to
17.
Revel.
3.18
.
—
So
the
Church
is
called
God's
house
,
1
Tim.
3.15
.
God's
Husbandry
,
1
Cor.
3.9
.
the
righteous
are
called
Wheat
,
Mat.
3.12
.
Jewels
,
Mal.
3.17
.
Sheep
,
Joh.
10.
—
The
wicked
are
called
Dogs
,
Swine
.
—
Seducers
are
called
Wolves
.
—
The
Devil
a
Serpent
,
a
Lion
.
—
The
Scripture
sometimes
gives
the
parts
and
properties
of
Men
to
other
things
,
and
so
represents
them
as
persons
;
as
hands
to
the
Spider
,
Prov.
30.28
.
mourning
and
weeping
to
the
Ground
,
Job
31.38
.
Joel
1.10
.
—
Thus
blood
is
said
to
cry
,
Genes.
4.10
.
the
pastures
to
shout
and
sing
,
Psal.
65.13
.
—
the
trees
to
clap
their
hands
,
Isai.
55.12
.
—
the
waters
to
see
and
be
afraid
,
Ps.
77.16
Add
Psal.
19.1
,
to
6.
Isai.
59.14
.
The
fourth
Trope
is
a
Synecdoche
,
which
is
fourfold
:
Of
the
-
1.
Genus
.
-
2.
Species
.
-
3.
Whole
.
-
4.
Part.
1.
A
Synecdoche
of
the
Genus
,
when
the
Genus
is
put
for
the
Species
,
or
a
General
for
a
Particular
.
So
the
living
,
Gen.
3.20
.
and
all
flesh
,
Luke
3.6
Rom.
3.20
.
and
every
creature
is
put
for
all
men
,
Mark
16.15
Col.
1.23
.
—
Thus
a
common
Name
is
used
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
a
proper
;
as
the
seed
of
the
woman
,
and
the
Son
of
man
,
for
Christ
.
A
Prophet
for
Moses
,
Hos.
12.13
.
—
the
river
for
Euphrates
,
Gen.
31.21
.
Josh.
24.2
,
3.
2.
A
Synecdoche
of
the
Species
,
when
the
Species
is
put
for
the
Genus
,
or
a
Particular
for
the
General
.
—
So
the
Greeks
are
put
sometimes
for
all
the
Gentiles
,
in
opposition
to
the
Jews
,
Rom.
1.16
.
and
2.9
.
—
Bread
for
all
kinde
of
food
,
Gen.
3.19
.
—
Peace
is
put
for
all
good
things
,
Temporal
,
Ps.
122.6
,
7.
and
Spiritual
,
John
14.27
Rom.
1.7
.
—
The
washing
one
anothers
feet
,
for
the
whole
exercise
of
love
and
humility
,
John
13.14
.
—
Removing
of
mountains
,
for
performing
any
thing
difficult
,
and
seemingly
impossible
,
Mat.
17.20
.
3.
A
Synecdoche
of
the
whole
,
when
that
is
put
for
a
part
.
Thus
the
World
is
put
for
the
Roman
Empire
,
Luke
2
,
1.
or
for
the
Land
of
Canaan
,
as
some
understand
Rom.
4.13
.
—
for
the
Gentiles
,
in
opposition
to
the
Jews
,
Rom.
11.11
,
12.
1
John
2.2
.
—
All
in
Scripture
is
often
taken
for
some
of
all
sorts
,
distributively
;
not
collectively
,
for
all
of
every
sort
.
1
Tim.
2.4
.
Thus
God
will
have
all
men
to
be
saved
.
—
So
Gen.
7.14
Mat.
4.23
Luk.
11.42
.
—
Thus
the
plural
Number
is
used
for
the
singular
,
as
sons
for
one
son
,
Gen.
46.23
.
daughters
for
one
daughter
,
vers.
7.
that
was
Dinah
,
vers.
15.
—
Thieves
for
one
of
them
,
Mat.
27.44
.
with
Luke
23.39
,
43.
—
The
Prophets
(
Acts
13.43
.
)
for
one
of
them
,
scil.
Habakkuk
,
chap.
1.5
.
4.
A
Synecdoche
of
the
Part
,
when
a
part
is
put
for
the
whole
;
as
soul
(
Gen.
46.26
,
27.
Rom.
13.1
.
)
for
the
whole
man
.
So
is
the
body
,
Rom.
12.1
.
and
the
blood
,
Mat.
27.4
.
and
the
heads
,
Prov.
11.26
.
The
roof
is
put
for
the
house
,
Mat.
8.8
.
—
Gates
for
a
City
,
Gen.
22.17
.
—
The
singular
Number
is
put
for
the
plural
,
as
Man
for
Men
,
Job
14.1
.
and
beast
for
beasts
,
Eccles.
3.21
.
—
Thus
a
certain
number
is
put
for
an
uncertain
,
that
is
the
usual
Phrase
of
Scripture
;
as
Job
5.19
.
in
six
troubles
,
yea
,
in
seven
,
i.e.
in
many
.
Amos
1.3
Prov.
24.16
.
1
Sam.
2.5
Jer.
15.9
.
Eccles.
11.2
.
Revel.
4.5
.
Zech.
3.9
.
So
much
of
the
kinds
of
Tropes
.
Secondly
,
The
Affections
of
Tropes
follow
,
which
are
four
.
I.
A
Catachresis
,
which
is
a
harsher
or
more
strained
manner
of
speech
,
that
seems
to
come
in
vi
,
non
precariò
.
—
Thus
wings
are
put
for
beams
,
Mal.
4.2
.
—
So
the
Priests
are
said
to
prophane
the
Sabbath
,
Mat.
12.5
.
—
The
Israelites
savour
to
stink
in
the
eyes
of
Pharaoh
,
Exod.
5.21
.
—
Thus
the
people
are
said
to
see
the
thundring
as
the
noise
of
the
trumpet
,
Exod.
20.18
.
and
John
to
see
the
voice
that
spake
with
him
,
Rev.
1.12
.
II.
An
Hyperbole
,
which
is
the
boldness
of
a
Trope
coming
into
one
extreme
,
either
by
Amplification
or
Extenuation
.
1.
By
way
of
Amplification
,
when
our
speech
increaseth
the
thing
,
or
is
above
it
,
which
is
called
Auxesis
.
—
Thus
Abraham's
seed
are
said
to
be
like
the
dust
of
the
earth
,
Gen.
13.16
.
and
the
stars
of
Heaven
for
number
,
c.
15.5
.
—
Jacob
is
said
to
hate
Leah
,
that
is
,
to
love
her
less
then
he
did
Rachel
,
Gen.
29.30
,
31.
Luke
4.16
.
with
Mat.
10.37
.
—
Saul
and
Jonathan
are
said
to
be
swifter
then
Eagles
,
and
stronger
then
Lyons
,
2
Sam.
1.23
.
—
Thus
it
is
said
,
that
in
Solomon's
days
silver
was
as
stones
,
1
King
.
10.21
,
27.
—
That
the
world
it self
could
not
contain
the
books
,
if
all
was
written
,
which
Jesus
did
,
Joh.
21.25
.
—
That
David
made
his
bed
to
swim
,
Psal.
6.6
.
—
That
Job
washed
his
steps
in
butter
,
and
the
rock
poured
him
out
rivers
of
oil
,
chap.
29.6
.
See
the
like
in
Deut.
32.13
Gen.
49.11
Judg.
5.5
.
—
That
our
light
affliction
,
&c.
works
for
us
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
an
exceeding
excessive
eternal
weight
of
glory
.
But
,
as
one
saith
,
Nec
Christus
,
nec
coelum
patitur
Hyperbolen
.
Here
it
is
hard
to
Hyperbolize
.
2.
By
way
of
Extenuation
,
when
our
speech
lessens
the
thing
,
or
is
beneath
it
,
which
is
called
Meiosis
or
Tapinosis
.
So
David
calls
himself
a
dead
dog
,
a
slea
,
1
Sam.
24.14
.
—
a
weak
despicable
person
.
So
did
Mephibosheth
,
2
Sam.
9.8
.
—
God
takes
no
pleasure
in
wickedness
,
Psal.
5.4
.
i.
e.
he
abhors
and
abominates
it
.
—
Lazarus
sleeps
,
he
means
,
is
dead
,
John
11.11
.
—
God
chooseth
things
that
are
not
,
1
Cor.
1.28
i.e.
that
are
of
small
esteem
,
or
of
no
account
.
III.
Affection
of
a
Trope
is
Metalepsis
,
that
is
,
the
multiplication
of
a
Trope
in
one
word
,
Psal.
85.1
.
Thou
hast
been
favourable
unto
thy
land
—
the
land
is
put
for
Judea
,
by
a
Synecdoche
of
the
Genus
,
and
for
its
inhabitants
by
a
Metonymie
of
the
Subject
.
—
So
Gen.
3.15
.
the
seed
of
the
woman
is
by
a
Metonymie
of
the
Matter
,
put
for
her
off-spring
,
and
by
a
Synecdoche
of
the
Genus
for
Christ
.
IV.
Affection
of
a
Trope
is
an
Allegory
,
that
is
the
continuation
of
a
Trope
,
when
more
Tropes
of
the
same
kind
are
put
in
a
sentence
,
as
in
Ezek.
16.3
&c.
Eccles.
12.2
,
to
7.
Here
is
a
contexture
of
Tropes
,
Prov.
5.15
,
16
,
17.
1
Cor.
3.6
,
to
16.
Eph.
6.11
Rom.
11.16
.
—
The
whole
book
of
the
Canticles
is
Allegorical
.
—
Hither
Proverbs
are
referred
,
and
Parables
(
by
some
)
and
Allusions
to
other
passages
in
Scripture
,
as
in
2
Cor.
3.13
,
&c.
Gal.
4.22
&c.
1
Cor.
5.7
,
8.
But
these
places
(
as
also
Eph.
5.31
,
32.
)
are
accounted
Allegories
in
another
acception
,
(
scil.
as
the
word
is
opposed
to
the
literal
sense
of
Scripture
,
(
whether
proper
or
tropical
)
i.
e.
the
representation
of
the
mystical
sense
of
some
things
related
in
the
Scripture
,
which
had
a
true
literal
meaning
besides
.
So
much
of
Tropes
.
SECT.
III.
Of
Figures
.
SEcondly
,
Figures
follow
,
which
are
appendant
either
to
Words
,
or
,
Sentences
.
I.
Instances
of
Figures
appendant
to
Words
,
which
are
eleven
.
First
figure
,
Epizeuxis
,
which
is
a
continued
repetition
of
the
same
word
in
a
sentence
,
to
express
1.
An
Emphasis
,
as
I
,
even
I
am
he
,
&c.
Isa.
43.25
.
—
The
living
,
the
living
,
Isa.
38.19
.
2.
Or
Affection
,
as
my
father
,
my
father
,
2
King
.
13.14
.
—
O
my
son
Absalom
,
my
son
,
my
son
,
2
Sam.
18.33
.
O
Jerusalem
,
Jerusalem
,
Mat.
23.37
.
3.
Or
Certainty
,
Rev.
18.2
.
Babylon
the
great
is
faln
,
is
faln
.
—
Gen.
2.17
.
dying
you
shall
die
,
that
is
,
surely
die
.
4
Or
Greatness
in
any
kind
,
as
multitudes
,
multitudes
in
the
valley
of
decision
,
Joel
.
3.14
.
that
is
,
very
great
multitudes
.
—
Psal.
68.12
.
kings
of
armies
did
flee
,
did
flee
,
that
is
,
fast
,
or
apace
.
5.
Or
an
Inculcation
of
the
same
thing
,
as
Isa.
28.10
.
precept
must
be
upon
precept
,
line
upon
line
.
The
second
figure
,
Anadiplosis
,
when
the
same
word
that
is
used
in
the
end
of
a
foregoing
sentence
,
is
repeated
in
the
beginning
of
the
following
,
as
Psal.
121.1
,
2.
from
whence
cometh
my
help
,
my
help
cometh
from
the
Lord
,
Rom.
8.16
,
17.
Luke
7.31
,
32.
The
third
figure
,
Climax
,
or
Gradation
,
that
is
,
a
continuation
of
an
Anadiplosis
in
divers
degrees
.
When
the
succeeding
words
ascend
higher
,
or
exceed
,
or
transcend
each
other
,
it
is
as
it
were
a
going
up
by
steps
:
as
Rom.
5.3
,
4
,
5.
Tribulation
worketh
patience
,
and
patience
experience
,
&c.
So
chap.
10.14
,
15.
How
shall
they
call
on
him
,
in
whom
they
have
not
believed
,
&c.
—
So
chap.
8.30
.
Whom
he
did
predestinate
,
them
he
also
called
,
&c.
So
Joh.
1.1
,
4
,
5.
The
fourth
figure
,
Anaphora
,
when
the
same
word
is
iterated
in
the
beginning
of
sentences
,
as
Deut.
28.3
,
to
7.
—
blessed
shalt
thou
be
,
&c.
ver.
16
,
to
20.
—
Cursed
shalt
thou
be
,
&c.
Mat.
5.3
,
to
12.
and
23.13
,
to
17.
Wo
to
you
,
Scribes
,
Pharisees
,
Hypocrites
.
Psal.
148.1
,
2
,
3
,
4.
The
fifth
figure
,
Epistrophe
,
when
a
like
sound
is
repeated
in
the
close
of
sentences
,
or
they
end
alike
,
2
Cor.
11.22
,
23.
—
so
am
I.
Psal.
136.
throughout
,
his
mercy
endureth
for
ever
.
Amos
4.8
,
9
,
10
,
11.
The
sixth
figure
,
Symploce
,
or
Complexion
,
when
the
like
sound
is
repeated
both
in
the
beginning
and
end
of
divers
sentences
,
as
Psal.
136.1
,
to
8.
1
Cor.
11.4
,
5
,
6.
and
ver.
14
,
15.
The
seventh
figure
,
Epanalepsis
,
when
the
same
word
is
used
in
the
beginning
and
ending
of
a
sentence
,
as
Eccles.
1.2
.
vanity
of
vanities
,
all
is
vanity
.
Phil.
4.4
.
Rejoyce
in
the
Lord
alway
,
and
again
I
say
,
rejoyce
.
The
eighth
figure
,
Epanodos
,
when
words
of
one
sentence
are
repeated
with
the
order
inverted
in
the
next
,
as
Mar.
2.27
.
The
Sabbath
was
made
for
man
,
not
man
for
the
Sabbath
.
Isa.
5.20
.
John
8.47
.
The
ninth
figure
,
Paronomasia
,
when
a
word
by
a
change
of
some
letter
or
syllable
,
is
changed
in
signification
also
.
This
is
a
pleasant
sound
of
words
.
—
Isa.
5.7
.
he
looked
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
judgement
,
but
behold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
accumulation
,
scil.
of
sin
;
and
for
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
righteousness
,
but
behold
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
cry
.
—
Jer.
48.43
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Fear
and
the
pit
,
and
the
snare
shall
be
upon
them
.
—
Rom.
12.3
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
Rom.
1.29
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
Verse
31.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
So
Rom.
2.1
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
So
2
Tim.
4.2
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
The
tenth
figure
,
Polyptoton
,
when
words
of
the
same
Original
are
consonant
among
themselves
in
divers
Cases
.
This
Figure
is
a
variation
of
Cases
,
as
Rom.
4.18
.
who
Against
hope
believed
in
hope
.
—
Rom.
11.36
.
of
him
,
through
him
,
and
to
him
are
all
things
2
Cor.
10.12
.
and
12.14
.
Hither
may
some
Hebraisms
be
referred
,
as
A
song
of
songs
,
Vanity
of
vanities
.
The
eleventh
figure
,
Antanaclasis
,
or
a
repetition
of
the
same
word
in
a
different
Signification
.
So
Matth.
8.22
.
Let
the
dead
bury
the
dead
.
So
Joh.
1.10
.
the
world
was
made
by
him
,
and
the
world
knew
him
not
.
—
Joh.
2.23
.
many
believed
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
in
his
Name
,
but
Jesus
did
not
commit
himself
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
to
them
ver.
24.
—
Rom.
9.6
.
They
are
not
all
Israel
,
which
are
of
Israel
.
—
See
Mat.
26.29
.
2
Cor.
5.21
.
1
Tim.
6.5
,
6.
II.
Instances
of
Figures
appendant
to
a
Sentence
which
are
eleven
.
First
,
Exclamation
,
is
to
signifie
the
greatness
of
the
thing
,
or
to
express
our
affections
,
or
to
excite
and
move
affections
in
others
;
by
an
adverb
of
exclaming
,
expressed
,
or
understood
—
and
that
by
way
1.
Of
Complaint
,
or
Lamentation
,
as
Job
6.2
.
Oh!
that
my
grief
was
throughly
weighed
—
Lament
.
1.12
.
—
Rom.
7.24
.
Oh
wretched
man
that
I
am
,
&c.
2.
Of
request
,
or
wishing
,
Jer.
9.1
.
Oh!
that
my
head
were
waters
,
&c.
—
Gen.
17.18
.
Oh!
that
Ishmael
might
live
before
thee
—
Deut.
5.29
.
and
32.29
Psal.
55.6
.
Oh!
that
I
had
wings
like
a
dove
.
3.
Of
admiration
Psal.
31.19
.
Oh!
how
great
is
thy
goodness
,
&c.
Rom.
11.33
.
Oh!
the
depth
of
the
riches
,
&c.
4.
Of
reprehension
,
Gal.
3.1
.
Oh
foolish
Galatians
!
who
hath
betwitched
you
,
&c.
Matth.
17.17
.
O
faithless
and
perverse
generation
,
&c.
and
8.26
.
O
ye
of
little
faith
,
why
are
ye
fearful
—
Deut.
32.6
.
5.
Of
indignation
and
commnation
,
Matth.
23.13
,
14
,
15
,
Wo
to
you
Scribes
,
Pharisees
,
Hypocrites
.
6.
Of
commiseration
,
Jer.
4.19
.
Mys
bowels
,
my
bowels
,
I
am
pained
at
my
very
heart
.
7.
Of
obtestation
,
as
1
Thes.
2.10
.
ye●
are
witnesses
,
and
God
also
,
&c.
Rom.
1.9
.
God
is
my
witness
.
—
1
Tim.
5.21
.
The
second
figure
,
Epiphonema
,
which
is
usually
added
to
what
was
declared
,
or
proved
before
;
for
confirmation
,
or
brief
comprehension
,
or
admiration
,
or
consequence
,
or
application
thereof
.
Piscator
conceives
that
in
2
Tim.
2.11
.
to
be
an
Epiphonema
.
It
is
a
faithful
saying
,
—
and
that
in
1
Tim.
1.15
.
—
that
in
Eccles.
12.15
,
16.
seems
to
be
a
remarkable
Epiphonema
.
The
third
figure
,
Epanorthosis
,
or
Correction
,
when
something
is
recalled
that
was
spoken
before
,
as
John
16.32
.
ye
shallleave
me
alone
,
and
yet
I
am
not
alone
,
&c.
—
1
Cor.
7.10
.
I
command
,
yet
not
I
,
but
the
Lord
:
and
chap.
15.10
.
—
I
labored
more
abundantly
,
&c.
yet
not
I
,
but
the
Grace
of
God
in
me
—
Gal.
2.20
.
Thus
,
I
live
,
yet
not
I
,
but
Christ
liveth
in
me
.
So
Gal.
1.6
,
7.
and
3.4
.
and
4.9
.
The
fourth
figure
,
Aposiopesis
,
or
Reticentia
,
when
part
of
a
Sentence
begun
is
kept
in
,
or
concealed
,
which
yet
may
be
understood
,
as
Luk.
19.42
.
If
thou
hadst
known
even
thou
in
this
thy
day
,
&c.
So
Gen.
3.22
.
Such
imperfect
speeches
are
caused
sometime
by
perturbation
of
minde
,
as
Psal.
90.13
.
—
return
,
O
Lord
,
how
long
?
scil.
wilt
thou
afflict
?
or
defer
to
help
us
,
Psal.
6.3
.
This
is
frequent
in
Oaths
,
where
the
Imprecation
is
oft
omitted
,
or
for
the
most
part
concealed
,
Psal.
89.36
.
If
I
lye
unto
David
,
what
then
?
then
I
will
cease
to
be
God
.
—
or
somthing
of
that
Nature
is
to
be
understood
.
—
So
Hebr.
3.11
.
See
1
Sam.
14.44
.
The
fifth
figure
,
Apostrophe
,
when
a
Speech
is
turned
to
another
person
,
as
that
of
Paul
to
the
Gentiles
,
Rom.
11.13
,
17
,
see
Piscator
;
and
to
the
Jews
,
Rom.
2.17
.
—
And
of
Moses
to
things
inanimate
,
as
Heaven
and
Earth
,
Deut.
30.19
.
and
32.1
.
So
Isaiah
begins
his
Prophesie
against
obstinate
Israel
,
Isai.
1.2
.
Hosea
13.14
.
—
O
death
,
I
will
be
thy
plagues
,
Judg.
5.21
.
—
1
Kings
13.2
.
The
sixth
figure
,
Prosopopaeia
,
which
is
the
siction
of
a
person
introduced
,
as
speaking
in
our
Speech
—
so
in
Rom.
10.6
,
7
,
8.
Doth
the
righteousness
,
which
is
of
faith
,
&c.
See
Piscator
in
locum
.
Jotham
in
his
parable
Judg.
9.8
&c.
brings
in
the
Trees
speaking
like
men
,
ver.
15.
so
Isai.
14.8
,
9
,
10.
The
seventh
figure
,
Aporia
(
Addubitatio
)
that
is
a
deliberation
with
ones
self
,
Psa.
139.7
,
to
12.
Luk.
7.31
Luk.
16.3
,
4.
Hos.
11.8
,
9.
The
eighth
figure
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Anacaenosis
(
Communication
)
that
is
deliberation
with
others
.
Rom.
8.31
Gal.
4.21
Jam.
4.1
.
The
ninth
figure
,
Occupatio
,
which
is
,
to
prevent
a
Question
,
or
Objection
,
that
we
conceive
might
be
made
by
another
,
and
answer
it
.
The
Objection
,
or
Question
is
sometimes
expressed
,
sometimes
implied
.
So
Rom.
11.1
.
I
say
,
hath
God
cast
off
his
people
?
This
some
might
take
occasion
to
object
from
the
last
Verse
of
the
former
Chapter
—
To
which
he
answers
,
God
forbid
,
&c.
See
also
Verse
7
,
19
,
20.
—
So
Rom.
14.22
.
Hast
thou
faith
?
have
it
to
thy self
before
God
.
Here
is
an
Objection
understood
,
which
some
might
have
made
.
I
have
Faith
,
i.
e.
I
believe
all
Meats
lawful
to
a
Christian
,
and
so
may
eat
any
.
This
Figure
often
occurs
in
the
Epistle
to
the
Romans
.
See
chap.
2.13
,
14
,
25.
chap.
3.1
,
3
,
31.
and
chap.
4.2
.
and
chap.
6.1
,
2
,
15.
The
tenth
figure
,
Epitrope
,
or
Permission
,
when
the
doing
of
a
fact
is
pardoned
,
at
least
seemingly
,
—
which
is
often
Ironical
.
Judg.
10.18
.
1
Cor.
15.32
Rev.
22.11
.
The
eleventh
figure
,
Synchoresis
(
or
Concessio
)
when
some
saying
or
Argument
is
pardoned
,
2
Cor.
4.8
.
and
cap.
12.16
,
17.
There
are
other
Figures
also
,
which
Rhetoricians
call
Figurae
secundariae
,
which
I
will
pass
over
,
and
mention
onely
two
,
scil.
Antithesis
,
when
Opposites
answer
one
another
in
a
Speech
,
as
2
Cor.
6.8
,
9
,
10.
—
as
unknown
,
yet
well
known
—
as
dying
,
and
behold
we
live
,
&c.
chap.
4.17
Rom.
8.13
Phil.
3.7
.
Oxymoron
,
which
is
an
elegant
Conjunction
of
contraries
,
Acts
5.41
—
They
had
the
honor
to
suffer
reproach
—
1
Tim.
5.6
.
she
is
dead
while
she
liveth
.
He
that
desires
to
see
more
Instances
of
the
several
Tropes
and
Figures
,
may
consult
Glassius
in
that
elaborate
piece
,
which
he
calls
Rhetorica
sacra
.
CHAP.
III.
Of
the
Vsefulness
of
Logic.
THe
use
of
Logic
to
a
Minister
of
the
Gospel
is
fivefold
.
I.
For
the
rational
understanding
,
or
clear
and
distinct
notion
of
things
,
in
their
several
habitudes
,
respects
and
order
,
and
for
the
right
defining
and
describing
of
things
;
and
to
discourse
understandingly
,
properly
,
clearly
,
distinctly
and
methodically
,
not
obscurely
,
extravagantly
or
confusedly
.
II.
For
understanding
the
sense
and
scope
of
the
Scriptures
,
the
Dependence
,
Contexture
,
Method
,
and
Argumentation
of
them
:
to
discern
evidently
the
Arguments
and
Conclusions
in
the
Disputations
of
Christ
,
and
of
the
Prophets
and
Apostles
.
III.
For
the
right
Dividing
of
the
word
of
Truth
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
2
Tim.
2
15.
(
which
cannot
be
without
the
help
of
Logic
,
and
Rhetoric
,
which
are
properly
subservient
to
that
end
,
&c.
saith
Mr.
Burges
in
his
Treatise
of
Assurance
,
pag.
620
)
and
for
proper
Analysing
of
the
Books
of
Scripture
into
Heads
and
Chapters
(
according
to
the
subject
thereof
;
)
and
of
Chapters
into
parts
;
of
Texts
into
simple
Terms
first
,
then
into
Axiomes
,
or
Propositions
.
For
want
of
Logic
some
tear
the
word
in
pieces
(
as
it
were
with
their
teeth
and
nails
)
rather
then
divide
it
aright
.
IV.
See
Dr.
Chapel
's
Method
of
Preaching
.
For
the
plain
,
perspicuous
,
and
methodical
handling
of
Points
of
Divinity
,
or
Doctrines
,
and
of
every
Particular
in
them
,
in
its
right
maner
,
due
order
,
and
proper
place
:
which
is
a
great
help
to
the
Understanding
and
Memory
of
the
Hearrers
,
and
of
the
Speaker
also
.
V.
For
Disputations
,
and
the
handling
of
Controversies
.
Logic
is
of
great
use
,
1.
To
understand
rightly
both
the
state
of
the
question
,
and
the
force
of
the
Arguments
.
2
To
proceed
Syllogistically
.
3.
To
detect
Paralogisms
,
Captions
,
Argumentations
,
Fallacies
,
and
Sophistries
of
the
Adversaries
of
the
Truth
of
God
;
as
the
Jews
,
false
Prophets
,
and
false
Apostles
:
of
the
Broachers
or
Maintainers
of
Errors
and
Heresies
:
of
Seducers
and
Deceivers
.
It
is
the
work
of
a
Minister
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
argue
against
,
Titus
1.9
.
and
refute
Gainsayers
,
and
to
defend
Truth
against
all
Opposers
and
Underminers
,
Phil.
1.17
.
Danaeus
,
in
his
Logical
piece
de
Elenchis
Haereticorum
,
reduceth
their
Sophisms
and
Fallacies
to
their
several
Heads
,
and
shews
the
maner
of
detecting
,
and
answering
them
.
4.
To
infer
,
or
draw
conclusions
rationally
,
clearly
and
strenuously
,
according
to
the
Rules
of
good
and
firm
Consequence
.
5.
To
confute
the
corrupters
of
the
sense
of
the
Scriptures
.
Davenant
saith
,
that
Philosophy
,
In
Col.
2.8
.
which
teacheth
the
Rules
and
Art
of
right
Disputing
,
(
that
is
,
Logic
)
apprime
necessaria
est
,
&
ab
omnibus
adhi●enda
in
dijudicandis
&
tractandis
omnibus
Controversiis
quae
spectant
ad
Religionem
,
is
principally
necessary
in
handling
,
and
adjudging
all
Controversies
,
which
pertain
to
Religion
.
Pareus
speaks
of
the
Lutherans
as
no
great
friends
to
Logic
:
In
Col.
2.8
.
and
therefore
at
Ratisbone
,
when
they
would
by
no
means
be
brought
to
dispute
Syllogistically
,
though
they
had
the
best
Cause
,
yet
were
sadly
foiled
by
the
Jesuits
.
Augustine
,
in
one
of
his
Epistles
,
ingenuously
professeth
,
ad
dissolvenda
Haereticorum
sophismata
,
artem
hanc
(
scil.
Dialecticam
)
magnum
sibi
adjumentum
attulisse
.
I
may
give
three
Reasons
of
this
usefulness
of
Logic
for
a
Minister
.
1.
Reas.
Logic
is
of
Universal
use
and
Influence
for
all
Arts
and
Sciences
,
and
for
all
Artists
,
why
not
for
Divinity
?
(
which
is
the
principal
)
and
consequently
for
Divines
.
Augustine
,
De
ordine
,
lib.
2.
cap.
13.
saith
—
Dialectica
est
Disciplinae
disciplinarum
.
Haec
docet
docere
,
haec
docet
discere
:
quae
scit
scire
,
&
alios
scientes
facere
,
&c.
Logic
is
the
Discipline
of
Disciplines
,
—
This
teacheth
to
teach
,
and
to
learn
,
&c.
2
Reas.
Reason
is
the
Eye
of
the
Soul
,
and
Logic
the
Art
or
Way
of
using
Reason
aright
:
Or
it
is
a
Faculty
of
Reasoning
by
Art
,
acquired
by
industry
.
They
that
would
debar
men
of
the
use
of
Logic
,
(
as
one
saith
)
would
have
them
blind
,
Mr.
Gataker
.
or
blinded
,
☞
that
they
may
carry
them
as
the
Faulkner
doth
the
Hauk
,
hoodwink'd
whither
themselves
please
.
3.
Reas.
The
holy
Scriptures
are
full
of
Logic
,
of
Logical
Arguments
both
Artificial
and
Inartificial
:
of
Axiomes
,
Simple
and
Compounded
;
and
of
Syllogisms
of
all
sorts
.
Christ
himself
made
use
of
Logic
in
drawing
consequences
,
or
in
arguing
from
an
Antecedent
to
the
Consequent
,
or
from
Premises
to
a
Conclusion
,
in
the
same
maner
that
we
do
:
as
to
infer
and
prove
from
the
story
of
the
Creation
,
and
of
God's
Institution
of
Marriage
,
the
unlawfulness
of
groundless
Divorce
,
Matth.
19.4
,
6.
—
from
Hosea
6.6
.
to
vindicate
the
lawfulness
of
his
Disciples
plucking
and
eating
the
ears
of
corn
on
the
Sabbath-day
,
Matth.
12.7
.
Thus
Christ
proves
the
Doctrine
of
the
Resurrection
by
way
of
Syllogism
,
or
Logical
Inference
,
from
the
saying
of
God
to
Moses
,
Exod.
3.6
.
with
Matth.
22.31
,
32
,
Luc.
20.37.38
.
-
God
is
the
God
of
the
living
,
-
God
is
the
God
of
Abraham
,
Isaac
and
Jacob.
-
Ergo
,
Abraham
,
Isaac
,
and
Jacob
,
must
live
:
-
and
to
that
end
,
rise
again
.
Christ
calls
this
by
the
Name
of
Scripture
,
which
was
but
a
Logical
Inference
drawn
from
it
,
Matth.
22.29
,
31
,
&c.
with
Exod.
3.6
.
Thus
Christ
proves
the
Jews
not
to
be
of
God
,
Joh.
8.47
.
-
He
that
is
of
God
heareth
God's
words
,
-
Ye
hear
not
God's
words
,
-
Ergo
,
ye
are
not
of
God
.
-
This
was
a
Categorical
Syllogism
.
Christ
used
Hypothetical
Syllogisms
also
:
as
John
5.46
,
47.
-
If
ye
had
believed
Moses
,
ye
would
have
believed
me
:
-
But
ye
believe
not
his
writings
.
-
Ergo
,
how
shall
ye
believe
my
words
?
Thus
Christ
disputed
against
the
Phariseces
—
Assertion
of
the
Messiah's
being
the
Son
of
David
,
See
Piscat
.
in
locum
.
Matth.
22.43
,
45.
If
Christ
be
David
's
Son
,
then
David
should
not
call
him
Lord
.
But
David
calls
him
Lord
—
How
is
he
then
his
Son
?
Christ
used
a
Dilemma
to
nonplus
those
that
asked
by
what
Authority
he
acted
,
Matth.
21.23
,
25.
The
Baptism
of
John
whence
was
it
?
from
Heaven
,
or
of
Men
?
and
they
had
Dilemmatical
Reasonings
with
themselves
what
to
answer
to
this
Dilemmatical
question
,
ver.
25
,
26
,
27.
If
we
say
,
It
was
from
Heaven
,
he
will
say
,
Why
did
ye
not
then
believe
him
?
If
we
say
,
Of
men
,
we
fear
the
people
,
Thus
perceiving
they
were
in
danger
to
be
catcht
with
Christ's
Dilemma
,
if
they
answered
to
either
part
of
it
,
they
returned
Ignoramus
for
their
answer
—
we
cannot
tell
.
Thus
Christ
did
clavum
clavo
pellere
,
drive
out
one
wedge
with
another
.
See
more
of
Christ's
Dilemmas
in
Luc.
6.9
Joh.
18.23
.
Christ
begun
to
be
a
Questionist
,
and
a
Disputant
,
when
he
was
young
,
twelve
years
old
,
sitting
in
the
midst
of
the
Doctors
or
learned
men
in
the
Temple
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
2.46
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
both
hearing
them
,
Dr.
Arrowsmith
Orat.
2.
Antiweigel
.
pag.
12.
and
posing
them
.
Ecce
Jesum
Quaestionistam
!
All
that
heard
him
were
astonished
at
his
Understanding
,
and
Answers
.
Did
not
Christ
herein
put
honor
upon
Learning
,
and
upon
learned
men
,
and
upon
Disputations
?
The
Prophets
and
Apostles
do
every
where
bring
Arguments
,
or
use
Logical
Reasonings
,
to
press
unto
Vertues
and
Duties
,
to
disswade
from
Vices
;
to
convince
,
reprove
,
encourage
,
comfort
,
&c.
drawn
from
Causes
,
Effects
,
Consequents
,
Examples
,
&c.
from
Promises
or
Threatnings
,
Rewards
or
Punishments
,
&c.
Both
Christ
and
his
Apostles
draw
Arguments
by
good
Logic
from
the
Old
Testament
,
to
prove
Articles
of
Faith
in
the
New
.
Hence
these
Phrases
occur
so
often
,
—
it
is
written
—
it
is
written
,
—
and
what
saith
the
Scripture
?
—
or
such
and
and
such
a
Prophet
?
How
frequently
and
strenuously
doth
Paul
prove
Theological
Points
(
and
confirm
matters
of
Faith
)
by
Logical
Arguments
?
As
,
Justification
by
Faith
,
not
by
Works
,
Rom.
3.20
,
28.
and
4.1
,
2
,
3
,
&c.
The
Necessity
of
Sanctification
,
Rom.
6.2
&c.
The
Filthiness
of
Fornication
,
1
Cor.
6.13
.
to
the
end
.
The
Resurrection
of
the
Body
,
1
Cor.
15.13
.
Paul
was
very
Argumentative
and
Syllogistical
in
his
Epistles
:
He
played
the
Logician
notably
in
the
Epistle
to
the
Romans
;
as
Chap.
3.
v.
28.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
—
Therefore
we
conclude
(
scil.
from
the
premisses
laid
down
before
)
that
a
man
is
justified
by
Faith
,
&c.
Paul's
Syllogisms
shew
his
Logic.
His
Sorites
,
Rom.
5.3
,
4.
and
8.29
,
30.
His
Induction
,
Rom.
8.35
&c.
Enthymems
are
very
frequent
with
him
.
His
Hypothetical
Syllogisms
are
many
;
as
Gal.
3.18
.
If
the
Inheritance
be
of
the
Law
,
it
is
no
more
of
Promise
—
But
God
gave
it
to
Abraham
by
promise
—
Ergo.
The
Conclusion
is
left
out
,
as
it
is
oft
in
Disputation
.
As
Christ
,
so
his
Apostles
were
Disputants
.
Paul
disputed
against
the
Grecians
at
Jerusalem
,
Acts
9.28
,
29.
with
the
Jews
,
Epicureans
and
Stoics
at
Athens
,
Acts
17.17
,
18.
The
Stoics
were
most
famous
for
Logical
Skill
,
they
were
accounted
in
those
Times
Dialectici
maximi
.
Paul
was
able
to
dispute
Logically
and
Philosophically
with
those
Philosophers
:
—
argumenta
vibrare
,
idque
Athenis
.
He
disputed
daily
in
the
School
of
one
Tyrannus
,
Acts
19.9
.
Did
not
Stephen
make
use
of
Logic
when
he
disputed
against
the
Libertines
and
Sophisters
of
divers
Nations
,
Acts
6.9
,
10
?
Logica
est
Radius
divinae
mentis
,
Alsted
.
Encyclop
.
lib.
4.
Didact
.
cap.
10.
est
Regina
mentis
humanae
,
lima
ingenii
,
norma
judicii
,
officina
veritatis
,
&
panacea
memoriae
:
atque
ita
necessaria
est
Theologis
,
Medicis
,
Jurisperitis
,
&
ipsis
Philosophis
;
sive
velint
docere
,
sive
refutare
,
sive
explicare
,
sive
probare
;
unde
non
abs
re
vocatur
Instrumentum
Instrumentorum
,
&
manus
Philosophiae
.
CHAP.
IV.
The
Vsefulness
of
Natural
Philosophy
.
SECT.
I.
Usefulness
of
Natural
Philosophy
declared
,
and
proved
.
PHilosophy
is
either
-
1.
Natural
,
called
Physics
.
-
2.
Or
Moral
,
called
Ethics
.
First
,
Natural
Philosophy
is
of
great
use
to
a
Minister
of
the
Gospel
.
After
the
times
of
the
Apostles
the
Church
(
as
Aretius
saith
)
had
always
learned
Doctors
(
or
Teachers
)
ex
Philosophorum
Scholis
translatos
:
Probl.
loc.
151.
such
were
Justin
Martyr
,
surnamed
the
Philosopher
(
in
Platonicis
disciplinis
ad
mira●ulum
eruditus
)
Cyprian
and
Lactantius
.
Origen
,
Chrysostom
,
Hierom
were
Philosophers
.
Austin
excelled
herein
;
and
writ
divers
Philosophical
Pieces
.
This
is
useful
in
two
Respects
:
I.
To
know
the
Natures
,
Properties
,
Effects
,
and
Operations
of
all
sublunary
Creatures
:
1.
Of
the
four
Elements
,
as
Fire
,
Air
,
Water
,
and
Earth
.
2.
Of
Meteors
in
the
Air.
3.
Of
Minerals
in
the
Earth
.
4.
Of
all
living
Creatures
:
As
,
1.
Vegetatives
;
of
all
Trees
,
Plants
,
Herbs
,
Fruits
,
and
Flowers
,
that
grow
out
of
the
Earth
.
—
the
Kinds
,
Qualities
,
and
Vertues
of
them
.
2.
Sensitives
,
or
Animals
;
as
of
-
1.
All
Birds
in
the
Air.
-
2.
Beasts
of
the
Field
.
-
3.
All
creepings
things
on
the
Earth
.
-
4.
And
the
Fishes
in
the
Sea
.
3.
Rational
Creatures
;
as
of
Spirits
and
Men.
Of
-
Man's
Body
,
the
Fabrick
,
and
all
the
Members
of
it
.
-
Man's
Soul
,
the
Essence
,
and
all
the
Faculties
of
it
,
and
their
Operations
.
II.
To
make
a
fit
application
of
the
Creatures
(
scil.
of
the
Natures
,
Qualities
and
Effects
of
them
)
to
spiritual
uses
,
as
the
Holy
Ghost
directs
us
in
the
Scriptures
;
which
have
much
Philosophy
in
them
;
as
Genesis
,
and
other
Books
:
and
are
full
of
Allusions
to
the
Natures
of
all
kinds
of
Creatures
:
-
Of
Beasts
,
as
Lions
,
Wolves
,
Goats
,
Sheep
,
Lambs
.
-
Of
Fowls
,
as
Doves
,
Eagles
,
Ravens
.
-
Of
creeping
things
,
as
Serpents
,
Worms
,
Ants.
-
Of
Gnats
,
Flies
,
Locusts
,
Caterpillers
.
Which
we
cannot
make
use
of
for
our selves
,
nor
teach
or
unfold
to
others
,
unless
we
have
the
knowledge
hereof
in
some
measure
,
which
the
study
of
Natural
Philosophy
may
much
help
us
to
.
This
is
needful
for
a
Minister
for
seven
Reasons
.
Reas.
1.
The
knowledge
of
the
Nature
of
the
Creatures
is
but
the
knowledge
of
God
in
the
creatures
:
from
his
works
of
Creation
and
providence
we
may
and
should
learn
the
power
,
wisdom
,
goodness
and
glory
of
God
,
(
which
Natural
Philosophy
may
,
through
God's
blessing
,
much
further
us
in
)
yea
,
the
Deity
of
God
,
Rom.
1.20
.
More
's
Antidote
against
Atheism
.
The
subordination
of
end
and
means
(
which
clearly
demonstrate
an
intelligent
Agent
)
in
the
works
1.
Of
Creation
,
especially
in
the
fabrick
of
the
bodies
of
Animals
,
and
in
the
forming
of
souls
:
2.
Of
Providence
,
is
(
as
some
learned
men
conceive
)
the
clearest
demonstration
of
the
existence
of
a
God
.
From
hence
,
it
is
probable
,
Aristotle
gathered
and
owned
one
first
Cause
,
and
Plato
one
God
,
and
Cicero
divine
providence
.
By
understanding
the
utmost
activity
of
Natural
Agents
we
may
be
assisted
in
the
knowledge
,
and
setled
in
belief
of
the
divine
authority
of
the
Scriptures
,
and
of
the
Deity
of
Christ
;
both
which
are
with
much
conviction
proved
by
that
Argument
,
which
Mr.
Baxter
hath
excellently
managed
in
his
Rest
,
part
2.
page
215
,
&c.
drawn
from
Miracles
:
the
many
and
real
miracles
,
with
which
the
doctrine
of
the
Scriptures
,
and
the
testimony
of
Christ
and
his
Apostles
concerning
his
Deity
,
were
confirmed
;
since
all
miracles
are
the
product
of
divine
power
,
and
the
righteous
God
will
not
seal
and
confirm
a
falshood
.
For
seeing
the
Jews
,
and
others
,
the
enemies
of
Christian
Religion
,
do
impiously
object
,
that
those
miracles
,
which
Christ
wrought
,
were
not
above
Nature
,
but
performed
through
the
exquisite
knowledge
of
it
by
Natural
means
;
what
way
is
there
to
silence
such
objections
,
but
an
accurate
search
and
inquiry
into
the
Causes
,
Natures
and
Vertues
of
things
,
and
the
understanding
how
far
their
power
and
activity
will
extend
?
Reas.
2.
The
knowledge
of
the
Natures
of
the
Creatures
was
part
of
God's
Image
stamped
on
Adam
at
his
creation
,
(
&
upon
us
all
in
him
,
as
being
in
his
loins
)
as
appears
by
Adam's
giving
of
Names
to
the
Creatures
according
to
their
Natures
presently
,
as
Hebricians
well
know
.
See
Calvin
in
Gen.
2.19
.
And
Piscator
in
ver.
19
,
20
,
23.
saith
,
Ante
lapsum
eximia
fuit
in
homine
cognitio
rerum
naturalium
:
quippe
Adam
animalibus
sibi
a
Deo
adductis
,
itemque
adductae
sibi
mulieri
,
nomina
ipsorum
naturae
convenientia
imposuerit
.
Huc
pertinet
illud
Pythagorae
,
qui
dixisse
fertur
,
Sapientem
oportere
fuisse
hominem
,
qui
primus
nomina
rebus
imposuerit
.
This
knowledge
Adam
lost
by
his
fall
,
for
himself
,
and
for
us
;
and
it
must
be
recovered
now
by
observation
,
study
and
industry
.
To
which
Philosophy
conduceth
very
much
.
Reas.
3.
Because
a
Minister
should
teach
the
people
to
read
,
understand
,
and
make
use
of
the
books
,
not
only
of
the
Scriptures
,
Psal.
19.
but
of
the
Creatures
also
;
which
presupposeth
himself
to
be
well
read
in
both
.
Reas.
4.
Philosophy
is
a
very
pleasant
study
,
and
affords
much
benefit
,
satisfaction
,
and
delight
to
the
mind
of
man
,
(
which
ignorance
herein
deprives
men
of
)
and
why
not
to
a
Minister
of
the
Gospel
?
Reas.
5.
Good
skill
in
Philosophy
may
make
a
Minister
more
fit
and
able
to
understand
,
discuss
and
determine
some
points
of
Divinity
,
(
though
not
without
the
assistance
of
God's
Spirit
)
especially
those
that
have
a
physical
Term
in
them
:
as
about
the
body
of
Christ
.
He
that
would
demonstrate
that
not
to
be
every
where
;
or
that
Christ
is
not
corporally
present
in
the
Sacrament
of
the
Lord's
Supper
,
must
fetch
his
Arguments
from
the
Nature
and
property
of
a
Body
,
which
are
delivered
in
Physics
.
So
about
the
freedom
of
the
Will
,
which
cannot
be
handled
well
,
without
the
knowledge
of
Natural
Philosophy
:
which
may
also
give
some
furtherance
unto
his
coming
to
Christ
,
as
it
did
to
the
wise
men
,
Mat.
2.1
,
2.
who
came
from
the
East
to
Jerusalem
,
being
guided
by
the
star
,
to
seek
and
to
adore
Jesus
Christ
the
new-born
Saviour
.
These
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
were
professed
Philosophers
,
great
searchers
of
the
depths
of
Nature
.
Why
did
they
only
follow
the
star
which
led
them
to
Christ
,
when
doubtless
this
light
was
visible
unto
many
beside
them
?
Because
they
knew
it
had
more
then
Nature
in
it
.
Hence
Bishop
Hall
infers
,
Contempl.
l.
1.
The
Sages
and
the
Star
.
That
no
man
is
so
apt
to
see
the
star
of
Christ
,
as
a
diligent
Disciple
of
Philosophy
:
that
humane
Learning
well
improved
makes
us
capable
of
divine
:
but
Philosophy
without
the
star
is
but
the
wisp
of
error
:
and
that
God
is
the
author
of
all
knowledge
,
and
would
never
have
bestowed
any
Gift
that
should
lead
us
away
from
himself
.
Reas.
6.
God
sends
us
to
the
Creatures
for
Instruction
in
moral
and
spiritual
duties
;
now
we
are
not
capable
of
it
,
if
we
be
not
acquainted
with
their
Natures
.
Thus
he
placeth
an
Ant
in
the
chair
to
teach
the
sluggard
wisdom
.
Prov.
6.6
.
He
sets
the
Ox
and
the
Ass
,
(
Esa.
1.3
.
)
the
Stork
,
Turtle
,
Swallow
and
the
Crane
,
(
Jer.
8.7
.
)
to
read
a
Lecture
to
his
people
against
disregard
of
God
,
and
non-observance
of
his
dealings
with
them
.
Christ
sends
his
Disciples
to
school
to
the
Birds
of
the
air
,
and
to
the
Lilies
of
the
field
,
to
be
taught
Reliance
upon
the
Providence
of
God
,
Mat.
6.26
&c.
Many
other
Lessons
may
be
learn'd
from
the
Creatures
,
if
we
know
their
Natures
and
properties
.
See
instances
hereof
in
the
several
sorts
of
Creatures
in
Alsted's
Theologia
Naturalis
.
☞
Therefore
if
God
hath
made
other
beings
as
Glasses
(
as
One
saith
)
to
represent
,
as
his
own
excellency
,
so
our
duty
;
we
may
safely
conclude
he
would
have
us
look
in
them
.
Where
God
teacheth
we
must
learn
;
and
have
an
eye
there
,
where
the
finger
of
God
pointeth
to
us
,
scil.
in
his
works
:
which
because
all
men
cannot
study
and
search
into
,
it
's
necessary
some
should
,
namely
Ministers
,
that
declare
them
to
others
,
as
David
did
.
The
Creatures
will
not
read
Ethics
to
him
that
hath
no
insight
into
Physics
.
Skill
in
Naturals
may
help
to
make
good
Morals
.
Reas.
7.
From
Examples
,
which
shew
God
to
be
the
Author
of
Philosophy
,
and
it
to
be
of
great
use
and
excellency
.
That
David
was
well
acquainted
with
the
works
of
Nature
,
as
well
as
with
that
of
Grace
,
may
be
gathered
from
divers
passages
in
the
Psalms
:
especially
from
Psalm
.
104.
(
if
that
be
his
,
as
it
seems
to
be
,
because
it
begins
and
ends
as
the
former
Psalm
doth
,
which
is
his
.
)
How
often
do
we
finde
him
contemplating
the
works
of
God
,
and
admiring
him
in
them
?
Solomon
was
a
great
Philosopher
,
1
King
.
4.33
.
and
full
of
humane
,
as
well
as
of
divine
Learning
.
Therefore
it
is
said
,
he
spake
,
or
discoursed
,
of
all
kinds
of
Plants
that
grow
out
of
the
earth
,
from
the
Cedar
to
the
Hyssop
that
springeth
out
of
the
wall
.
—
He
spake
also
of
Beasts
,
Fouls
,
of
creeping
things
,
and
of
Fishes
.
Philosophy
was
part
of
that
wisdom
,
which
God
gave
unto
him
,
and
made
him
wiser
then
all
men
.
Solomon's
wisdom
excell'd
the
wisdom
of
all
the
children
of
the
East
Country
,
Mat.
2.1
.
1
King
.
4.30
.
who
were
reputed
the
wisest
in
the
world
,
Dan.
2.2
.
Such
were
the
Chaldeans
,
and
Arabian
Philosophers
and
Astronomers
,
—
and
his
wisdom
excell'd
all
the
wisdom
of
Egypt
.
The
Egyptians
were
famous
for
wisdom
and
knowledge
in
all
Sciences
,
Annot.
Isa.
19.11
,
12.
Many
famous
Philosophers
went
to
Egypt
for
increase
of
learning
and
wisdom
.
The
wisest
among
the
Grecians
professed
they
had
their
grounds
of
Philosophy
from
the
Egyptians
.
But
some
Authors
conceive
the
Grecians
Philosophy
to
have
been
but
the
Jews
Cabala
with
a
new
Name
,
and
that
other
Nations
derived
their
Philosophical
knowledge
from
the
Hebrews
,
especially
the
Phenicians
,
Phoenicia
is
sometimes
put
for
Canaan
.
(
who
were
their
Neighbors
,
and
with
whom
Abraham
sojourned
)
from
whom
Learning
was
by
Cadmus
carried
to
the
Grecians
,
and
received
from
them
by
the
Latines
,
and
so
spread
into
these
Western
parts
of
the
world
.
Yea
,
it
is
probable
that
by
means
of
Solomon's
wisdom
,
and
knowledge
,
Philosophy
was
improved
,
and
Physiology
flourished
,
even
in
Egypt
,
Arabia
,
Chaldea
.
For
it
is
said
,
1
King
.
4.34
.
that
there
came
of
all
people
to
hear
the
wisdom
of
Solomon
,
from
all
Kings
of
the
earth
,
which
had
heard
of
it
;
especially
from
Egypt
,
because
of
his
alliance
with
that
King
,
having
married
his
daughter
;
and
from
Arabia
,
because
the
Queen
of
Sheba
came
thence
,
who
brought
her
hard
Questions
to
him
,
and
carried
away
his
Resolutions
.
Thus
must
his
knowledge
needs
be
spread
in
those
Countries
,
where
being
cherished
it
raised
their
fame
,
and
invited
those
Grecians
(
who
after
proved
the
most
eminent
Philosophers
)
to
undertake
long
journeys
in
pursuit
of
Learning
.
Moses
was
learned
in
all
the
wisdom
of
the
Egyptians
,
Acts.
7.22
.
that
is
,
in
Philosophy
,
and
in
all
the
ingenuous
and
liberal
Arts
of
the
Egyptians
.
Job
(
who
is
stiled
the
greatest
of
the
sons
of
the
East
,
Job
1.3
.
)
and
his
friends
were
eminent
for
profound
knowledge
.
Their
discourse
evinced
their
acquaintance
with
Philosophical
,
as
well
as
Theological
knowledge
.
God
gave
Daniel
,
Dan.
1.17
.
and
his
three
Associates
,
knowledge
and
skill
in
all
learning
and
wisdom
;
that
is
,
as
Calvin
saith
,
in
the
liberal
Arts
,
(
not
in
Magical
Arts
)
and
in
natural
knowledge
.
Nebuchadnezzar
commanded
they
should
be
taught
the
learning
(
and
the
Tongue
)
ver.
4.
of
the
Chaldeans
;
that
is
,
as
some
expound
it
,
the
knowledge
of
Natural
,
Moral
,
and
Rational
things
.
They
were
trained
up
,
through
God's
providence
,
by
their
Chaldean
Instructers
,
in
commendable
learning
,
scil.
of
Arts
and
Sciences
,
wherein
they
attained
unto
a
greater
perfection
then
any
in
so
short
a
time
,
as
the
space
of
three
years
;
and
they
were
preserved
from
the
corrupt
and
unlawful
Arts
the
Chaldeans
used
;
as
Magic
,
Inchanting
,
Judiciary
Astrology
,
and
such
like
.
As
they
would
not
defile
themselves
with
the
King's
meat
,
so
they
would
not
be
corrupted
with
the
vain
Arts
of
the
Chaldeans
,
or
the
superstitious
precepts
of
their
Teachers
.
Daniel
was
the
Master
or
superintendent
of
the
wise
men
in
Babylon
,
Dan.
2.48
,
with
4.9
.
SECT.
II.
Objections
refuted
.
Obj.
1.
DOth
not
Paul
condemn
Philosophy
,
when
he
cautioneth
the
Colossians
against
it
,
Col.
2.8
.
Beware
lest
any
man
spoil
you
through
Philosophy
,
that
is
,
rob
you
of
your
souls
,
or
your
souls
of
Christ
,
or
his
Truth
and
Grace
?
Ans.
The
Apostle
meaneth
not
all
Philosophy
,
but
that
which
is
vain
and
deceitful
,
an
imposture
or
seducement
,
therefore
said
to
be
vain
deceit
,
by
way
of
Explication
,
or
as
a
restraint
,
as
Calvin
,
Zanchy
,
Davenant
,
and
many
others
,
interpret
the
words
.
Philosophy
may
be
taken
in
a
triple
sense
.
The
first
sense
.
For
the
knowledge
of
the
Natures
and
properties
of
the
Creatures
,
and
the
Rules
concerning
the
same
;
as
also
of
Moral
Vertues
.
This
is
the
most
true
,
proper
,
and
genuine
signification
thereof
.
This
Philosophy
is
lawful
and
useful
,
for
two
Reasons
.
Reas.
1.
It
is
the
birth
of
right
Reason
,
(
or
,
as
one
cals
it
,
the
child
of
rectified
reason
)
it
is
the
knowledge
of
Truth
invented
by
the
light
of
natural
Reason
,
which
is
put
into
man's
mind
by
God
himself
.
Res
Dei
Ratio
,
saith
Tertullian
.
True
Philosophy
is
the
Truth
of
God
,
or
a
branch
plucked
from
the
eternal
verity
(
as
some
phrase
it
.
)
It
is
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
that
which
is
to
be
known
of
God
,
much
of
whom
may
be
seen
in
the
Creature
.
Rom.
1.19
Psal.
19.1
.
Acts
14.17
.
The
book
of
Job
is
full
of
Arguments
from
things
Natural
,
to
dictate
and
manifest
the
infinite
wisdom
and
power
of
God
.
Doth
not
the
Word
of
God
send
us
sometimes
to
the
teachings
of
Nature
,
and
of
natural
things
?
Reas.
2.
The
knowledge
of
the
Creatures
(
or
of
natural
things
)
and
of
Moral
Vertues
,
may
help
in
the
knowledge
of
things
spiritual
and
heavenly
,
as
a
spectacle
wherewith
they
may
be
better
discerned
,
and
serve
as
a
step
to
ascend
to
the
clearer
discovery
thereof
.
True
Philosophy
helps
grace
(
saith
one
)
better
to
apprehend
,
Bains
in
Col.
2.8
.
and
more
fitly
to
teach
others
the
things
it
knoweth
;
and
it
furthers
and
strengthens
faith
in
a
believer
,
(
though
he
believe
not
for
Reason
)
when
he
seeth
the
consent
of
Reason
.
Credimus
supra
rationem
,
sed
non
temere
,
aut
irrationabiliter
.
Nam
ipsa
ratio
concipit
&
illud
cui
fidem
adhibemus
sluere
,
&
recte
deduci
ex
principiis
sacrae
Scripturae
,
Davenant
in
Col.
2.8
.
This
Philosophy
(
or
Philosophy
in
this
sense
)
is
good
,
Acts
17.28
,
29.
and
allowed
by
Paul
,
else
he
should
condemn
himself
;
for
he
used
it
in
disputing
Philosophically
with
the
Philosophers
at
Athens
,
and
confuting
them
out
of
their
own
writings
.
The
second
sense
.
Philosophy
may
be
taken
for
the
Errors
of
the
Philosophers
,
or
of
Heathens
,
who
excell'd
in
the
knowledge
of
Philosophy
,
affirming
things
false
and
contrary
to
the
Word
of
God
;
as
the
eternity
of
the
world
;
Vid.
Zanch.
in
Col.
2.8
.
the
mortality
of
souls
;
of
Purgatory
fire
after
this
life
,
out
of
Plato
;
of
Stoical
Fate
;
Magick
,
and
Soothsaying
;
of
Heathenish
deities
,
and
the
worship
of
them
;
and
of
divers
devilish
things
;
the
doctrine
of
Demons
;
1
Tim.
4.1
.
of
the
worship
of
Angels
.
It
's
probable
the
false
Apostles
,
under
a
pretence
of
secret
wisdome
,
sought
to
obtrude
some
new
doctrines
(
as
this
and
others
,
drawn
,
it
's
like
,
Davenant
on●●
2.18
.
out
of
the
fountains
of
the
Platonists
)
upon
the
Colossians
.
The
Philosophers
,
as
the
Stoies
,
Epicureans
,
Aristotelians
,
Platonists
,
and
others
,
do
not
always
deliver
the
dictates
of
right
Reason
,
but
sometimes
the
dreams
or
fancies
of
their
own
opinion
.
We
judge
that
true
Philosophy
,
delivered
by
all
the
Philosophers
,
or
others
,
which
is
agreeable
to
right
reason
,
to
truth
,
and
good
Maners
.
Hoc
totum
selectum
appellamus
Philosophiam
,
saith
Davenant
.
Now
the
errors
of
Philosophers
do
not
appertain
to
Philosophy
,
tanquam
partes
,
sed
pestes
ejus
,
☞
as
the
parts
,
but
pests
thereof
;
as
the
errors
of
Divines
do
to
Divinity
:
and
to
introduce
the
errors
of
Philosophers
into
Divinity
is
dangerous
,
and
damnable
.
The
third
sense
.
Philosophy
may
be
taken
for
the
Misapplication
of
the
Rules
of
Philosophy
,
that
are
true
in
themselves
(
in
the
course
and
order
of
Nature
)
and
agreeable
to
reason
,
to
impugne
the
mysteries
of
the
Gospel
,
and
our
faith
therein
,
or
to
overthrow
the
Principles
of
Religion
;
which
are
far
above
Nature
,
and
above
Reason
:
As
,
the
Creation
of
the
world
;
the
Resurrection
of
the
body
;
the
Trinity
of
Persons
in
the
Unity
of
the
Divine
Essence
;
the
Incarnation
of
Christ
;
(
that
a
Virgin
should
conceive
;
)
the
Hypostatical
Union
of
his
two
Natures
;
the
Justification
of
a
sinner
by
the
righteousness
of
another
,
&c.
All
which
are
to
be
drawn
from
higher
Principles
then
the
light
of
Nature
,
(
because
the
like
to
all
these
is
not
in
all
Nature
)
scil.
from
the
revealed
will
of
God
in
his
word
;
and
are
to
be
effected
not
by
the
vertue
of
Natural
Causes
,
but
by
the
omnipotency
of
God
.
This
is
the
abuse
and
perverting
of
Philosophy
,
which
is
pernicious
,
and
hath
helpt
to
breed
heresie
in
many
Articles
of
Faith
and
Religion
.
Then
Philosophy
is
vain
deceit
indeed
,
and
corrupts
the
soul
with
its
delusions
,
and
draws
the
heart
away
from
Christ
,
and
the
simplicity
of
the
Gospel
,
Beza
.
Zanch.
Davenant
.
when
it
is
carried
beyond
its
proper
bounds
and
limits
,
to
determine
of
such
things
as
are
above
the
capacity
of
Nature
and
Reason
,
and
pertain
to
faith
,
and
depend
only
upon
the
revealed
will
of
God
,
and
concern
the
worship
of
God
,
and
the
salvation
of
man
,
then
it
doth
misere
in
nugas
evanescere
.
The
errors
of
Philosophers
,
and
the
abuse
of
Philosophy
,
are
condemned
,
and
disswaded
from
by
Paul
in
this
Text.
Now
the
abuse
of
a
thing
takes
not
away
the
lawful
use
of
it
.
Protestants
blame
the
Papists
for
making
Philosophy
a
Mistress
,
rather
then
an
Hand-maid
,
to
Divinity
;
and
for
following
Aristotle
rather
then
Paul
,
Cartwright
in
Rhem.
Test
.
in
their
opinions
of
God's
providence
;
of
Justification
by
works
;
of
Free-will
and
Purgatory
,
and
of
many
other
things
,
wherein
their
Philosophical
Agar
hath
malapertly
gainsayed
her
Theological
Mistress
Divinity
:
and
though
we
embrace
the
help
of
those
weapons
against
the
presence
of
Christ's
body
in
the
Sacrament
,
which
common
reason
puts
into
our
hands
,
yet
we
bring
them
not
but
sharpned
and
headed
out
of
the
holy
Scriptures
,
Fulk
.
which
declare
the
perfect
humanity
of
Christ
,
and
all
the
essential
properties
of
a
true
and
natural
body
,
Mar.
16.16
.
Luke
24.39
.
Acts
3.21
.
Object
.
2.
Did
not
the
ancient
fathers
sometimes
inveigh
bitterly
against
Philosophers
and
Philosophy
,
De
Anima
cap.
1.
Adversus
Hermogenem
,
cap.
1.
as
Tertullian
,
who
calls
them
Animalia
Gloriae
—
Haereticorum
Patriarchas
,
Adulteros
veritatis
,
&c.
—
&
Lactantius
Instit.
lib.
3.
cap.
2.
Hierom
saith
,
Philosophi
sunt
Primogeniti
Aegypti
,
Ad
Ctesiph
.
contra
Pelag.
cap.
1.
&
Irenaeus
adversus
Haereses
,
lib.
2.
cap.
19.
Answ.
The
abuse
of
Philosophy
by
the
Heretics
of
old
(
Sophisters
rather
then
Philosophers
)
as
is
conceived
,
gave
those
Fathers
the
occasion
thereof
.
For
in
other
places
,
where
they
speak
of
it
,
as
it
is
in
it self
,
they
much
commend
,
and
set
it
forth
.
Ye●
Tertullian
,
though
he
was
a
keen
opposer
of
those
Philosophers
,
yet
gave
this
good
Testimony
of
the
use
and
need
of
Humane
Learning
:
De
Idololatria
,
cap.
1.
Quomodo
quis
institueretur
ad
prudentiam
humanam
,
vel
ad
quemcunque
sensum
vel
actum
(
sine
literis
)
cum
Instrumentum
sit
ad
omnem
vitam
literatura
?
quomodo
repudiamus
secularia
studia
,
sine
quibus
divina
esse
non
possunt
?
videamus
igitur
necessitatem
literatoriae
eruditionis
,
&c.
Si
Philosophiam
damnaret
&
rejiceret
Apostolus
,
rejiceret
utique
lumen
Rationis
,
Davenant
in
Col.
28.
pag.
225.
&
Deum
ejus
Authorem
summa
afficeret
injuria
.
Vere
dicamus
nullam
esse
partem
Philosophiae
,
aut
humanae
literaturae
,
Idem
p.
228
,
229.
quae
ab
Interprete
sacrarum
literarum
non
advocetur
quandoque
,
quasi
ad
Symbolum
suum
conferendum
.
Note
.
Metaphysics
I
have
omitted
(
though
there
might
be
use
of
them
)
because
what
is
contained
in
them
may
be
refer'd
to
Physics
,
Logic
,
and
Divinity
.
CHAP.
V.
Of
the
Vsefulness
of
Moral
Philosophy
,
or
Ethics
.
MOral
Philophy
is
useful
for
a
Minister
,
to
have
the
knowledge
of
Ethics
,
Oeconomics
,
Politics
.
Reas.
1.
Because
the
holy
Scriptures
have
much
of
all
these
in
them
(
they
being
a
Rule
of
Maners
to
all
sorts
of
men
,
and
in
all
Capacities
and
Relations
)
especially
the
Proverbs
and
Ecclesiastes
;
out
of
which
Bishop
Hall
hath
made
an
Extract
of
Solomon's
Ethics
,
Oeconomics
and
Politics
.
Reas.
2.
A
Minister
may
be
much
helped
in
the
knowledge
of
virtues
and
vices
and
of
the
concernments
of
both
;
and
in
aspirations
after
Goodness
,
especially
summum
bonum
,
and
Tranquillity
of
Minde
,
and
in
many
other
such
things
,
even
by
the
Moral
Philosophy
of
the
Heathen
(
who
went
onwards
as
their
light
leads
them
)
wherein
very
useful
and
excellent
things
are
to
be
found
.
This
is
of
much
use
.
1.
Rom.
2.14
,
15.
To
declare
that
the
Moral
Law
of
God
is
written
naturally
in
the
Heart
,
seeing
divers
of
the
Heathen
,
who
were
amiably
and
laudably
moral
,
were
never
by
Grace
elevated
above
Nature
.
2
1
Cor.
11.14
Dr.
Hall
.
To
shew
what
Dictates
or
Doctrines
even
Nature
teacheth
men
:
Grace
scorneth
not
to
learn
some
things
even
of
Nature
.
3
To
shame
Christians
,
who
enjoy
Means
of
Grace
,
the
light
of
the
Gospel
,
yet
come
very
short
even
of
Heathen
men
in
Moral
virtues
;
as
in
Justice
,
Temperance
,
Meekness
,
Continency
,
Patience
,
Amity
,
and
fall
sometimes
into
such
foul
Sins
as
are
not
named
among
the
Gentiles
,
scil.
without
detestation
;
as
the
incestuous
person
in
the
Church
of
Corinth
did
,
1
Cor.
5.1
.
CHAP.
VI.
Of
the
Vsefulness
of
History
.
SECT.
I.
Of
History
in
general
,
as
useful
to
understand
Scripture
.
THe
knowledge
of
History
both
sacred
and
civil
affords
both
profit
and
pleasure
,
and
is
of
great
use
to
a
Minister
of
the
Gospel
in
three
respects
,
scil.
For
knowing
and
improving
-
1.
The
word
of
God
,
-
2.
The
works
of
God
,
-
3.
The
examples
of
Men.
First
of
all
,
for
understanding
and
improving
the
holy
Scriptures
.
Reas.
1.
Because
the
greatest
part
of
Scripture
is
written
in
a
way
of
History
.
Reas.
2.
Much
spiritual
and
profitable
Doctrine
is
laid
up
in
Histories
,
to
wit
,
-
Of
Persons
,
Families
,
Nations
,
Polities
,
in
the
Old
Testament
:
-
and
of
Churches
,
in
the
New
.
Yea
some
Scripture
-
histories
contain
Gospel
-
mysteries
wrapt
up
in
them
.
As
the
Mystery
of
God's
Election
and
Rejection
in
the
History
of
Isaac
and
Ismael
,
Rom.
9.6
,
7
,
8.
of
Jacob
and
Esau
,
ver.
11
,
12
,
13.
—
the
Mystery
of
God's
wrath
,
severity
,
obduration
and
rejection
,
in
that
of
Pharaoh
,
ver.
17.
Exod.
9.16
.
—
Of
the
two
Covenants
,
in
the
History
of
the
two
places
Sinai
and
Jerusalem
,
and
of
the
two
Mothers
,
Sarah
and
Hagar
,
Gal.
4.22
.
to
the
end
.
Reas.
3.
Because
many
passages
of
Scripture
,
both
in
the
Old
and
New
Testament
,
cannot
be
well
understood
,
explicated
,
illustrated
or
made
use
of
to
the
benefit
of
our selves
,
or
others
,
but
out
of
Histories
,
or
without
the
knowledge
of
Histories
.
As
those
Prophetical
Scriptures
,
which
speak
of
the
four
Monarchies
,
of
the
Pope
and
Turk
;
of
the
various
state
of
the
Church
of
God
in
several
Ages
.
There
is
in
Scripture
a
mixture
of
Civil
with
Sacred
stories
,
as
Of
the
Jews
affairs
,
and
transactions
with
the
Nations
round
about
them
,
and
with
other
Nations
,
that
were
remote
from
them
;
and
what
was
done
to
the
Jews
(
God's
people
)
in
the
times
of
the
Old
Testament
,
to
Christ
and
his
Church
,
or
to
any
of
his
members
,
under
the
New
;
by
Kings
,
Emperors
,
Rulers
,
or
their
Officers
,
at
their
Command
,
as
by
Herod
,
Matth.
2.3
&c.
Acts
12.1
,
2
,
3.
and
by
others
,
as
Claudius
,
Acts
18.2
.
Nero
,
2
Tim.
4.17
.
Or
,
what
befell
them
in
the
times
of
these
Kings
,
or
Emperors
,
as
of
Cesar
Augustus
,
Luc.
2.1
,
2.
of
Claudius
Cesar
,
Acts
11.28
.
Many
passages
in
the
Prophets
may
be
best
explaned
out
of
the
Histories
of
the
Times
,
and
Places
,
to
which
they
properly
belong
.
Mr.
Rutherford
.
A
learned
man
saith
that
Josephus
,
Herodotus
,
Quintus
Curtius
,
Xenophon
,
and
other
Heathen
Writers
,
conduce
not
a
little
to
the
Textual
knowledge
of
Chronicles
,
Nehemiah
,
Esther
,
Daniel
:
as
those
that
write
of
the
Babylonish
,
Assyrian
,
and
Persian
Kingdoms
,
and
Empires
,
and
the
Roman
History
may
add
light
to
the
Prophets
and
Evangelists
,
Acts
,
and
Epistles
of
Paul
in
the
New
Testament
.
The
Scriptures
have
much
of
the
Antiquities
,
Maners
,
Customes
,
both
of
the
Jews
,
and
of
other
Countries
also
,
in
them
,
and
there
be
many
Allusions
in
them
thereunto
;
and
the
Scriptures
receive
illustration
from
them
.
SECT.
II.
Of
Jewish
History
.
FIrst
of
the
Jews
.
Whence
if
not
from
the
Jewish
Records
,
or
Writers
,
should
we
learn
—
what
the
Scribes
and
Pharisees
were
?
what
the
Elders
,
the
Rulers
of
the
Synagogue
?
what
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luke
22.52
?
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mark
19.43
?
what
their
Synagogues
,
their
Phylacteries
,
and
the
enlarging
of
the
borders
of
their
Garments
?
—
what
was
the
rise
of
the
Feast
of
Dedication
,
John
10.22
.
seeing
the
Temple
was
thrice
consecrated
by
solemn
Dedication
,
and
of
which
that
in
John
must
be
understood
?
See
Beza
in
Joh.
10.22
.
What
a
Sabbath-days
journey
?
what
the
Samaritanes
were
,
and
where
they
worshipped
,
John
4.20
?
This
conduceth
to
understand
the
parable
of
the
good
Samaritan
.
Luk.
10.33
.
and
of
Mat.
10.5
.
What
those
particular
Customes
of
the
Jews
are
,
which
are
hinted
,
and
referred
to
in
holy
Writ
?
The
knowledge
hereof
helps
us
more
fully
to
understand
Christ's
Sermon
on
the
Mount
,
and
Matth.
23.
chap.
—
and
21.
chap.
8
,
9
,
12.
Luke
7.44
,
45
,
46.
and
11.44
.
Rev.
16.15
.
Blessed
is
he
that
watcheth
and
keepeth
his
garments
]
This
hath
respect
(
as
some
conceive
)
to
the
twenty
four
Guards
of
Priests
and
Levites
watching
in
the
Temple
every
night
,
Dr.
Lightfoot's
Temple-Service
,
cap.
7.
sect.
1.
where
one
walked
the
Round
;
who
,
if
he
found
any
of
them
asleep
,
might
set
fire
on
his
garment
.
Revel.
3.4
.
—
They
shall
walk
with
me
in
white
,
De
Dieu
in
loc.
for
they
are
worthy
]
This
place
seems
to
glance
at
that
Custom
of
the
Jews
,
that
when
enquiry
was
made
of
the
Genealogy
and
imperfections
of
the
Priests
,
whosoever
was
rejected
,
as
to
his
Genealogy
,
had
a
black
Garment
put
on
him
,
and
went
out
of
the
Court
:
but
who
so
was
found
entire
,
and
right
,
was
invested
with
white
,
and
ministred
with
the
rest
of
the
Priests
.
Luke
13.33
.
—
It
cannot
be
that
a
Prophet
perish
out
of
Jerusalem
]
which
speech
of
Christ
looks
to
that
custom
,
that
none
were
to
judge
Prophets
,
but
the
Sanhedrim
,
or
great
Council
of
seventy
one
,
who
used
to
sit
onely
in
a
part
of
the
Temple
at
Jerusalem
.
Matth.
17.24
.
—
They
that
received
Tribute-money
:
]
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
—
that
is
half
a
Shekel
,
demanded
of
every
Jew
yearly
for
the
use
of
the
Temple
:
Of
which
see
Grotius
in
loc
and
Schickards
Jus
Regium
Hebr.
pag.
84.
It
may
be
cleared
from
Jewish
Writings
,
how
our
Saviour
could
keep
his
last
Passover
a
day
before
the
Jews
kept
theirs
(
for
the
day
after
he
had
eaten
it
,
and
wherein
he
was
crucified
,
was
but
the
preparation
to
theirs
,
John
18.28
.
and
19.14
.
)
and
yet
keep
it
at
the
due
time
:
which
Dr.
Cudworth
hath
excellently
made
out
in
his
Discourse
of
the
Notion
of
the
Lords
Supper
,
chap.
3.
Lastly
,
Those
words
Hebr.
11.35
.
Others
were
tortured
,
not
accepting
deliverance
,
&c.
have
respect
to
Eleazar
,
and
the
Mother
with
her
seven
Sons
,
whose
Faith
and
Constancy
is
recorded
in
the
second
of
the
Maccabees
,
chap.
6.
verse
19
,
30.
and
chap.
7.
SECT.
III.
The
History
of
other
Eastern
Nations
.
THe
Scriptures
have
also
in
them
the
Customs
of
other
Nations
:
Both
-
I.
Of
those
that
were
nearest
the
Jews
.
-
II.
And
of
those
that
were
more
remote
.
First
,
Of
those
which
were
nearest
the
Jews
,
round
about
them
:
For
they
mention
1.
Their
Deities
,
of
which
many
in
the
Old
Testament
,
as
Moloch
,
Baal-peor
,
Dagon
,
Ashtaroth
,
&c.
of
which
see
Mr.
Selden
de
Diis
Syris
.
To
those
commonly
observed
some
add
Amon
,
an
Egyptian
and
Libyan
Deity
,
mentioned
Jer.
46.25
.
in
the
Hebrew
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Amon
of
No
,
i.
e.
a
place
where
Amon
was
worshipped
,
thence
called
No-amon
,
Nah.
3.8
.
See
De
Dieu
in
loc
.
and
Bochart
.
Geogr.
sacra
,
page
6.
Others
add
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Achad
,
which
we
render
[
one
]
Isai.
66.17
.
but
seems
to
denote
the
Sun
,
the
god
of
the
Assyrians
.
See
Grotius
in
loc
and
Scaliger
in
notis
in
fragmenta
selecta
.
2.
Their
Rites
and
Ceremonies
;
as
of
worshipping
an
Idol
[
](A57125-e54430-b)(a)
(a)
See
Doughty's
Analecta
sacra
in
locum
.
by
kissing
the
hand
,
Job
31.27
.
Their
Women's
being
prostituted
in
the
Temple
of
Venus
[
](A57125-e54480-b)(b)
(b)
Selden
de
Diis
Syr.
Syntag.
2.
cap.
7.
(
in
honor
to
her
)
among
the
Babylonians
:
to
which
Levit.
19.29
.
seems
to
have
respect
.
Their
observing
lucky
and
unlucky
days
for
such
and
such
businesses
,
Levit.
19.26
.
and
their
several
sorts
of
Divination
(
as
by
the
staff
and
liver
)
without
which
those
two
places
are
not
to
be
understood
,
Ezekiel
21.21
.
Hosea
4.12
.
Their
custom
of
eating
of
the
Sacrifices
,
which
they
offered
to
their
Idols
,
upon
mountains
:
[
](A57125-e54600-b)(c)
(c)
See
Dr.
Cu●worth's
Notion
of
the
Lord's
Supper
,
cap.
1.
whence
it
is
that
Idolatry
is
expressed
in
Scripture
by
eating
on
the
mountains
,
Ezek.
18.11
.
and
by
setting
a
Bed
there
,
Isai.
57.7
.
(
see
also
Ezekiel
23.41
.
and
Amos
2.8
.
because
they
were
wont
not
to
sit
at
Feasts
,
but
to
lie
on
Beds
,
or
Couches
:
which
the
Jews
also
used
.
So
we
read
of
John's
leaning
(
or
rather
[
](A57125-e54690-b)(d)
(d)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
lying
)
in
Jesus
bosom
;
that
is
,
with
his
head
before
Jesus
breast
,
which
was
the
usual
posture
,
John
13.23
,
25.
To
which
[
](A57125-e54750-b)(e)
(e)
See
Heins
.
in
Luke
15.22
.
Lazarus's
being
in
Abraham's
bosom
may
refer
,
Luke
16.22
.
as
intimating
his
having
the
next
place
to
Abraham
at
that
heavenly
Feast
,
where
many
from
the
East
and
West
shall
sit
down
with
him
.
From
that
[
](A57125-e54830-b)(f)
(f)
See
much
of
it
in
Mr.
Gregory's
Notes
,
cap.
7
,
8.
and
H●t●inger's
Histor.
Orient
.
page
190
,
&c.
Eastern
usage
(
thence
translated
into
the
West
)
of
making
Telosms
or
Images
of
some
plague
,
or
noxious
creature
,
which
infested
them
(
and
that
under
a
certain
Position
of
the
Heavens
)
that
by
vertue
hereof
they
might
drive
it
away
:
from
that
usage
,
I
say
,
we
may
judge
of
the
meaning
of
those
Images
of
Emerods
and
Mice
(
the
plagues
vent
amongst
them
)
which
the
Lords
of
the
Philistims
sent
back
with
the
Ark
,
that
so
those
plagues
might
be
removed
,
1
Sam.
6.4
,
5.
A
fair
Reason
may
be
given
of
divers
prohibitions
in
the
Ceremonial
Law
(
otherwise
somewhat
strange
)
from
the
Rites
and
Superstitions
of
other
Nations
the
Jews
Neighbors
)
to
which
they
are
opposed
.
For
God
knew
the
Israelites
prone
to
Idolatry
;
so
that
the
more
Rites
they
had
common
with
the
Gentiles
,
the
more
easily
would
they
have
passed
over
to
their
Worship
and
Maners
.
Thus
Exod.
23.19
.
and
34.26
.
after
the
Command
of
bringing
in
the
first
of
the
first-fruits
into
the
House
of
God
,
it
's
added
,
Thou
shalt
not
seethe
a
Kid
in
his
Mothers
milk
:
because
it
was
the
custom
of
the
Idolatrous
Heathen
(
as
Dr.
Cudworth
[
](A57125-e55040-b)(g)
(g)
Notion
of
the
Lord's
Supper
,
page
26.
proves
)
when
they
had
gathered
in
all
their
Fruits
,
to
boil
a
Kid
in
the
Dams
milk
,
and
then
in
a
Magical
way
to
besprinkle
all
their
Trees
,
Fields
,
Gardens
,
and
Orchards
,
thinking
hereby
to
make
them
fructifie
.
The
Israelites
may
be
forbidden
to
sowe
their
Field
or
Vineyard
with
divers
seeds
,
Levit.
19.19
Deut.
22.9
.
because
this
mixture
was
used
by
others
for
Magical
Purposes
.
See
Grotius
in
loc
and
Hotting
.
Hist.
Orient
.
lib.
1.
cap.
8.
And
the
Zabian
(
or
Eastern
)
Priests
are
said
to
have
worn
linsey-woolsey
garments
,
which
might
occasion
the
forbidding
of
such
,
Levit.
19.19
.
As
the
shaving
of
their
heads
and
beards
;
and
the
cutting
of
the
hair
round
,
leaving
onely
some
behinde
,
in
use
among
the
Arabians
(
thence
called
,
those
that
have
their
corners
polled
[
](A57125-e55150-b)(h)
(h)
Grotius
and
Junius
in
loc.
and
Dion
.
Vossius
in
Maimon
.
de
Idolol
.
cap.
12.
Jer.
9.26
.
margin
,
and
25.23
.
)
did
that
other
,
verse
27.
Ye
shall
not
round
the
corners
of
your
heads
—
or
beard
.
The
next
verse
also
hath
respect
to
Heathen
Customs
:
The
latter
part
of
it
[
nor
print
any
marks
upon
you
]
is
opposed
to
that
of
the
Sabeans
and
Assyrians
,
who
used
to
print
marks
on
their
flesh
,
and
those
[
](A57125-e55210-b)(i)
(i)
See
Grotius
in
Levit.
19.28
.
either
the
names
of
their
gods
,
or
some
number
standing
for
their
name
,
or
some
Hieroglyphical
note
or
character
appropriated
to
them
:
To
which
Revel.
13.16
,
17.
refers
,
where
we
read
of
men
,
that
have
the
mark
or
the
name
of
the
Beast
,
or
the
number
of
the
name
on
their
hand
or
forehead
.
See
Grotius
on
that
place
.
These
Idolaters
were
thus
marked
probably
in
token
of
their
serving
such
an
Idol
,
their
Baal
,
their
lord
:
since
it
was
a
custom
in
the
Eastern
parts
for
Servants
to
have
their
Masters
names
imprinted
on
their
foreheads
:
and
so
we
read
of
the
servants
of
God
sealed
there
,
Ezek.
9.4
Rev.
7.3
.
The
Zabians
used
to
sacrifice
to
Devils
under
the
form
of
Goats
;
whence
that
Levit.
17.7
.
They
shall
no
more
offer
their
Sacrifices
unto
Devils
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
to
Goats
,
or
Satyres
.
They
offered
onely
leavened
Bread
,
and
anointed
their
Sacrifices
with
Honey
.
Hence
Leaven
and
Honey
seem
to
have
been
forbidden
in
Offerings
,
Levit.
2.11
.
To
be
short
,
what
better
Expositors
are
there
of
these
following
places
,
then
such
as
write
of
the
Gentiles
Maners
and
Superstitions
?
viz.
Deuteron.
18.10
,
11.
2
Kings
23.4
,
to
15.
Isai.
65.3
,
4
,
11.
and
66.17
Ezek.
chap.
8.
and
chap.
23.
vers.
39
,
40
,
41.
Jer.
7.18
.
SECT.
IV.
Of
Egyptian
History
.
SO
much
in
general
of
the
Customs
of
the
Nations
nearest
the
Jews
.
To
which
some
things
may
be
subjoined
,
which
relate
particularly
to
the
Rites
and
Antiquities
of
the
Egyptians
.
And
,
I.
Who
can
understand
the
meaning
of
Moses's
excuse
for
not
sacrificing
in
Egypt
(
Exod.
18.26
.
We
shall
sacrifice
the
abomination
of
the
Egyptians
)
that
hath
not
heard
of
their
Apis
or
Mnevis
,
of
their
adoring
an
Ox
,
and
counting
Sheep
and
Goats
sacred
Creatures
;
which
,
for
the
Hebrews
to
have
killed
in
sacrifice
,
would
have
been
abominable
to
them
?
Which
further
clears
two
things
:
1.
Hence
we
may
discern
a
Reason
,
why
God
,
of
all
Beasts
,
chose
these
(
Oxen
,
Sheep
and
Goats
)
to
be
sacrificed
to
him
;
namely
,
because
they
were
deified
by
the
Egyptians
:
by
which
means
he
might
keep
the
Israelites
from
their
Idolatry
,
and
make
himself
acknowledged
the
onely
true
God
.
Thus
,
among
Birds
,
God
might
pitch
on
a
Dove
for
sacrifice
,
because
it
was
worshiped
by
the
Syrians
and
Assyrians
,
who
would
not
eat
of
,
or
suffer
that
creature
to
be
hurt
.
2.
We
may
further
discover
hence
,
where
the
Israelites
learn'd
to
worship
a
Calf
,
or
Ox
(
as
it
's
called
Psal.
106.20
.
)
in
the
Wilderness
;
to
wit
,
in
Egypt
,
Ezek.
20.7
,
8.
Whence
also
Jeroboam
(
newly
returned
from
thence
)
brought
that
Worship
in
again
amongst
them
.
Cunaeus
[
](A57125-e55890-b)(k)
(k)
De
Republ.
Hebr.
l.
3.
c.
4.
also
thinks
,
that
their
burning
incense
to
the
brazen
Serpent
,
2
Kings
18.4
.
sprung
from
the
vanity
of
the
Egyptians
,
who
had
Serpents
in
so
sacred
account
.
II.
Egyptians
Story
will
acquaint
us
fully
how
Shepherds
came
to
be
an
abomination
to
the
Egyptians
:
for
which
consult
Cunaeus
de
Repub.
Hebraeor
.
lib.
1.
cap.
5.
or
Bochart
.
Geograph
.
sacr.
page
375.
III.
Their
Antiquities
will
clear
Isai.
18.1
,
2.
Wo
to
the
Land
of
the
Cymbal
,
or
jingle
,
(
for
that
is
the
meaning
of
the
Hebrew
,
according
to
[
](A57125-e56040-b)(l)
(l)
Geogr
sacr.
pag.
240.
Bochartus
and
[
](A57125-e56060-b)(m)
(m)
Annotat.
on
Isa.
18.1
,
2.
Mr.
Gataker
)
—
that
sendeth
Ambassadors
by
the
Sea
in
vessels
of
Bulrushes
upon
the
Waters
.
That
this
Land
is
Egypt
,
appears
,
1.
In
that
abundance
of
such
Instruments
was
used
in
the
worship
of
Isis
,
the
great
goddess
of
the
Egyptians
.
2.
It
was
ordinary
there
,
to
pass
to
and
fro
in
Boats
or
Vessels
made
of
a
sort
of
Rush
,
which
was
plentiful
in
Egypt
:
and
so
were
Reeds
also
;
their
plenty
making
them
[
](A57125-e56220-b)(n)
(n)
Amam
.
Antibarb
.
Bibl.
in
Psal.
68.30
.
to
be
used
Hieroglyphically
to
signifie
Nilus
,
or
Egypt
.
Whence
it
is
,
that
the
Egyptians
are
understood
by
the
Company
of
the
Reed
,
in
Psal.
68.30
.
or
Pharaoh
by
the
Beast
of
the
Reed
,
as
the
margin
hath
it
.
IV.
From
the
Egyptians
we
may
learn
the
meaning
of
the
[
](A57125-e56330-b)(o)
(o)
See
Junius
in
Ezek.
8.14
.
and
Selden
de
Diis
Syr.
Synt.
2
cap.
11.
womens
weeping
for
Tammuz
,
Ezek.
8.14
.
and
of
the
Star
of
Remphan
in
Acts
7.43
.
which
verse
is
quoted
out
of
Amos
5.26
.
and
that
according
to
the
Version
of
the
LXX
,
who
rendred
Chiun
there
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
as
some
Copies
have
it
[
](A57125-e56400-b)(p)
(p)
See
Beza
in
Act.
7.43
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
because
this
Name
was
better
known
to
the
Egyptians
(
in
whose
Land
,
and
for
whose
King
they
made
their
Version
)
in
whose
Language
it
signified
the
same
that
Chiun
doth
in
Hebrew
,
or
Arabic
rather
,
viz.
Saturn
.
See
De
Dieu
in
Acts
7.43
.
and
Doctor
Hammond
on
the
same
place
.
SECT.
V.
Of
Grecian
History
.
Secondly
,
THe
Scripture
hath
somthing
in
it
of
the
customs
of
other
Nations
,
more
remote
from
the
Jews
,
the
Grecians
and
Romans
.
I.
Of
the
Grecians
.
For
we
read
of
diverse
of
their
Deities
,
as
Jupiter
,
Mercury
(
Acts
14.12
.
)
Castor
and
Pollux
(
Acts
28.11
.
)
and
Diana
,
which
were
also
worshipped
by
the
Romans
.
We
read
too
of
the
Athenian
Altar
,
Acts
17.23
.
and
the
Ephesian
Image
,
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
chap.
19.35
.
The
Grecian
Games
are
frequently
alluded
to
in
Pauls
Epistles
,
who
,
planting
Churches
in
Greece
,
attempers
his
discourse
to
their
usages
.
One
of
their
four
famous
Games
was
the
Isthmian
,
celebrated
at
Corinth
,
the
customs
of
which
he
hath
manifest
respect
to
in
1
Cor.
9.24
,
25
,
26
,
27.
where
you
may
see
in
the
Greek
several
of
their
exercises
(
as
running
and
pugilate
)
and
the
terms
appropriate
to
them
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
All
which
words
require
explication
from
those
Grecian
Solemnities
,
without
knowing
of
which
we
cannot
reach
that
great
Elegancy
,
nor
the
full
sense
of
those
Verses
.
In
that
last
word
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
the
Apostle
alludes
to
the
probation
of
those
who
had
performed
athletical
exercises
,
for
it
was
examined
whether
they
had
striven
lawfully
,
before
they
were
pronounced
Conquerors
,
and
so
crowned
:
which
you
may
see
in
2
Tim.
2.5
.
He
that
strove
as
he
ought
,
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
approved
,
and
so
got
the
prize
.
Hence
Jam.
1.12
.
it
s
said
of
him
that
endureth
tentation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
He
that
strove
or
run
amiss
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
rejected
,
and
missed
of
the
reward
.
So
that
Pauls
meaning
in
1
Cor.
9.27
.
is
,
lest
when
I
have
performed
the
office
of
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Herald
(
which
was
to
proclaim
the
prize
,
and
the
laws
of
the
Exercises
,
and
to
admonish
and
animate
the
contenders
)
when
I
have
shewed
others
the
right
way
of
striving
and
getting
the
Crown
,
I
my self
miscarry
,
and
be
judged
uncapable
of
it
.
There
is
also
an
allusion
to
the
Grecian
Games
in
Phil.
3.12
,
13
,
14
,
16.
where
we
meet
with
more
agonistical
terms
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
(
which
is
as
much
as
to
be
crowned
)
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
used
to
denote
his
apprehending
,
or
catching
of
the
prize
,
or
reward
from
the
top
of
the
Goal
,
who
was
judged
the
Conqueror
.
So
in
2
Tim.
4.7
,
8.
and
in
Heb.
12.1
,
2
,
3
,
4
,
11
,
12.
the
Phrase
is
agonistical
.
He
that
desires
an
Explication
of
the
Customs
of
their
Games
,
and
so
of
those
Scriptures
which
refer
to
them
may
consult
P.
Faber
,
or
Lydius
in
his
Agonistica
sacra
;
or
Doctor
Hammond
in
his
Annotations
on
the
above-mentioned
Places
,
who
excellently
sets
forth
the
Emphasis
of
them
.
In
Acts
19.31
.
we
read
of
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A57125-e57200-b)(q)
(q)
See
Doctor
Hammond
on
that
place
,
and
Beza
.
the
Exhibiters
and
Governors
of
the
Games
in
Asia
,
which
were
at
that
time
celebrated
at
Ephesus
to
the
honor
of
Diana
.
Therefore
Ephesus
is
stiled
her
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Sacrist
,
verse
35.
which
Title
was
affected
by
every
City
,
where
their
games
were
celebrated
in
honor
of
some
of
their
Deities
.
See
Master
Gregorie's
Notes
,
chap.
9.10
.
The
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
verse
35.
is
also
said
to
have
been
[
](A57125-e57320-b)(r)
(r)
See
Master
Gregories
notes
before
cited
.
an
Officer
in
those
Games
.
In
1
Cor.
4.9
.
and
15.32
.
the
Apostle
hath
respect
to
that
bloody
spectacle
,
when
men
,
who
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
devoted
to
death
,
were
to
sight
on
the
Theatre
with
Beasts
,
that
would
rend
them
to
pieces
.
I
will
conclude
this
Head
with
the
words
of
Scultetus
;
[
](A57125-e57400-b)(s)
(s)
In
Orat.
pro
conjun
.
Philolog
.
cum
Theolog.
Graeciam
igitur
veterem
noverit
,
Paulinas
Epistolas
qui
nosse
satagit
.
SECT.
VI.
Of
Roman
History
.
2.
THe
Scripture
hath
somthing
in
it
of
the
Roman
Customs
,
and
Antiquities
.
See
Acts
22.25
,
28.
and
25.10
,
11
,
16.
and
26.32
Luk.
2.1
,
2.
Let
me
hear
without
any
help
from
the
Roman
History
,
what
Cesar
was
,
Joh.
19.12
.
and
what
is
meant
by
Legion
,
Centurion
,
Publican
,
by
the
whole
world
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
[
](A57125-e57550-b)(t)
(t)
The
Roman
Empire
.
,
and
what
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Luk.
2.1
.
He
that
hath
not
read
,
or
heard
that
Tarsus
,
amongst
other
places
,
was
priviledged
with
the
freedoms
of
the
City
of
Rome
,
cannot
make
it
out
how
Paul
could
say
,
and
say
truly
,
that
he
was
a
Roman
free-born
,
Acts
22.27
,
28.
when
indeed
he
was
a
Jew
born
at
Tarsus
,
verse
3.
The
crucifixion
of
Christ
was
a
Roman
punishment
,
and
so
not
to
be
perfectly
understood
but
from
that
History
.
To
which
there
was
something
added
of
the
Jewish
usage
,
in
giving
him
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Mark
15.23
.
For
the
Jews
used
to
give
a
cup
of
wine
with
frankincense
,
or
[
](A57125-e57760-b)(u)
(u)
See
Amam
.
Antibath
.
Bibl.
in
Prov.
31.6
.
myrrh
to
condemned
persons
before
their
execution
,
grounding
this
Custom
on
Prov.
36.1
.
Give
strong
drink
to
him
that
is
ready
to
perish
,
&c.
SECT.
VII
.
Of
Christian
,
or
Church-History
under
the
Gospel
.
THus
much
may
suffice
to
evidence
the
History
both
of
the
Jews
,
and
Gentiles
,
to
be
useful
for
explicating
many
passages
in
Scripture
.
The
same
may
be
affirmed
of
the
Christian
History
,
or
the
History
of
the
Church
in
the
times
of
the
Gospel
,
from
which
we
must
receive
information
,
about
that
usage
of
being
baptized
for
the
dead
,
mentioned
1
Cor.
15.29
.
and
about
the
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
Feasts
of
charity
,
Jude
12.
the
understanding
of
which
is
of
use
to
clear
the
meaning
of
1
Cor.
11.21
,
22.
And
concerning
the
Nicolaitans
,
who
they
were
,
and
what
their
Doctrine
,
Rev.
2.6
,
15.
It
is
Ecclesiastical
History
that
must
give
light
to
those
places
of
Scripture
which
foretell
of
Antichrist
,
or
which
concern
the
Church
all
along
,
since
the
first
publishing
of
the
Gospel
.
From
hence
also
must
we
be
instructed
in
those
Cases
,
wherein
it
is
requisite
to
know
the
custom
of
the
Churches
,
1
Cor.
11.16
.
Ecclesiastical
History
is
one
of
the
nearest
attendants
to
Divinity
,
and
therefore
hath
always
experienced
the
same
fate
with
it
:
Simul
floruerunt
,
simul
jacuerunt
,
both
flourished
,
and
both
were
out
of
respect
together
:
as
Isaac
Casaubon
shews
in
his
Prolegomena
to
his
Exercitations
on
Baronius's
Annals
.
Who
so
desires
to
see
the
use
of
this
sort
of
History
largely
pursued
,
may
read
Grynaeus's
Preface
to
the
Ecclesiastical
History
of
Eusebius
,
☞
&c.
rendred
into
Latine
.
SECT.
VIII
.
Of
History
as
useful
to
know
Gods
works
.
SEcondly
,
History
is
useful
to
a
Minister
for
knowing
the
works
of
God
,
which
are
great
and
manifold
,
and
declared
by
it
.
History
is
the
Theatre
and
representation
of
God's
providence
,
(
or
divine
dispensations
)
as
it
exerciseth
and
manifesteth
it self
in
managing
the
affairs
of
the
world
;
but
especially
in
reference
to
his
children
,
and
to
his
cause
;
in
the
preservation
of
his
Church
and
Truth
,
notwithstanding
the
cruelty
of
Tyrants
,
and
subtilty
of
Hereticks
,
designing
the
extirpation
of
the
one
,
and
corruption
of
the
other
.
Herein
are
legible
God's
wonderful
mercies
and
deliverances
of
his
servants
,
and
his
judgements
upon
the
wicked
,
in
special
upon
the
opposers
of
his
Truth
,
and
the
persecuters
of
his
servants
,
and
the
constancy
of
those
many
Martyrs
,
who
sealed
the
Truth
with
their
blood
.
All
which
may
contribute
much
to
the
confirming
of
our
belief
of
it
,
and
the
convincing
of
others
.
Without
History
,
how
much
of
the
manifestation
and
appearances
of
God
in
the
world
,
how
many
eminent
and
signal
instances
of
his
wisdom
,
power
and
goodness
,
would
be
lost
.
The
declaring
of
God's
doings
among
the
people
is
that
the
Scripture
calls
for
,
Psal.
9.11
.
and
to
whom
doth
this
belong
,
if
not
to
God's
Ministers
?
and
what
greater
help
to
this
,
next
the
word
of
God
,
then
History
?
sure
,
he
that
is
furnished
with
it
will
be
a
Scribe
better
instructed
,
and
more
able
to
bring
forth
of
his
Treasury
things
both
new
and
old
.
Men
are
ordinarily
more
awakened
and
affected
with
the
Historical
Relations
,
and
lively
Descriptions
(
because
they
come
nearest
to
sensible
representations
)
of
such
passages
,
or
providential
dispensations
to
any
,
wherein
the
mercy
or
displeasure
of
God
is
conspicuous
,
then
if
they
only
hear
promises
or
threatnings
.
It
would
strike
the
minde
with
far
more
horror
,
to
hear
of
the
dreadful
calamity
brought
upon
the
Jews
by
the
Romans
,
after
they
had
crucified
Christ
,
and
to
have
the
particulars
of
their
misery
recounted
,
then
only
to
read
Christ's
words
where
he
denounceth
destruction
against
them
,
Luke
19.43
.
SECT.
IX
.
Of
History
as
useful
to
know
the
Examples
of
men
.
THirdly
,
For
knowing
and
improving
the
examples
of
men
,
their
vertues
and
vices
.
By
Historical
relations
we
have
the
benefit
of
others
good
examples
,
and
the
comfort
of
their
experiences
;
which
may
be
improved
(
as
well
as
the
various
passages
of
God's
providence
,
both
mercies
and
judgements
)
by
the
Ministers
of
the
Gospel
,
to
the
exciting
or
supporting
of
others
,
as
occasion
is
offered
.
And
since
men
are
so
apt
to
be
led
by
examples
,
he
that
is
a
good
Historian
hath
a
great
advantage
for
the
drawing
and
working
upon
others
;
to
make
an
apt
application
of
stories
and
examples
,
(
providential
and
personal
)
which
is
often
much
moving
and
taking
with
the
auditors
.
This
use
of
History
approacheth
very
near
Christ's
way
of
teaching
by
Parables
;
in
many
of
which
,
there
is
as
it
were
an
application
of
an
Historical
passage
to
divine
and
spiritual
purposes
.
Histories
are
Pictures
or
Glasses
,
Mr.
Part
in
Rom.
11.2
.
(
saith
one
)
wherein
we
may
discern
both
what
is
good
and
bad
,
and
what
we
may
expect
as
a
reward
either
of
our
vertues
or
vices
;
—
and
it
is
very
profitable
to
be
acquainted
with
the
Histories
of
the
Bible
,
and
to
make
use
of
them
.
Our
Savior
and
Paul
approve
this
by
their
practice
,
Mat.
12.3
,
5.
Have
ye
not
read
,
saith
Christ
.
1
Cor.
10.1
&c.
I
would
not
that
ye
should
be
ignorant
,
saith
Paul
]
scil.
of
the
Old
Testament-stories
.
So
also
practised
James
,
Peter
,
Jude
,
John
,
as
appears
in
their
Epistles
.
—
There
was
never
any
man
of
note
for
wisdom
,
who
was
a
stranger
in
story
.
Lege
Historiam
ne
flas
Historia
,
saith
one
.
Read
History
that
you
may
not
be
made
an
History
.
CHAP.
VII
.
Of
the
Vsefulness
of
Chronology
.
CHronology
is
of
great
use
for
a
Minister
of
the
Gospel
,
to
know
eight
things
.
I.
The
several
Ages
of
the
world
exactly
,
and
the
Times
of
Generations
,
and
of
Nations
,
—
of
Governments
,
Kingdoms
and
Commonwealths
;
the
rise
,
growth
,
changes
and
periods
of
them
.
—
And
of
Governors
,
of
Kings
and
Rulers
,
and
the
times
of
their
reigns
,
(
especially
of
the
Kings
of
Judah
and
Israel
,
both
absolutely
and
comparatively
,
which
have
some
knots
,
difficulties
,
and
seeming
repugnancies
in
them
)
and
what
fell
out
therein
:
as
Christ's
birth
in
the
days
of
Herod
the
King
,
Mat.
2.1
.
and
so
John
Baptist's
birth
,
Luke
1.5
,
13.
It
may
be
needful
to
know
the
times
of
the
reigns
of
Heathen
Kings
and
Emperors
,
because
some
passages
of
Sacred
story
refer
to
them
;
as
Christ's
birth
;
the
coming
up
of
Joseph
and
Mary
to
Judea
,
to
be
taxed
in
the
dayes
of
Cesar
Augustus
,
Luke
2.1
.
to
8.
the
great
dearth
which
Agabus
prophesied
,
that
came
to
pass
in
the
days
of
Claudius
Cesar
the
Emperor
,
Acts
11.28
.
It
's
said
in
Dan.
2.44
.
Will
.
t.
In
the
days
of
these
Kings
(
that
is
of
Syria
and
Egypt
,
as
some
conceive
,
or
rather
of
the
Roman
Empire
,
as
others
)
shall
the
kingdom
of
the
Messiah
be
set
up
.
II.
To
know
the
particular
times
and
seasons
,
1.
Wherein
Persons
of
Note
lived
,
—
and
who
were
contemporary
,
or
what
distance
of
time
was
between
them
.
2.
Wherein
such
and
such
remarkable
things
were
done
by
God
or
man
,
reported
in
the
Old
or
New
Testament
.
To
know
the
order
and
distinction
of
times
,
and
of
deeds
done
in
them
.
III.
To
know
the
several
ages
of
the
Church
of
God
.
1.
Under
the
Law
,
and
the
various
states
thereof
,
and
what
Prophets
lived
in
each
of
them
.
2.
Under
the
New
Testament
,
the
several
ages
and
states
of
the
Churches
of
Christ
,
their
beginnings
,
continuance
,
decay
and
dissolution
;
and
what
Apostles
,
or
Ministers
of
Christ
,
lived
in
them
.
To
know
the
parts
of
Christ's
life
,
(
private
and
publick
)
and
the
years
of
his
Ministery
,
and
what
he
did
or
suffered
in
every
one
of
them
.
To
know
the
times
of
the
Passovers
while
Christ
lived
upon
earth
,
for
the
years
of
Christ's
Ministery
are
reckoned
according
to
the
same
.
IV.
To
know
the
particular
times
,
wherein
the
several
books
of
the
Holy
Scripture
were
written
by
the
Pen-men
thereof
;
which
conduceth
much
to
a
right
understanding
of
several
passages
therein
,
and
to
reconcile
seeming
repugnancies
in
the
Scriptures
.
Distingue
tempora
&
concordabunt
Scripturae
.
The
distinction
of
the
times
,
wherein
Paul
writ
his
several
Epistles
,
is
of
much
use
to
shew
,
why
the
Apostles
wrote
so
variously
about
the
same
things
,
as
Circumcision
,
and
other
Ceremonies
.
For
to
the
Romans
,
chap.
14.1
.
he
exhorts
that
they
should
receive
them
that
are
weak
in
the
faith
,
&c.
i.
e.
about
Ceremonies
and
indifferent
things
.
But
to
the
Galatians
and
Colossians
he
utterly
condemns
the
use
of
Circumcision
,
Gal.
5.2
&c.
Col.
2.
the
reason
is
,
the
difference
of
times
,
as
Chrysostom
hath
noted
.
Ceremonies
were
alwayes
in
themselves
mortal
;
at
Christ's
death
they
became
mortuae
,
dcad
,
but
after
that
they
became
mortiferae
,
deadly
to
them
that
used
them
.
V.
To
know
the
times
of
fulfilling
Prophesies
,
and
Promises
of
things
that
are
now
-
1.
Past
.
-
2.
To
come
.
First
Past
,
as
those
that
were
made
concerning
1.
Particular
persons
,
as
Josiah
;
the
Prphecy
of
him
foretold
by
the
man
of
God
,
Piscator
.
330.
years
before
he
was
born
,
1
King
.
13.2
.
and
concerning
Cyrus
by
name
,
about
220.
years
before
he
was
born
,
Isa.
44.28
.
which
are
so
punctually
performed
,
as
if
these
Prophecies
concerning
them
had
been
a
Narrative
of
things
past
,
rather
then
a
prediction
of
things
to
come
.
2.
Concerning
people
;
as
1.
Gen.
15.13
.
To
the
Israelites
about
their
bondage
,
which
was
400
years
,
beginning
the
account
from
Ismael's
mocking
and
persecuting
of
Isaac
,
Gal.
4.29
.
which
fell
out
30.
years
after
the
promise
,
Gen.
12.3
.
which
promise
was
430.
Gal.
3.17
.
years
before
the
law
,
—
and
about
their
coming
forth
of
Egypt
out
of
bondage
,
Answorth
.
which
was
430.
years
after
that
promise
,
Exod.
12.41
.
God
kept
time
to
a
day
.
2.
To
the
Jews
concerning
their
Captivity
in
Babylon
,
and
Reduction
thence
after
70.
years
,
Jer.
29.10
.
Concerning
the
coming
of
the
Messiah
in
fulness
of
time
,
Gal.
4.4
.
exactly
answering
and
fulsilling
the
prophecies
thereof
,
as
to
Christ's
birth
and
death
,
Gen.
49.10
Dan.
9.24
.
God
is
punctual
for
time
in
all
his
performances
of
his
Prophecies
,
and
promises
,
even
to
a
day
or
hour
;
and
for
things
,
to
a
title
.
Whatever
God
promised
to
Israel
at
any
time
with
his
mouth
,
he
performed
with
his
hand
to
the
utmost
,
1
King
.
8.56
Jer.
33.14
.
A
clear
demonstration
of
his
veracity
and
fidelity
,
and
of
the
verity
of
his
word
.
The
same
may
be
said
of
the
times
of
God's
fulfilling
of
Prophecies
and
Treatnings
of
Evils
past
,
both
-
to
God's
people
,
-
and
to
the
wicked
,
their
enemies
,
-
whether
Persons
or
Nations
.
Secondly
,
To
know
the
times
of
God's
fulfilling
of
Prophecies
,
and
Promises
,
and
Threatnings
of
things
yet
to
come
,
which
are
expressed
in
the
Prophets
,
especially
in
Daniel
,
in
the
Apostles
Epistles
,
but
especially
in
the
Revelations
:
Concerning
,
1.
The
Calling
of
the
Jews
,
and
of
the
Ten
Tribes
,
in
the
latter
days
.
2.
The
Prophesying
and
slaying
of
the
Witnesses
,
and
their
reviving
,
Rev.
11.3
,
7
,
11.
3.
The
downfall
of
Antichrist
and
Babylon
.
4.
The
ruine
of
the
Turks
.
Of
Gog
and
Magog
.
VI.
To
know
the
Epochas
,
the
terms
of
Account
,
or
the
beginning
of
times
in
Computation
,
from
which
times
,
and
things
are
resto●ed
in
Scripture
;
or
the
intervals
,
in
which
the
measures
of
times
are
termined
,
as
From
the
Creation
to
the
slood
,
See
Perkins
in
his
Introduction
to
his
Digest
.
Alsted
.
Chron.
cap.
1.
1656
years
.
From
the
Flood
to
the
Promise
made
to
Abraham
,
367
years
.
From
the
Promise
to
the
going
out
of
Egypt
430
years
,
Exod.
12.40
.
From
the
children
of
Israel's
coming
out
of
Egypt
,
when
they
began
to
be
a
free
people
,
and
a
Nation
of
themselves
,
to
the
Temple
,
1
King
.
6.1
.
480
years
.
From
the
building
of
the
Temple
to
the
destruction
of
it
,
427
years
,
in
which
is
included
the
time
of
the
Captivity
.
From
the
beginning
of
Daniel's
weeks
to
the
death
of
Christ
,
(
as
Mr.
Perkins
thinks
)
490
years
,
where
they
end
.
VII
.
The
knowledge
of
Chronology
is
necessary
to
the
disposing
of
the
Bible
into
an
Harmony
:
or
to
the
transposing
of
the
order
of
Books
and
Chapters
of
the
holy
Scriptures
,
for
the
reducing
of
all
into
a
continued
History
,
See
Mr.
Samuel
Torshel's
design
.
which
some
have
endeavoured
,
and
Dr.
Lightfoot
hath
performed
in
his
Harmony
,
for
the
New
Testament
.
VIII
.
The
study
of
Chronology
is
needful
to
know
,
and
evince
the
verity
,
and
certainty
of
the
holy
Scriptures
;
and
to
confirm
the
Conscience
against
Satan's
Attempts
to
overthrow
mens
Faith
by
casting
in
suspicions
of
the
truth
of
Scripture
,
because
it
doth
not
agree
in
the
Account
of
Time
with
other
Histories
of
the
world
,
written
by
the
most
prudent
men
of
all
Ages
.
And
with
this
Tentation
Funccius
in
his
Epistle
Dedicatory
before
his
Chronology
(
reckoning
up
the
advantages
of
the
diligent
observation
of
History
and
times
)
affirms
himself
to
have
been
assaulted
;
which
was
the
cause
that
moved
him
to
undertake
his
Chronology
,
though
otherwise
unwilling
to
it
.
Vossius
speaks
of
his
meeting
with
some
,
not
versed
in
the
Doctrine
of
Times
,
De
scient.
Mathem
.
cap.
39.
though
else
learned
men
;
who
could
not
be
so
soon
induced
to
question
the
truth
of
Scripture
by
any
thing
,
as
the
Discrepancy
of
Times
in
it
,
whom
he
,
by
answering
their
Objections
,
convinced
of
the
use
of
Chronology
.
From
the
Premises
it
appears
,
that
Chronology
is
of
great
use
to
the
understanding
of
the
Scriptures
,
which
are
exact
in
the
Computation
of
times
;
and
to
the
clear
and
distinct
referring
of
Occurrences
or
passages
in
Scriptures
to
their
proper
Times
.
The
knowledge
of
the
Times
when
,
as
well
as
of
the
Places
where
,
persons
lived
,
and
things
were
done
,
tends
much
to
the
elucidating
of
them
,
and
is
very
delightful
.
As
God
made
every
thing
beautiful
in
his
time
,
Eccles.
3.11
.
so
there
is
beauty
,
satisfaction
and
pleasure
in
the
knowing
the
times
and
seasons
,
wherein
things
were
done
,
or
came
to
pass
.
The
ignorance
of
times
leads
men
into
mistakes
about
passages
of
Scripture
.
Thus
some
have
thought
that
the
shipwrack
at
Melita
,
Act.
27.
was
one
of
the
three
mentioned
by
Paul
,
2
Cor.
11.25
.
whereas
the
second
Epistle
to
the
Corinthians
was
writ
long
before
that
shipwrack
.
So
Capellus
(
out
of
Baronius
)
in
Histor.
Apostol.
pag.
63.
Chronology
is
the
key
for
the
right
understanding
of
the
Prophets
:
to
know
the
times
,
to
which
they
refer
,
and
the
things
acted
in
those
times
,
See
Grotii
Annotat
.
in
prophetas
.
is
the
way
happily
to
apply
dicta
factis
.
CHAP.
VIII
.
Of
the
Vsefulness
of
Arithmetic
.
Arithmetic
is
useful
for
a
Minister
in
two
respects
:
First
,
Rightly
to
understand
,
and
exctaly
to
compute
Scripture-numbers
and
accounts
,
as
in
Genealogies
,
Histories
,
Chronologies
,
Prophecies
,
and
in
other
things
.
Secondly
,
To
search
into
,
and
finde
out
Scripture-mysteries
,
which
are
hid
in
numbers
.
Arithmetic
is
a
key
to
open
to
us
the
right
understanding
of
numerical
speculations
.
There
are
two
Mystical
numbers
to
be
taken
notice
of
especially
;
The
one
is
contained
in
the
Name
of
the
Beast
,
Rev.
13.17
,
18
,
which
points
out
Antichrist
to
us
.
The
other
is
contained
in
the
Measure
of
the
wall
of
the
New
Jerusalem
,
which
(
as
some
Divines
conceive
)
points
out
the
Church
of
Christ
,
Rev.
21.17
.
[
Here
is
wisdom
,
saith
John
,
Rev.
13.17
,
18.
i.
e.
a
thing
that
requires
wisdom
.
Let
him
that
hath
understanding
count
the
Number
of
the
Beast
,
or
the
Name
of
the
Beast
,
or
the
Number
of
the
Name
;
that
is
,
Brightman
.
the
name
of
the
Beast
,
which
is
expressed
by
number
(
or
a
numeral
name
)
or
wherein
number
is
contained
,
to
wit
,
in
the
letters
of
which
the
name
consists
.
For
the
Greeks
,
as
also
the
Hebrews
,
had
not
sigures
,
as
we
have
,
but
counted
by
letters
:
mens
names
in
Greek
contained
numbers
in
the
letters
.
Piscator
in
ver.
17.
saith
,
that
by
these
three
names
,
scil.
the
Beast
,
the
name
of
the
Beast
,
and
the
number
of
the
name
,
one
and
the
same
thing
is
signified
,
that
is
Antichrist
.
This
is
called
the
number
of
a
man
,
because
such
a
name
of
a
man
(
saith
Brightman
)
out
of
whose
numeral
letters
this
number
is
made
,
666
,
which
he
thinks
to
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Latinus
:
that
is
the
name
,
which
the
holy
Ghost
bids
us
number
in
place
;
the
letters
whereof
do
,
according
to
the
computation
of
the
Grecians
,
make
this
number
666.
Piscator
in
Rev.
13.
shews
how
,
in
a
Table
.
Or
,
this
is
the
number
of
a
man
,
that
is
,
which
may
be
counted
,
and
found
out
by
man
;
which
may
be
computed
,
or
calculated
by
study
and
search
:
one
calls
this
number
an
Arithmetical
Riddle
.
Dr.
Potter
,
upon
the
number
666
,
goeth
another
way
to
work
,
very
ingeni●ously
to
unfold
this
Mystery
by
Arithmetical
Calculation
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
thus
.
The
number
,
666
,
is
applicable
to
Antichrist
,
Dr.
Potter
.
not
in
it self
,
but
according
to
what
is
essential
and
remarkable
in
it
,
to
wit
,
-
its
Rootae
,
-
and
-
Figure
.
I.
It
s
Root●
,
which
is
25.
This
describes
the
Root
or
Basis
of
Antichrist's
Hierarchy
,
Colledge
of
Cardinals
(
who
were
but
25
)
instituted
Anno
Chr.
305
,
who
onely
with
the
Pope
,
the
Head
of
this
Corporation
(
which
is
the
very
Body
and
Essence
of
Antichrist
)
usurp
all
power
and
Authority
in
the
Church
.
This
seems
so
,
1.
In
that
it
's
said
,
Let
him
that
hath
understanding
(
in
Arithmetic
)
count
the
number
of
the
Beast
,
to
wit
,
by
the
extraction
of
the
Root
;
which
is
the
onely
way
men
usually
count
by
,
when
but
one
number
is
exprest
,
as
here
.
And
this
is
said
to
be
the
number
of
a
man
,
that
is
,
such
as
is
used
among
men
.
2.
Because
Christ's
number
,
or
the
number
of
the
wall
of
the
new
Jerusalem
,
describes
his
Church
,
not
in
it self
,
but
by
its
rootae
,
which
is
12
;
as
it
hints
the
founding
of
it
by
the
12
Apostles
,
and
other
things
concerning
it
,
as
may
appear
from
Revel.
21.
The
Spirit
making
12
conspicuous
in
all
the
Particulars
of
the
Description
of
it
.
So
the
number
of
25
is
Remarkable
in
Rome
,
and
much
affected
by
the
Papists
,
in
many
respects
.
For
Rome
had
25
Gates
(
as
Jerusalem
12
,
☞
Rev.
21.12
.
)
25
Churches
,
25
Titles
,
or
Parishes
.
In
two
of
their
Churches
25
Altars
,
on
each
Altat
25
marks
,
or
dints
.
Their
Jubilee
is
every
25
year
:
their
chief
Holy-days
,
are
upon
the
25
day
of
the
moneth
:
and
Bartholomew-feast
is
celebrated
at
Rome
on
the
25
of
August
,
though
in
all
other
places
one
day
sooner
.
There
is
no
one
day
of
the
moneth
,
which
hath
had
originally
so
many
holy
days
laid
upon
it
as
the
25.
The
Articles
of
their
Faith
are
25
,
decreed
in
the
Council
of
Trent
:
which
was
begun
by
25
Prelates
,
continued
25
Sessions
,
and
ended
with
the
subscriptions
of
25
Popish
Arch-Bishops
.
The
Mass
of
Christ's
5
wounds
,
5
times
multiplied
and
repeated
(
which
makes
25
)
will
(
say
they
)
cure
all
diseases
,
and
deliver
souls
from
pains
.
So
that
they
of
Rome
acknowledge
some
great
mystery
and
vertue
in
this
number
.
The
Emperor
of
Rome
,
the
King
of
Spain
,
and
Arch
Duke
of
Austria
,
bear
5
Cinques
,
or
25
round
spots
in
their
Arms
:
which
Device
is
recorded
to
have
been
sent
from
Heaven
,
in
a
more
Celestial
maner
,
then
the
Ancile
of
ancient
Rome
,
as
a
sanctified
Banner
to
lead
Armies
fortunately
.
The
Pope
and
Cardinals
cause
these
25
spots
to
be
imprinted
in
the
Frontispiece
of
divers
Books
printed
at
Rome
,
for
their
better
success
and
greater
confirmation
.
II.
Its
Figure
.
The
Figure
of
666
,
which
is
a
square
something
more
then
as
long
again
as
it
's
broad
(
18
being
to
be
multiplied
by
37
,
the
product
of
which
is
666
)
shews
the
figure
of
Antichrist's
city
,
to
wit
,
Rome
,
which
is
just
such
.
As
the
Figure
of
144
,
which
is
a
perfect
square
,
shews
the
Figure
of
Jerusalem
.
Thus
far
Dr.
Potter
.
Mr.
Cotton
,
in
his
Exposition
on
Rev.
13.18
.
following
Junius
in
his
Notes
on
that
Text
,
would
have
6
to
be
multiplied
by
10
(
to
make
up
666.
)
So
10
times
6
is
60
,
and
10
times
60
is
600.
Six
is
made
the
basis
,
because
there
are
six
Books
of
Decretals
(
of
which
the
sixth
is
most
compleat
,
being
compiled
by
Pope
Boniface
,
and
called
Sextus
,
in
which
the
Pope's
Canons
are
summed
up
)
which
are
a
certain
platform
of
Direction
for
all
matters
of
Practice
and
Maners
in
the
Discipline
of
the
Romish
Church
.
So
six
is
a
perfect
number
of
all
things
to
be
done
therein
,
for
Doctrine
,
Worship
,
and
Government
:
all
their
Administrations
are
founded
and
measured
out
from
their
Canon-Laws
,
which
are
all
wrapped
up
in
six
Volumes
,
and
the
sixth
is
the
most
compleat
of
them
all
;
therefore
the
Pope
makes
six
the
foundation
.
This
(
saith
Mr.
Cotton
)
is
but
the
number
of
a
man
,
that
is
,
a
meer
humane
invention
.
This
6
is
multiplied
by
10
,
because
all
the
Government
of
the
Roman
State
(
saith
he
)
is
by
Tenths
,
by
Tithes
.
All
the
People
must
give
the
tenth
to
the
Priest
,
and
the
Priest
to
the
Bishop
.
To
these
numbers
may
be
added
the
Virgin
number
with
the
Lamb
,
which
is
144000
,
Revel.
14.1
.
(
mentioned
before
in
Revel.
7.4
.
as
the
Number
of
them
that
were
sealed
)
made
up
by
multiplying
the
12000
of
the
twelve
Tribes
,
which
are
the
Spiritual
Progeny
of
the
twelve
Apostles
.
See
Mede
in
Revel.
14.1
.
See
Mr.
Cotton
in
Revel.
13.18
.
he
saith
,
This
number
of
the
Lamb's
followers
hath
its
rise
from
12
;
12
multiplied
by
12
will
arise
from
so
many
scores
to
so
many
hundreds
:
and
12
times
12000
is
144000
;
and
the
number
of
the
Beast
,
scil.
666
,
is
expresly
opposite
thereunto
.
See
more
about
it
in
Mr.
Cotton
.
CHAP.
IX
.
Of
the
Vsefulness
of
Geometry
.
GEometry
is
of
use
to
a
Minister
of
the
Gospel
upon
a
threefold
account
:
First
,
For
the
explication
of
many
places
in
the
Old
Testament
,
especially
those
which
treat
-
I.
Of
Weights
and
Measures
.
-
II.
Of
Edifices
and
Buildings
,
and
of
their
Proportions
and
Dimensions
.
As
,
-
Of
the
Fabrick
of
Noah's
Ark.
-
Of
Moses's
Tabernacle
.
-
Of
Solomon's
Temple
.
-
Of
Ezekiel's
Temple
,
chap.
40.
and
City
,
chap.
48.
-
Of
the
New
Jerusalem
,
Revel.
21.
-
Of
the
Division
of
the
Land
of
Canaan
among
the
Tribes
,
Psal.
78.55
.
Josh.
13.4
.
-
And
of
several
other
particulars
in
Scripture
,
which
are
Geometrically
described
,
or
to
which
Dimensions
are
attributed
.
I
shall
instance
in
two
or
three
places
,
wherein
the
Spirit
speaketh
Geometrically
,
and
cannot
be
understood
without
knowledge
in
the
Mathematics
:
1.
Dr.
Potter
,
666.
About
plain
and
superficial
Measure
in
Ezek.
43.16
.
and
most
evidently
in
Ezek.
48.20
.
where
he
useth
a
circumlocution
,
that
he
might
by
a
Geometrical
phrase
,
and
a
number
multiplied
by
it self
,
viz.
25000
by
25000
,
intimate
the
Square
and
plain
measure
of
a
piece
of
Ground
.
2.
About
solid
Measure
,
Rev.
21.16
.
where
he
saith
,
The
City
was
measured
12000
furlongs
;
the
length
,
breadth
,
and
heighth
of
it
are
equal
.
So
that
it
is
set
down
as
a
solid
Cubical
Figure
,
containing
three
Dimensions
,
and
so
onely
to
be
measured
by
solid
Measure
:
and
then
the
compass
of
Ezekiel's
City
(
namely
,
1800
great
Cubits
)
will
be
the
compass
of
this
new
Jerusalem
;
for
Brightman
,
Villalpandus
,
and
others
,
make
them
both
to
be
the
same
City
.
Secondly
,
Geometry
is
an
Help
to
the
understanding
of
the
Works
of
God
,
who
hath
ordered
all
things
in
number
,
measure
,
Wisdom
11
17
and
weight
.
Pondere
,
mensura
,
numero
,
Deus
omnia
fecit
.
Geometry
is
conversant
about
Order
,
and
Measure
,
or
Commensuration
;
which
two
do
so
excel
,
as
Plato
saith
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
God
doth
alway
play
the
Geometrician
;
that
is
,
he
doth
all
,
and
every
thing
exactly
,
in
order
,
as
by
Line
and
Measure
:
Or
,
as
Plutarch
interprets
it
,
God
doth
,
Octavo
S●mp●s
.
2.
Problem
.
ratione
,
proportione
,
similitudine
,
omnes
mundi
partes
exornare
&
dimetiri
.
Etenim
cum
Deus
(
saith
Pet.
In
his
Epistle
before
his
general
Table
of
Geometry
Ramus
.
)
immensitatis
aeternae
spacia
definire
statueret
,
Geometria
inprimis
usus
est
,
quae
longitudinem
,
latitudinem
,
profundorum
spatia
terminaret
,
omniumque
symmetriam
,
rationem
,
proportionem
,
similitudinem
discerneret
,
quae
aerem
levitate
sublime
tolleret
,
aquam
,
terramque
pondere
deprimeret
;
quae
denique
coelestes
globos
ita
tornaret
,
ut
ad
conversion
is
motum
nihil
rotundius
effingi
,
nihil
aptius
expoliri
posset
.
Itaque
Mundi
Architectus
ille
summus
in
fabricando
machinandoque
Universitatis
Opisicio
Geometriam
inprimis
adhibuit
,
neque
Plato
quidquam
magnificentius
locutus
est
,
cum
dixit
,
Deum
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Thus
Geometry
conduceth
much
to
the
acknowledging
and
celebrating
of
the
Wisdom
and
Power
of
God
in
his
Works
.
Thirdly
,
Arithmetic
and
Geometry
are
of
good
use
to
the
fore-named
Arts
or
Sciences
:
As
,
in
Ethics
,
to
understand
what
Virtue
is
,
which
is
said
to
consist
in
Proportion
:
and
what
are
the
bounds
or
limits
of
Justice
:
that
a
Geometrical
Proportion
should
be
kept
in
Distributive
Justice
,
and
Arithmetical
Proportion
in
Commutative
Justice
.
—
Also
in
Physics
,
Astronomy
,
and
Geography
.
Arithmetic
and
Geometry
sunt
duae
illae
alae
Mathematicae
,
quibus
Astronomi
&
Geographi
alta
&
profunda
pervolant
.
Alsted
.
Furyclop
.
Didact
.
cap.
7
,
&
8.
pag.
126.
in
4.
Of
the
Antiquity
,
Certainty
,
Jucundity
,
Utility
of
the
Study
of
Geometry
,
see
Alsted
.
It
is
observed
,
the
Patriarchs
were
Mathematicians
.
There
may
be
use
of
Mathematics
in
handling
Points
of
Divinity
.
Bradwardine
(
the
profound
Doctor
)
made
use
of
the
Mathematics
(
wherein
he
excelled
)
of
the
Principles
,
Demonstrations
,
and
Corollaries
or
Conclusions
thereof
,
Sir
Henry
S●vile's
Prelace
before
Bradwardine's
〈◊〉
.
in
handling
Theological
Points
.
—
silo
Mathematico
Theologica
contexit
.
CHAP.
X.
Of
the
Vsefulness
of
Astronomy
.
AStronomy
is
useful
for
a
Minister
of
the
Gospel
upon
a
double
account
:
First
,
To
know
the
Nature
,
Light
,
Motions
,
Magnitudes
,
Influences
,
and
Operations
of
the
Celestial
Bodies
,
the
Sun
,
Moon
,
and
Stars
;
and
of
their
Constellations
.
—
And
how
they
serve
(
according
to
God's
appointment
)
for
signs
and
seasons
,
for
days
and
years
,
Gen.
1.14
.
—
To
know
the
Ordinances
of
Heaven
,
Job
38.33
.
the
various
Motions
,
and
the
marvellous
and
unspeakable
Order
of
the
Heavenly
Bodies
,
which
they
keep
as
constantly
,
as
if
they
walked
by
a
Rule
,
Jer.
31.35
.
—
As
also
to
understand
Eclipses
.
It
is
onely
an
Astronomer
that
can
demonstrate
that
famous
Eclipse
of
the
Sun
at
Christ's
passion
to
be
miraculous
,
Luke
23.45
.
since
it
happened
about
the
full
Moon
,
for
then
was
the
Passover
celebrated
:
but
Solar
Eclipses
in
the
Course
of
Nature
must
be
at
the
new
Moon
.
Secondly
,
To
understand
the
Jewish
Years
,
Moneths
,
Days
,
and
their
several
Accounts
hereof
,
and
the
dependences
thereupon
,
as
the
Jewish
Feasts
:
—
and
the
Prophecies
,
Histories
,
Chronologies
,
that
are
in
the
Scripture
:
—
and
the
clearing
and
reconciling
of
diverse
Places
,
or
Passages
in
Scripture
;
as
the
difference
between
the
Jews
and
the
Romans
in
fixing
the
beginning
of
their
Hours
,
the
Jews
reckoning
them
from
Sun-rise
,
the
Romans
from
midnight
,
the
clearing
whereof
will
make
those
Places
agree
,
which
speak
of
the
time
of
Christ
suffering
,
and
the
circumstances
of
it
.
In
the
night
Christ
was
in
the
High
Priests
Hall
,
denied
by
Peter
at
the
Cock-crowing
,
at
the
break
of
the
day
he
was
delivered
to
Pilate
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
Mark
15.1
.
then
accused
before
him
till
the
sixth
hour
,
Joh.
19.14
.
to
wit
,
of
the
Romans
,
which
was
the
first
hour
of
the
Jews
.
After
that
he
was
condemned
and
delivered
to
the
Soldiers
,
and
all
things
prepared
for
his
crucifixion
,
which
by
Mark
is
said
to
be
at
the
third
hour
,
to
wit
,
of
the
Jews
,
cha.
15
,
25.
but
the
ninth
hour
of
the
Romans
,
and
the
darkness
from
the
sixth
to
the
ninth
hour
is
to
be
understood
of
the
Jewish
hours
,
that
is
from
noon
to
three
of
the
clock
.
See
De
Dieu
on
Mark
15.25
.
And
as
John
useth
the
Roman
hours
,
cha.
19.14
.
so
the
Roman
day
,
cha.
20.19
.
The
same
day
at
evening
being
the
first
day
of
the
week
,
Jesus
,
&c.
that
could
not
be
the
evening
before
Sun-set
:
for
when
the
two
Disciples
went
with
Christ
to
Emmaus
,
it
was
towards
evening
,
and
the
day
far
spent
.
Now
they
supt
there
,
and
returned
to
Jerusalem
,
which
was
sixty
furlongs
distant
from
Emmaus
,
and
(
Luk.
24.13
&c.
)
told
the
Disciples
what
had
happened
to
them
,
then
Christ
appeared
in
the
midst
of
them
,
which
must
be
at
the
evening
after
Sun-set
,
and
that
not
taken
after
the
custom
of
the
Hebrews
(
for
then
he
should
not
have
appeared
on
the
first
day
of
the
week
,
but
on
the
second
,
because
they
begin
their
natural
day
at
evening
)
but
of
the
Romans
,
who
reckon
their
natural
day
from
midnight
.
Hence
also
may
that
difficulty
be
cleared
of
the
Evangelists
,
calling
that
day
,
De
Dien
in
Matth.
26.17
.
which
was
the
preparation
to
the
Passover
the
first
day
of
unleavened
bread
,
Mat.
26.17
.
Mark
14.12
.
for
the
evening
after
they
are
the
Paschal
Lamb
with
unleavened
bread
was
,
after
the
Jewish
account
,
the
beginning
of
the
fifteenth
day
of
the
Moneth
Nisan
,
which
was
the
first
day
of
unleavened
bread
,
Numb.
28.16
,
17.
but
,
according
to
the
Roman
account
,
that
evening
was
the
end
of
the
fourteenth
day
,
which
was
the
day
of
Preparation
.
The
Jews
divide
their
night
into
four
watches
,
each
three
hours
long
.
Their
day
had
in
it
twelve
hours
Common
,
and
three
Temple
hours
,
or
hours
of
Sacrifice
and
Prayer
,
(
which
on
their
Feasts-days
were
signified
by
sound
of
Trumpet
,
Numb.
10.10
.
Grotius
on
Matth.
27.45
.
)
which
were
most
famous
and
notable
distinctions
of
the
time
of
the
day
.
We
read
of
them
,
Acts
2.15
.
and
3.1
.
and
10.3
,
9.
Matth.
20.3
,
5.
so
that
after
this
account
whatsoever
was
done
after
the
third
,
and
before
the
sixth
hour
,
might
be
said
to
have
been
done
the
third
hour
,
and
so
some
reconcile
Mark
15.25
.
with
Joh.
19.14
.
Christ
was
crucified
the
latter
end
of
the
third
hour
,
a
little
before
the
sixth
,
for
these
was
no
Temple-hour
between
the
third
and
the
sixth
.
I
may
give
four
Reasons
of
the
use
of
Astronomy
to
a
Minister
of
the
Gospel
.
Reas.
1.
Because
the
heavens
declare
the
glory
of
God
.
&c.
Psal.
19.1
,
2.
his
Majesty
,
Power
,
Wisdom
,
Goodness
,
which
shine
brightly
in
them
,
and
demonstrate
his
Deity
,
and
the
knowledge
of
them
,
is
a
means
to
come
to
the
knowledge
of
God
,
and
to
the
acknowledgement
of
a
Deity
.
See
how
the
site
and
course
of
the
Sun
evinceth
the
wisdom
of
God
,
made
out
in
Doctor
Browns
Vulgar
Errors
,
lib.
6.
cap.
5.
Reas.
2.
Scriptures
have
much
of
Astronomy
in
them
:
as
Gen.
1.15
,
to
19.
Job
38.31
,
32
,
33.
In
two
respects
especially
.
1.
Of
their
natural
motions
and
revolution
in
themselves
;
of
the
Sun
and
Moon
especially
,
Psal.
104.19
Psal.
19.5
,
6
,
7
,
and
of
the
effects
,
and
concomitants
thereof
,
as
the
vicissitude
,
or
continual
succession
of
night
and
day
,
of
Summer
and
Winter
,
Gen.
8.22
.
and
of
the
influences
of
the
Sun
,
and
of
the
Moon
,
and
of
the
Stars
,
Deut.
33.14
.
2.
Of
spiritual
allusions
to
the
Heavens
,
the
Stars
,
their
Light
,
Motion
,
and
many
other
things
,
of
which
the
Holy
Scriptures
are
very
full
.
I
might
multiply
Instances
hereof
.
Psal.
84.11
Cant.
6.10
Dan.
12.3
Phil.
2.15
.
Jude
13.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Without
the
knowledge
of
Astronomy
we
cannot
explain
these
things
to
others
,
nor
make
use
of
them
for
our selves
,
or
draw
forth
the
sense
of
many
Scriptures
,
or
the
meaning
of
the
Holy
Ghost
in
them
fully
,
and
clearly
;
nor
teach
those
spiritual
things
by
them
,
which
are
hinted
to
us
in
them
.
Ignorance
in
Astronomy
buries
many
sweet
and
excellent
points
in
Divinity
,
that
may
be
learned
from
the
Heavens
,
the
Stars
,
&c.
Reas.
3.
From
Examples
.
Moses
,
&
Daniel
imbuti
fuerunt
Astrologia
,
saith
Calvin
on
Dan.
1.4
.
they
were
both
indued
with
skill
in
Astrology
,
because
Moses
was
learned
in
all
the
learning
of
the
Egyptians
,
and
Daniel
in
all
the
learning
of
the
Chaldeans
,
both
which
were
skilful
in
true
and
genuine
Astrology
.
Some
think
they
of
the
East
Country
(
as
the
Chaldeans
)
were
the
first
that
found
out
the
courses
of
the
Stars
,
and
the
rules
of
Astronomy
;
and
give
this
reason
,
quod
null
a
regio
in
mundo
esset
tam
plana
ad
patefaciendum
quaqua
versus
Horizontem
,
therefore
they
were
more
propense
to
learn
that
Science
,
to
which
also
the
Egyptians
were
disposed
,
having
the
advantage
of
open
fields
,
and
serene
nights
,
fit
for
such
contemplation
.
Coelius
Rhodig
.
lib.
16.
cap.
4.
But
sure
this
Science
had
a
more
early
Original
,
it
was
known
to
those
before
the
Flood
;
being
requisite
for
the
ordering
of
their
Moneths
and
Years
,
and
the
computation
of
Time
,
which
receives
its
measures
from
the
motion
of
heavenly
Bodies
.
Hence
we
have
the
years
of
the
Patriarchs
before
the
Flood
summed
up
;
and
we
read
of
the
seventeenth
day
of
the
second
Moneth
,
when
Noah
entred
into
the
Ark
,
and
of
the
seventh
,
tenth
,
and
first
Moneth
,
Gen.
7.
and
8
chap.
Besides
,
that
the
length
of
their
Lives
in
that
first
Age
of
the
World
made
them
more
capable
of
observing
and
determining
the
various
Motions
,
and
Periods
of
the
heavenly
Bodies
.
Reas.
4.
Astronomy
is
a
sublime
part
of
natural
Philosophy
,
lost
by
our
fall
in
Adam
,
recoverable
by
observation
,
reading
and
study
;
and
as
light
is
sweet
,
and
a
pleasant
thing
is
it
for
the
eyes
to
behold
the
Sun
,
Eccles.
11.7
.
so
the
knowledge
of
Light
,
of
the
Sun
,
Moon
,
and
Stars
is
very
pleasant
and
delightful
to
the
Minde
,
and
makes
us
more
useful
and
profitable
unto
others
.
CHAP.
XI
.
Of
the
Vsefulness
of
Geography
.
GEography
is
useful
for
a
Minister
in
diverse
respects
,
1.
In
the
General
to
understand
the
whole
Course
or
Tenor
of
Scripture-stories
,
both
in
the
Old
and
New
Testament
,
from
the
beginning
of
the
Bible
to
the
end
:
the
History
of
the
Creation
,
of
our
Redemption
,
and
of
Gods
Providence
in
the
Series
thereof
,
all
along
from
the
first
to
the
last
,
related
in
Gods
Books
.
To
know
the
Distinctions
,
Bounds
or
Borders
of
Places
,
Towns
,
Cities
,
Countries
:
the
Situations
of
them
,
in
respect
of
one
another
,
and
of
the
Heavens
:
the
Longitude
and
Latitude
of
them
,
and
their
distance
one
from
another
:
and
the
Natures
,
Properties
,
Commodities
,
or
Discommodities
of
them
.
2.
In
Particular
,
to
understand
The
Plantation
of
the
world
by
Noah's
sons
after
the
flood
.
The
Journeys
of
Israel
from
Egypt
,
through
the
wilderness
to
Canaan
.
The
Stories
of
the
Patriarchs
,
Judges
,
and
Kings
of
Judah
and
Israel
.
The
Journals
of
the
Prophets
in
the
Old
Testament
.
See
Bunting's
Itincra●●um
●otius
Sacrae
Scripturae
.
Of
Jesus
Christ
,
John
.
4.3
,
4.
And
of
his
Apostles
in
the
New
Testament
,
and
of
their
removals
from
place
to
place
.
The
Division
of
the
land
of
Canaan
among
the
Tribes
:
the
scituation
and
proportion
,
or
quantity
of
their
several
allotments
,
absolutely
and
relatively
,
or
in
reference
one
to
another
.
The
scituation
of
Neighbouring
Countries
and
Nations
to
the
land
of
Canaan
;
how
near
,
or
far
off
,
and
on
what
side
.
The
Transactions
of
God's
people
the
Jews
,
(
possessing
Canaan
)
with
other
Nations
(
either
near
or
remote
)
by
Trade
,
by
League
or
War
,
by
Amity
or
Hostility
.
The
Deportations
or
Captivities
of
the
ten
Tribes
,
and
of
the
two
Tribes
,
which
were
several
and
divers
.
The
Propagation
of
the
Gospel
by
Christ
and
his
Apostles
,
from
place
to
place
,
from
one
Town
,
City
,
Country
and
Nation
,
to
another
.
The
Accomplishment
of
some
Prophecies
,
promises
,
threatnings
,
judgements
;
especially
such
as
have
reference
to
places
,
as
well
as
to
persons
,
as
the
downfal
of
Babylon
,
of
Antichrist
,
of
Gog
and
Magog
,
the
calling
of
the
Jews
.
The
Histories
of
the
four
Monarchies
,
and
of
other
Kingdoms
,
which
are
mentioned
in
the
Scriptures
,
and
of
their
Cities
.
In
the
understanding
of
all
which
we
may
be
much
assisted
by
the
knowledge
of
Geography
,
because
the
knowledge
of
the
places
where
the
persons
were
,
and
the
things
were
done
,
gives
light
to
the
understanding
of
the
History
thereof
.
We
cannot
have
a
full
notion
and
comprehension
of
some
affairs
,
events
or
occurrences
,
without
knowledge
of
the
places
where
they
were
agitated
,
or
fell
out
.
Neither
can
we
understand
many
Prophetical
Descriptions
of
places
without
the
knowledge
of
their
site
and
customs
.
The
want
of
skil
in
Geography
hath
caused
many
wilde
conjectures
about
the
scituation
of
Paradise
;
and
made
those
guilty
of
a
great
mistake
,
as
to
many
places
of
Scripture
,
that
take
the
land
of
Cush
(
so
often
mentioned
there
)
for
the
African
Ethiopia
;
and
the
land
of
Havilah
for
that
in
East
India
,
as
Sir
Walter
Rawleigh
in
his
History
of
the
World
hath
demonstrated
,
l.
1.
c.
3.
and
c.
8.
sect.
10.
3.
Geography
is
further
useful
for
the
clearing
of
some
Texts
in
Scripture
,
wherein
there
is
difficulty
upon
one
of
these
two
accounts
.
1.
Either
when
Places
,
that
differ
in
their
scituation
,
have
the
same
name
:
as
the
two
Edens
,
one
in
Mesopotamia
,
Gen.
2.8
.
the
other
in
Coelo-Syria
,
of
which
Amos
.
1.15
.
—
The
two
Sabas
,
one
in
Arabia
Felix
,
of
which
Psal.
72.10
.
the
other
in
Arabia
Deserta
;
whence
the
Sabeans
were
that
robbed
Job
,
chap.
1.15
.
So
the
two
Hamaths
,
one
in
Syria
Zobah
,
of
which
2
Chron.
8.3
.
the
other
in
Phenicia
in
the
Tribe
of
Nepthali
,
of
which
Numb.
34.8
Ezek.
47.16
.
So
Kedesh
and
Ramah
were
the
names
of
divers
places
far
distant
.
See
Sir
Walter
Rawleigh
of
all
these
in
his
History
of
the
world
.
So
two
places
are
called
Cesarea
,
the
one
near
the
rise
of
Jordan
,
of
which
Mat.
16.13
.
the
other
on
the
shore
of
the
Mediterranean
sea
,
mentioned
Acts
18.22
.
and
25.1
,
4.
So
two
places
are
named
Antioch
,
one
in
Syria
,
of
which
Acts
11.26
,
27.
the
other
in
Pisidia
,
of
which
Acts
13.14
.
Without
knowing
the
different
scituation
of
these
places
,
of
the
same
name
,
we
cannot
distinguish
between
them
;
nor
judge
which
of
them
is
meant
in
such
or
such
a
place
of
Scripture
.
2.
Or
when
the
same
place
hath
several
names
in
Scripture
,
which
create
a
seeming
repugnancy
between
some
places
,
or
expressons
therein
,
only
to
be
reconciled
by
skill
in
Geography
.
Thus
,
when
Christ
sent
the
Devils
into
the
Swine
,
Matthew
saith
,
he
was
in
the
Country
of
the
Gergesens
,
Mat.
8.28
.
but
Mark
,
of
the
Gadarens
,
Mar.
5.1
.
which
is
the
same
Country
indifferently
named
from
these
two
Cities
in
it
,
Gergesa
and
Gadara
.
So
the
woman
of
Canaan
,
Matth.
15.22
.
is
call'd
a
Syro-Phenician
,
Mar.
7.26
.
for
the
Jews
call'd
those
,
who
lived
about
Tyre
and
Sidon
and
the
sea-coast
,
in
a
strict
sense
,
Canaanites
,
(
see
Numb.
13.29
Judg.
1.30
,
31
,
32.
)
but
by
others
they
were
stiled
Phenicians
,
Grotius
in
Matth.
15.22
.
and
sometimes
Syro-Phenicians
,
to
distinguish
them
from
the
Liby-Phenices
in
Africa
.
The
place
,
whither
Christ
went
with
his
Disciples
before
he
was
apprehended
by
Judas
,
is
said
to
be
Gethsemane
,
Mat.
26.36
.
but
Luke
saith
it
was
the
mount
of
Olives
,
chap.
22.39
.
and
John
,
differently
from
both
,
makes
it
a
Garden
beyond
the
brook
Cedron
.
In
reconciling
which
there
will
be
no
difficulty
to
him
,
who
hath
seen
a
true
description
of
Jerusalem
,
and
the
adjacent
places
.
For
Mount
Olivet
lies
beyond
the
brook
Cedron
,
and
part
of
it
is
call'd
Gethsemane
,
See
Dr.
Lightf
.
Centur.
Chorog
.
cap.
40.
(
the
place
of
Oyl-presses
)
and
at
the
foot
of
this
Mountain
especially
it
was
,
that
they
had
their
gardens
:
for
they
used
not
to
have
them
in
the
City
.
CHAP.
XII
.
Of
the
Arguments
which
prove
the
Vsefulness
of
Learning
.
SECT.
I.
Seven
Arguments
propounded
.
HAving
declared
the
particular
use
of
Arts
and
Tongues
for
the
Ministers
of
the
Gospel
,
I
will
further
demonstrate
the
need
and
use
of
Learning
for
them
by
seven
Arguments
.
I.
God's
affording
of
Means
for
obtaining
Learning
in
all
Ages
.
II.
Religion
flourished
when
Learning
abounded
.
III.
Learning
qualifies
for
all
public
employments
.
IV.
Satan
makes
use
of
Learning
.
V.
Satan
seeks
to
obstruct
Learning
.
VI.
Testimonies
given
to
Learning
by
the
Learned
.
VII
.
God
hath
used
Learned
men
as
the
greatest
Instruments
of
his
service
and
glory
.
SECT.
II.
Of
God's
affording
means
of
Learning
,
as
Schools
,
&c.
GOd
hath
in
his
good
Providence
appointed
,
Argum.
1.
and
in
all
ages
afforded
his
people
ordinary
helps
and
means
for
obtaining
the
knowledge
of
Arts
and
Tongues
,
as
Schools
,
Universities
,
Colledges
,
the
Seminaries
or
Nurseries
of
Learning
.
There
were
many
Schools
of
the
Prophets
under
the
Old
Testament
.
Calvin
on
Amos
7.14
.
saith
,
Scimus
tunc
fuisse
Prophetarum
Collegia
,
&
hoc
satis
notum
est
ex
sacris
Historiis
.
Collegia
illa
in
hunc
finem
instituta
fuerunt
,
ut
Seminarium
aliquod
semper
maneret
in
Ecclesia
Dei
,
ne
destitueretur
bonis
&
probis
Doctoribus
.
There
was
a
Colledge
or
School
of
the
Prophets
upon
the
Hill
of
God
,
where
they
trained
up
young
Scholars
and
Students
,
1
Sam.
10.5
,
10.
Some
think
it
was
in
Gibeah
of
Benjamin
.
—
Another
Colledge
at
Naioth
in
Ramah
,
whither
David
fled
,
and
Saul
followed
him
,
whereof
Samuel
was
Overseer
,
and
President
,
1
Sam.
19.19
,
20.
the
Teacher
and
Instructer
of
those
that
were
called
the
children
of
the
Prophets
in
that
School
.
For
though
Prophesie
be
the
special
Gift
and
Work
of
the
Spirit
,
yet
it
was
fit
,
that
they
which
afterward
should
be
imployed
in
the
service
of
God
(
as
it
's
like
that
these
were
most
of
Levi
)
should
be
prepared
,
by
Godly
Instruction
and
Education
,
for
the
further
works
of
the
Spirit
in
them
.
See
Doctor
Willet
on
1
Sam.
19.18
.
By
these
two
Instances
(
scil.
of
the
Colledges
at
Gibeah
and
Naioth
)
it
seems
that
Colledges
of
Students
were
priviledged
Places
,
seeing
the
Israelite-Students
in
the
former
were
not
hurt
,
though
in
the
Garison
of
the
Philistines
:
and
David
was
secure
in
the
later
,
though
Saul
was
his
enemie
.
There
was
another
Colledge
of
the
Prophets
,
in
the
time
of
Elisha
,
at
Beth-el
,
2
King
.
2.3
.
and
another
at
Jericho
,
2
King
.
2.5
.
Another
at
Gilgal
,
2
King
.
4.38
,
with
43
,
where
there
were
an
hundred
Sons
of
the
Prophets
.
Elisha's
Colledge
was
so
full
of
Scholars
,
that
there
was
not
room
enough
for
them
,
and
they
desired
it
might
be
enlarged
,
2
King
.
6.1
,
2
,
3.
Among
the
Israelites
forty
eight
Cities
were
appointed
for
the
Levites
,
which
were
as
the
common
Schools
and
Universities
for
the
whole
Kingdom
.
See
Willet
in
Dan.
1.4
.
Some
think
,
that
Debir
was
an
Academy
or
University
of
Palestina
,
that
when
the
Jewish
Polity
came
to
be
fixed
,
and
they
were
in
a
succession
of
Government
,
then
they
erected
publick
Schools
of
Learning
,
appointed
Cities
,
which
to
that
end
they
priviledged
,
as
this
of
Debir
for
one
Josh.
15.15
.
(
see
Masius
in
loc
)
which
was
therefore
called
Kirjath-Sepher
,
which
signisies
a
City
of
Books
,
or
of
Learning
,
though
others
conceive
it
to
be
a
place
where
a
famous
Library
was
kept
,
in
which
many
notable
Monuments
,
☞
and
antient
Records
of
many
things
done
ever
since
the
Flood
were
reserved
.
In
these
Schools
,
or
Colledges
of
the
Prophets
,
there
were
two
sorts
:
First
,
Some
were
called
Prophets
simply
,
as
the
Masters
and
Instructors
of
others
,
stiled
Fathers
,
1
Sam.
10.12
.
2
King
.
2.12
.
Secondly
,
Others
were
called
the
Sons
,
or
Children
,
that
is
,
the
Pupils
,
or
Scholars
of
the
Prophets
,
yong
Students
taught
and
trained
up
by
them
in
the
way
of
Learning
,
and
Prophesying
.
Gods
blessing
upon
those
Schools
of
the
Prophets
amongst
the
Jews
was
so
great
,
that
upon
many
in
them
God
bestowed
the
extraordinary
Gift
of
foretelling
things
to
come
,
2
Kings
2.3
,
5.
and
divers
Miracles
were
wrought
for
them
:
two
at
Gilgal
,
one
in
healing
the
deadly
pottage
,
2
King
.
4.38
.
another
in
feeding
an
hundred
of
them
with
twenty
Loaves
,
verse
42
,
43
,
44.
a
third
at
Jordan
,
in
causing
the
Axe-head
to
swim
,
2
King
.
6.5
,
6.
What
an
honor
was
it
to
these
Schools
of
the
Prophets
,
that
Elijah
went
to
visit
them
,
immediately
before
he
was
taken
up
to
Heaven
,
2
King
,
2.
as
at
Beth-el
,
verse
2
,
3.
at
Jericho
,
verse
4
,
5.
In
Babylon
there
were
three
famous
Universities
of
the
Jews
,
Nehardea
,
Sorah
,
●xtorf
.
Com.
Masorct
.
cap.
6.
Alting
.
Acad.
Hebr.
p.
30
,
31.
and
Pumbeditha
:
erected
by
those
that
stayed
there
after
the
Captivity
,
and
returned
not
with
their
Brethren
(
as
some
conceive
)
or
by
their
Posterity
,
for
the
preservation
of
Religion
,
and
the
knowledge
of
the
Law
,
which
(
as
some
think
)
would
have
been
lost
,
if
they
had
not
brought
up
their
children
in
Learning
;
because
by
living
and
conversing
with
the
Chaldeans
their
Tongue
was
corrupted
;
so
that
the
Word
of
God
delivered
in
it
,
without
this
remedy
,
would
not
have
been
so
intelligible
and
useful
to
them
.
The
same
course
was
also
requisite
to
be
taken
by
those
which
returned
into
their
own
Land
;
because
their
Language
was
then
a
Medley
of
Chaldee
and
Hebrew
.
After
which
time
the
old
and
pure
Hebrew
remained
onely
among
learned
men
,
and
was
taught
in
Schools
,
as
among
us
the
learned
Tongues
are
accustomed
to
be
.
See
Breerewoods
Enquiries
,
cha.
9.
Afterwards
Learning
,
and
Languages
flourished
in
Judea
,
as
may
appear
in
that
seventy
two
learned
men
were
sent
to
Ptolemy
Philadelphus
,
to
translate
the
Hebrew
Bible
into
Greek
,
(
As
Gellius
in
Noct.
A●tic
.
lib.
6.
cap.
17.
)
that
he
might
with
it
enrich
his
vast
Library
,
consisting
of
almost
700000
Books
,
which
was
kept
at
Alexandria
,
a
place
renowned
for
the
Schools
of
all
Liberal
Arts.
Strabo
lib.
14.
Here
Euclid
set
up
a
Mathematic
School
;
after
which
,
till
the
Times
of
the
Saracens
,
there
was
scarce
any
excellent
Mathematician
,
that
was
not
either
born
,
or
educated
at
Alexandria
.
Here
also
was
an
Academy
of
the
Jews
(
see
Hottinger
,
Eccles.
Hist.
part
.
1.
cap.
2.
)
Vossius
de
Scient.
Mathem
.
cap.
15.
Antiqu.
Jud.
lib.
12.
cap
1.
&
lib.
14.
cap.
14.
who
were
a
great
part
of
the
Citizens
,
as
Josephus
relates
.
Of
this
place
was
Apollos
,
Acts
18.24
.
The
Jews
dwelt
in
other
places
of
Egypt
,
in
Cyrene
,
and
all
other
Nations
,
Joseph
.
ibidem
.
being
dispersed
in
the
Countreys
of
their
Conquerors
in
the
several
Empires
,
and
distinguished
into
the
Babylonian
and
Greek
dispersion
:
the
first
made
under
the
Chaldean
,
the
second
under
the
Macedonian
Empire
,
of
which
we
read
John
7.35
.
—
Will
he
go
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
the
Jews
dispersed
among
the
Greeks
in
Asia
,
or
Egypt
?
They
,
being
dispersed
among
other
Nations
,
always
endeavored
to
keep
their
Schools
,
which
they
cal'd
Synagogues
,
-
wherein
they
interpreted
the
Law
,
-
wherein
they
conferred
and
disputed
about
the
Scriptures
,
Acts
6.9
.
Now
,
out
of
all
Nations
,
whither
they
were
scattered
,
some
of
all
sorts
went
to
Jerusalem
,
and
dwelt
there
,
at
or
before
our
Savior's
time
.
For
,
Acts
2.5
.
it
's
said
,
There
were
dwelling
at
Jerusalem
Jews
,
devout
men
,
out
of
every
Nation
under
Heaven
,
Parthians
,
Medes
,
&c.
the
Dwellers
in
Asia
,
in
Egypt
,
and
about
Cyrene
,
and
Strangers
of
Rome
.
The
Cause
hereof
was
either
,
1.
That
Jerusalem
being
the
Metropolis
of
Religion
and
Knowledge
,
the
Jews
sent
their
Sons
to
be
instructed
there
,
as
Cornelius
a
Lapide
conceives
.
2.
Or
,
as
Dr.
Lightfoot
(
on
Acts
2.5
.
)
thinks
,
because
the
whole
Nation
had
then
a
general
expectation
of
the
Messias
about
that
time
,
as
he
clears
both
from
Scripture
(
out
of
Luke
2.38
.
and
3.15
.
and
19.11
.
)
and
their
own
Writings
.
This
might
make
such
multitudes
flock
to
Jerusalem
about
this
time
,
and
take
up
their
residence
,
where
they
thought
the
royal
Seat
of
the
Messias
would
be
,
that
so
they
might
partake
of
the
pomp
and
prosperity
of
his
Kingdom
.
And
that
the
Jews
of
these
several
Nations
had
their
distinct
Synagogues
there
,
is
intimated
Acts
6.9
.
where
we
read
,
Divers
arose
of
the
Synagogue
of
the
Libertines
(
that
is
,
such
,
both
Natural
Jews
and
Proselytes
,
See
Grotius
and
Lightfoot
on
the
place
.
as
had
obtained
the
Roman
Freedom
)
of
the
Cyrenians
,
of
the
Alexandrians
,
and
of
them
of
Cilicia
,
and
of
Asia
.
Hence
the
Jews
tell
of
480
[
](A57125-e68870-b)(a)
(a)
See
Lightfoot
Centur.
Chorographic
.
pag.
71.
Juntus
de
Academ
.
cap.
2.
Synagogues
,
and
Houses
of
Learning
in
Jerusalem
:
for
there
used
to
be
a
House
of
Learning
joined
with
a
Synagogue
.
The
Schools
of
the
Jews
,
about
our
Savior's
time
,
had
very
famous
men
;
the
chief
were
Hillel
,
and
Schammai
(
the
former
is
said
to
have
bred
80
eminent
Scholars
)
and
Simeon
Hillel's
Son
,
whom
divers
Learned
Men
[
](A57125-e68950-b)(b)
(b)
See
Hotting
.
Hist.
Eccles.
Nov.
Test
.
part.
1.
cap.
9.
A●●ing
.
Acad.
Hebr.
p
39.
Lightfoot
in
Acts
5.34
.
make
the
same
with
him
that
took
Christ
into
his
arms
,
Luke
2.25
.
To
whom
add
Gamaliel
,
Simeon's
Son
,
and
Paul's
Master
.
After
the
Destruction
of
Jerusalem
,
See
Buxtorf
.
Tiber●as
.
Schools
for
Learning
were
still
held
up
by
the
Jews
:
and
the
Jews
had
their
Schools
at
Jafne
,
Zephoria
,
Cesarea
,
and
Tiberias
:
and
these
declining
,
the
three
forementioned
in
Babylon
flourished
very
much
,
when
Learned
Jews
went
thither
from
Palestine
.
The
Jewish
Writers
say
,
there
were
also
a
great
number
of
Colledges
in
Bither
(
a
place
in
the
Land
of
Canaan
)
destroyed
by
the
Emperor
Hadrian
.
—
Buxtorf
.
Talmud
.
Lex
.
pag.
372.
Thus
far
of
the
Jewish
Schools
.
Dr.
Willet
upon
1
Sam.
19.19
,
20.
concludes
out
of
Peter
Martyr
,
That
the
noble
Foundation
of
Universities
,
and
Schools
of
Learning
,
is
grounded
upon
the
Example
of
the
Prophets
.
The
same
Author
,
upon
Daniel
1.4
.
observes
,
that
the
Institution
of
Schools
,
to
train
up
youth
in
good
Letters
,
was
very
ancient
:
as
among
the
Egyptians
,
where
Moses
was
taught
their
Learning
:
and
in
Babylon
,
where
Daniel
and
the
three
children
were
taught
the
Learning
and
the
Tongue
of
the
Chaldeans
.
Among
the
Grecians
Athens
was
famous
for
the
Study
of
Arts
there
was
Plato's
Academy
,
hence
Livy
calls
Greece
Sal
Gentium
)
and
in
Egypt
Alexandria
:
yea
,
the
rude
Indians
had
their
Gymnosophists
,
and
the
Romans
had
their
Colledges
of
Augures
;
I
may
add
their
Philosophers
and
Rhetoricians
.
The
Persians
and
Arabians
had
their
Magi.
Grotius
in
Mat.
2.1
.
The
Gauls
had
their
Druides
.
All
Sects
whatsoever
had
their
Schools
to
advance
their
Way
.
Stephen
met
with
some
of
them
at
Jerusalem
,
Acts
6.9
.
and
Paul
at
Athens
,
Acts
17.18
.
It
is
observed
,
that
the
Egyptians
,
Chaldeans
,
Babylonians
,
Persians
,
Grecians
,
Romans
,
erected
Schools
,
and
by
great
Liberality
,
and
other
ways
,
promoted
Learning
,
and
encouraged
Scholars
.
Now
let
us
view
the
Schools
of
the
Christians
,
See
Alsted
.
Chron.
cap.
30.
ultim
.
edit
.
which
,
upon
the
Planting
of
the
Gospel
,
were
set
up
at
Antioch
and
Alexandria
;
the
latter
of
which
afforded
many
famous
Men
,
as
Clemens
,
Origen
,
Ammonius
,
Athanasius
,
Didymus
,
&c.
That
the
Primitive
Church
had
her
Schools
(
wherein
Youths
did
learn
the
Principles
of
Religion
,
and
the
Liberal
Arts
,
and
heard
the
holy
Scriptures
explaned
)
and
that
Care
was
taken
for
setling
Schools
every
where
,
where
Churches
were
built
,
and
for
setting
over
them
such
Men
as
were
invested
with
eminent
Piety
and
Learning
,
See
Magdeb.
Cent.
2.
cap.
7.
&
Cent.
3.
c.
7.
Ecclesiastical
Histories
do
declare
.
That
there
were
many
learned
men
in
divers
places
in
the
first
Ages
of
Christianity
is
an
Argument
,
that
there
were
Schools
,
in
which
they
were
educated
.
In
the
time
of
Constantine
the
great
,
when
Religion
had
its
free
course
,
the
Christian
Schools
flourished
,
which
were
after
shut
up
by
Julian
.
It
is
observable
,
that
the
University
of
Cambridge
(
to
which
Chronologers
give
preheminence
for
Antiquity
to
most
Universities
in
the
World
of
a
Christian
Foundation
)
was
restored
by
Sigebert
,
As
Isaacson
,
Alsted
,
Helvicus
.
a
great
Promoter
of
Christianity
,
presently
upon
the
Conversion
of
the
East-Angles
(
much
furthered
by
him
)
about
the
year
of
Christ
631.
For
there
was
a
British
Academy
there
long
before
:
of
which
some
make
Lucius
,
the
first
Christian
King
of
the
Britains
,
the
Founder
.
But
it
being
ruined
by
the
Saxons
,
and
the
Britains
shut
up
in
Wales
,
Dubritius
(
a
great
Champion
of
the
Truth
against
the
Pelagians
,
as
was
also
David
,
his
Scholar
,
who
held
a
Synod
against
their
Errors
)
instituted
an
Academy
(
in
the
latter
end
of
the
fifth
Century
)
on
the
River
Wye
,
and
after
at
Caer-lion
on
Usk
in
Monmouthshire
,
where
many
eminent
Men
were
educated
.
Of
which
see
Mr.
Fuller's
Church-History
of
Britain
.
This
Necessity
and
Use
of
Schools
,
Universities
,
and
Learning
,
is
as
great
now
under
the
Gospel
(
if
not
greater
in
some
respects
)
as
ever
it
was
under
the
Old
Testament
.
And
God
hath
plentifully
furnished
all
Countries
that
have
entertained
the
Gospel
of
Christ
,
especially
all
the
reformed
Churches
in
Europe
,
with
famous
Schools
and
Academies
:
and
he
hath
wonderfully
blessed
them
(
as
these
in
England
,
See
Dr.
Arrowsm●h
,
1.
Orat.
Antiweigel
.
p.
3.
Scotland
,
Ireland
,
and
those
in
the
Low-Countreys
,
in
Germany
,
the
Palatinate
,
Bohemia
)
so
that
these
Universities
have
trained
up
,
and
sent
forth
learned
,
able
,
eminent
Scholars
,
and
godly
Men
,
choice
,
useful
Instruments
of
God's
Glory
and
Service
,
both
in
Church
and
Commonwealth
.
The
use
and
need
of
Schools
and
Universities
(
which
is
evident
in
the
holy
Scriptures
,
and
by
the
light
of
Reason
,
and
practise
,
and
experience
of
all
Nations
)
as
they
are
the
means
of
Learning
,
Qui
vult
finem
vult
media
.
Fints
est
nobilior
mediis
.
infers
and
evinceth
the
need
of
Learning
(
as
it
is
the
end
thereof
)
especially
for
the
Ministers
of
the
Gospel
.
As
there
is
necessity
of
Schools
,
and
Universities
,
so
of
study
and
industry
in
them
,
for
the
attainment
of
Learning
.
For
we
cannot
expect
God
should
communicate
these
Gifts
to
us
by
Miracle
,
or
immediate
infusion
of
the
Spirit
(
as
he
did
to
his
Apostles
)
but
they
must
be
acquired
through
the
use
of
ordinary
Means
forementioned
;
which
to
contemn
,
or
neglect
,
and
depend
upon
immediate
and
miraculous
Infusions
and
Revelations
,
is
to
tempt
the
good
Spirit
of
God
,
and
to
provoke
him
to
give
us
up
to
strong
delusions
,
and
to
give
heed
to
seducing
Spirits
,
and
to
doctrines
of
Devils
.
Inspiration
(
of
such
common
gifts
)
must
be
supplied
by
Education
.
The
way
Paul
directed
Timothy
unto
(
even
in
reference
to
Ministerial
abilities
)
was
,
Give
attendance
to
reading
,
1
Tim.
4.13
&c.
meditate
upon
these
things
,
give
thy self
wholly
to
them
,
that
thy
profiting
may
appear
to
all
,
ver.
15.
As
Timothy
had
not
health
by
Miracle
,
but
in
the
use
of
Means
,
1
Tim.
5.23
.
so
neither
had
he
Gifts
for
the
Ministery
by
Miracle
,
but
by
Study
.
In
the
Platform
of
Church-discipline
,
agreed
upon
in
the
Synod
at
Cambridge
in
New
England
,
cap.
6.
num.
6.
it
's
said
,
This
we
gladly
acknowledge
,
that
Schools
are
both
lawful
,
profitable
,
and
necessary
,
for
the
training
up
of
such
in
good
Literature
,
or
Learning
,
as
may
afterwards
be
called
forth
unto
the
office
of
Pastor
or
Teacher
in
the
Church
.
Scholae
non
immerito
vocantur
Emporia
&
Mercaturae
bonarum
literarum
:
Scminaria
Ecclesiae
:
armamentaria
Reipublicae
:
vivaria
Oeconomiae
:
officinae
Pietatis
:
magistrae
Humanitatis
:
fontes
Honestatis
:
scaturigines
Utilitatis
:
nervi
Morum
&
Disciplinae
:
horti
Gratiarum
:
&
uno
verbo
Cornu-copia
omnimodae
felicitatis
—
O
felices
Ecclesias
,
quibus
haec
pietatis
domicilia
sunt
adjuncta
!
Alsted
.
in
Orat.
de
causis
corrupt
.
Schol.
Of
the
causes
,
and
uses
of
Publick
Divinity
Schools
,
see
Zanch.
tom.
7.
orat
.
1.
—
who
saith
in
his
fourth
Tom.
lib.
1.
Thes.
2.
in
quartum
praeceptum
pag.
812.
—
It
should
be
the
great
care
of
a
pious
Prince
(
or
Supreme
Magistrate
)
that
,
beside
the
public
and
Ecclesiastical
Ministery
,
Schools
should
be
constituted
,
wherein
beside
Humane
Learning
,
and
the
Liberal
Arts
,
the
holy
Doctrine
of
Religion
should
be
faithfully
delivered
to
youth
,
to
conserve
heavenly
Doctrine
in
the
Church
,
&c.
and
that
maintenance
should
be
provided
for
both
.
Afterwards
we
see
(
saith
Zanchy
)
that
the
Gentiles
,
and
all
Nations
,
Pag
813.
that
were
not
altogether
Barbarous
,
took
care
hereof
;
whereby
their
Religion
might
be
conserved
,
and
propagated
,
for
they
saw
,
Sine
Scholis
non
posse
consistere
vel
Religionem
,
vel
etiam
Politiam
;
that
without
Schools
neither
Religion
,
nor
Policy
could
consist
:
—
that
Nature
it self
should
teach
a
Christian
Prince
,
that
it
is
his
office
to
take
care
of
Schools
,
and
Colledges
.
He
adds
,
Jeroboamus
ille
impius
,
Rex
Apostatarum
ab
Ecclesia
,
&c.
That
wicked
Jeroboam
King
of
Apostates
from
the
Church
,
and
Kingdom
of
Juda
,
as
he
corrupted
Religion
,
so
he
also
overthrew
the
Schools
in
the
Towns
of
the
twelve
Tribes
;
because
he
knew
that
the
purity
of
Doctrine
and
Religion
was
conserved
there
by
the
faithful
Prophets
.
But
afterwards
Elias
and
Elisha
(
his
Disciple
)
knowing
that
Religion
could
not
be
kept
pure
without
Schools
,
restored
them
:
and
when
the
wicked
Kings
had
transferred
the
Revenues
,
which
were
due
to
maintain
the
Schools
,
partly
to
their
own
private
use
,
and
partly
to
slatterers
,
many
good
men
contributed
of
their
own
substance
to
the
maintenance
of
Students
,
who
,
being
content
with
a
little
,
defended
true
Doctrine
stoutly
against
the
Priests
of
Baal
.
Object
.
Doth
not
Beza
in
his
marginal
Note
on
Acts
6.9
.
call
Universities
Flabella
Satanae
,
Satan's
slaps
to
keep
away
slyes
?
Doth
not
Luther
call
them
Cathedras
pestilentiae
,
&
Antichristi
luminaria
?
the
seats
of
pestilence
,
and
lights
of
Antichrist
?
Doth
not
another
call
them
the
Synagogues
of
perdition
,
the
pits
of
the
Abyss
,
by
the
smoak
whereof
the
sun
of
the
Gospel
is
obscured
.
Answ.
What
some
worthy
men
have
spoken
of
Jewish
and
Popish
Universities
,
See
Dr.
Arrowsmiths
Orat.
1.
Antiweigel
.
pag.
3.
that
others
have
,
out
of
little
Candor
,
and
great
fury
,
transferred
to
Universities
reformed
,
as
what
Beza
spake
of
the
Jewish
Academies
(
his
words
are
,
Academiae
jamolim
falsis
Doctoribus
addictae
)
and
what
Luther
,
and
others
spake
of
the
Pontifician
or
Popish
Academies
.
But
the
corruptions
of
some
will
not
prejudice
the
Usefulness
of
Universities
in
general
,
or
of
others
Reformed
,
and
free
from
the
same
infection
.
SECT.
III.
Of
Religion
flourishing
,
when
Learning
abounded
.
THe
second
Argument
,
Argum.
2.
to
prove
the
usefulness
of
Learning
.
Learning
hath
not
been
in
the
same
state
in
all
Ages
since
Christ
,
but
ebbing
and
flowing
like
the
water
,
waxing
and
waning
like
the
Moon
.
But
this
is
observable
,
that
in
those
Ages
wherein
Learning
abounded
most
,
Religion
hath
flourished
,
and
the
Truth
of
God
hath
had
most
Champipions
,
Defenders
and
Witnesses
of
it
,
and
for
it
.
The
fourth
Century
was
,
as
it
is
called
,
Chronol.
ad
Annum
.
365.
a
Learned
Age.
Hoc
tempore
fulserunt
in
Ecclesia
Dei
clarissima
lumina
,
saith
Bucholcer
.
Many
famous
Lights
shone
in
the
Church
of
God
in
this
time
,
who
were
the
Hammers
of
Heretics
.
The
fifth
Century
was
the
like
.
These
two
Centuries
for
choice
of
Learned
men
,
were
compared
to
the
golden
Age
,
and
are
stiled
the
two
Learned
Ages
.
In
the
sixth
and
seventh
Century
there
was
(
as
Authors
observe
)
a
great
decay
in
knowledge
,
and
scarcity
of
able
men
to
defend
Truth
,
and
furnish
the
Church
withall
.
There
were
few
in
Italy
then
,
as
Baronius
observes
—
(
haud
in
promptu
esset
,
Annal.
Tom.
8.
A●n.
593.
num.
62.
qui
utriusque
linguae
peritus
esset
)
who
were
skilled
both
in
Greek
and
Latine
.
Yea
Gregory
the
Great
,
who
lived
in
the
seventh
Century
who
was
,
In
his
Critic
.
Sacr.
lib.
4.
cap.
29.
(
as
Rivet
saith
)
—
Primus
Papa
&
ultimus
Episcopus
Romanus
,
the
last
Bishop
of
Rome
,
and
the
first
Pope
;
or
the
last
of
the
good
Bishops
of
Rome
,
and
the
first
of
the
bad
ones
:
This
Gregory
professeth
that
he
was
ignorant
of
the
Greek
Tongue
,
Gregor.
Tom
2.
1
p●st
.
lib.
9.
lib.
6.
Epist.
29.
Nam
nos
nec
Graecum
novimus
.
That
ignorant
Age
was
a
declining
age
,
wherein
men
came
short
of
their
Predecessors
in
some
Truths
,
as
even
Gregory
himself
did
;
therefore
it
affords
few
,
and
those
not
full
Testimonies
of
the
truth
.
The
Ages
of
the
Church
(
saith
a
learned
man
)
resemble
the
stars
of
the
sky
.
Dr.
Featly
,
Of
the
Names
of
visible
Protest
.
in
all
Ages
.
In
some
Ages
we
may
see
many
and
glorious
lights
,
likestars
of
the
first
and
second
Magnitude
:
in
other
Ages
there
are
few
Authors
of
any
Note
,
or
bright
lustre
(
whose
writings
have
come
to
Posterity
)
and
in
some
Ages
none
but
obscure
and
unknown
Authors
.
The
same
Author
saith
,
that
after
we
have
passed
the
eighth
Age
of
the
Church
,
we
fall
into
Cimmerian
darkness
.
Of
the
ninth
Age
Bellarmine
cannot
speak
with
patience
—
Saeculo
hoc
nullum
extitit
indoctius
,
Lib.
4.
De
Romano
pontifice
cap.
12
,
ad
linem
.
aut
infeliciu●●
in
quo
qui
Mathematicis
aut
Philosophiae
operam
dabat
,
vulgo
Magus
putabatur
.
There
was
no
Age
more
unlearned
,
or
unhappy
,
then
this
;
in
which
whosoever
studied
the
Mathematics
,
or
Philosophy
,
was
commonly
accounted
a
Magician
.
This
is
called
an
unhappy
Age
,
empty
of
men
famous
for
wit
,
or
learning
,
in
which
the
light
of
knowledge
was
not
to
be
found
,
no
not
in
Popes
,
Bishops
,
or
Princes
:
but
this
Age
was
full
of
palpable
Egyptian
darkness
:
and
it
may
be
said
of
this
Age
,
that
it
yielded
no
eminent
men
,
Catholics
,
or
Heretics
.
As
this
ninth
Age
,
so
the
tenth
,
and
some
other
after
,
were
barren
of
Learned
Writers
:
Dr.
●eatly
.
and
therefore
no
marvel
(
saith
my
Author
)
if
the
Harvest
we
gather
in
these
Ages
of
the
Professors
of
the
Truth
,
and
defenders
thereof
by
writing
,
be
very
thin
.
In
the
tenth
Century
Learning
was
decayed
by
the
fall
of
the
Roman
Empire
,
great
corruption
grew
in
this
Century
or
thousandth
year
,
Bi●ck
.
P●●●est
.
〈…〉
.
wherein
(
as
some
think
)
Satan
was
let
loose
.
For
at
this
time
,
Rev.
20.3
.
they
of
Rome
forbad
to
marry
;
and
indulged
uncleanness
themselves
:
—
they
also
devised
a
carnal
presence
of
Christ
in
the
Sacrament
.
This
ignorant
Age
was
a
Monkish
Age
,
much
cumbred
with
Monkery
,
or
with
the
dotages
of
Monks
and
Legendary
Fables
;
wherein
the
Monks
devised
subtile
tricks
to
delude
the
people
,
as
the
Oracles
of
the
Holy
Rood
,
&c.
and
that
illiterate
herd
of
Monks
and
Friers
bore
the
greatest
sway
,
and
the
blind
led
the
blind
into
the
pit
.
In
the
fourteenth
Century
(
as
some
compute
it
)
Learning
began
to
revive
,
Idem
.
there
being
a
general
Resurrection
of
all
good
Learning
(
a
little
before
the
receiving
of
the
Gospel
)
at
which
the
Monks
were
mad
.
For
as
in
the
first
Plantation
of
the
Gospel
in
Europe
,
Mellific●i
Theolog.
pag.
716.
as
Mr.
Trap
observes
,
God
shipped
the
Arts
before
into
Greece
,
that
they
might
be
as
Harbingers
unto
it
,
as
Tertullian
speaketh
;
so
in
these
latter
Ages
the
Lord
,
intending
a
Reformation
of
Religion
,
set
up
the
Turk
to
over-run
Greece
;
and
by
the
cruelty
of
the
Turks
,
used
against
the
Grecians
(
such
as
they
abhorred
)
and
by
God's
Providence
over-ruling
it
,
divers
learned
men
among
the
Greeks
,
left
(
as
exiles
)
those
parts
,
and
fled
into
these
Western
parts
;
and
by
their
means
the
knowledge
of
Letters
,
and
study
of
Tongues
,
especially
the
Greek
and
Latine
,
began
to
spread
abroad
through
diverse
parts
of
the
West
.
These
were
God's
first
Instruments
(
saith
Mr.
Trap
)
to
restore
humane
Learning
,
that
was
almost
lost
out
of
the
world
—
as
Chrysoloras
,
Trapezuntius
,
Gaza
,
Argyrophylus
,
Chalcondylas
,
Cydonius
,
and
other
.
In
like
sort
also
afterwards
John
Capnio
brought
the
use
of
the
Greek
and
Hebrew
Tongues
into
Germany
.
In
the
beginning
of
this
Age
Hebrew
was
first
taught
in
Oxford
.
Isaacson's
Chronol.
ad
Ann.
Christ
.
1314.
In
this
Age
knowledge
increased
very
much
by
the
means
of
Printing
,
☞
which
Art
is
said
to
be
first
invented
at
Strasburg
in
Germany
by
John
Guttenburg
.
Hereby
the
Languages
were
divulged
,
and
good
Learning
was
generally
communicated
,
and
Books
were
more
easily
dispersed
then
formerly
the
Manuscrips
could
be
.
Shortly
after
,
there
were
printed
at
Paris
,
Venice
,
Antwerp
,
and
divers
other
places
,
the
Works
of
sundry
Learned
men
,
stirred
up
by
God
to
fetch
the
Arts
back
out
of
banishment
.
Pag.
716
,
and
717.
Mr.
Trap
names
divers
of
them
.
After
that
Humane
Learning
began
thus
to
reflourish
,
and
lift
up
the
head
,
Divinity
also
,
that
had
been
shamefully
obscured
and
slurried
with
needless
and
endless
Doubts
and
Disputes
,
was
vindicated
and
illustrated
by
the
knowledge
of
Latine
,
Greek
,
and
Hebrew
.
In
this
fourteenth
Age
(
as
also
in
the
fifteenth
and
sixteenth
Ages
)
God
raised
up
divers
Worthies
,
who
,
by
their
Confessions
,
Writings
,
and
Martyrdom
gave
a
great
and
glorious
Testimony
to
the
Gospel
of
Christ
,
and
the
Truths
thereof
,
as
Wickliff
,
Huss
,
Hierom
of
Prague
;
after
them
Luther
,
Zuinglius
,
Oecolampadius
,
and
many
others
.
Then
grew
up
that
golden
Age
of
gracious
and
excellent
Divines
,
famous
and
matchless
for
depth
of
Learning
,
and
heighth
of
Holiness
.
If
the
Times
of
greatest
Ignorance
,
Neglect
,
and
Contempt
of
humane
Learning
,
were
the
Times
,
wherein
Errors
most
prevailed
,
Superstition
,
and
Idolatry
was
advanced
,
and
Truth
suppressed
;
and
Popery
did
not
fall
,
till
Learning
did
rise
:
and
if
Religion
flourished
,
and
was
best
defended
,
when
Learning
most
abounded
,
then
Learning
is
useful
,
and
needful
for
the
Ministers
of
the
Gospel
.
SECT.
IV.
Learning
qualifies
for
all
public
Employments
.
HUmane
Learning
qualifies
,
Argum.
3.
and
is
needful
for
all
Persons
in
publick
Places
,
and
Imployments
,
as
Kings
,
Counsellors
,
Judges
,
Magistrates
,
Lawyers
,
Physicians
(
for
who
would
not
take
advice
of
Learned
Lawyers
about
their
Estates
,
and
of
Learned
Physicians
for
their
Bodies
)
and
indeed
for
every
ingenuous
Imployment
.
Henry
the
First
,
King
of
England
,
was
bred
up
in
Learning
,
and
such
a
Prizer
of
it
,
as
he
used
to
say
,
☞
That
An
unlearned
King
was
but
a
crowned
Ass
.
Then
Learning
is
most
needful
for
a
Minister
,
to
fit
and
furnish
him
throughly
for
the
work
of
the
Ministery
,
considering
that
no
calling
requires
more
abilities
,
or
acquired
parts
,
then
the
Ministry
,
which
work
I.
Is
most
Important
,
Weighty
,
and
Worthy
:
for
it
is
the
Minister's
office
to
be
conversant
in
the
Matters
of
God
,
and
of
Souls
,
of
Heaven
,
and
of
Eternity
,
which
are
of
the
greatest
Interest
,
and
highest
Concernment
,
and
of
the
largest
,
and
longest
Consequence
.
II.
Is
most
comprehensive
,
and
manifold
:
As
1.
To
give
the
Sense
,
clear
the
Difficulties
,
reconcile
the
Differences
,
and
seeming
Repugnancies
of
the
Scriptures
.
2.
To
handle
positively
all
Points
of
Religion
,
and
to
discuss
and
determine
Controversies
,
and
Doubts
about
them
.
3.
To
resolve
and
satisfie
Cases
of
Conscience
,
and
Scruples
.
4.
Eph.
4.24
Gal.
5.1
.
To
detect
false
Teachers
,
and
discover
the
many
Evils
,
Artifices
,
Cheats
,
Fallacies
,
and
Sophistries
of
Seducers
,
and
Impostors
,
and
of
Satan
in
them
,
whereby
many
poor
simple
Souls
are
deluded
.
Therefore
saith
Paul
,
Who
is
sufficient
for
these
things
?
2
Cor.
2.6
.
Do
not
they
call
for
the
best
accomplishments
?
SECT.
V.
Satan
makes
use
of
Learning
to
oppose
the
Truth
.
LEarning
is
necessary
to
the
Ministers
of
the
Gospel
,
Argum.
4.
for
defence
of
the
Truth
,
because
Satan
makes
much
use
of
Learning
to
oppose
the
Truth
,
and
fight
against
Religion
,
to
maintain
his
Cause
,
uphold
and
promote
his
Kingdom
:
and
Satan
makes
choice
and
use
of
Learned
men
to
be
his
Agents
and
Champions
,
Advocates
for
Error
,
and
Adversaries
to
the
Truth
of
God
.
To
this
end
1.
Satan
stirred
up
Heathens
,
who
were
endued
with
Learning
,
to
write
books
against
the
Christian
Religion
,
as
Porphyry
(
who
was
one
of
Julians
bosom-birds
)
Celsus
,
Symmachus
,
and
others
.
2.
Then
Satan
raised
up
Heretics
within
the
Church
,
men
of
corrupt
minds
,
destitute
of
the
Truth
(
but
of
Parts
,
and
Learning
)
to
devise
,
defend
,
and
spread
Errors
,
Heresies
and
Blasphemies
,
and
resist
the
Truth
of
God
with
all
their
might
,
as
Arrius
,
Nestorius
,
Macedonius
,
Donatus
,
Pelagius
,
and
many
others
.
3.
How
many
learned
Men
hath
Satan
imployed
,
and
ingaged
since
,
in
later
times
,
to
be
defenders
of
Popery
,
or
Romish-Idolatry
(
as
Jesuits
,
and
many
others
)
of
Arminianism
,
Socinianism
,
Antinomianism
,
Anabaptism
,
Familism
,
Libertinism
;
and
of
several
old
Heresies
,
newly
raked
up
and
revived
?
It
hath
been
the
Jesuits
brag
,
that
Imperium
literarum
est
penes
Jesuitas
,
the
Empire
of
Learning
is
within
their
Dominion
,
and
that
we
have
not
a
Scholar
-
Protestant
.
4.
How
hath
Satan
excited
the
Papists
(
those
friends
of
Antichrist
,
and
builders
of
Babylon
)
to
be
at
great
pains
,
cost
,
and
charges
to
advance
Learning
with
them
,
that
they
may
the
better
overthrow
the
Truth
of
God
with
us
.
Hence
it
is
that
they
have
errected
so
many
Universities
in
Spain
,
France
,
Italy
.
How
are
the
Colledges
of
the
Jesuits
,
throughout
the
Pope's
Dominions
,
promoted
so
as
to
allure
even
foreiners
thereunto
.
Then
,
do
not
the
Protestant
Reformed
Churches
stand
in
great
need
of
Men
,
eminently
Learned
,
to
be
able
Defenders
of
the
Faith
,
and
strenuous
maintainers
of
the
Truths
of
Christ
,
against
all
Heathenish
,
Heretical
,
and
Schismatical
Adversaries
thereof
;
whether
secret
underminers
,
or
open
opposers
?
to
convince
,
and
confute
Learned
,
Subtile
,
Witty
Adversaries
,
as
Heretics
,
Jesuits
,
and
divers
others
?
May
not
Learning
(
being
well
used
)
be
as
great
a
help
,
or
advantage
to
the
Truth
and
Cause
of
God
,
as
Learning
abused
is
an
hinderance
to
it
?
an
Engine
,
or
Bulwark
for
Errors
?
Learning
(
as
one
saith
)
is
part
of
the
defensive
Arms
of
true
Religion
.
Did
not
the
Israelites
need
Smiths
to
make
them
Weapons
,
to
defend
themselves
against
the
Philistines
,
as
the
Philistines
did
to
offend
Israel
?
It
is
very
observable
,
how
God
accomplished
some
of
his
servants
,
in
all
ages
,
with
excellent
Gifts
,
Graces
,
and
Learning
to
refute
,
silence
,
and
non-plus
the
most
acute
,
and
learned
Adversaries
of
God's
Truth
,
and
Grace
,
which
those
times
produced
,
as
Moses
to
withstand
the
learned
Egyptians
;
Athanasius
to
confute
Arrius
;
and
Austin
,
that
learned
Father
,
to
oppose
Pelagius
;
Jewel
,
Whitaker
,
Rainolds
,
Cartwright
,
Fulk
,
Perkins
,
men
of
great
Learning
,
to
refute
the
Jesuits
;
Moulin
,
Ames
,
Twiss
,
to
confute
Arminius
.
Yea
,
the
Devil
can
and
doth
sometime
make
use
of
Learning
himself
to
serve
his
turn
;
as
he
did
in
his
speaking
out
of
the
possessed
man
,
See
Mr.
Rich.
Rothwel's
life
in
Mr
Clark's
Book
of
Lives
.
John
Fox
in
Nottinghamshire
,
to
Mr.
Richard
Rothwel
:
he
quoted
many
Scriptures
out
of
the
Old
and
New
Testament
,
both
in
Hebrew
and
Greek
;
he
cavilled
,
and
played
the
Critic
,
and
backed
his
Allegations
with
Sayings
out
of
the
Fathers
and
Poets
,
in
their
own
languages
,
which
he
readily
quoted
.
So
that
the
Company
trembled
to
hear
such
things
from
the
Man
(
who
understood
not
Learning
,
nor
moved
either
tongue
or
lip
)
or
rather
from
the
Devil
in
the
Man
.
But
Mr.
Rothwel
,
being
not
onely
a
gracious
Man
,
but
a
great
Scholar
,
was
enabled
by
God
to
detect
the
Devil's
Sophistry
.
—
Was
not
his
Humane
Learning
then
of
use
to
him
?
SECT.
VI.
Satan
seeks
by
obstructing
Learning
to
undermine
Religion
.
THe
Necessity
and
Utility
of
Learning
doth
further
appear
by
another
Design
of
Satan
,
Argum.
5.
which
is
,
to
undermine
Religion
by
the
obstructing
of
Learning
,
and
discouraging
thereof
.
This
he
hath
practised
by
his
Instruments
,
three
especially
,
scil.
Julian
,
Antichrist
,
and
Opinionists
.
1.
Julian
the
Apostate
,
who
endeavored
to
suppress
all
Christian
Religion
by
repressing
the
Schools
of
Learning
:
forbidding
to
Christians
the
use
of
humane
Authors
,
of
Philosophy
,
and
the
Liberal
Arts
;
telling
them
in
scorn
,
that
their
own
sublime
Learning
might
suffice
.
He
prohibited
the
Children
of
Christians
to
be
educated
in
Learning
.
He
decreed
,
none
should
study
in
any
School
,
who
would
not
adore
Idols
,
to
deprive
Men
of
Learning
and
Abilities
to
preach
and
defend
the
Christian
Faith
,
and
confute
the
Heathens
:
for
by
this
means
,
saith
he
,
Theodor.
lib.
3.
cap.
8.
propriis
pennis
configimur
;
ex
nostris
enim
libris
arma
capiunt
,
&c.
We
are
beaten
with
our
own
Weapons
.
This
is
like
the
Philistines
Design
upon
Israel
,
that
there
should
be
no
Smith
in
all
the
Land
of
Israel
to
make
them
Swords
or
Spears
.
1
Sam.
13.19
.
2.
Antichrist
(
Satan's
eldest
Son
)
this
was
one
of
his
Projects
,
to
banish
Arts
and
Tongues
,
and
to
overspread
all
with
Barbarism
,
which
abandoneth
Religion
,
and
excludes
Learning
,
and
succeeds
it
as
Darkness
doth
the
Light
.
There
was
a
time
when
Graece
nosse
suspectum
erat
,
Hebraice
fere
Haereticum
:
to
understand
Greek
was
a
matter
of
suspicion
,
but
to
know
Hebrew
was
almost
Heresie
.
Pope
Paul
the
second
pronounced
them
Heretics
,
See
Platina
in
vita
Paul●
2.
who
should
commemorate
the
Name
of
Academy
,
vel
serio
,
vel
joco
,
either
in
jest
,
or
in
earnest
:
he
exhorted
the
Romans
not
to
bring
up
their
Children
in
the
Studies
of
Learning
,
telling
them
,
it
was
sufficient
if
they
could
write
and
read
:
he
so
hated
Humane
Learning
,
&c.
How
vigorously
have
the
Papists
driven
on
this
Design
to
hinder
Learning
(
as
much
as
they
could
)
among
the
Protestants
,
of
purpose
to
disable
them
,
and
disarm
them
of
Weapons
to
defend
the
Truth
of
Christ
,
and
to
oppugn
their
Romish
Doctrines
and
Tenets
:
but
they
have
by
all
means
promoted
Learning
in
all
kinds
among
themselves
,
to
defend
themselves
,
and
offend
us
;
to
oppose
,
yea
,
to
overcome
the
Truth
,
if
they
could
;
but
that
is
great
,
and
will
prevail
.
That
it
is
a
Jesuitical
Design
to
decry
Learning
and
Universities
,
and
thereby
to
extirpate
the
Protestants
Religion
,
appears
by
Adam
Contzen
,
a
subtil
Jesuite
,
in
his
Politics
,
lib.
2.
cap.
18.
sect.
6.
who
prescribes
this
,
among
divers
others
Means
for
the
introducing
of
Popery
,
to
banish
(
Protestant
)
Ministers
out
of
the
Common-wealth
,
and
that
at
once
,
if
it
can
conveniently
be
;
if
not
,
insensibly
,
and
by
degrees
.
For
the
Truth
,
when
it
wants
Patrons
,
will
fall
,
without
striking
a
stroke
.
Antiministerial
Designs
are
Antichristain
Designs
,
into
which
many
are
seduced
,
and
which
are
carried
on
by
Jesuitical
craft
;
that
there
should
be
no
learned
men
to
detect
Popish
Impostures
,
and
refute
their
Errors
.
3.
This
Design
Satan
carries
on
by
Enthusiasts
also
,
and
tumultuous
Opinionists
,
mis-led
and
acted
by
a
spirit
of
Error
,
Delusion
,
and
Faction
,
giddiness
,
and
perversness
;
as
those
Anabaptists
,
Familists
,
and
Libertines
in
Germany
,
who
abased
and
abandoned
humane
Learning
,
and
burnt
all
Books
save
the
Bible
.
Should
not
all
the
Reformed
Churches
indulge
and
encourage
the
Universities
,
and
Nurseries
of
good
Learning
,
as
much
as
they
can
,
for
the
Advancement
of
Learning
,
and
indeed
of
Religion
thereby
?
Ought
not
all
,
that
would
approve
themselves
the
Builders
of
Sion
,
be
active
,
to
the
utmost
of
their
power
,
to
countermine
these
dangerous
Designs
of
Satan
and
his
Instruments
?
Dr.
Arrowsm
.
Orat.
1.
Antiweigel
.
It
is
a
glory
to
the
Transylvanians
,
that
they
lately
founded
Alba
Julia
;
and
to
the
Hollanders
,
that
they
erected
an
illustrious
School
and
Colledge
,
Collegium
Auriacum
,
at
Breda
;
and
to
the
Germans
,
that
they
restored
or
renewed
the
Academy
at
Heidelberg
.
Is
it
not
an
Honor
to
the
English
to
uphold
and
maintain
the
two
famous
Universities
of
Cambridge
and
Oxford
in
their
just
Priviledges
,
due
Revenues
,
Honor
,
and
flourishing
State
?
to
give
all
the
Encouragement
they
can
to
Learning
,
and
not
to
detract
or
diminish
the
least
of
any
of
these
from
them
?
Did
not
the
Parliament
acknowledge
,
that
,
for
the
Propagation
of
the
Gospel
in
New-England
,
Universities
,
Schools
and
Nurseries
of
Literature
must
be
setled
there
,
for
instructing
and
civilizing
them
?
See
the
Act
for
promoting
the
Gospel
in
New-England
.
Even
Leo
the
first
,
☞
Emperor
,
professed
that
he
would
rather
have
Philosophers
then
Soldiers
in
his
Pay
.
SECT.
VII
.
Testimonies
concerning
Learning
.
LEarning
hath
been
highly
esteemed
,
Argum.
6.
and
much
commended
by
the
ancient
Fathers
,
and
all
the
Christian
Reformed
Churches
,
and
by
the
most
learned
,
orthodox
,
godly
,
judicious
Modern
Divines
,
and
by
others
also
,
for
the
necessity
,
commodity
,
and
excellency
thereof
.
Luther
speaks
thus
,
Luther
.
Epist.
Tom.
1.
—
Vehementer
&
toto
coelo
errare
censeo
,
qui
Philosophiam
,
&
Naturae
cognitionem
,
inutilem
putant
Theologiae
.
I
make
account
they
err
exceedingly
,
who
think
Philosophy
,
and
the
knowledge
of
Nature
,
useless
to
Divinity
.
—
And
in
another
place
he
saith
,
Epist.
Tom.
2.
Ego
persuasus
sum
sine
literarum
peritia
prorsus
stare
non
posse
sinceram
Theologiam
;
sicut
hactenus
ruentibus
&
jacentibus
literis
miserrime
&
cecidit
&
jacuit
.
Quin
video
,
&c.
I
am
perswaded
,
that
pure
(
or
sincere
)
Divinity
can
in
no
wise
stand
without
the
Skill
of
Learning
:
as
hitherto
Learning
falling
and
lying
,
it
(
scil.
Divinity
)
hath
most
miserably
both
faln
and
lain
.
Yea
(
saith
he
)
I
see
there
was
never
a
remarkable
revelation
of
the
Word
of
God
made
,
but
first
,
as
by
Baptists
,
Forerunners
of
it
,
he
prepared
a
way
by
Tongues
and
Learning
,
rising
and
flourishing
.
In
his
Book
of
the
Institution
of
Children
Luther
thus
commends
the
Tongues
,
Tom.
7.
pag.
442.
a.
—
Vaginarum
vice
sunt
Linguae
,
in
quibus
Gladius
ille
Spiritus
,
&c.
—
Arcae
sunt
,
&c.
The
Tongues
are
as
it
were
the
Scabbards
,
in
which
the
Sword
of
the
Spirit
,
the
Word
of
God
,
is
sheathed
.
They
are
the
Chests
,
or
Cases
,
which
keep
this
precious
thing
,
this
noble
Jewel
.
The
Storehouses
,
out
of
which
a
Preacher
may
fetch
Gospel-provision
.
The
Cups
,
wherein
we
carry
about
this
wholesom
Potion
:
and
the
Baskets
,
in
which
the
loaves
with
the
fishes
,
and
the
very
fragments
are
kept
,
that
they
be
not
lost
.
He
adds
,
Pag.
444.
●
.
—
Quanquam
&
nobis
obscurum
non
est
,
Spiritu
Dei
omnia
prorsus
fieri
;
tamen
nisi
suppetias
mihi
tulissent
Linguae
,
per
hoc
quod
literarum
sacrarum
certo
&
infallibili
me
constabilissem
intellectu
,
sane
priore
in
salebra
misero
mihi
cum
inimicis
Evangelii
etiamnum
haerendum
foret
.
In
which
,
and
the
following
words
he
declares
,
That
if
he
had
not
been
helped
out
by
the
Tongues
,
he
had
still
stuck
where
he
was
,
with
the
Enemies
of
the
Gospel
,
in
the
mire
of
Popery
:
and
in
pag.
Pag.
445.
a.
445.
he
seriously
bewails
it
,
that
he
had
not
read
more
Poets
and
Historians
.
—
Quanta
nunc
ducor
poenitentia
,
ob
non
plures
&
Poetas
&
Historiographos
a
me
lectos
.
Melancthon
,
Melancthon
.
in
his
Epistle
before
this
book
of
Luther's
,
delivers
himself
thus
,
—
Linguas
profecto
praecidi
oportet
iis
,
qui
pro
concionibus
passim
a
literarum
studiis
imperitam
juventutem
dehortantur
.
Nam
admissa
Barbarie
,
&c.
They
deserve
(
saith
he
)
to
have
their
Tongues
cut
out
,
who
dehort
youth
from
the
study
of
learning
.
For
we
see
that
when
Barbarism
hath
been
admitted
,
Religion
hath
been
weakned
.
And
I
greatly
fear
lest
things
come
to
the
same
pass
,
except
we
with
all
our
might
defend
learning
,
that
most
excellent
gift
of
God
.
Quantum
Ratio
dat
Homini
(
saith
Casaubon
)
tantum
Literatura
dat
Rationi
,
Casaubon
.
Religio
Literaturae
,
&
Religioni
Gratia
.
What
Reason
doth
give
to
a
Man
,
☞
that
doth
Learning
give
to
Reason
,
Religion
to
Learning
,
and
Grace
to
Religion
.
Mr.
Jeremiah
Burroughs
gives
this
testimony
to
Learning
.
Burtough's
Heart-Divisions
upon
Hosea
10.2
p.
88
,
89.
There
is
(
saith
he
)
a
great
delusion
in
many
mens
hearts
,
that
makes
them
think
it
to
be
half
Popery
to
give
any
respect
to
learning
.
Although
the
abuse
of
learning
hath
done
much
evil
,
(
against
that
much
hath
been
,
and
may
be
said
)
yet
I
dare
avow
this
,
that
never
,
since
the
beginning
of
the
world
,
could
a
man
be
found
to
speak
against
learning
,
but
an
ignorant
man
.
Neither
is
it
like
,
nay
I
may
aver
,
it
is
impossible
,
that
any
but
such
will
be
found
to
the
end
of
the
world
.
Learning
hath
so
much
of
God
in
it
,
that
it
never
had
,
nor
will
have
any
enemy
,
but
ignorance
.
Dr.
Rainolds
saith
,
Rainolds
in
his
Funeral
Sermon
for
Mr.
Langley
in
Acts
7.22
.
Humane
Learning
is
a
noble
gift
of
God
,
and
a
great
honor
and
ornament
to
the
most
excellent
men
.
All
Secular
Learning
is
the
knowledge
of
God's
works
,
aeternae
veritatis
particula
,
a
small
emanation
from
eternal
verity
.
Philosophical
and
Mathematical
Learning
is
the
knowledge
of
his
works
of
Creation
:
Historical
and
Political
lea●ning
,
the
knowledge
of
his
works
of
Providence
:
Moral
,
Oeconomical
,
and
Civil
learning
is
the
knowledge
of
those
remainders
of
his
image
and
law
,
which
are
left
in
the
mind
of
men
for
their
direction
and
conviction
:
Grammatical
,
Rhetorical
and
Logical
learning
is
the
knowledge
of
the
use
of
that
Reason
,
which
God
giveth
us
for
imparting
our
minds
,
and
evidencing
our
conceptions
one
unto
another
.
—
In
regard
of
the
Church
and
Truths
of
Religion
,
learning
is
useful
as
an
Handmaid
,
in
a
way
of
attendance
thereupon
,
and
subserviency
thereunto
.
Dr.
Gauden
.
Gauden
saith
,
The
excellent
Gifts
of
all
sorts
of
good
learning
are
as
the
string
to
the
bowe
,
and
as
feathers
to
the
arrows
of
Truth
;
herewith
Satan
hath
found
himself
much
galled
,
hampered
and
chained
.
—
Learning
is
a
Glass
,
wherein
the
fair
faces
and
beauty
of
Religion
and
Reason
are
best
represented
.
—
It
is
an
intellectual
beauty
,
and
a
mean
of
knowing
something
daily
more
excellent
in
the
Creature
,
or
Creation
,
then
it
did
before
.
Pitsaeus
saith
,
Pitsaeus
in
Procemio
Relat.
retum
Anglic.
pag.
23.
Homines
quo
magis
ignari
,
&
a
bonis
literis
&
disciplinis
alieni
,
&c.
The
more
men
are
ignorant
and
estranged
from
all
Arts
and
Sciences
,
the
nearer
they
come
to
the
life
of
beasts
and
savages
.
For
unless
the
powers
of
the
mind
(
by
which
we
are
distinguished
from
brutes
)
be
by
liberal
Sciences
ordered
and
modified
,
all
their
vertue
will
degenerate
,
not
only
into
a
likeness
to
,
but
into
a
degree
of
rudeness
beyond
beasts
.
—
That
of
the
Poet
is
true
,
—
Didicisse
fideliter
artes
Emollit
mores
,
nec
sinit
esse
feros
.
Sigismund
the
Emperor
(
as
some
relate
)
was
much
affected
,
that
neither
he
,
Bucholcer
.
Chronol.
Anno
1437.
nor
any
of
his
Courtiers
,
or
Counsellers
,
were
able
(
at
the
Council
of
Constance
)
to
answer
a
foreign
Embassador
in
the
Latine
Tongue
:
therefore
he
began
to
learn
Latine
when
he
was
old
.
—
And
when
some
of
his
Nobles
,
that
had
no
learning
,
(
and
therefore
hated
it
)
disdain'd
that
he
preferr'd
some
men
of
mean
degree
before
them
,
meerly
for
their
learning
;
he
answered
that
he
had
good
reason
to
honor
Scholars
,
as
those
that
were
singularly
graced
and
gifted
by
God
.
Knights
and
Lords
,
said
he
,
I
can
make
in
a
day
as
many
as
I
list
,
but
Scholars
God
only
can
make
,
from
whom
cometh
every
good
and
perfect
Gift
.
It
's
true
,
many
in
these
days
decry
Learning
,
and
lay
it
as
low
as
they
can
,
as
unnecessary
,
if
not
dangerous
;
and
they
disesteem
and
dishonour
the
learned
.
But
are
they
not
(
divers
of
them
at
least
)
fanatic
persons
,
who
speak
evil
of
the
things
they
know
not
,
both
Tongues
and
Sciences
?
or
do
not
some
of
them
sometimes
use
it
,
(
or
rather
abuse
it
,
as
I
have
heard
)
even
when
they
speak
against
it
?
and
discommend
others
wares
,
to
get
the
better
price
for
their
own
silly
stuff
?
Usually
they
,
that
speak
against
learning
,
decry
Reason
(
which
they
may
as
well
do
,
seeing
learning
is
but
the
improvement
of
reason
)
when
they
are
not
able
to
speak
one
word
of
sense
against
it
,
without
its
help
:
Just
as
those
that
defame
Logic
must
be
beholding
to
it
,
to
frame
their
Arguments
for
them
?
But
such
men
,
by
disclaiming
reason
,
tie
themselves
to
oppose
learning
without
any
reason
,
and
so
disoblige
others
regard
to
what
they
say
.
They
are
like
those
Tradesmen
,
who
keep
their
shops
dark
on
purpose
,
that
they
may
better
put
off
their
bad
wares
.
These
are
Fauxes
(
as
one
calls
them
)
with
dark
lanthorns
to
blow
up
all
.
☞
It
is
accounted
the
character
of
wicked
men
to
hate
learning
,
and
design
the
ruine
of
it
:
and
some
observe
,
that
they
never
read
in
any
Histories
of
any
,
but
evil
men
,
that
were
opposers
of
it
.
Enemies
to
learning
are
no
friends
to
the
learned
,
(
for
they
ordinarily
bespatter
and
vilifie
them
)
nor
to
Religion
,
(
as
hath
been
declared
)
no
nor
to
Reason
,
or
to
natural
gifts
and
abilities
,
which
are
much
improved
,
heightned
,
and
perfected
thereby
.
For
what
are
Arts
but
reason
refined
,
rightned
and
ripened
;
or
well
regulated
and
well
ordered
,
as
far
as
the
subjects
and
capacity
of
them
doth
extend
.
SECT.
VIII
.
Of
the
Learning
of
the
Ancient
Fathers
.
GOd
hath
used
such
as
the
greatest
instruments
of
his
glory
,
of
good
in
his
Church
,
and
of
service
in
their
Generation
,
who
have
been
indued
with
,
yea
excelled
in
humane
learning
;
as
-
I.
The
Ancient
Fathers
.
-
II.
The
Modern
Divines
.
I.
The
Ancient
Fathers
were
strenuous
defenders
of
the
Truth
,
justifiers
of
Christian
Religion
against
the
Jews
,
and
against
the
Heathen
,
(
discovering
to
the
world
the
vanity
of
their
gods
,
the
absurdity
and
impiety
of
Paganism
)
and
against
proud
Heretics
;
and
the
vindicators
of
it
from
unjust
aspersions
,
and
injurious
calumnies
.
They
were
all
learned
men
,
or
bred
and
brought
up
in
learning
.
I
will
set
down
some
hints
hereof
,
which
I
find
in
several
Authors
concerning
some
of
them
,
in
reference
to
the
Centuries
(
or
ages
)
after
Christ
,
in
which
they
lived
,
as
the
Writers
of
their
lives
have
placed
them
.
Justine
Martyr
,
In
the
second
Century
.
of
a
Philosopher
(
for
he
was
at
first
a
Platonist
,
and
learned
)
became
both
a
Christian
,
and
a
Martyr
.
He
labored
and
suffered
much
for
the
Religion
of
Christ
.
He
writ
a
book
against
all
Heresies
,
and
famous
Volumes
against
Marcion
the
Heretic
;
he
writ
also
Apologies
for
the
Christians
.
He
was
renowned
in
all
ancient
Histories
,
for
his
great
knowledge
both
in
Religion
and
Philosophy
.
Irenaeus
was
educated
from
his
childhood
in
Philosophy
,
and
Arts.
He
was
admired
of
all
for
his
excellent
learning
and
skill
in
humane
and
in
divine
things
.
Tertullian
calls
him
Omnium
doctrinarum
curiosum
exploratorem
,
an
exquisite
searcher
out
of
all
learning
.
He
was
an
exact
resuter
of
Heresie
.
He
confuted
the
Valentinians
,
and
Gnostics
,
who
were
the
inventers
(
as
one
saith
)
of
the
most
Chymical
Divinity
that
ever
came
into
the
fancy
of
man
.
He
was
laborious
and
prosperous
in
his
Ministery
,
and
converted
almost
the
whole
city
(
of
Lyons
in
France
)
from
Paganism
.
Clemens
Alexandrinus
,
Jerom
saith
of
him
,
Meo
judicio
fuit
omnium
eruditissimus
:
quid
in
illius
libris
indoctum
?
&c.
That
in
his
opinion
he
was
the
most
learned
.
Daniel
Heinsius
saith
,
In
the
Dedication
of
Clemens
his
Works
to
Gustavus
Adolphus
.
He
was
second
to
few
in
Antiquity
,
to
none
in
Learning
:
and
that
he
labored
to
be
an
healer
of
the
superstition
of
the
Greeks
,
which
at
that
time
invaded
the
world
.
Cui
primo
omnium
errori
vir
sanctissimus
gravissimo
volumine
medetur
.
His
writings
contain
a
treasure
of
divine
and
humane
learning
,
and
are
full
of
eloquence
.
He
excell'd
in
History
,
and
in
confutation
of
heresie
.
Tertullian
was
skill'd
in
all
kind
of
learning
,
Lactantius
.
and
of
chiefest
esteem
amongst
the
Latine
Authors
.
Jerom
saith
,
that
his
books
against
the
Gentiles
contain
cunctam
saeculi
doctrinam
,
all
the
learning
of
his
age
,
or
all
sorts
of
learning
.
Pamelius
in
vita
Tertulliam
.
He
was
diligently
conversant
in
the
Mathematics
,
and
in
Histories
.
Scult.
Medull
.
He
opposed
in
those
times
with
great
zeal
the
Heretics
,
as
Marcion
,
the
Valentinians
,
Praxeas
,
Hermogenes
,
as
also
the
Jews
.
He
wrote
a
learned
Apology
in
behalf
of
the
Christians
,
who
were
then
falsly
accused
and
persecuted
;
and
he
demonstrated
to
the
very
Heathen
the
verity
of
Christian
Religion
,
and
the
innocency
of
Christians
.
Origen
was
(
as
is
reported
of
him
)
from
In
the
third
Century
.
his
infancy
throughly
grounded
in
all
Learning
;
and
he
was
accounted
a
Mirror
of
Piety
and
Learning
,
of
all
sorts
Humane
and
Divine
.
He
had
a
great
acuteness
in
confuting
the
Philosophers
,
and
those
Arabians
,
who
would
have
Souls
to
die
with
their
Bodies
,
and
Berillus
the
Heretic
,
who
denied
the
Eternity
of
Christ
:
whom
at
length
he
reduced
to
the
Truth
;
as
he
did
Ambrose
from
the
error
of
the
Marcionites
.
He
was
a
great
honorer
of
Martyrdom
,
a
comforter
of
Martyrs
.
His
whole
life
was
a
continual
study
,
he
would
read
at
his
Meals
.
Cyprian
was
first
a
Rhetorician
,
after
a
Learned
godly
Bishop
,
and
at
length
a
glorious
Martyr
of
Christ
.
He
confuted
Novatus
the
Heretic
,
whom
he
stiles
in
his
Epistles
an
importunate
Innovator
,
a
murtherer
of
Penitence
.
Lactantius
excelled
all
the
Writers
of
the
Church
in
Elegance
,
In
the
fourth
Century
.
and
lustre
of
Language
.
Jerom
saith
of
him
,
that
he
was
as
it
were
a
flood
of
Tullian
Eloquence
.
He
wrote
many
Treatises
,
which
may
be
read
with
profit
,
and
pleasure
.
Athanasius
was
educated
in
all
sorts
of
learning
.
He
was
a
vigorous
Opposer
of
the
Arrians
,
therefore
he
was
called
,
The
Hammer
of
the
Arrian
Heretics
,
by
whom
he
was
extreamly
hated
,
because
they
perceived
the
acuteness
of
his
wit
,
Learning
,
and
industry
,
in
confuting
of
Heresies
in
the
Nicene
Council
;
therefore
he
was
exposed
to
great
trouble
.
Theodoret
calls
him
,
The
Bulwark
of
Truth
;
Naziazen
stiles
him
,
The
great
Trumpet
and
pillar
of
the
Church
.
He
was
great
for
his
Learning
,
labors
,
sufferings
,
and
constancy
,
and
courage
,
even
when
not
onely
Bishops
,
but
Emperors
,
Kingdoms
,
Armies
,
and
Nations
,
were
set
against
him
,
yet
the
Emperor
Constantine
gave
this
character
of
him
,
Virum
plane
divinum
existimo
.
I
hold
him
to
be
indeed
a
divine
man
.
Hilary
was
a
man
of
excellent
parts
.
In
his
Epistle
presixed
to
his
works
.
Erasmus
saith
,
that
he
was
Ob
vitae
sanctimoniam
,
insignem
eruditionem
,
&
Eloquentiam
admirabilem
,
aevi
sui
Lumen
,
the
light
of
his
Age
for
sanctity
of
life
,
eminent
Learning
,
and
admirable
Eloquence
—
quanto
stomacho
saevit
in
Arrianos
,
&c.
He
was
a
great
Antagonist
to
the
Arrians
,
whom
he
called
,
Devils
,
Antichrists
,
blasphemers
,
pests
;
he
writ
several
books
against
them
.
Jerom
calls
him
The
Trumpet
of
the
Latine
Tongue
,
(
perhaps
because
he
was
the
first
that
confuted
the
Arrians
in
Latine
)
and
the
Confessor
of
our
time
.
Cyril
of
Jerusalem
,
a
man
of
great
Learning
,
Prudence
,
and
Piety
,
Ecclesiastical
Writers
testifie
of
him
,
that
he
was
Fortissimus
Christi
Athleta
,
&
Orthodoxae
fidei
assertor
constantissimus
.
A
most
valiant
champion
of
Christ
,
and
most
constant
defender
of
the
Orthodox
faith
.
He
suffered
many
persecutions
through
the
rage
of
the
Arrians
.
Basil
called
Magnus
,
Greg.
Nazianz
.
in
vita
Bahlii
.
he
was
great
every
way
,
as
in
wit
and
Learning
(
in
omni
doctrinae
genere
summus
,
saith
Suidas
)
skilful
in
all
the
liberal
Sciences
,
and
in
all
the
Mathematics
.
Summus
in
cunctis
apparuit
,
he
was
so
excellent
in
every
one
,
as
if
he
had
studied
that
onely
one
.
Great
in
eloquence
,
(
Erasmus
calls
him
the
Christian
Demosthenes
)
great
in
contending
for
,
and
in
defending
the
truth
,
in
confuting
and
convincing
Heretics
.
Gregory
Nazianzene
was
Learned
in
Grammar
,
Vita
Greg.
Nazianz
.
a
Greg.
Presbytero
conscripta
.
Rhetoric
,
Philosophy
both
Natural
and
Moral
,
Poetry
,
Arithmetic
,
Geometry
,
Astronomy
,
in
all
the
Liberal
Arts
:
in
the
study
of
which
he
spent
many
years
.
He
was
a
man
of
great
Authority
and
use
in
the
Greek
Churches
:
that
who
so
opposed
his
testimony
was
suspected
of
Heresie
.
He
is
called
A
living
Library
of
Philosophy
and
Divinity
.
Epiphanius
had
great
knowledge
in
the
Hebrew
,
being
educated
by
one
Tryphon
,
a
Jew
.
He
was
a
learned
,
pious
Divine
,
Cornarius
Medicus
.
saith
Cornarius
,
who
translated
him
out
of
Greek
into
Latine
,
which
work
he
undertook
propter
Authoris
praes●ntiam
,
&
operis
raritatem
,
for
the
excellency
of
the
Author
and
rarity
of
the
work
.
He
was
a
man
(
saith
one
)
of
a
very
good
,
honest
,
John
Daille
.
and
plain
nature
.
He
was
semper
Haereticorum
acerrimus
oppugnator
,
alway
a
sharp
opposer
of
Heresies
.
He
wrote
a
Learned
book
against
80
Heresies
,
which
contains
variety
of
story
in
it
.
He
purged
all
Cyprus
from
Heresies
,
and
having
obtained
an
Edict
from
Theodosius
the
Emperor
,
he
cast
all
the
Heretics
out
of
the
Island
.
Ambrose
was
Learned
in
the
Liberal
Arts
,
and
excellent
in
Eloquence
.
He
was
very
couragious
for
the
truth
.
He
denied
the
Emperor
Theodosius
entrance
into
the
Church
,
until
he
had
publickly
confesed
his
fault
,
scil.
that
miserable
slaughter
caused
by
him
at
Thessalonica
.
Daille
saith
he
was
one
of
the
most
firm
Pillars
of
the
Church
in
his
time
.
He
was
called
(
saith
another
)
orbis
Terrarum
oculus
:
the
eye
of
the
world
,
an
eye
as
bright
as
any
other
in
the
world's
orb
in
his
time
.
Gregory
Nyssen
,
a
famous
man
(
as
Suidas
)
omnique
doctrina
exuberans
,
abounding
with
all
Learning
,
and
as
excellent
in
Rhetoric
as
any
of
the
Antients
.
He
was
the
light
and
ornament
of
the
Nyssen
Church
:
a
strenuous
opposer
of
Eunomius
his
Heresie
;
he
was
a
diligent
,
reverent
,
studious
reader
of
the
holy
Scriptures
,
having
a
special
eye
to
the
proper
and
genuine
sence
of
them
.
Theodoret
made
such
proficiency
in
Learning
and
piety
by
his
own
ingenuity
,
and
industry
,
through
God's
blessing
,
that
he
was
made
Bishop
of
Cyrus
(
a
Town
in
Syria
)
while
he
was
yet
a
young
man
.
One
calls
him
,
Orthodoxae
pietatis
amantissimus
propugnator
,
haereticaeque
pravitatis
fortissimus
oppugnator
.
A
most
loving
propagator
of
Orthodox
piety
,
and
a
couragious
opposer
of
Heretical
pravity
.
He
wrote
much
against
the
Heretics
.
He
of
himself
condemned
Nestorius
,
and
put
stop
to
his
Heresie
.
He
reduced
many
in
his
Diocess
to
the
truth
,
with
great
labor
,
and
hazzard
of
life
,
who
were
infested
with
the
pest
of
Marcion
.
He
wrote
a
volume
against
all
Heresies
;
and
an
Ecclesiastical
History
,
which
is
very
useful
to
the
Church
.
Bellarmine
calls
him
virum
plane
doctissimum
,
a
very
Learned
man
,
Another
saith
,
he
had
multifarium
in
omni
disciplinarum
genere
scientiam
,
manifold
knowledge
in
all
kind
of
Learnings
.
Jerome
was
instructed
at
Rome
(
then
the
only
Nursery
of
Learning
)
where
he
profited
much
in
all
sorts
of
Learning
,
and
afterwards
travelled
over
the
greatest
part
of
Europe
,
to
encrease
his
knowledge
,
by
viewing
several
Libraries
,
and
conferring
with
the
most
Learned
men
.
He
was
a
great
Linguist
,
hence
called
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
excellent
in
Hebrew
,
well
skil'd
in
the
Chaldee
and
Syriac
.
His
stile
is
elegant
.
He
was
vir
in
saecularibus
valde
eruditus
,
Trithemius
.
well
versed
in
secular
Learnings
.
Erasmus
calls
him
facundissimum
Ecclesiae
doctorem
,
the
most
Eloquent
Doctor
of
the
Church
.
He
was
the
boldest
and
most
judicious
censurer
of
the
Ancients
,
John
Dailie
.
and
he
happily
improved
a
critical
faculty
upon
them
.
He
wrote
against
the
Pelagians
:
and
was
an
extirpator
of
Heretics
,
and
defender
of
the
truth
,
he
read
over
all
his
Library
,
and
learned
Scriptures
to
a
word
,
and
translated
the
Bible
out
of
the
Original
into
Latine
.
Chrysostome
studied
hard
the
liberal
Sciences
and
Philosophy
,
and
afterwards
Divinity
and
Piety
;
Erasmus
.
he
was
famous
for
Eloquence
and
zeal
.
He
was
called
os
aureum
,
mellitissimus
Christi
concionator
,
praecoque
indefatigabilis
,
a
most
hony
sweet
,
unwearied
Preacher
of
Christ
,
for
his
eloquent
wisdom
,
and
wise
eloquence
,
throughout
his
works
Sanctity
and
Scholarship
are
joyned
in
one
.
He
was
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
most
copious
writer
of
any
of
the
Greek
Fathers
now
extant
.
A
judicious
man
saith
of
him
,
A
man
cannot
easily
take
Chrysostome
amiss
any where
,
especially
in
his
Moral
Discourses
.
He
was
a
zealous
propagator
of
the
Gospel
to
dark
places
,
and
opposer
of
Idolatry
and
Heresie
,
and
Heretics
,
as
of
the
Marcionites
,
and
the
Arrians
.
He
was
bold
in
reproving
sin
,
and
not
fearing
sufferings
,
as
appears
by
his
speeches
to
Eudoxia
the
Empress
.
Nil
inli
peccacatum
tunco
Theodoret.
styles
him
eximium
orbis
terrarum
luminare
,
The
eminent
light
of
the
whole
world
.
He
was
so
beloved
and
reverenced
of
all
men
,
that
,
when
he
was
like
to
be
silenced
,
the
people
cried
out
,
Satius
est
ut
sol
non
luceat
,
quam
ut
non
doceat
Chrysostomus
,
We
had
better
want
the
shining
of
the
Sun
,
then
the
preaching
of
Chrysostome
.
Augustine
was
educated
in
Learning
,
In
the
fifth
Century
.
Lossidius
alias
Possidonius
.
to
the
weakning
of
his
Parents
estate
.
He
learned
Grammar
in
his
own
city
,
and
Rhetoric
at
Carthage
,
He
was
saecularibus
literis
eruditus
apprime
,
&c.
very
learned
in
all
the
liberal
Sciences
:
he
writ
of
the
Arts
,
as
Grammar
,
Rhetoric
,
Logic
,
Music
,
Philosophy
,
&c.
He
defended
the
truth
against
the
Arrians
,
Manichees
,
Pelagians
,
Circumcellians
,
Donatists
,
Priscillianists
,
and
whatsoever
error
else
prevailed
in
his
time
.
He
had
several
sharp
conflicts
with
them
,
and
confuted
them
by
many
Learned
writings
,
as
also
by
word
of
mouth
in
Disputations
,
as
he
did
Fortunatus
,
and
Placentius
,
both
stiff
Arrians
:
and
thereby
he
convinced
,
and
converted
one
Felix
a
Manichee
,
(
that
he
recanted
his
error
,
and
joyned
to
the
Church
)
as
he
did
also
one
Firmus
,
a
rich
Merchant
and
a
Manichee
,
by
a
digression
in
his
Sermon
(
when
he
was
out
,
and
forgot
the
subject
he
thought
to
prosecute
,
and
fell
upon
a
confutation
of
the
Manichees
)
this
Firmus
came
afterwards
to
him
with
tears
,
renouncing
his
error
,
and
promising
reformation
.
Augustine
was
called
Malleus
Haereticorum
,
The
Hammer
of
the
Heretics
.
Erasmus
calls
him
acerrimum
fidei
Christianae
propugnatorem
,
the
most
sharp
and
valorous
defender
of
the
Christian
Faith
.
Another
calls
him
The
fairest
flower
of
Antiquity
.
He
was
an
instrument
in
God's
hands
of
gaining
many
Pagans
to
the
knowledge
of
the
truth
.
Dr.
Sibbs
saith
of
him
,
that
he
challenged
the
doctrine
of
Gods
Predestination
out
of
the
hands
of
the
enemies
of
Grace
,
and
flatterers
of
Nature
,
as
being
a
man
fitted
with
grace
,
learning
,
and
wit
for
such
a
conflict
.
No
Scriptures
are
more
faithfully
handled
by
him
,
then
those
that
were
wrested
by
his
opposites
,
and
such
as
made
for
the
strengthning
of
his
own
cause
;
in
other
writings
he
took
more
liberty
.
His
Scholars
,
Prosper
and
others
,
interessed
themselves
in
the
same
quarrel
:
Prosper
,
retaining
Augustine's
Doctrine
,
learnedly
confuted
the
Pelagian
Heresie
.
Daniel
Tossanus
saith
,
that
the
Palmary
or
Master-piece
of
Augustine
was
,
that
he
,
above
all
the
other
Fathers
,
and
almost
alone
,
being
provoked
by
the
Pelagians
,
diligently
discussed
the
Doctrine
of
Predestination
,
and
of
Original
Sin
.
He
onely
of
all
the
Ancients
wrote
Books
of
Retractations
:
for
,
as
he
professeth
in
his
seventh
Epistle
,
he
wrote
by
profiting
,
and
profited
by
writing
.
He
always
kept
Scholars
in
his
house
quoad
victum
&
amictum
,
—
with
food
and
raiment
.
His
usual
Prayer
was
,
that
when
Christ
came
he
might
finde
him
aut
precantem
,
aut
praedicantem
,
either
praying
,
or
preaching
.
Cyril
of
Alexandria
was
famous
for
Piety
and
Learning
,
he
was
President
in
the
Council
at
Ephesus
,
in
which
he
condemned
Nestorius
and
Pelagius
,
with
their
Errors
,
very
learnedly
and
judiciously
:
he
spake
many
elegant
Sentences
:
he
was
so
renowned
,
that
the
Grecian
Bishops
(
as
it
is
reported
)
gat
some
of
his
Homilies
by
heart
,
and
rehearsed
them
to
their
people
.
Fulgentius
was
Augustine's
Scholar
,
In
the
sixth
Century
.
and
followed
him
foot
by
foot
,
especially
in
ad
Monimum
,
&
ad
Petrum
,
the
two
best
of
his
Works
;
he
had
great
knowledge
in
the
Greek
and
Latine
Tongues
:
he
contended
earnestly
against
the
Arrians
(
whose
Opinion
then
had
overspred
all
Africa
)
and
other
Heretics
;
and
he
suffered
much
for
defending
the
Orthodox
Faith
.
He
was
extremely
persecuted
by
the
Arrians
,
yet
would
not
seek
revenge
(
no
not
when
he
had
opportunity
)
but
would
say
,
Plura
pro
Christo
sunt
toleranda
,
We
must
suffer
more
for
Christ
then
so
:
and
as
he
answered
Felix
the
Arrian
that
dealt
so
ill
with
him
,
Christiani
est
non
ulcisci
sese
,
Deus
enim
ulturus
injuriam
suis
illatam
.
Isidore
was
called
by
Casaubon
,
In
the
seventh
Century
.
pius
&
eruditus
Scriptor
,
a
godly
learned
Writer
;
he
was
admired
for
his
Learning
and
Eloquence
:
he
could
fitly
accommodate
his
speech
both
to
the
learned
,
and
to
the
ignorant
:
it
's
said
,
He
led
an
Angelical
and
Evangelical
Life
in
the
flesh
.
Venerable
Bede
was
very
learned
in
Philosophy
,
Astronomy
,
Poetry
,
in
Greek
,
Arithmetic
,
Rhetoric
;
but
especially
very
conversant
in
,
and
studious
of
the
holy
Scriptures
:
he
was
said
to
be
the
Honor
of
England
,
and
the
Mirror
of
his
Time
for
Learning
:
so
famous
for
it
,
and
for
Piety
,
that
he
was
sent
for
to
Rome
to
help
to
settle
the
Churches
peace
.
Damascen
was
educated
in
Learning
,
In
the
eighth
Century
.
got
the
knowledge
of
all
the
Liberal
Sciences
,
then
he
studied
the
Scripture
,
and
Divinity
:
he
was
a
diligent
Preacher
and
Propagator
of
the
Faith
and
Truth
of
Christ
,
and
a
great
Opposer
of
Heretics
:
he
was
called
a
great
Star
in
the
Churches
Firmament
in
that
time
when
there
was
great
darkness
;
but
he
by
his
life
and
doctrine
illuminated
many
.
Bernard
had
pregnant
and
admirable
parts
for
wit
,
memory
,
and
understanding
,
a
great
Proficient
in
Learning
,
and
had
an
excellent
faculty
in
preaching
.
His
Sentences
were
stuffed
(
as
one
saith
)
omni
amoenitate
&
pietate
,
with
all
amoenity
and
piety
:
he
was
in
great
repute
for
his
sanctity
of
life
and
doctrine
.
Thus
I
have
given
a
brief
Account
of
the
ancient
Fathers
,
that
they
were
learned
,
whom
God
made
eminently
useful
in
,
and
to
his
Church
.
Let
me
add
two
things
by
way
of
Caution
:
1.
Though
they
were
learned
and
pious
,
yet
they
had
their
infirmities
and
blemishes
;
and
were
subject
to
errors
and
failings
even
in
their
Writings
,
as
hath
been
observed
by
many
.
See
Daille's
Treatise
.
They
were
not
acted
with
an
infallible
spirit
(
as
the
Pen-men
of
sacred
Writ
were
)
therefore
they
must
be
read
with
consideration
and
discretion
;
their
Writings
must
be
tried
by
the
Touchstone
of
God's
Word
.
To
be
altogether
exempt
from
Errors
is
the
Priviledge
of
the
holy
Scriptures
.
Divers
Divines
have
given
Rules
for
the
right
understanding
of
the
Fathers
.
See
Scultet
.
Medull
.
Patr.
Dan.
Synops.
de
Legendis
Patribus
,
John
Daille
in
his
Treatise
concerning
the
right
use
of
the
Fathers
.
2.
Lest
any
should
think
these
ancient
Fathers
had
no
need
of
their
humane
Learning
,
or
might
have
been
as
well
without
it
;
it
's
true
they
stood
in
need
of
more
Learning
in
some
kinde
then
they
had
attained
,
the
want
whereof
was
the
Cause
of
their
Errors
and
Mistakes
Ex.
gr.
Augustine
,
by
reason
of
his
good
insight
into
the
Hebrew
and
Greek
Tongue
,
fell
short
,
and
failed
much
of
solid
Interpretation
in
his
Expository
Books
.
Luther
instanceth
in
his
Comment
upon
the
Psalms
:
he
mentioned
Hilary
too
.
Ambrose
also
,
by
reason
of
his
Ignorance
in
the
Tongues
,
erred
oft
in
his
Expositions
.
See
Luther
in
libello
de
Instit.
pueris
,
where
he
shews
,
that
Patrum
Errores
in
sacra
Scriptura
provenerunt
ex
Linguarum
ignorantia
,
pag.
442
,
443
,
444.
The
Errors
of
(
some
)
of
the
Fathers
grew
from
their
Ignorance
of
the
Tongues
.
Had
it
not
been
better
for
them
to
have
had
more
knowledge
thereof
?
So
much
of
the
Learning
of
the
Fathers
.
SECT.
IX
.
Of
the
Learning
of
the
first
Reformers
.
Secondly
,
Now
I
shall
shew
briefly
the
Learning
of
the
Modern
Divines
,
which
may
be
cast
into
two
Ranks
:
I.
Those
former
,
who
were
the
happy
Reformers
of
Religion
,
or
honored
by
God
as
Master-Builders
to
lay
the
Foundation
,
and
begin
the
Work
of
Reformation
.
II.
These
later
,
who
vigorously
carried
on
the
Work
of
Reformation
.
I.
The
Learning
of
those
former
Divines
,
whom
God
raised
up
in
pity
to
his
poor
Church
,
when
the
Apostacy
of
Popery
had
so
far
overspread
,
and
prevailed
.
They
were
many
of
them
learned
,
men
of
great
skill
in
Arts
and
Tongues
;
and
others
competently
learned
:
and
all
,
men
of
invincible
courage
,
and
indefatigable
pains
,
excited
and
qualified
by
God
to
be
the
Restorers
of
the
true
Christian
Religion
from
its
bondage
in
Ignorance
and
Superstition
;
and
strong
and
stout
Opposers
of
the
Pope
and
Popery
in
the
Points
of
Doctrine
,
Worship
,
and
Practice
.
These
lived
in
(
or
about
)
the
fourteenth
and
fifteenth
Centuries
.
Berengarius
lived
in
the
dismal
darkness
,
and
depth
of
Popery
:
Century
14.
Ussertus
de
Christ
.
Eccles.
succes
.
cap.
7.
pag.
196
,
197.
he
profited
in
the
School
above
his
Equals
;
and
was
well-skill'd
in
the
Liberal
Arts
,
an
excellent
Logician
;
of
great
account
for
his
Learning
and
Piety
.
He
was
expert
in
the
Scriptures
;
and
also
in
the
Writings
of
the
ancient
Fathers
.
He
was
a
Champion
for
the
Truth
in
the
Point
of
Transubstantiation
;
opposing
the
Corporal
Presence
of
Christ
in
the
Sacrament
.
He
had
almost
drawn
all
Italy
,
France
,
and
England
to
his
Opinion
.
He
was
of
a
bold
,
undaunted
spirit
and
courage
.
His
Life
and
Conversation
was
so
unblameable
,
that
therein
(
as
one
saith
)
he
starved
the
Malice
of
all
his
Adversaries
.
Fuller
.
Petrus
Waldus
,
though
he
was
not
one
of
the
Modern
Divines
,
yet
something
is
observable
in
his
Story
,
which
is
useful
to
our
purpose
.
Alsted
.
Chronol.
He
was
a
rich
Citizen
of
Lions
in
France
,
☞
converted
by
seeing
one
fall
down
dead
in
the
streets
;
upon
which
he
betook
himself
to
teach
and
admonish
his
House
and
Friends
to
repent
,
and
to
study
the
Scriptures
himself
:
and
he
profited
so
well
therein
,
that
he
translated
divers
parts
thereof
out
of
Latine
into
French
.
Friar
Rainer
,
an
Adversary
to
the
Truth
,
and
to
the
Waldenses
,
saith
,
That
Waldus
,
being
tolerably
learned
,
taught
those
that
resorted
to
him
the
Text
of
the
New
Testament
in
their
Mother's
Tongue
;
and
that
the
Waldenses
(
who
were
his
Followers
and
Auditors
)
had
above
forty
Schools
,
In
Dioeceli
Pataviensi
.
and
divers
Churches
,
all
within
one
Diocess
:
yea
,
they
were
(
as
others
witness
)
of
that
ability
,
that
they
had
divers
Conferences
and
Disputations
with
the
Romanists
,
and
had
the
better
.
Vide
Usserium
cap.
6
,
8.
As
for
the
Doctrines
and
Tenets
of
the
Waldenses
,
Vide
Usserium
in
cap.
6
,
ad
cap.
10.
&
Protest
.
Evidences
.
they
preached
against
the
Doctrines
and
Practises
of
Rome
;
as
the
Pope's
Power
,
Transubstantiation
,
the
Adoration
of
Images
,
and
of
the
Cross
,
against
Prayers
for
the
dead
,
Purgatory
,
Invocation
of
Saints
,
extreme
Unction
,
Auricular
Confession
,
with
many
more
.
John
Wickliff
was
brought
up
in
Merton
Colledge
in
Oxford
,
he
was
famous
both
for
life
and
learning
,
he
excell'd
in
the
knowledge
of
the
Arts
and
School-Divinity
;
he
was
admired
of
all
for
his
singular
abilities
,
and
sweetness
of
demeanor
:
he
was
Divinity-Reader
in
Oxford
:
he
was
a
diligent
faithful
Preacher
of
the
Gospel
under
King
Edward
the
third
,
who
always
favored
,
and
protected
him
against
the
rage
of
his
Adversaries
.
He
denied
the
Pope
to
be
the
Head
of
the
Church
,
Mr.
Fuller
.
Mr.
Clark
.
and
pronounced
him
to
be
Antichrist
:
he
confuted
and
condemned
his
Doctrines
about
Bulls
and
Indulgences
,
Masses
,
Transubstantiation
,
&c.
He
was
a
great
Enemy
to
the
swarms
of
begging
Friars
.
He
wrote
above
two
hundred
fair
Volumes
,
most
of
which
were
burned
by
Subinck
Arch-Bishop
of
Prague
in
Bohemia
:
he
wrote
many
Books
of
Philosophy
,
and
some
of
Metaphysics
.
Dr.
Featly
.
The
University
of
Oxford
crowned
his
person
and
doctrine
with
a
fragrant
Garland
of
Praises
,
whose
doctrine
was
not
onely
favored
by
divers
Nobles
,
but
also
by
the
third
part
of
the
Clergy
of
England
.
In
all
his
sufferings
he
shewed
an
undaunted
spirit
.
John
Huss
was
educated
in
Learning
at
Prague
in
Bohemia
,
he
was
a
great
Scholar
,
and
a
famous
Preacher
in
that
University
:
he
was
converted
by
reading
of
John
Wickliff's
Books
,
Mr.
Fuller
.
which
Queen
Ann's
Courtiers
,
who
brought
her
(
being
Sister
to
Wenceslaus
King
of
Bohemia
)
over
into
England
to
Richard
the
second
King
of
England
,
did
here
light
on
,
and
carried
them
into
their
own
Countrey
;
which
Huss
had
the
happiness
to
read
,
approve
,
and
disperse
:
which
proved
a
means
of
the
Conversion
of
Bohemia
;
for
Wickliff's
Books
first
discovered
the
Romish
Superstitions
unto
them
:
he
stoutly
opposed
the
Pope's
proceedings
,
and
gave
a
blow
to
the
man
of
sin
under
the
fifth
rib
,
which
in
Scripture
is
always
observed
to
be
mortal
.
The
Gentry
and
Nobility
of
Bohemia
did
highly
favor
him
.
Jerom
of
Prague
had
his
first
breeding
there
,
but
he
much
enriched
himself
in
Learning
by
his
travels
abroad
to
the
most
principal
parts
,
and
Staple-places
of
learning
.
At
Paris
he
commenced
Mr.
of
Arts
;
and
in
the
University
of
Colen
,
and
Heidleberg
,
had
the
same
degree
confirmed
unto
him
.
He
was
a
man
of
admirable
learning
,
Eloquence
,
Memory
,
Courage
,
and
Zeal
.
He
was
converted
,
as
John
Huss
,
by
reading
one
of
Wickliff's
books
,
by
which
he
perceived
the
abominable
superstitions
then
used
in
the
Church
;
and
began
by
degrees
,
first
in
his
judgment
to
dislike
them
,
after
in
his
practice
to
disuse
them
,
and
lastly
in
his
preaching
to
confute
them
.
He
earnestly
contended
for
the
Truth
,
against
the
enemies
of
it
,
and
openly
opposed
the
doctrine
of
Purgatory
,
and
Prayers
for
the
dead
;
and
thundered
against
the
ill
lives
of
the
Monks
and
Friers
.
He
proclaimed
and
defended
the
innocency
of
John
Huss
,
and
condemned
his
false
accusers
.
After
his
great
and
grievous
sufferings
,
being
brought
before
the
Council
,
he
so
learnedly
vindicated
himself
,
and
refell'd
his
enemies
,
that
they
were
astonished
at
,
and
silenced
by
his
Oration
,
which
he
concluded
thus
,
That
all
such
Articles
as
Wickliff
and
Huss
had
written
against
the
enormities
,
pomp
and
disorder
of
the
Prelates
,
he
would
firmly
hold
and
defend
even
to
death
.
Martin
Luther
born
1483.
Century
15.
at
14.
years
of
age
went
to
Magdeburg
,
from
thence
his
Parents
removed
him
to
Isenak
,
a
famous
School
,
there
he
perfected
his
Grammar-learning
.
He
went
thence
to
the
University
of
Erford
,
Anno
1501.
where
he
profited
much
in
the
knowledg
of
Logic
,
and
other
Learning
,
and
read
over
Cicero
,
Livy
,
Virgil
,
and
other
Latine
Authors
.
When
he
was
twenty
years
old
,
he
was
made
Mr.
of
Arts
,
and
read
as
Professor
Aristotle's
Physics
,
Ethics
,
and
other
parts
of
Philosophy
.
After
his
Conversion
he
began
to
read
Augustine's
works
;
Mr.
Fuller
.
he
also
read
over
the
Schoolmen
,
especially
Occam
,
whom
he
esteemed
,
for
acuteness
of
wit
,
before
Aquinas
and
Scotus
,
and
he
studiously
perused
Gerson
.
In
these
Studies
he
spent
five
years
in
the
Colledge
at
Erford
.
When
Luther
was
twenty
six
years
old
,
John
Staupicius
(
who
endeavoured
to
promote
the
University
of
Wittenberg
,
then
lately
begun
)
removed
Luther
thither
,
where
at
first
he
explained
Aristotle's
Logic
and
Physics
,
yet
intermitted
not
his
study
.
When
he
was
30.
years
old
he
was
made
Doctor
in
Divinity
after
the
maner
of
the
Schools
,
at
the
charge
of
Duke
Frederic
Elector
of
Saxony
.
The
Prince
hearing
him
preach
admired
his
excellent
parts
.
Then
he
betook
himself
to
the
study
of
the
Greek
and
Hebrew
.
Afterwards
Luther
published
his
Propositions
against
Indulgences
,
and
opposed
the
Pope's
Supremacy
,
Purgatory
,
and
other
Tenets
of
Popery
.
Luther
also
confuted
Nicholas
Stork
,
Mr.
Fuller
.
Thomas
Muncer
,
and
other
fanatical
Ring-leaders
,
broaching
new
Doctrines
,
who
pretended
Revelations
Angelical
,
and
conferences
with
God
,
and
denied
the
Baptism
of
Infants
.
The
Pope's
Advocates
promised
Erasmus
a
Bishoprick
of
rich
revenue
,
if
he
would
write
against
Luther
;
but
he
answered
that
Luther
was
a
man
too
great
for
him
to
write
against
,
and
that
he
learned
more
from
one
short
page
of
Luther's
Writings
,
then
from
all
Thomas
Aquinas
his
Books
.
Bucer
called
Luther
the
first
Apostle
of
the
reformed
Doctrine
;
not
simply
,
for
Wickliff
,
Huss
,
and
those
forenamed
,
preached
the
same
before
;
but
Luther
was
the
first
,
who
in
Bucer's
age
and
memory
,
publickly
and
successfully
,
set
on
foot
a
general
Reformation
of
the
Church
in
these
Western
parts
.
John
Huss
bare
a
torch
before
Luther
,
and
shewed
him
his
way
.
See
more
of
Luther
in
his
life
.
Huldericus
Zuinglius
was
sent
to
School
at
Basil
at
10.
Born
1487.
years
of
age
,
where
he
exceeded
his
School-fellows
in
learning
.
At
Bern
he
learned
Rhetoric
,
Poetry
,
Oratory
and
Logic.
At
Vienna
in
Austria
he
studied
Philosophy
,
and
perfected
his
former
parts
.
At
Basil
he
taught
others
what
himself
had
learn'd
.
He
commenced
Master
of
Arts
,
and
studied
School-divinity
and
Greek
,
wherein
he
excell'd
.
He
was
chosen
Pastor
at
Zuric
,
(
anno
Christi
1521.
)
where
,
beside
his
Ministerial
labors
,
he
studied
Hebrew
,
and
was
able
to
expound
those
two
major
Prophets
,
Isaiah
and
Jeremiah
.
He
prevailed
with
the
Senate
at
Zuric
to
erect
a
School
for
Latine
,
Greek
and
Hebrew
.
He
was
admired
in
Switzerland
,
and
famous
at
Zuric
,
as
Luther
in
Germany
,
and
at
Wittenberg
.
He
was
solid
in
all
maner
of
learning
,
and
a
diligent
searcher
of
the
Scriptures
,
being
expert
in
the
Original
Tongues
.
He
was
so
great
an
opposer
of
the
Pope's
Pardons
,
Indulgences
,
and
proceedings
,
that
the
Cardinals
themselves
(
as
is
reported
)
sought
by
great
gifts
to
allure
him
to
their
side
.
At
Zuric
he
disputed
with
Franciscus
Lambertus
,
a
Frier
,
about
the
Intercession
of
the
Saints
,
and
the
sacrifice
of
the
Mass
,
and
convinced
him
of
his
error
,
so
that
he
confessed
and
forsook
his
error
,
and
gave
glory
to
God
.
Then
crept
in
the
opinion
of
the
Anabaptists
,
which
he
opposed
with
all
his
might
.
His
works
are
large
witnesses
of
his
gifts
and
graces
,
parts
and
pains
.
Oecolumpadius
,
he
was
educated
in
Religion
and
Learning
,
first
at
a
School
in
Germany
,
call'd
Heelbronna
,
then
at
Heidelberg
.
Here
he
attained
to
that
perfection
in
learning
,
that
at
the
age
of
14
years
he
was
made
Batchelor
of
Arts
,
with
great
approbation
,
and
continued
there
till
he
was
Master
of
Arts.
Afterwards
he
fell
close
to
the
study
of
Divinity
,
and
read
the
Schoolmen
,
(
Aquinas
,
Gerson
,
and
others
)
with
indefatigable
pains
,
and
much
profit
.
He
studied
Greek
at
Stutgard
,
and
Hebrew
at
Heidelberg
.
Anno
1515.
he
was
call'd
to
be
Preacher
and
Pastor
at
Basil
,
and
commenced
Dr.
in
that
University
;
about
the
same
time
that
Erasmus
came
to
Basil
to
print
his
Annotations
on
the
New
Testament
;
for
the
perfecting
whereof
he
used
the
assistance
of
Oecolampadius
,
a
man
(
saith
he
)
[
](A57125-e82560-b)(a)
(a)
In
his
Preface
to
his
Annotat
.
on
the
New
Testament
.
eminent
not
only
for
piety
,
but
for
skill
in
three
Languages
;
and
confessed
he
was
much
helped
by
him
.
The
Writers
of
his
Life
give
this
character
of
him
,
that
he
was
a
worthy
instrument
of
advancing
the
truth
of
Christ
;
which
he
defended
against
Eckius
and
Faber
,
and
others
.
He
was
very
successful
in
appeasing
Sects
and
contentions
,
that
arose
in
the
Church
.
His
fame
both
for
piety
and
learning
spread
so
abroad
,
that
Philip
Prince
Elector
Palatine
committed
his
youngest
son
unto
his
tuition
.
He
was
a
diligent
,
faithful
Preacher
of
the
Gospel
,
and
promoter
of
Reformation
in
the
Church
;
into
which
he
brought
the
right
administration
of
the
Sacraments
,
and
the
censure
of
Excommunication
.
He
declared
his
judgement
against
the
Mass
,
and
other
Popish
doctrines
;
against
sprinkling
with
holy
water
,
and
many
superstitious
actions
;
to
which
his
doctrine
(
sinking
into
his
auditors
hearts
)
put
a
period
.
He
was
famous
in
the
City
of
Basil
.
SECT.
X.
The
after-Promoters
of
Reformation
were
Learned
.
I
Have
briefly
declared
the
Learning
of
the
former
Modern
Divines
,
who
first
set
Reformation
of
Religion
on
foot
;
to
wit
,
their
Education
in
Learning
,
their
study
and
increase
of
it
;
and
the
means
thereof
,
scil.
Schools
and
Universities
;
their
need
and
use
of
it
,
as
to
the
work
God
gave
them
to
do
;
and
the
success
thereof
in
their
generation
.
Now
followeth
,
2.
The
Learning
of
the
latter
Divines
,
Century
16
,
17.
who
carried
on
the
work
of
Reformation
vigorously
in
Doctrine
and
worship
,
that
was
happily
begun
by
the
former
:
and
were
Eminent
for
Learning
,
as
well
as
for
Piety
;
and
were
very
instrumental
in
promoting
the
truth
of
God
,
and
in
defending
it
against
the
Adversaries
of
it
:
and
in
extirpating
Errors
,
Heresies
,
and
Superstitions
,
and
many
of
them
were
Pillars
in
the
Church
of
God
,
famous
in
the
work
of
the
Ministery
,
for
their
labors
in
Preaching
,
and
also
in
Printing
,
and
for
the
success
of
both
in
the
conversion
of
sinners
,
and
edification
of
Saints
,
and
the
confirmation
of
staggerers
,
and
reduction
of
the
erroneous
;
in
the
planting
and
watering
of
Churches
.
Who
have
set
forth
so
many
Learned
Systemes
,
Commentaries
,
and
Tractates
,
and
Disputations
of
Divinity
,
as
former
Ages
cannot
parallel
.
Their
number
being
very
great
,
and
their
Lives
being
largely
described
by
many
Writers
,
I
shall
refer
you
to
them
,
for
information
concerning
their
Learning
and
Godliness
,
and
usefulness
,
what
blessings
they
were
in
their
Generation
,
and
onely
name
some
of
them
that
were
of
chief
Note
.
Outlandish
Divines
.
-
Paulus
Fagius
.
Cent.
●6
,
17.
-
Martin
Bucer
.
-
Philip
Melancthon
.
-
Peter
Martyr
.
-
Wolfgangus
Musculus
.
-
John
Calvin
.
-
William
Farel
.
-
Peter
Viretus
.
-
Stephen
Zegidine
.
-
Peter
Ramus
.
-
Benedictus
Aretius
.
-
Henry
Bullinger
.
-
Emmanuel
Tremellius
-
Zachary
Ursin
.
-
Martin
Chemnitius
.
-
Ralph
Gualter
.
-
Hierom
Zanchy
.
-
Anthony
Sadeel
.
-
Lambert
Danaeus
.
-
Theodore●
Beza
.
-
Daniel
Tossanus
.
-
Francis
Junius
.
-
Luke
Trelcatius
.
-
Amandus
Polanus
.
-
David
Pareus
.
-
John
James
Grynaeus
.
-
Abraham
Scultetus
.
-
John
Piscator
.
English
Divines
.
-
John
Frith
.
-
Thomas
Bilney
.
-
William
Tindal
.
-
John
Rogers
.
-
Laurence
Sanders
.
-
Rowland
Tailor
.
-
John
Bradford
.
-
John
Juel
.
-
William
Whitaker
.
-
Alexander
Nowel
.
-
William
Perkins
.
-
John
Rainolds
.
-
Thomas
Holland
.
-
Robert
Abbat
.
-
Andrew
Willet
.
-
Robert
Bolton
.
-
William
Wheatly
.
-
Dr.
Sibbs
.
-
Dr.
Taylor
.
-
Dr.
Preston
.
Scottish
Divines
.
-
John
Knox.
-
Robert
Bollock
.
Cum
multis
aliis
.
Vide
Melch.
Adamum
de
vit
is
Theologorum
,
tum
Germanorum
tum
exterorum
.
The
later
Divines
may
be
refered
to
three
heads
,
according
to
the
several
Forms
of
Church-discipline
,
which
they
held
forth
in
judgement
and
in
practice
Episcopal
,
Presbyterial
,
Congregational
.
What
man
hath
been
famous
,
and
eminently
instrumental
in
the
work
of
the
Ministry
for
labours
and
success
(
under
any
of
these
Forms
)
who
have
not
been
Learned
,
or
endued
with
a
good
measure
of
acquired
parts
,
as
of
knowledge
in
the
Tongues
and
Arts.
1.
For
Episcopacy
.
How
many
very
Learned
,
Laborious
,
Godly
Bishops
hath
England
bred
,
as
Hooper
,
Latimer
,
Ridley
,
Cranmer
,
who
were
most
zealous
,
couragious
,
faithful
Martyrs
for
Christ
,
and
for
the
Truth
.
And
many
since
,
who
have
been
famous
for
their
Learning
and
Labors
,
both
in
Preaching
and
Printing
;
and
for
their
piety
and
charity
;
who
by
their
worthy
works
yet
speak
,
though
they
be
dead
,
as
Bishops
,
Jewel
,
Abbot
,
Babington
,
Cowper
,
Davenant
,
Downame
,
Hall
,
Usher
,
who
was
a
Magazine
of
Learning
,
and
Mirror
of
Sanctity
,
Humility
and
Charity
.
Beside
many
other
pious
,
Learned
,
and
useful
men
,
who
were
for
Episcopacy
,
though
they
were
not
Bishops
.
2.
For
Presbytery
.
The
old
Non-conformists
,
who
opposed
Episcopacy
and
Ceremonies
,
were
many
of
them
Learned
men
.
Dr.
Ames
in
his
preface
to
Mr.
Bayn's
Diocesan's
Tryal
,
saith
,
that
Mr.
Deering
,
More
,
Greenham
,
Perkins
,
Rogers
,
Cartwright
,
Fenner
,
Parker
,
Philips
,
Hieron
,
Bradshaw
,
Brightman
,
Dr.
Rainolds
,
Dr.
Fulk
,
and
Whitaker
,
with
many
others
,
were
apprehended
as
men
agreeing
in
one
spirit
,
having
had
indeed
the
spirit
of
glory
resting
on
them
,
as
their
Works
do
shew
,
together
with
those
Letters
Testimonial
,
which
they
left
written
in
the
hearts
of
many
thousand
Christians
.
To
these
may
be
added
Gerson
,
Bucer
,
Century
16
,
●●
.
John
Dod
,
Arthur
Hildersham
,
Robert
Nicols
,
John
Ball
,
Richard
Rothwel
,
Paul
Bayns
;
who
were
all
as
really
Learned
,
as
truly
Godly
;
famous
for
their
great
Abilities
and
Labors
.
Read
their
Lives
,
and
you
shall
see
the
same
made
out
fully
,
and
clearly
.
Besides
many
pretious
Divines
of
great
Note
for
Holiness
and
Learning
,
both
formerly
,
and
lately
,
(
yea
even
at
this
day
)
in
all
the
Reformed
Churches
,
not
onely
in
England
and
Scotland
,
but
in
other
Countries
,
who
were
(
and
are
)
for
Presbytery
.
The
Assembly
of
Divines
,
that
sate
at
Westminster
by
Authority
of
Parliament
,
was
a
Demonstration
of
the
excellent
Learning
of
the
Ministers
of
the
Presbyterian
Judgement
.
3.
For
Independency
,
or
the
Congregational
way
.
Many
Ministers
of
this
both
in
Old
England
and
in
New
,
have
been
choicely
Learned
,
and
excellently
accomplished
with
Gifts
,
as
well
as
Graces
;
as
Reverend
,
holy
and
Learned
Dr.
Ames
,
Mr.
Jeremiah
Burroughs
,
Mr.
Sidrach
Simpson
,
☞
Mr.
Carter
,
Mr.
Strong
,
with
many
others
,
some
deceased
,
others
yet
living
.
Many
Pastors
and
Teachers
,
in
the
Churches
of
Christ
in
New
England
,
were
eminently
Learned
,
as
well
as
exemplarily
Godly
,
and
very
famous
and
successful
in
Ministerial
Labors
;
as
Mr.
Thomas
Hooker
,
Mr.
Peter
Bulkeley
,
Mr.
Davenport
,
Mr.
Thomas
Shepherd
,
Mr.
Allen.
Mr.
George
Philips
,
Mr.
Norton
.
And
Mr.
John
Cotton
.
B.
D.
whose
Name
is
as
an
ointment
poured
forth
,
a
most
deservedly
famous
man
of
God
,
of
whom
Mr.
Norton
(
his
Successor
,
as
Teacher
of
the
Church
in
Boston
in
New
England
)
relates
,
In
his
Narrative
of
Mr.
Corton's
Lafe
and
Death
.
that
he
was
a
General
Scholar
,
studious
to
know
all
things
,
the
want
whereof
might
in
one
of
his
Profession
be
denominated
Ignorance
.
The
greater
part
of
the
Encyclopaedia
he
excelled
in
.
Those
Arts
,
which
the
University
requires
such
a
proficiency
in
from
her
Graduates
,
he
both
digested
and
refined
by
his
more
accurate
knowledge
of
them
.
He
was
a
good
Hebrician
;
in
Greek
a
Critic
;
and
could
with
great
facility
both
speak
and
write
Latine
in
a
pure
elegant
Ciceronian
stile
.
He
was
a
good
Historian
;
no
stranger
to
the
Fathers
,
Schoolmen
,
Councils
;
abundantly
exercised
in
Commentators
of
all
sorts
.
His
Library
was
great
,
his
reading
and
Learning
was
answerable
,
himself
a
living
and
better
Library
.
But
though
he
was
a
constant
Student
,
yet
he
had
not
all
his
Learning
out
of
his
books
.
Yea
some
of
the
Separation
have
been
Learned
men
,
I
mean
,
the
leaders
of
them
;
as
Mr.
Ainsworth
,
Mr.
Robinson
,
Francis
Johnson
,
Mr.
Smith
,
and
others
.
Now
if
God
hath
used
such
as
greatest
Instruments
of
his
Glory
,
and
of
good
in
his
Church
,
even
from
one
Generation
to
another
,
who
have
been
Learned
men
,
as
I
have
made
it
appear
by
instances
,
to
wit
,
in
the
ancient
Fathers
,
and
Modern
Divines
;
yea
even
under
the
several
Forms
of
Church-constitution
and
Government
:
Then
,
Learning
is
useful
and
needful
for
a
Minister
of
the
Gospel
in
these
days
,
and
will
be
in
succeeding
Ages
.
CHAP.
XIII
.
Objections
against
Learning
answered
.
SECT.
I.
That
the
people
may
be
better
for
the
Learning
of
their
Ministers
.
MAny
Objections
are
made
against
the
use
of
Learning
,
for
the
Ministers
of
the
Gospel
.
Object
.
What
are
the
people
better
for
the
Learning
of
their
Ministers
?
Answ.
The
people
,
which
are
unlearned
,
may
enjoy
the
benefit
of
all
the
Studies
,
and
Learning
of
their
Ministers
(
in
the
extract
,
result
,
refinement
,
or
quintessence
thereof
,
as
a
Learned
man
saith
)
in
,
and
by
their
labors
in
preaching
,
and
writing
;
by
which
they
convey
the
same
unto
them
,
which
the
people
could
not
by
their
own
private
industry
have
attained
.
So
that
the
Ministers
of
the
Gospel
may
be
said
to
study
(
even
Learning
,
as
well
as
Piety
)
for
the
People
;
as
Mothers
,
and
Nurses
eat
,
and
digest
food
for
their
children
,
to
whom
they
give
suck
:
and
the
people
suck
Learning
,
and
Knowledge
out
of
the
Breasts
of
the
learned
labors
of
their
Ministers
(
both
Sermons
,
and
Books
)
in
Translating
,
and
Expounding
the
Holy
Scriptures
:
in
handling
points
of
Divinity
,
in
deciding
Controversies
,
in
resolving
Cases
of
Conscience
,
in
composing
Tracts
,
&c.
In
all
which
Learning
is
prepared
,
and
fitted
for
the
Peoples
reception
,
and
digestion
:
and
by
all
which
they
are
made
partakers
of
the
Sap
,
and
Virtue
of
their
Ministers
Parts
,
and
Studies
,
Gifts
,
and
Graces
.
Hereby
the
people
may
be
kept
from
Errors
,
and
Heresies
;
from
corrupting
,
or
rejecting
wholesom
Doctrine
;
from
perverting
,
and
wresting
the
holy
Scriptures
,
which
(
as
S.
Peter
saith
)
they
that
are
unlearned
(
to
wit
in
themselves
,
2
Pet.
3.16
.
and
in
their
Teachers
)
do
unto
their
own
destruction
.
That
saying
is
very
true
,
scil.
that
judicious
Believers
can
never
be
unthankful
despisers
of
those
Gifts
of
good
Learning
in
their
Ministers
,
by
whom
they
have
been
instructed
foundly
and
plainly
in
the
truth
.
SECT.
II.
That
the
Prophets
,
Christ
,
and
his
Apostles
,
were
learned
.
THe
Prophets
in
the
Old
Testament
,
Obj.
2.
Christ
and
his
Apostles
in
the
New
,
had
not
Humane
Learning
,
—
Ergo
there
is
no
need
of
it
for
the
Ministers
of
the
Gospel
?
They
carried
on
their
Ministery
without
the
knowledge
of
Arts
and
Tongues
,
may
not
Ministers
do
so
now
?
Answer
in
five
Propositions
.
The
first
Proposition
.
Mr.
Rutherford
.
The
Prophets
,
and
Christ
and
his
Apostles
were
learned
,
and
had
all
the
learning
and
Tongues
that
we
now
have
,
and
these
(
Gifts
)
are
the
same
in
them
and
in
us
,
in
the
names
,
substance
,
and
proper
use
of
them
,
but
otherwise
acquired
then
ours
are
.
The
maner
of
obtaining
them
is
double
,
scil.
-
1.
By
Infusion
.
-
Or
,
-
2.
By
Education
.
I.
By
Infusion
or
inspiration
from
the
Spirit
of
God
,
immediately
and
extraordinarily
,
without
the
help
of
Schools
or
study
.
Thus
the
Prophets
and
Apostles
were
Act.
2.4
.
plentifully
furnished
with
all
gifts
of
knowledge
and
abilities
.
1.
Of
Learning
(
to
wit
the
Arts
and
Languages
)
needful
to
carry
on
the
work
of
Prophecy
in
the
Old
Testament
,
and
of
preaching
the
Gospel
,
of
planting
and
watering
Churches
in
the
New
.
2.
With
the
knowledge
of
God
and
his
will
,
of
Christ
and
the
mysteries
of
the
Gospel
,
and
the
things
pertaining
to
the
kingdom
of
heaven
.
This
came
to
the
Prophets
and
Apostles
from
God
by
revelation
.
Jesus
Christ
was
filled
with
all
the
treasures
of
wisdom
and
knowledge
both
humane
and
divine
,
Col.
2.3
.
by
the
spirit
which
he
received
above
measure
,
Joh.
13.34
.
wherewith
he
was
anointed
above
and
for
his
fellows
.
The
spirit
of
wisdom
and
counsel
,
&c.
that
made
him
quick
of
understanding
,
Isa.
11.2
,
3.
Hence
it
is
,
that
,
when
he
was
a
child
,
he
disputed
among
the
Doctors
and
learned
men
in
the
Temple
,
Luke
2.46
.
among
whom
he
was
found
,
Vers.
48.
when
his
parents
had
sought
him
sorrowing
.
He
grew
in
wisdom
and
knowledge
,
so
as
,
Vers.
40
,
52
according
tothe
proportion
of
his
age
,
the
gifts
of
the
Spirit
were
augmented
in
him
.
He
being
greater
then
Solomon
,
could
not
come
short
of
Solomon's
wisdom
in
any
thing
,
Matth.
12.42
.
II.
The
manner
of
obtaining
learning
is
by
Education
,
in
Schools
and
Universities
,
by
study
and
industry
,
by
the
reading
of
books
,
and
teachings
of
men
,
&c.
This
is
the
ordinary
means
God
hath
appointed
to
serve
his
providence
in
,
for
attainment
of
learning
and
knowledge
,
both
humane
,
scil.
of
Arts
and
Tongues
,
and
divine
,
to
wit
,
of
God
and
Christ
,
of
Law
and
Gospel
,
&c.
The
same
knowledge
of
the
doctrine
of
Moses
and
the
Prophets
,
and
of
the
mysteries
of
salvation
,
and
of
speaking
with
Tongues
(
in
the
substance
and
nature
of
the
gift
)
which
came
to
Paul
by
immediate
Revelation
from
God
,
Gal.
1.11
,
12.
Eph.
3.2
,
3.
and
to
others
of
the
holy
men
of
God
,
2
Pet.
1.21
.
Timothy
acquired
by
Paul's
teaching
,
2
Tim.
3.10
,
14.
and
chap.
2.
ver.
2.
and
by
his
parents
education
of
him
in
the
knowledge
of
the
holy
Scriptures
from
a
child
,
2
Tim.
3.15
.
and
by
study
and
industry
,
1
Tim.
4.15
,
16.
Thus
the
Prophets
and
Apostles
had
learning
and
knowledge
both
divine
and
humane
,
infused
and
inspired
into
them
by
the
Spirit
,
immediately
,
supernaturally
,
extraordinarily
,
and
miraculously
in
respect
of
the
maner
,
and
(
of
the
measure
)
of
their
obtaining
them
,
which
is
now
ceased
,
and
cannot
be
expected
without
tempting
of
God
.
We
must
seek
to
acquire
all
these
from
God
,
by
pains
and
diligence
,
in
the
use
of
the
means
God
hath
appointed
for
that
purpose
.
Paul
exhorts
Timothy
thereunto
,
to
study
and
meditate
,
and
to
give
himself
wholly
to
these
things
,
that
his
profiting
may
appear
in
all
things
,
or
to
all
men
,
and
to
stir
up
the
gift
that
is
in
him
,
for
fitting
himself
more
to
the
work
of
the
Ministery
,
1
Tim.
4.13
,
14
,
15.
Obj.
The
Council
perceiving
that
Peter
and
John
were
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
unlearned
men
were
amazed
,
Acts
4.13
.
Ergo
,
the
Apostles
had
no
humane
learning
?
Ans.
They
counted
the
Apostles
unlearned
,
because
they
,
being
fishermen
,
were
not
trained
up
in
learning
,
nor
educated
in
Schools
,
as
the
Pharisees
were
;
therefore
they
wondred
that
men
unlearned
were
so
well-skill'd
in
the
doctrine
of
Moses
and
the
Prophets
;
and
could
speak
so
boldly
of
the
mysteries
of
the
Gospel
.
They
wondered
at
Christ's
learning
,
seeing
he
was
a
Carpenter's
son
,
(
as
then
reputed
)
and
never
learn'd
at
School
,
Matth.
13.55
,
56.
John
7.15
.
How
knoweth
this
man
letters
having
never
learned
?
The
second
Proposition
.
Though
many
of
the
Prophets
were
call'd
,
or
taken
from
secular
imployments
,
as
Elisha
from
the
plow
,
King
.
19.19
,
20.
Zechariah
from
husbandry
,
chap.
13.5
.
Amos
from
the
herd
,
Amos
1.1
.
and
7.14
.
and
divers
of
the
Apostles
from
their
nets
,
ships
,
and
fishing
,
as
Peter
,
Andrew
,
James
and
John
,
Mar.
1.16
,
to
21.
and
Matthew
from
the
Custom-house
where
he
sate
,
chap.
9.9
.
Yet
others
of
them
were
educated
in
humane
learning
,
Acts
7.22
.
as
Moses
was
in
all
the
learning
of
the
Egyptians
,
by
the
care
of
Pharaoh's
daughter
;
Dan.
1.4
.
and
Daniel
in
the
learning
and
Tongue
of
the
Chaldeans
,
by
Nebuchadnezzar's
command
.
Paul
was
brought
up
at
the
feet
of
Gamaliel
,
Acts
22.3
.
Festus
told
him
of
his
much
learning
.
The
third
Proposition
.
Christ
and
his
Apostles
made
good
use
of
Tongues
,
Arts
and
Sciences
,
for
opening
the
Scriptures
,
and
for
explaning
,
applying
,
and
pressing
the
Doctrines
contained
therein
,
and
what
they
delivered
to
their
hearers
.
Of
Tongues
,
in
citing
and
translating
Scriptures
out
of
Hebrew
in
the
Old
Testament
into
Greek
in
the
New
,
and
expounding
them
;
and
in
speaking
to
men
of
several
Nations
in
their
own
Language
,
Acts
2.4
,
5
,
6.
1
Cor.
14.18
.
Of
Arts
,
as
Rhetoric
,
Logic
,
Philosophy
,
as
hath
been
declared
before
.
—
Their
use
of
learning
shews
they
had
learning
.
The
fourth
Proposition
.
The
Prophets
and
Apostles
made
use
of
books
,
of
the
holy
Scriptures
chiefly
,
and
also
of
humane
Authors
to
read
them
.
Mr.
Weemse
saith
,
〈◊〉
,
Divine
〈◊〉
pag.
66.
that
the
Prophets
and
the
Apostles
(
to
wit
,
some
of
them
)
learned
their
humane
Arts
and
Sciences
from
men
,
as
Moses
did
from
the
Egyptians
,
Daniel
from
the
Chaldeans
,
Paul
from
Gamaliel
;
but
,
as
they
were
Prophets
and
Apostles
,
they
had
their
divine
knowledge
immediately
from
God
,
yet
they
were
to
retain
and
keep
it
by
reading
:
S●m
.
as
the
fire
that
came
from
Heaven
upon
the
Altar
was
miraculous
;
yet
when
it
was
once
kindled
they
kept
it
in
with
wood
,
as
we
do
our
fires
.
Yea
,
they
daily
increased
in
knowledge
by
reading
of
books
,
especially
the
holy
Scriptures
.
Daniel
,
though
a
great
Prophet
,
did
exercise
himself
much
in
reading
the
books
of
the
Prophets
,
chap.
9.2
.
I
Daniel
understood
by
books
the
number
of
the
years
.
Paul
,
a
great
Apostle
,
yet
made
use
of
Books
:
2
Tim.
4.13
.
he
writ
to
Timothy
to
bring
him
the
Books
he
left
at
Troas
,
See
Piscator
in
2
Tim.
4.13
.
in
his
Obse
.
v.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
Calvin
observes
(
upon
that
place
)
now
that
Paul
,
being
aged
,
was
to
prepare
himself
for
death
,
yet
he
desists
not
from
reading
Books
.
Here
is
commended
(
saith
he
)
to
all
the
godly
diligent
reading
of
Books
,
by
which
they
may
profit
.
Hence
the
Fury
of
those
Fanatic
persons
is
refel'd
,
who
,
contemning
Books
,
and
condemning
all
reading
,
boast
of
their
own
Enthusiasms
onely
.
Paul
commends
reading
to
Timothy
,
1
Tim.
4.13
.
It
's
certain
Paul
read
humane
,
yea
Heathen
Authors
,
as
the
Greek
Poets
;
for
he
alledgeth
Sayings
out
of
them
:
As
of
Menander
,
to
convince
the
Corinthians
,
1
Cor.
15.33
.
Evil
words
corrupt
good
maners
]
whereby
he
refutes
the
Verse
of
another
Poet
,
to
wit
,
Anacreon
,
as
some
think
,
—
Let
us
eat
,
and
drink
,
for
to
morrow
we
shall
die
,
vers.
32.
Of
Epimenides
to
reprehend
the
Cretians
,
Titus
1.12
.
Of
Aratus
to
shame
the
Athenians
,
Acts
17.28
.
when
he
disputed
against
the
Philosophers
there
.
Scultetus
collects
out
of
2
Tim.
1.6
.
that
Paul
was
read
in
Plato's
Writings
,
for
he
useth
some
of
his
words
,
as
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
is
verbum
Platonicum
.
Peter
quotes
a
common
Proverb
,
or
rather
two
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
&c.
2
Pet.
2.22
.
The
Dog
is
turned
to
his
vomit
,
and
the
Sow
to
her
wallowing
in
the
mire
.
The
fifth
Proposition
.
Some
of
them
made
use
,
not
onely
of
Books
,
for
further
information
of
their
Minds
,
but
of
their
Notes
,
or
Writings
,
for
the
help
of
their
Memories
;
as
Paul
did
of
the
Parchments
,
2
Tim.
4.13
.
which
he
left
at
Troas
,
and
sent
for
.
The
Cloak
]
whereby
he
was
covered
from
showers
,
and
kept
warm
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
But
some
think
the
word
signifieth
Scriniolum
,
or
Theca
Libraria
,
a
Desk
,
or
Coffer
,
wherein
Paul
laid
his
Books
,
or
Writings
.
Calvin
inclines
to
this
sense
,
—
The
Cloak
I
left
with
Carpus
bring
with
thee
when
thou
comest
,
and
the
Books
,
but
especially
the
Parchments
.
What
these
Parchments
were
is
difficult
to
determine
.
Some
conceive
them
to
be
a
Scheme
,
or
draught
and
model
of
Divine
Truths
methodically
digested
,
which
Paul
had
prepared
and
accommodated
to
his
own
use
,
or
transfer'd
to
the
use
of
others
,
as
Apollo
,
or
Timothy
,
or
Titus
,
1
Cor.
4.6
.
Hence
one
infers
,
If
Paul
had
been
always
supplied
with
miraculous
assistance
,
what
needed
he
to
have
committed
any
thing
to
writing
for
his
own
use
?
or
to
have
been
so
solicitous
for
his
Parchments
?
SECT.
III.
That
Joel
2.28
.
and
1
John
2.27
.
make
not
at
all
against
the
need
of
Learning
.
Obj.
3.
HAth
not
God
promised
to
pour
out
his
Spirit
upon
all
flesh
in
the
latter
days
,
Joel
2.28
,
29
?
and
that
the
Anointing
we
have
received
teacheth
us
all
things
,
1
John
2.27
?
What
need
is
there
then
of
Learning
,
of
Books
,
or
Studies
for
the
Ministers
of
Christ
?
Is
not
the
Teaching
of
the
Spirit
sufficient
without
all
these
?
Answ.
Hereto
I
return
a
triple
Answer
.
First
,
Joel
2.28
.
That
Prophecy
in
Joel
2.28
.
of
the
effusion
of
the
Spirit
in
extraordinary
Gifts
of
Tongues
,
and
of
Prophesying
,
&c.
was
fulfilled
at
that
time
,
when
the
Holy
Ghost
came
upon
the
Apostles
(
on
the
day
of
Pentecost
)
in
the
form
of
cloven
Tongues
,
like
as
of
fire
,
&c.
Acts
2.1
,
to
7.
(
for
they
that
spake
in
this
place
were
Peter
,
and
the
eleven
,
Acts
2.14
.
)
Peter
asserts
it
for
their
vindication
,
that
the
Apostles
were
not
drunk
,
Verse
.
5
,
16
,
17.
vers.
15
,
16
,
17.
This
was
a
wonderful
and
miraculous
pouring
out
of
the
Spirit
shortly
after
Christ's
Ascension
,
Mr.
Hollingworth
.
and
for
the
honor
of
it
,
Ephes.
4.8
.
that
God
might
have
a
Church
among
the
Gentiles
before
the
fall
of
the
Jewish
Church
.
As
the
miraculous
Confusion
of
Tongues
was
the
casting
off
of
the
Heathen
,
Gen.
11.7
.
so
the
Gift
of
Tongues
in
this
variety
was
a
means
of
their
Conversion
.
Though
such
extraordinary
Gifts
were
conferred
on
some
others
(
besides
the
Apostles
)
afterwards
,
as
Prophesying
on
Agabus
,
Acts
11.28
.
and
the
Daughters
of
Philip
the
Evangelist
,
Acts
21.8
,
9
,
10.
and
other
Gifts
,
1
Cor.
12.28
.
yet
they
were
confined
to
the
Primitive
Times
onely
of
the
New
Testament
(
when
the
Gospel
was
first
published
)
as
proper
and
peculiar
thereunto
.
But
such
extraordinary
Gifts
are
now
ceased
,
as
I
shewed
before
.
Viz.
-
1.
For
kinde
.
-
2.
For
maner
,
by
immediate
infusion
,
or
without
means
.
-
3.
For
measure
,
the
Apostles
being
filled
herewith
.
And
we
must
now
look
for
the
pouring
forth
of
the
Spirit
,
I.
Onely
in
ordinary
Effects
:
As
,
1.
In
regenerating
,
renewing
,
or
sanctifying
Graces
.
2.
In
quickening
,
strengthening
,
comforting
Operations
,
though
in
a
greater
measure
.
3.
In
common
Gifts
.
4.
In
the
performance
of
holy
Duties
,
and
in
the
efficacy
of
the
Ordinances
,
through
the
working
of
the
Spirit
,
for
the
conversion
of
more
Souls
,
and
greater
edification
of
them
.
II.
To
obtain
these
Gifts
,
and
Graces
,
Comforts
,
&c.
of
the
Spirit
,
and
the
growth
and
increase
thereof
,
in
,
and
by
the
use
of
the
Means
,
which
God
hath
appointed
for
that
purpose
.
Secondly
,
1
Joh.
2.27
.
That
Promise
in
1
John
2.27
.
must
be
thus
understood
—
The
anointing
ye
have
received
(
that
is
,
the
Spirit
of
Christ
)
●●●eth
you
all
things
,
so
that
ye
need
not
be
taught
either
better
things
,
Mr
Cotton
in
locum
.
or
in
a
better
maner
then
he
teacheth
.
Yet
the
Spirit
ordinarily
teacheth
by
Means
,
that
is
,
Hildersham
in
Psal.
5●
.
7
.
chiefly
〈◊〉
the
Ministery
of
the
Word
,
and
not
by
immediate
Inspirations
,
or
Enthusiasms
,
or
by
any
other
outward
Means
so
much
.
Faith
,
that
grand
saving
Grace
,
and
greatest
work
of
the
Spirit
,
comes
by
hearing
the
word
preached
,
Rom.
10.17
.
Therefore
Christ
at
his
Ascension
gave
gifts
unto
men
,
and
appointed
some
to
be
Apostles
,
Prophets
,
Evangelists
,
(
extraordinary
Officers
)
some
Pastors
and
Teachers
(
i.
e.
standing
Officers
of
the
Church
)
for
the
perfecting
of
the
Saints
,
for
the
work
of
the
Ministery
,
&c.
and
these
to
continue
(
for
the
Ministery
is
necessary
)
in
the
Church
,
till
we
all
come
into
the
Unity
of
the
Faith
,
&c.
that
is
,
till
we
be
made
perfect
in
Christ
;
till
we
all
come
in
Heaven
—
Eph.
4.8
,
11
,
12.
Christ
,
who
hath
promised
his
Spirit
,
Jer.
2.15
.
promiseth
Ministers
also
,
and
gifts
to
them
,
and
requires
they
should
not
be
despised
(
Luk.
10.16
.
)
nor
their
Office
.
1
Thes.
5.20
.
despise
not
prophesying
.
Hence
Paul
calls
the
Ministery
of
the
Gospel
the
ministration
of
the
Spirit
,
2
Cor.
3.8
.
whereby
the
Spirit
is
conveyed
into
us
(
Gal.
3.2
.
)
and
works
in
us
.
The
Spirit
first
breathed
the
word
of
God
into
the
Prophets
,
and
Apostles
,
to
write
the
same
,
2
Pet.
1.21
.
and
now
he
breaths
in
the
holy
Scriptures
,
and
in
,
and
by
the
Ministery
of
them
upon
our
souls
.
This
is
observable
,
that
where
our
being
taught
of
God
is
spoken
of
(
which
some
conceive
to
be
immediately
)
something
is
mentioned
,
either
going
before
,
or
following
after
in
the
context
,
relating
to
the
Ministery
of
the
Word
,
to
shew
that
that
is
the
Means
,
whereby
God
ordinarily
teacheth
his
people
.
Ex.
gr
.
Joh.
6.45
.
It
's
written
in
the
Prophets
,
John
●
.
15
.
Mr.
Hild●r●h
.
They
shall
be
taught
of
God
—
he
adds
immediately
,
Every
man
therefore
that
hath
heard
and
learned
of
the
Father
,
cometh
unto
me
:
q.d.
The
Father
teacheth
no
man
(
ordinarily
)
but
in
,
and
by
the
hearing
of
he
Word
preached
.
Isaiah
30.21
.
Thine
ears
shall
hear
a
word
behind
thee
,
saying
,
This
is
the
way
,
walk
in
it
,
when
thou
turnest
to
the
right
hand
,
or
to
the
left
.
When
God
promiseth
to
teach
and
guide
his
people
aright
by
his
Spirit
,
they
being
in
danger
to
be
seduced
,
or
drawn
out
of
the
right
way
,
in
the
20
verse
he
shews
(
or
premiseth
)
how
,
or
by
what
means
the
Spirit
will
do
this
—
thine
eyes
shall
see
thy
Teachers
,
&c.
—
Then
follows
,
Thine
ears
shall
hear
a
word
behinde
thee
,
&c.
q.
d.
I
will
accompany
the
Ministery
of
my
Word
with
the
efficacy
of
my
Spirit
in
the
dispensation
of
thy
Teachers
,
to
instruct
,
and
guide
thee
in
the
right
way
.
1
Joh.
2.27
.
—
The
anointing
ye
have
received
,
teacheth
you
all
things
:
in
verse
24.
he
declares
how
—
Let
that
(
scil.
doctrine
)
abide
in
you
,
which
ye
heard
from
the
beginning
,
verse
7.
which
was
preached
at
first
by
Christ
,
and
after
by
his
Apostles
,
Luk.
1.2
.
The
Spirit
of
Christ
teacheth
us
all
things
by
the
Doctrine
,
or
Word
dwelling
,
or
abiding
in
us
,
Act.
2.42
Joh.
15.7
.
1
Thes.
4.9
.
Touching
Brotherly
love
ye
need
not
,
that
I
write
unto
you
,
for
ye
are
taught
of
God
to
love
one
another
.
Compare
the
first
verse
herewith
—
We
beseech
and
exhort
you
,
as
ye
have
received
of
us
,
how
ye
ought
to
walk
,
and
to
please
God
,
so
ye
would
abound
more
and
more
,
to
which
add
the
tenth
verse
.
—
God
teacheth
by
his
Ministers
.
Thus
the
Spirit
of
Christ
teacheth
ordinarily
by
the
word
,
and
the
Ministery
of
it
(
for
the
Word
and
the
Spirit
God
hath
joyned
together
,
Isai.
59.21
.
Let
no
man
put
them
asunder
)
that
is
,
in
the
Church
of
God
chiefly
:
though
he
doth
teach
also
by
Christians
exercise
of
their
Gifts
and
Graces
,
for
mutual
edification
in
private
Communion
by
Exhortation
,
and
Admonition
,
&c.
which
is
enjoyned
in
the
Gospel
,
Col.
3.16
.
1
Thes.
5.14
Hebr.
3.13
.
and
10.24
.
Jude
20.
Acts
18.26
.
1
Cor.
14.35
.
Thirdly
,
Though
the
Spirit
be
the
principal
Teacher
of
us
,
yet
he
useth
his
Gifts
(
which
he
bestows
on
us
)
as
instruments
,
wherby
he
teacheth
us
,
and
enableth
us
to
teach
others
.
The
Spirit
of
God
is
the
Author
of
every
good
Gift
in
us
,
Jam.
1.17
.
1.
Of
all
saving
Graces
,
which
are
the
fruits
of
the
Spirit
in
us
,
Gal.
5.22
,
23.
As
he
is
the
Spirit
of
Regeneration
,
and
Sanctification
,
2
Thes.
2.13
.
2.
Of
all
spiritual
Gifts
,
qualifying
for
Church-offices
,
and
Christian
Communion
,
1
Cor.
12.4
,
to
12.
Rom.
12.6
,
to
9.
Eph.
4.8
.
3.
Of
all
common
Gifts
,
which
qualifie
and
enable
men
for
Callings
,
and
Imployments
.
Bezaleel
was
filled
with
the
Spirit
of
God
,
that
is
,
the
Gifts
of
the
Spirit
,
in
wisdom
,
understanding
,
and
knowledge
;
and
in
all
maner
of
workmanship
,
to
devise
cunning
works
(
all
those
things
,
that
did
belong
to
the
Tabernacle
)
to
work
(
curiously
)
in
gold
,
silver
,
and
brass
,
Exod.
31.2
,
3
,
4.
The
skill
of
Husbandry
is
the
Gift
of
God
,
Isai.
28.26
.
God
teacheth
the
Husbandman
(
by
his
Spirit
)
how
to
plow
,
sow
,
reap
,
and
thresh
;
as
he
doth
the
Soldier
how
to
handle
his
weapon
,
Psal.
18.34
.
and
144.1
.
The
skil
of
a
Smith
in
blowing
the
coals
,
and
in
forming
Tools
,
Instruments
,
Weapons
,
&c.
the
fruits
of
the
Forge
,
in
the
work
of
his
Trade
,
is
the
Gift
of
God
also
,
Isai.
54.16
.
Much
more
are
Arts
,
and
Tongues
,
or
Liberal
Sciences
,
the
Gift
of
Gods
Spirit
,
as
being
more
excellent
in
themselves
,
and
indeed
having
more
of
God
in
them
:
and
more
needful
and
eminently
useful
for
the
highest
Callings
,
and
Imployments
,
especially
for
the
Ministers
of
the
Gospel
,
as
hath
been
demonstrated
.
The
Apostles
,
being
filled
with
the
Holy
Ghost
,
speake
with
other
Tongues
(
even
all
kinde
of
Languages
)
as
the
Spirit
gave
them
utterance
,
Acts
2.4
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
to
speak
Apophthegms
,
wise
and
weighty
,
grave
and
gracious
Sentences
.
The
Spirit
now
teacheth
us
Arts
,
and
Tongues
,
as
well
as
the
way
of
preaching
,
not
by
revelation
,
or
immediately
,
as
formerly
,
but
by
Means
,
as
Schools
,
Universities
,
and
humane
Teaching
.
Hence
I
infer
,
that
the
Teaching
of
Gods
Spirit
,
as
the
principal
cause
,
doth
not
exclude
the
Gifts
of
the
Spirit
(
and
in
particular
of
Arts
,
and
Tongues
)
from
being
Instruments
,
which
the
Spirit
useth
to
teach
us
,
and
to
make
us
more
fit
to
teach
others
;
considering
the
Spirit
of
God
is
the
Author
of
them
all
,
and
he
,
bestowing
them
on
us
,
may
imploy
them
,
or
work
by
them
as
subservient
to
himself
,
as
he
pleaseth
.
As
the
inward
teaching
of
the
Spirit
doth
not
exclude
the
outward
teaching
by
the
Ministery
of
the
word
(
for
these
are
Subordinates
,
not
Opposites
,
Consistents
,
yea
,
inclusive
the
one
of
the
other
,
not
Repugnants
)
Christ
,
that
promised
to
teach
his
people
by
his
Spirit
,
promised
also
to
give
them
Pastors
,
and
Teachers
,
throughly
furnished
with
all
abilities
,
requisite
for
the
work
of
the
Ministery
,
Ephes
4.11
,
12.
the
perfecting
of
the
Saints
,
and
for
the
edifying
of
the
body
of
Christ
.
Hence
it
is
that
(
as
some
have
observed
)
the
perfection
of
humane
Arts
,
both
Liberal
and
Mechanic
,
is
to
be
found
in
the
Church
;
because
God
ordinarily
pours
his
Spirit
,
and
all
the
Gifts
of
it
,
both
special
and
common
upon
it
,
most
plentifully
.
SECT.
IV
An
Objection
,
drawn
from
the
ill
effects
of
Learning
,
answered
,
and
it
shewn
to
be
good
in
it self
.
Obj.
4.
VVHat
is
humane
Learning
,
but
the
wisdom
of
this
world
?
which
carnal
men
,
yea
Heathens
affect
,
and
seek
most
after
,
which
God
will
bring
to
nothing
,
1
Cor.
1.18
&c.
which
stands
in
opposition
to
Christ
,
and
his
Gospel
(
and
crosses
the
wisdom
of
God
)
and
by
which
both
Jews
and
Gentiles
slighted
Christ
,
refused
him
,
and
accounted
the
preaching
of
Christ
foolishness
,
verse
23
,
24.
and
mocked
at
it
,
Acts
2.11
,
13.
and
the
Ministers
of
it
,
Act.
17.18
?
Is
not
Learning
the
wisdom
of
the
flesh
,
which
is
enmity
against
God
,
Rom.
8.7
?
and
upon
these
accounts
a
great
obstruction
to
mans
salvation
?
Further
,
doth
not
humane
Learning
puff
men
up
,
and
make
men
proud
?
and
qualifie
men
(
as
subtilty
did
the
Serpent
,
Gen.
3.1
.
)
to
be
fit
instruments
for
Satan
to
work
by
,
in
oppugning
Truth
and
Holiness
,
and
the
Kingdom
of
Christ
?
to
devise
and
defend
Errors
,
Heresies
,
Blasphemies
,
Wickedness
,
and
also
malicious
,
mischievous
Designs
?
Answ.
First
,
these
are
not
the
genuine
,
or
proper
effects
of
Learning
in
it self
,
but
as
it
is
in
men
,
by
reason
of
their
corruptions
,
and
of
Satans
tentations
.
So
that
all
these
are
Vitia
personae
,
non
rei
,
the
faults
of
the
Persons
that
are
learned
,
not
of
the
Thing
,
or
of
Learning
it self
.
—
Or
these
are
the
effects
of
Learning
abused
to
the
perverting
of
the
simplicity
of
the
Gospel
;
to
the
putting
false
Glosses
upon
the
Scripture
;
or
to
the
maintaining
of
Evil
in
opinion
,
or
practice
;
and
to
the
service
of
Satan
against
Christ
.
—
Or
these
are
the
effects
of
Learning
,
prided
and
gloried
in
;
or
overvalued
,
set
above
its
proper
place
,
and
price
,
and
prefer'd
before
Gods
Spirit
,
and
the
saving
Graces
of
it
,
or
reputed
sufficient
to
teach
Christ
,
to
convert
,
and
save
souls
.
Now
the
carnal
abuse
of
Learning
(
no
more
then
of
any
thing
else
)
takes
not
away
the
lawful
use
thereof
.
Not
onely
Meats
,
Drinks
,
Cloaths
,
&c.
but
Grace
it self
,
and
Reason
may
be
abused
.
Secondly
,
It
is
demonstrable
by
Reason
,
Experience
,
and
Scripture
also
,
that
humane
Learning
is
good
in
it self
,
it
being
the
knowledge
of
God
in
the
Creatures
;
and
the
good
Gift
of
God
,
who
is
the
Author
and
Donor
of
it
(
as
he
is
of
all
good
)
therefore
it
is
not
enmity
,
but
complacency
,
or
pleasing
to
God
:
and
it
is
good
in
the
natural
tendency
,
and
efficacy
of
it
.
Indeed
it
is
but
a
subordinate
good
,
yet
subservient
to
an
higher
end
,
both
in
its
Nature
,
and
in
Gods
appointment
and
donation
of
it
.
God
hath
so
wisely
contrived
,
and
ordered
all
his
Gifts
(
both
superior
,
and
inferior
)
as
that
they
should
not
clash
together
,
nor
one
give
impediment
to
another
:
but
all
conspire
and
move
(
as
wheels
in
a
Clock
)
to
promote
the
chiefest
good
,
that
is
,
Gods
Glory
,
and
mans
Salvation
.
Neither
Arts
,
nor
Tongues
,
nor
any
other
Gift
of
God
,
can
be
any
hinderance
thereunto
,
except
our
corruptions
make
them
so
to
be
.
Learning
in
it self
,
or
rightly
used
,
is
a
threefold
Good
.
1.
A
Natural
Good
,
the
profit
and
pleasure
of
the
knowledge
whereof
is
discovered
and
discerned
by
the
light
of
Nature
;
and
upon
that
account
so
much
prized
,
desired
,
and
labored
for
by
all
sorts
of
men
,
yea
,
even
by
the
very
Heathen
.
Yea
,
by
the
use
of
Learning
the
Heathen
have
attained
to
so
much
knowledge
of
God
from
the
Creatures
(
scil.
of
his
eternal
power
and
Godhead
,
Rom.
1.20
.
)
as
made
them
unexcusable
,
though
not
sufficient
to
save
them
.
2.
It
is
a
Moral
Good
,
for
regulating
,
reforming
,
and
restraining
even
carnal
men
,
the
very
Heathen
.
3.
It
is
a
Civil
Good
,
to
qualifie
men
for
all
Callings
,
and
employments
,
(
as
hath
been
shewed
)
and
for
Societies
.
But
Learning
sanctified
and
spiritualized
,
proves
a
great
help
and
blessing
every
way
,
both
to
them
that
have
it
,
and
to
others
also
:
but
of
this
before
.
III.
It
's
not
Humane
Learning
(
or
Arts
,
or
Tongues
)
in
it self
,
but
that
wisdom
of
this
world
,
by
which
men
slight
,
neglect
,
and
reject
Christ
,
and
the
Gospel
,
that
Paul
condemns
,
and
God
will
bring
this
to
nothing
,
and
make
it
to
be
foolishness
,
1
Cor.
1.12
,
20.
and
that
wisdom
of
the
flesh
,
or
fleshly
wisdom
,
which
is
the
corruption
and
pravity
of
our
Nature
,
or
proceeds
from
it
,
and
makes
us
walk
contrary
to
God
;
this
Paul
condemns
,
and
it
is
enmity
against
God
,
Rom.
8.7
.
SECT.
V.
An
Objection
against
Rhetoric
from
1
Cor.
1.17
.
answered
.
Obj.
5.
DId
not
Paul
disclaim
wisdom
of
words
,
as
making
the
Cross
of
Christ
ineffectual
,
1
Cor.
1.17
.
and
2
Cor.
1.4
?
what
is
Rhetoric
,
or
Eloquence
else
?
Answ.
First
,
by
the
wisdom
of
mans
words
Paul
means
not
Rhetoric
,
or
Eloquence
,
considered
simply
or
purely
in
it self
,
but
the
affectation
of
Eloquence
,
high-slown
Phrases
,
vain
soaring
expressions
,
pomp
of
words
,
painted
speech
;
as
if
the
efficacy
of
preaching
stood
therein
,
or
they
could
add
virtue
to
the
Gospel
to
call
,
or
save
souls
.
Secondly
,
There
is
a
lawful
use
of
Rhetoric
in
Sermons
,
as
hath
been
declared
,
so
it
be
1.
Free
from
affectation
,
and
ostentation
.
2.
Humbly
,
soberly
,
and
fitly
made
Use
of
,
as
we
see
in
the
Prophets
and
Apostles
.
3.
So
it
may
probably
have
an
insinuating
influence
,
or
influential
insinuation
upon
the
hearers
.
4.
So
it
tend
and
serve
clearly
,
plainly
,
and
livelily
to
set
forth
Christ
,
and
his
Cross
,
and
the
Truths
of
the
Gospel
in
a
taking
way
;
and
no
way
to
darken
,
dim
,
or
obscure
the
same
,
as
painted
glass
doth
the
light
.
Aretius
,
Problem
.
loc.
118.
pag.
375.
speaking
of
Learning
and
Eloquence
,
saith
,
Contra
illa
non
aliter
disputat
Apostolus
,
&c.
The
Apostle
disputeth
no
otherwise
against
these
,
then
as
they
obscure
the
Cross
of
Christ
:
—
and
it
must
be
granted
(
saith
he
)
that
eloquence
and
wisdom
are
good
things
in
themselves
,
and
the
gifts
of
God
:
and
if
they
be
rightly
used
,
they
adorn
piety
,
and
may
profit
wonderfully
.
SECT.
VI.
Of
Paul
's
desiring
to
know
nothing
but
Christ
.
Obj.
6.
PAul
desired
to
know
nothing
but
Christ
,
and
him
crucified
,
1
Cor.
2.2
.
Ergo
,
not
Arts
,
and
Tongues
?
Answ.
1.
He
knew
humane
Learning
already
,
being
educated
at
Gamaliel's
feet
;
and
he
was
a
Pharisee
,
and
they
excelled
in
knowledge
,
and
were
great
teachers
thereof
in
Christ's
time
.
2.
Yet
he
valued
it
not
in
comparison
of
Christ
,
and
the
knowledge
of
him
,
Phil.
3.7
,
8.
he
counted
it
but
dung
.
3.
He
desired
to
profess
,
or
teach
no
other
skill
,
but
the
knowledge
of
Christ
.
This
was
his
main
,
yea
his
sole
design
;
which
doth
not
hinder
,
but
that
he
might
make
use
of
Learning
,
so
far
as
it
would
be
subservient
to
the
advancing
of
it
.
And
indeed
so
we
find
him
doing
in
the
fifteenth
Chapter
of
this
Epistle
,
verse
33.
where
he
cites
a
Heathen
Poet
,
as
was
before
observed
.
The
earnest
intention
of
some
one
end
doth
not
oblige
to
a
neglect
of
any
means
,
that
may
conduce
thereto
.
A
DETERMINATION
OF
THIS
QUESTION
,
Whether
Grace
is
Essential
to
a
Minister
of
the
Gospel
?
By
the
same
Author
.
Question
.
WHether
Grace
be
Essential
to
a
Minister
of
the
Gospel
?
or
Wwhether
the
want
of
Grace
doth
annul
his
Admission
?
or
be
a
sufficient
cause
of
Ejection
?
Answ.
Though
Grace
be
a
most
desirable
Qualification
of
a
Gospel-Minister
,
and
a
most
excellent
help
,
and
furtherance
,
eminently
useful
to
the
work
of
the
Ministery
,
both
for
performance
of
the
Duty
,
and
for
success
of
Labors
;
and
I
wish
,
Oh
that
God
would
!
that
all
the
Ministers
of
the
Gospel
were
Preachers
from
Grace
,
as
well
as
from
Gifts
;
from
conscience
and
experience
,
as
well
as
from
science
;
from
their
hearts
,
as
well
as
from
their
heads
:
yet
it
appears
not
to
me
,
that
Grace
is
Causa
sine
qua
non
,
or
of
so
absolute
necessity
to
the
Ministery
,
as
without
which
a
man
cannot
be
(
or
should
not
be
allowed
,
or
continued
to
be
)
a
Minister
of
the
Gospel
.
To
make
good
this
Assertion
,
I
will
give
three
Grounds
.
I.
Ministerial
Gifts
,
and
saving
Graces
,
are
things
distinct
in
themselves
,
and
separable
in
the
subject
.
II.
The
Ministery
of
the
Gospel
is
ordained
by
Christ
,
principally
for
the
good
of
others
.
III.
The
Testimonies
of
eminent
Divines
in
the
Case
.
First
Ground
.
Grace
is
not
Essential
to
a
Minister
of
the
Gospel
,
because
Ministerial
Gifts
,
and
saving
Graces
,
are
things
distinct
in
themselves
,
and
separable
each
from
other
in
the
subject
.
Here
I
will
first
clear
three
things
,
scil.
-
1.
What
these
Ministerial
Gifts
are
.
-
2.
That
they
qualifie
men
for
the
work
of
the
Ministery
.
-
3.
That
God
is
the
Author
and
Doner
of
these
Gifts
to
that
end
.
And
afterwards
I
will
shew
the
Distinction
,
and
Separability
of
Gifts
,
and
saving
Graces
.
First
,
What
these
Ministerial
Gifts
are
,
which
dispose
men
for
that
work
,
and
are
adequate
to
the
end
of
the
Ministery
now
:
these
are
the
ordinary
1.
Gifts
of
common
Illumination
,
Of
Common
Illumination
,
and
the
effects
thereof
,
see
Pemble's
works
,
pag.
60.
and
Dickson
on
the
Hebr.
6.4
,
5
,
9.
pag.
93.
and
knowledge
of
Religion
,
and
the
Matters
thereof
,
which
is
attainable
either
by
inward
sense
and
experience
,
or
by
intellectual
Speculation
:
and
though
both
these
do
more
exactly
accomplish
a
man
for
the
Ministery
,
yet
the
latter
onely
may
in
some
cases
suffice
:
especially
considering
that
experience
can
assure
us
of
nothing
,
that
I
am
to
press
upon
others
,
which
Scripture
also
doth
not
suggest
and
confirm
.
2.
The
Gift
of
Preaching
,
Prophecy
,
or
Interpretation
of
the
Scripture
,
of
opening
,
or
unfolding
,
and
applying
the
same
.
3.
The
Gifts
of
utterance
,
and
of
prayer
.
4.
The
Gifts
of
Arts
,
and
Tongues
,
which
are
useful
as
handmaids
to
Divinity
,
and
to
the
Ministery
.
5.
The
Gift
of
Argumentation
,
or
reasoning
,
to
confirm
or
defend
the
Truth
,
to
confute
errors
,
and
convince
Gainsayers
,
&c.
The
second
is
,
that
these
Ministerial
abilities
do
qualifie
men
for
the
work
of
the
Ministery
,
as
they
make
them
suitable
and
competent
thereunto
;
and
fit
them
to
perform
their
office
(
and
the
several
acts
thereof
)
by
Gifts
:
as
to
pray
by
a
Gift
of
prayer
,
to
preach
by
a
Gift
of
preaching
,
and
to
dispute
by
a
Gift
or
faculty
of
Disputation
;
and
not
to
preach
other
mens
Sermons
,
or
say
other
mens
prayers
only
.
Hence
,
a
man
,
endowed
with
good
parts
,
natural
and
acquired
,
by
diligent
reading
,
study
,
discourse
,
and
prayer
to
God
for
Illumination
,
Direction
,
Assistance
,
&c.
1.
May
attain
to
a
large
,
clear
,
distinct
knowledge
of
Religion
,
and
the
several
Principles
and
Points
of
it
.
2.
May
be
able
to
teach
the
same
plainly
,
soundly
,
and
profitably
to
others
,
to
instruct
,
convince
,
reprove
,
confirm
and
comfort
others
.
3.
May
be
through
God's
blessing
instrumental
for
the
good
of
others
;
for
edifying
the
body
of
Christ
;
for
building
up
in
knowledge
,
faith
,
holiness
,
and
obedience
;
for
carrying
on
the
work
of
the
Lord
,
promoting
Reformation
,
and
furthering
the
salvation
of
others
;
and
for
information
of
some
(
who
have
Grace
really
)
of
some
things
they
knew
not
before
;
and
for
resolution
of
some
doubts
and
scruples
.
4.
May
be
useful
in
the
Church
of
God
to
defend
and
maintain
the
Christian
Religion
,
and
all
the
Points
of
it
(
especially
Controversal
)
against
the
Adversaries
of
the
Truth
and
Grace
of
God
,
as
Papists
,
Arminians
,
Socinians
,
and
others
that
are
Heterodox
;
which
some
men
of
great
Learning
,
parts
and
studies
(
but
it
's
questionable
by
their
lives
and
ways
,
whether
they
had
true
saving
Grace
)
have
done
more
soundly
and
strenuously
,
even
to
the
convincing
of
Gainsayers
,
and
to
the
silencing
or
stopping
the
mouths
of
Adversaries
;
then
many
who
have
true
Grace
,
but
want
such
Gifts
,
are
able
to
do
—
Probatum
est
.
For
there
are
many
real
Christians
,
who
have
good
experience
of
the
practical
part
of
Religion
,
yet
want
abilities
for
the
Controversal
part
,
or
defence
of
the
Truth
against
the
oppugners
of
it
.
Hence
also
I
infer
,
that
datur
Medium
,
or
there
is
a
Mean
between
a
Ministers
Preaching
from
Experience
of
the
New
Birth
,
or
work
of
Grace
,
&c.
in
his
own
soul
,
which
is
indeed
the
most
comfortable
and
effectual
;
and
a
Ministers
taking
a
Sermon
out
of
a
book
(
which
he
never
made
)
and
getting
it
by
heart
,
and
saying
,
or
preaching
it
.
The
mean
between
them
is
a
Ministers
making
of
a
Sermon
by
a
Gift
God
hath
given
him
,
and
by
study
;
and
preaching
it
afterwards
,
though
he
hath
not
the
Experience
of
it
in
himself
.
As
there
is
a
Mean
between
praying
by
the
Spirit
(
or
the
Spirit
of
Prayer
)
and
reading
of
a
prayer
out
of
a
book
,
or
using
a
bare
form
of
prayer
;
and
that
Mean
is
praying
by
a
Gift
,
or
a
Gift
of
prayer
.
As
there
is
a
difference
between
a
Scholars
pronouncing
an
Oration
,
which
he
hath
onely
gotten
by
heart
,
and
his
uttering
one
he
made
himself
,
according
to
the
Rules
,
and
Art
of
Oratory
.
The
third
thing
is
,
That
God
is
the
Author
and
Donor
of
all
Ministerial
Gifts
to
that
end
,
that
they
may
qualifie
Men
for
the
Work
of
the
Ministery
,
whether
they
be
extraordinary
Gifts
,
as
in
former
times
;
or
ordinary
,
as
in
our
days
;
which
God
bestows
on
some
men
,
not
on
others
,
as
appears
by
some
Scriptures
,
which
I
shall
endeavor
to
explane
:
As
,
Ephes.
4.8
.
Ephes.
4.8
.
When
Christ
ascended
on
high
,
he
gave
Gifts
unto
Men
;
that
is
,
Church-Gifts
,
or
Ministerial
Abilities
,
suitable
and
needful
for
the
Work
of
the
Ministery
,
both
in
the
Primitive
Times
,
and
to
the
End
of
the
World
:
and
upon
the
variety
and
diversity
of
these
Gifts
Christ
founded
the
several
Offices
and
Officers
in
his
Church
;
He
gave
some
Apostles
,
some
Prophets
,
Verse
11.
some
Evangelists
]
these
were
extraordinary
Officers
,
to
be
and
continue
in
the
Church
but
for
a
time
;
—
God
hath
set
forth
us
(
saith
Paul
1
Cor.
4.9
.
)
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
the
last
Apostles
:
which
implies
there
should
be
no
Apostles
after
them
,
none
should
succeed
them
in
Apostleship
,
but
onely
in
the
Ministery
of
the
Gospel
:
—
and
some
Pastors
,
and
Teachers
,
which
are
to
continue
as
standing
Officers
in
the
Church
,
Verse
13.
—
till
we
all
come
in
the
Unity
of
the
Faith
,
&c.
—
unto
a
perfect
man
—
that
is
,
till
we
all
come
in
Heaven
.
Quoties
a
Deo
vocati
sunt
homines
,
dona
necessario
conjuncta
sunt
officiis
,
saith
Calvin
on
Ephes.
4.11
.
Herein
—
commemorat
discrimina
donorum
in
Ecclesiae
Doctoribus
,
saith
Piscator
Diversitatem
donorum
Ministerii
Ecclesiastici
,
saith
Rollock
.
Dr.
Hammond
in
Ephes.
4.7
.
calls
these
Gifts
capacities
and
qualifications
for
the
serving
of
Christ
in
the
Church
;
which
are
given
by
Christ
severally
,
and
in
divers
degrees
,
not
in
the
same
maner
and
measure
to
all
.
To
this
end
Christ
ascended
,
Annot.
in
Eph.
4.10
.
that
he
might
fill
all
things
,
that
is
,
replenish
the
Church
with
his
Gifts
.
The
next
Scripture
is
1
Cor.
12.4
,
1
Cor.
12.4
,
to
12.
to
12.
Now
there
are
diversities
of
Gifts
,
but
the
same
Spirit
,
&c.
The
diversity
of
Gifts
the
Apostle
speaks
of
in
this
place
seems
to
be
,
not
saving
Graces
bestowed
on
God's
Elect
for
the
Salvation
of
their
own
Souls
,
but
Ministerial
Gifts
conferred
by
God
on
Men
for
the
discharge
of
Church-Offices
,
or
Administrations
;
for
the
propagation
and
confirmation
of
the
Gospel
unto
others
,
for
the
edification
of
the
Church
.
These
Gifts
were
of
two
sorts
:
1.
Some
were
extraordinary
,
suited
to
those
Times
,
Verse
9.
as
Faith
,
not
that
we
call
saving
Faith
(
which
is
proper
to
God's
Elect
)
but
the
Faith
of
Miracles
,
—
and
the
Gifts
of
Healing
,
Verse
10.
—
the
working
of
Miracles
,
—
Prophecy
,
that
is
,
the
foretelling
of
things
to
come
from
extraordinary
Revelation
,
—
discerning
of
spirits
,
—
Gifts
of
Tongues
.
Verse
6.
These
Paul
calls
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
diversities
of
Operations
,
or
distinctions
of
Actions
,
as
Beza
renders
it
,
the
doing
of
which
exceeds
all
natural
power
;
yet
it
is
the
same
God
that
worketh
all
in
all
.
2.
Some
were
ordinary
,
Verse
8.
to
continue
in
the
Church
,
as
the
word
of
wisdom
to
the
Pastor
,
to
enable
him
to
apply
the
Word
to
the
people
;
and
the
word
of
knowledge
to
the
Teacher
,
to
handle
Doctrinal
Truths
.
Verse
5.
There
are
diversities
of
Administrations
,
or
Ministeries
,
which
Beza
expounds
,
—
Sic
signate
vocat
Apostolus
functiones
Ecclesiasticas
toti
coetui
Ecclesiae
formando
&
nutriendo
destinatas
.
The
Gifts
are
divers
,
as
the
Offices
and
Functions
in
the
Church
are
divers
;
yet
they
all
flow
from
one
and
the
same
Fountain
,
that
is
,
Verse
7
,
11.
the
Spirit
of
God
(
who
divideth
,
and
dispenseth
all
these
,
to
every
man
severally
(
for
kinde
and
measure
)
more
or
less
as
he
will
;
the
Will
of
the
Spirit
of
God
being
the
Rule
of
this
Distribution
:
)
and
they
are
all
referred
to
the
same
end
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
for
the
profit
of
all
,
scil.
the
edification
of
the
Church
.
Having
declared
and
cleared
these
three
things
,
I
must
proceed
to
shew
,
and
prove
,
That
Ministerial
Gifts
and
saving
Graces
are
distinct
in
themselves
,
and
separable
in
the
Subject
;
which
I
shall
endeavor
to
do
by
three
Arguments
.
Argum.
I.
God
gives
Ministerial
Gifts
to
many
men
(
as
those
five
fore-named
,
scil.
of
common
Illumination
,
of
Preaching
,
of
Prayer
,
Utterance
,
of
Arts
and
Tongues
,
of
Argumentation
)
to
whom
he
gives
not
saving
Grace
.
Even
common
Experience
is
a
plain
Evidence
,
and
full
Proof
hereof
.
Ergo
,
Grace
is
not
essential
to
make
a
Minister
of
the
Gospel
.
As
,
on
the
contrary
,
God
gives
Grace
to
many
,
to
whom
he
gives
not
Ministerial
Gifts
.
—
Ergo
,
These
are
not
necessary
to
make
a
Christian.
But
God
gives
both
Ministerial
Gifts
and
saving
Graces
to
some
of
his
servants
,
who
are
thereby
most
accomplished
,
and
throughly
furnished
unto
all
good
Works
,
2
Tim.
3.16
,
17.
that
is
,
to
all
the
Services
of
their
Ministerial
Function
;
and
made
most
able
Ministers
of
the
New
Testament
,
2
Cor.
3.6
.
not
of
the
Letter
,
but
of
the
Spirit
.
This
is
appropriated
,
or
peculiar
but
to
some
Ministers
of
the
Gospel
,
not
extended
or
common
to
them
all
.
In
former
Times
God
gave
Gifts
extraordinary
for
kinde
to
many
,
to
whom
he
gave
no
saving
,
sanctifying
Grace
;
to
bad
,
as
well
as
good
.
A
man
might
have
them
,
yet
miscarry
,
and
perish
;
might
want
them
,
yet
be
saved
.
Paul's
words
in
1
Cor.
13.1
,
2
,
3.
hold
forth
the
distinction
or
separability
of
extraordinary
Gifts
,
and
saving
Graces
,
each
from
other
.
A
man
may
have
the
Gift
of
Prophecy
(
to
prophesie
truly
,
and
not
be
truly
godly
)
and
of
Tongues
,
&c.
A
man
may
understand
all
mysteries
,
and
all
knowledge
,
and
have
all
faith
,
that
is
,
all
the
degrees
of
a
Miracle-working
faith
,
and
yet
want
love
,
that
is
saving
Grace
,
and
so
perish
.
Baalam
prophesied
particularly
of
Christ
to
come
;
and
spoke
of
many
things
concerning
Israel
,
foretelling
their
excellency
,
Numb.
23.9
.
their
multiplication
,
ver.
10.
Piscator
.
and
happy
death
.
—
and
he
is
called
a
Prophet
,
2
Pet.
2.16
.
because
sometimes
he
had
Revelations
from
the
true
God
,
Num.
23
,
and
24.
and
uttered
Divine
Oracles
as
from
the
mouth
of
God
.
And
he
desired
to
die
the
death
of
the
righteous
,
yet
he
would
not
live
their
life
:
he
was
a
wicked
man
,
a
Soothsayer
,
and
a
Sorcerer
;
he
loved
the
wages
of
unrighteousness
,
2
Pet.
2.15
.
and
he
was
rebuked
by
the
dumb
Ass
for
his
iniquity
and
madness
.
Caiphas
prophesied
Joh.
11.51
,
52.
of
Christ
,
that
he
should
die
,
&c.
though
he
spake
it
out
of
his
own
malicious
sense
;
thinking
it
better
,
that
Christ
should
rather
perish
,
then
their
Nation
.
Many
will
plead
their
extraordinary
Gifts
,
Mat.
7.22
,
23.
and
Works
,
as
Prophecy
,
Ejection
of
Devils
,
&c.
as
done
in
Christ's
Name
;
yet
Christ
will
not
own
them
.
Now
if
God
give
Gifts
both
ordinary
and
extraordinary
to
some
,
to
whom
he
gives
not
saving
Grace
,
then
Ministerial
Gifts
are
distinct
in
themselves
,
and
separable
in
the
subject
.
Argument
II.
(
which
may
give
both
light
and
strength
to
the
former
)
is
the
examples
of
some
such
,
who
have
been
allowed
Ministers
and
Preachers
of
God's
word
,
who
had
Gifts
,
but
no
Grace
.
I
will
give
four
instances
thereof
.
First
Judas
.
He
had
not
Grace
.
Christ
knew
it
,
(
though
it
was
not
discovered
to
others
then
what
he
was
)
yet
he
chose
him
to
bean
Apostle
,
and
gave
him
a
joynt
Commission
,
Judas
had
the
Faith
of
Miracles
,
and
by
it
wrought
Miracles
,
saith
Calvin
in
2
Cor.
12.9
.
equal
with
the
rest
of
the
Apostles
to
go
and
preach
the
Gospel
;
and
power
to
work
Miracles
,
&
cast
out
Devils
.
See
Mat.
10.1
,
to
9.
yea
,
through
the
whole
Chapter
,
compare
it
with
Mat.
11.1
Mar.
3.14
,
15
,
to
the
20.
and
6.7
.
Luke
9.1
,
2.
They
all
(
that
is
,
the
whole
twelve
Apostles
)
were
sent
out
;
they
all
did
Miracles
;
they
all
cast
out
Devils
;
they
all
returned
to
Christ
,
and
gave
him
an
account
of
their
success
,
Luke
9.6
,
10.
compar'd
with
Mar.
6.30
.
God
wrought
by
Judas
as
well
as
by
the
rest
.
Peter
saith
,
that
Judas
had
part
of
the
Apostolical
Ministery
,
Acts
1.17
.
as
truly
as
any
of
the
rest
.
A
true
Apostle
,
though
he
proved
truly
a
Reprobate
,
and
Apostate
,
ver.
25.
No
difference
was
discerned
between
Judas
,
and
the
rest
of
the
Apostles
,
in
parts
,
or
powers
,
or
pains
,
or
in
the
success
of
the
Ministery
:
the
Scripture
makes
no
distinction
between
him
and
them
therein
;
but
Judas
,
for
any
thing
the
Apostles
could
perceive
,
was
equal
to
them
in
all
these
.
Therefore
when
Christ
said
,
that
one
of
them
should
betray
him
,
they
enquired
among
themselves
who
it
should
be
.
Peter
beckoned
to
John
to
ask
Christ
who
it
was
of
whom
he
spake
,
Luke
22.21
,
to
24.
John
13.21
,
to
27.
Christ
revealed
his
minde
(
touching
his
Passion
)
to
Judas
as
well
as
to
the
rest
,
Mat.
20.17
,
to
20.
and
eat
the
Passover
(
at
least
)
with
him
,
Mat.
26.20
.
Luke
22.14
,
15.
some
think
,
that
Judas
eat
the
Lord's
Supper
also
.
Also
Christ
required
perseverance
of
Judas
,
when
he
said
to
the
twelve
,
Will
ye
also
go
away
?
John
6.67
.
to
wit
,
in
his
Ministery
and
Discipleship
,
or
in
following
of
Christ
,
and
in
walking
with
Christ
,
from
whom
many
of
his
Disciples
went
back
,
and
fell
off
,
ver.
66.
yet
Judas
(
as
one
saith
)
truly
practised
secret
thievery
,
and
injustice
,
even
while
he
exercised
his
publick
Ministery
,
John
12.6
.
and
Christ
knew
he
was
a
Devil
;
and
so
he
would
prove
himself
at
length
,
to
be
a
man
possessed
and
acted
by
the
evil
Spirit
,
John
6.70
,
71.
Have
I
not
chosen
you
twelve
(
saith
Christ
)
and
one
of
you
is
a
Devil
,
and
a
son
of
perdition
,
John
17.12
.
and
he
was
a
Traitor
,
and
he
did
more
against
Christ
then
all
the
Jews
did
.
The
second
Example
.
Those
Paul
speaks
of
in
Phil.
1.15
.
Who
did
preach
Christ
of
envy
,
and
strife
,
—
of
contention
,
ver.
16.
not
of
good
will
,
nor
sincerely
,
supposing
to
add
affliction
to
Paul
's
bonds
,
(
he
being
then
in
prison
at
Rome
for
the
Gospel
)
what
then
saith
Paul
,
ver.
18.
so
Christ
be
preached
,
that
is
,
in
true
doctrine
,
though
by
some
that
did
it
not
of
good
will
,
or
love
,
or
in
truth
,
(
that
is
,
in
sincerity
and
integrity
of
minde
)
but
in
pretence
only
,
or
out
of
envy
to
outstrip
Paul
,
or
cruelty
to
make
his
chain
more
heavy
,
or
to
procure
his
death
,
&c.
yet
therein
I
do
rejoyce
,
yea
,
and
will
rejoyce
;
because
by
the
preaching
of
these
,
who
were
insincere
,
(
saith
Piscator
on
this
place
)
as
well
as
of
those
that
were
sincere
,
&
gloria
Christi
innotescit
,
&
salus
electorum
promovetur
,
The
glory
of
Christ
was
made
known
,
and
the
salvation
of
the
elect
promoted
thereby
.
These
had
Gifts
,
else
they
could
not
have
preached
Christ
:
but
had
such
any
Grace
in
their
hearts
?
No
,
their
end
in
it
argued
a
high
degree
of
malice
,
wickedness
,
and
immanity
in
them
.
Now
,
would
Paul
have
rejoyced
,
that
Christ
was
preached
,
though
by
such
persons
,
if
he
had
thought
that
their
preaching
could
do
no
good
?
or
that
it
was
not
lawful
for
such
to
preach
?
The
third
Example
.
See
Beza's
Annotat
.
on
Mat.
23.2
,
3.
The
Scribes
and
Pharisees
they
sit
in
Moses
Chair
(
saith
Christ
)
all
therefore
,
whatsoever
they
bid
you
do
,
observe
,
and
do
.
Christ
allowed
the
people
to
hear
them
,
therefore
he
allowed
them
to
teach
.
They
sat
in
Moses
Chair
as
Teachers
,
and
Expounders
of
the
Law
by
Office
;
they
did
succeed
Moses
in
the
ordinary
Office
of
teaching
the
Word
of
God
:
therefore
Christ
would
have
them
to
be
heard
,
though
their
persons
were
wicked
,
lest
their
Ministery
(
which
was
the
Ordinance
of
God
)
should
be
contemned
,
and
theirs
also
,
whom
he
should
after
send
.
Though
their
Actions
were
not
imitable
,
because
they
said
,
and
did
not
,
yet
while
they
sat
in
Moses
Chair
,
that
is
,
as
long
as
they
preached
the
Doctrine
of
Moses
,
they
were
to
be
heard
,
and
therefore
they
were
allowed
to
teach
:
they
were
true
Priests
Mal.
27.
by
Office
,
though
they
were
not
good
and
gracious
men
.
The
Scribes
and
Pharisees
had
Gifts
,
but
no
Grace
,
Matth.
5.20
.
and
chap.
23.13
&c.
Christ
denounced
many
Woes
against
them
for
their
hypocrisie
and
iniquity
;
their
Ministery
was
but
Legal
,
not
Evangelical
,
yet
Christ
enjoined
his
Disciples
(
who
were
Gospel-believers
)
to
attend
to
,
and
observe
their
Ministery
.
Is
it
not
lawful
now
for
those
Ministers
to
preach
,
and
for
the
People
to
hear
them
,
who
,
as
to
their
Lives
,
are
not
worse
then
the
Pharisees
;
and
who
,
as
for
their
Doctrine
,
are
better
,
scil.
who
preach
Christ
and
the
Gospel
truly
,
which
the
Scribes
and
Pharisees
did
not
at
all
?
The
fourth
Example
.
Demas
,
whom
Paul
calls
and
acknowledgeth
to
be
his
fellow-Laborer
,
Philem.
24.
to
wit
,
in
the
Work
of
the
Ministery
,
Col.
4.14
.
or
Co-adjutor
(
as
well
as
Marcus
,
Aristarchus
,
Lucas
)
who
was
well
esteemed
of
by
the
Apostles
,
yet
afterwards
fell
away
,
2
Tim.
4.10
.
and
continued
in
his
Apostasie
,
as
Calvin
on
Philem.
24.
thinks
:
and
Davenant
on
Col.
4.14
.
who
shews
the
cause
of
it
out
of
Dorotheus
in
Synopsi
.
Rolloc
upon
that
place
conceives
it
probable
,
that
Demas
at
that
time
was
a
Minister
of
the
Gospel
,
but
afterwards
deserted
that
Calling
to
seek
wealth
,
or
betake
himself
to
his
worldly
affairs
.
Dr.
Hammond
on
2
Tim.
4.10
.
saith
,
—
Demas
,
that
did
assist
Paul
in
preaching
the
Gospel
,
hath
now
left
him
,
&c.
and
is
gone
to
Thessalonica
,
whether
to
his
Home
there
,
or
to
trade
,
and
get
Wealth
in
that
place
.
To
the
same
purpose
Espencaeus
in
2
Tim.
4.10
.
Otium
hic
Apostata
,
quietem
,
securitatem
,
vitam
periculorum
expertem
maluit
;
&
domi
in
tuto
esse
,
&
deliciis
frui
,
quam
cum
Magistro
periclitari
.
—
&
abiit
Thessalonicam
]
ubi
vivere
possit
,
relicta
Roma
,
ubi
Paulo
commori
timeret
,
aut
pro
ejus
societate
incarcerari
,
&
ad
martyrium
abduci
;
ita
fugit
periculum
,
ut
existimavit
:
atque
hic
erat
unus
ex
ejus
Adjutoribus
,
&
iis
qui
valde
laudabantur
.
Byfield
on
Col.
4.14
.
and
Elton
on
that
place
conceive
,
that
Demas
forsook
Paul
,
and
fell
away
after
he
had
been
his
Companion
and
Fellow-laborer
.
—
See
Hyper.
on
2
Tim.
4.10
.
Indeed
Beza
on
2
Tim.
4.10
.
is
of
Opinion
,
that
Demas
repenting
afterwards
returned
to
Paul
;
seeing
there
was
mention
made
of
him
in
the
Epistle
to
Philemon
,
vers.
24.
as
one
of
his
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
(
Beza
thinks
)
was
pro●able
to
be
written
after
his
Epistle
to
Timothy
.
But
Ludovicus
Capellus
in
his
Historia
Evangelica
saith
,
that
the
second
Epistle
to
Timothy
(
which
speaks
of
Demas's
Apostasie
)
was
written
anno
Christi
64.
Neronis
11.
and
that
this
Epistle
was
the
last
of
all
Paul's
Epistles
,
written
by
him
in
his
latter
bonds
,
a
little
before
his
Martyrdom
,
which
he
seems
to
intimate
in
2
Tim.
4.6
,
7
,
8.
He
affirms
also
,
that
his
Epistle
to
Philemon
was
written
anno
Christi
56.
Neronis
3.
Mr.
Perkins
in
his
Digest
placeth
the
second
Epistle
to
Timothy
as
the
last
of
Paul's
Epistles
,
which
he
writ
before
his
Martyrdom
,
or
Beheading
;
after
that
Epistle
pistle
,
he
writ
to
Philemon
.
Mr.
Roberts
,
in
his
Key
of
the
Bible
,
the
second
part
,
in
his
Chronological
Table
before
the
Epistle
to
the
Romans
,
gives
Reasons
why
the
Epistle
to
Philemon
was
written
before
the
second
Epistle
to
Timothy
,
before
Demas
his
Desertion
,
or
Demas
had
returned
again
unto
Paul
.
In
pag.
763.
he
saith
,
that
Paul
wrote
his
second
Epistle
to
Timothy
last
of
all
those
Epistles
he
wrote
,
a
little
before
his
Martydom
,
as
all
circumstances
evince
,
and
the
Epistle
it self
intimateth
,
2
Tim.
4.6
.
See
also
pag.
898.
of
the
Time
.
So
Hyperius
in
Philem.
24.
Demas
adhuc
erat
constans
,
quum
haec
(
scil.
epistola
scriberctur
)
sed
quando
illa
secunda
ad
Timotheum
conderetur
,
Paulum
&
Religionem
universam
deseruit
cum
in
ea
legatur
,
2
Tim.
4.10
.
By
this
it
is
probable
,
that
Demas
never
recovered
his
fall
,
nor
returned
to
Paul
after
it
.
Argum.
III.
Ministerial
Gifts
,
and
saving
Graces
,
are
distinct
and
separable
,
and
go
not
alway
together
:
otherwise
no
man
could
be
a
gracious
man
,
but
he
that
hath
Ministerial
gifts
;
and
no
man
could
have
Ministerial
gifts
,
but
he
that
hath
Grace
:
both
which
are
apparently
false
in
common
experience
.
Hence
great
Parts
,
and
eminent
Abilities
in
matters
of
Religion
,
are
no
sure
signs
of
Grace
,
they
may
make
a
man
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
not
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
able
to
teach
others
,
not
holy
himself
.
Though
these
Gifts
alone
,
be
they
never
so
excellent
and
useful
in
themselves
,
and
to
others
,
yet
without
Grace
.
they
cannot
save
those
that
have
them
,
nor
enable
them
to
act
out
of
pure
love
to
Christ
,
and
souls
,
or
out
of
sincere
desire
to
Gods
Glory
:
but
they
are
like
the
Carpenters
,
that
built
an
Ark
to
save
Noah
,
and
his
Family
,
and
perished
themselves
in
the
water
:
or
like
the
Tyrians
,
that
did
help
to
build
the
Temple
,
but
did
not
worship
God
in
it
,
nor
partake
of
the
priviledges
of
it
.
Ground
2.
Grace
is
not
essential
to
a
Minister
of
the
Gospel
,
because
the
Ministery
of
the
Gospel
is
ordained
by
Christ
,
not
for
the
Ministers
own
good
so
much
(
though
that
also
be
included
)
as
for
the
good
of
others
,
principally
.
Therefore
God
may
bless
it
,
and
make
it
instrumental
for
the
benefit
of
others
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
a
public
good
(
and
work
that
end
by
it
)
though
the
Instrument
,
1
Cor.
12
7.
and
14
,
12.
or
Person
God
useth
,
be
not
sanctified
here
,
nor
shall
be
saved
hereafter
.
A
Minister
may
preach
to
others
,
and
himself
be
a
cast-away
,
1
Cor.
9.27
.
he
may
by
his
Gifts
profit
others
,
and
yet
not
procure
salvation
to
his
own
soul
.
God
imployed
Cyrus
(
though
he
had
not
known
God
)
to
restore
his
people
out
of
captivity
,
and
reedifie
the
Temple
,
Isaiah
45.1
,
to
5.
That
saying
of
Austin
is
alledged
by
some
Divines
to
this
purpose
:
The
seed
,
that
is
sown
by
a
foul
hand
,
may
bring
forth
fruits
,
as
well
as
that
,
which
is
sown
by
a
clean
and
sound
hand
.
If
a
mans
Ministery
may
(
by
Christs
appointment
)
do
good
to
others
,
though
he
be
not
sanctified
,
and
saved
himself
,
then
Grace
is
not
essential
to
a
Minister
of
the
Gospel
.
Ground
3.
The
testimonies
of
some
,
who
were
Eminent
,
Godly
,
Learned
,
Judicious
,
Sound
,
Orthodox
Divines
(
in
their
Generation
)
in
the
Case
.
In
the
close
of
this
Ground
I
shall
declare
,
how
far
I
consent
with
them
,
and
wherein
I
dissent
from
them
.
Master
Perkins
in
his
Art
of
Prophesying
,
chap.
10.
saith
,
Grace
(
or
holiness
of
heart
)
makes
not
a
Minister
,
yet
it
is
very
necessary
.
—
In
his
Exposition
upon
Christs
Sermon
in
the
Mount
,
Mat.
7.6
.
he
saith
,
We
may
lawfully
use
the
Ministery
of
those
men
,
whose
lives
and
conversations
be
evil
and
offensive
,
if
their
Doctrine
be
sound
and
good
,
&c.
The
vertue
and
efficacy
of
the
Word
and
Sacraments
,
administred
by
men
,
is
not
from
the
Minister
,
but
from
God
.
A
Letter
is
not
the
worse
,
because
brought
by
an
unhonest
and
unlawful
Carrier
.
Master
Paul
Bain
in
his
Comment
on
Eph.
4.11
.
saith
,
There
are
three
sorts
of
Ministers
,
1.
some
are
ignorant
and
scandalous
:
2.
some
of
knowledge
,
and
free
from
crime
,
but
unsanctified
:
3.
some
are
truely
sanctified
.
The
first
Christ
permitteth
,
or
inflicteth
as
judgements
,
Mat.
28.19
.
for
to
him
is
all
Power
and
Judgement
committed
in
heaven
and
earth
.
The
second
sort
Christ
giveth
,
and
that
for
the
good
of
the
Church
:
for
if
men
be
qualified
for
Life
and
Doctrine
,
and
have
a
calling
,
(
are
inwardly
excited
,
and
outwardly
called
,
that
is
approved
of
the
Church
,
desired
,
or
after
accepted
by
the
people
)
they
are
to
be
held
as
Ministers
,
given
for
the
good
of
the
Church
,
though
their
Persons
are
not
approved
,
and
Christ
shall
say
,
Depart
from
me
ye
workers
of
iniquity
.
Mat.
7.23
.
The
third
sort
are
those
,
that
are
qualified
,
called
,
and
sanctified
inwardly
.
Now
these
are
given
of
Christ
,
as
men
according
to
his
own
heart
,
that
is
,
delegated
by
him
.
He
saith
on
Eph.
3.7
.
that
The
Ministerial
Gift
,
which
the
God
of
Grace
giveth
,
maketh
a
Minister
.
This
doth
form
him
ad
intus
,
as
skill
in
this
,
or
that
Manuary
Science
,
doth
make
an
Artificer
.
Master
Hildersam
in
Psal.
51.7
.
saith
,
A
man
may
be
a
Preacher
of
Gods
sending
,
though
he
be
an
Hypocrite
,
and
have
no
truth
of
Grace
in
his
heart
,
as
those
in
Phil.
1.18
.
and
as
Judas
was
;
he
was
sent
of
God
to
preach
,
Mat.
10.4
,
7.
yea
,
and
God
wrought
with
him
too
,
Luk.
9.6
.
and
yet
he
was
but
an
Hypocrite
in
heart
,
he
never
had
truth
of
Grace
in
him
,
when
he
was
at
the
best
.
In
pag.
802.
—
he
saith
,
Paul
was
so
zealous
for
much
preaching
,
and
rejoyced
so
much
in
the
glory
he
knew
redounded
to
God
by
it
,
that
speaking
of
some
in
Rome
,
who
preached
the
truth
,
and
sound
doctrine
,
without
all
truth
and
soundness
of
heart
,
Phil.
1.18
,
he
saith
notwithstanding
,
Every
way
,
whether
in
pretence
,
or
in
truth
Christ
is
preached
,
I
therein
do
,
and
will
rejoyce
:
surely
they
were
very
bad
men
,
of
whom
he
saith
,
verse
.
15
,
16.
that
they
preached
Christ
of
envy
,
to
increase
his
grief
,
and
trouble
,
when
he
was
in
bonds
for
the
Gospel
.
How
could
Paul
rejoyce
in
such
mens
preaching
will
you
say
?
Certainly
he
knew
,
though
they
were
so
bad
in
themselves
,
yet
their
doctrine
,
which
was
both
for
matter
and
maner
sound
,
might
,
through
Gods
blessing
upon
his
own
Ordinance
,
become
effectual
to
the
conversion
and
comfort
of
Gods
Elect
:
for
be
you
sure
of
this
,
that
if
Paul
had
been
of
that
minde
,
that
he
,
that
is
a
wicked
man
himself
,
cannot
by
his
Ministery
be
the
instrument
of
the
conversion
of
another
,
he
would
never
have
said
of
such
men
as
these
,
I
do
rejoyce
that
Christ
is
preached
by
them
,
yea
,
and
I
will
rejoyce
in
it
.
Doctor
Airay
upon
Phil.
1.18
pag.
174.
saith
,
That
a
Minister
and
Preacher
of
the
word
is
gladly
and
joyfully
to
be
heard
,
that
preacheth
Christ
,
and
the
Doctrine
of
the
Gospel
soundly
,
and
truly
,
with
what
minde
soever
he
preacheth
the
same
.
To
which
purpose
also
is
that
of
Christ
,
Mat.
23.3
.
where
he
willeth
to
hearken
to
the
Scribes
and
Pharisees
,
sitting
in
Moses
seat
;
whereby
he
meaneth
,
that
the
Doctrine
which
the
Scribes
and
Pharisees
delivered
faithfully
out
of
Moses
,
was
gladly
to
be
received
,
howsoever
in
their
actions
,
and
lives
they
were
justly
to
be
noted
.
The
Reason
is
,
because
the
word
is
the
Lords
,
which
they
bring
,
with
what
minde
soever
they
bring
it
,
or
how
vitious
and
bad
soever
they
be
,
that
bring
it
Master
Pemble
in
the
Nature
and
Properties
of
Grace
,
and
Faith
,
pag.
125.
saith
,
The
common
Grace
of
the
Spirit
(
whereby
men
are
enlightened
in
the
knowledge
of
heavenly
things
)
is
the
cause
of
an
Historical
Faith
,
or
general
assent
to
the
truth
of
the
Scriptures
;
which
Grace
God
bestows
upon
the
unregenerate
,
and
unsanctified
,
more
for
others
then
their
own
good
:
some
light
shines
upon
them
,
whereby
they
may
know
and
assent
unto
divine
Truths
,
for
a
common
good
of
the
Church
;
yet
others
may
be
instructed
by
their
teaching
:
for
Christ
in
the
building
of
his
Church
doth
also
use
the
help
and
ministery
of
such
men
,
according
as
Solomon
did
in
the
building
of
the
material
Temple
;
who
imployed
not
the
natural
Israelites
,
but
the
Reliques
of
the
Canaanites
,
and
strangers
,
that
lived
in
the
Land
,
to
be
bearers
of
burdens
,
and
hewers
of
stone
,
and
overscers
of
the
work
,
2
Chron.
2.17
.
and
these
men
,
though
unsanctified
,
and
such
as
do
not
themselves
heartily
esteem
,
and
affect
that
which
they
know
,
yet
in
the
general
they
believe
it
,
and
willingly
teach
it
,
to
the
benefit
of
the
Church
.
Master
Samuel
Hieron
in
his
Treatise
called
The
Preachers
Plea
,
saith
,
That
Ministers
bad
life
is
no
sufficient
Argument
against
Preaching
,
or
hearing
them
.
—
Put
case
it
were
so
(
which
,
thanks
be
to
God
,
it
is
not
)
that
all
Preachers
did
confute
their
own
Sermons
with
their
evil
lives
;
and
had
Esaus
hands
with
Jacobs
voice
,
and
were
like
a
file
,
which
smootheth
other
things
,
it self
remaining
rough
;
yet
this
could
make
nothing
against
Preaching
:
for
is
Physic
nought
,
because
many
Physicians
perhaps
live
contrary
to
their
own
Rules
of
Physic
?
or
is
Law
damnable
,
because
some
Professors
thereof
do
live
lawless
?
giving
Rules
of
equity
to
others
,
themselves
keeping
none
but
ill
Rules
?
No
man
will
be
so
without
sense
to
affirm
it
.
Why
then
?
shall
the
course
of
Preaching
be
condemned
for
the
supposed
misdemeanors
of
them
that
Preach
?
God
forbid
,
who
but
a
Fool
,
or
a
froward
heart
will
tread
the
Holy
Doctrine
of
God
under
his
feet
,
because
he
is
a
man
not
of
a
good
carriage
,
that
delivereth
the
same
.
Master
William
Fenner
in
his
Sermons
on
Revel.
3.1
.
called
Christs
Alarum
to
drowsie
Saints
,
saith
,
I
dare
not
say
absolutely
,
that
a
carnal
Minister
shall
never
have
good
success
in
his
Ministery
;
as
if
a
Minister
should
conclude
he
was
a
good
man
,
because
God
hath
blessed
his
labors
.
No
,
that
is
not
a
good
Argument
:
for
1.
It
is
the
Word
that
converts
,
not
the
Person
of
the
speaker
,
I
dare
not
tie
God
to
the
goodness
of
any
mans
Person
;
God
,
as
he
is
a
Creator
,
is
a
wise
God
,
and
can
write
well
with
a
bad
pen
,
and
cut
well
with
a
blunt
naughty
knife
.
2
Such
may
be
sent
of
God
,
and
gifted
for
the
Ministry
,
and
therefore
,
for
all
that
I
know
,
they
may
be
an
organ
of
Conversion
sometime
.
3.
Paul
rejoyced
,
that
Christ
was
preached
by
the
false
Apostles
,
though
it
were
but
of
envy
,
Phil.
1.15
,
16
,
17.
Object
.
How
could
he
rejoyce
in
that
,
that
was
a
wicked
maner
of
Preaching
?
Answ.
Surely
he
could
not
rejoyce
in
it
,
but
that
he
thought
it
might
do
some
good
.
4.
If
a
carnal
Minister
cannot
be
the
means
of
Conversion
,
some
man
cannot
be
assured
of
his
salvation
.
5.
They
may
say
at
the
last
day
,
Lord
,
Lord
,
&c.
6.
Why
else
doth
Christ
bid
his
people
hear
the
Scribes
,
and
Pharisees
,
but
that
he
implies
they
may
be
a
means
of
good
unto
them
.
7.
Judas
was
sent
out
to
preach
,
Matth.
10.4
.
Christ
said
to
him
,
as
well
as
to
the
rest
.
—
When
ye
go
Preach
,
saying
,
The
Kingdom
of
Heaven
is
at
hand
,
verse
7.
8.
Experience
hath
found
this
to
be
true
,
some
Godly
Souls
have
confessed
this
very
thing
,
that
such
as
now
they
see
to
be
palpably
carnal
,
&c.
have
been
the
means
of
their
conversion
.
God
may
make
the
crowing
of
a
Cock
to
he
a
means
of
awakening
Peter
's
conscience
;
the
temptations
of
the
Devil
to
be
the
means
of
Luther
's
quickning
.
Mr.
Anthony
Burgess
in
his
Treatise
Of
Faith
and
Assurance
,
pag.
503
,
504.
saith
,
A
corrupt
or
ungodly
Minister
may
be
used
by
God
for
conversion
,
because
the
Ministery
is
Gratia
gratis
data
;
not
Gratia
gratum
faciens
,
it
is
appointed
for
the
public
good
of
others
,
not
for
the
Ministers
good
so
much
.
—
And
pag.
114.
I
make
no
question
,
but
a
man
of
abilities
may
do
good
by
his
gifts
,
although
he
himself
be
naught
,
otherwise
Paul
would
not
have
rejoyced
,
that
some
preached
Christ
out
of
envy
,
nor
would
Christ
have
remitted
his
Disciples
to
the
Scribes
and
Pharisees
Ministery
as
he
did
,
when
he
bad
them
hear
them
as
long
as
they
sate
in
Moses
chair
,
deliver
true
doctrine
from
the
Scriptures
.
In
pag.
503.
he
saith
,
This
was
a
question
discussed
of
old
between
the
Orthodox
and
the
Donatists
,
who
held
,
that
if
any
Minister
fell
into
gross
sins
,
neither
the
Preaching
of
the
word
,
nor
the
administration
of
the
Sacraments
could
do
any
good
to
others
.
See
Danaeum
de
Haeresibus
,
cap.
69.
The
Anabaptists
now
teach
the
same
.
Mr.
Thomas
Manton
in
his
Exposition
on
Jude
verse
20
saith
—
Sometimes
this
Gift
(
I
conceive
he
means
of
Prayer
)
is
given
to
carnal
men
because
of
their
Service
in
the
Church
.
Gifts
are
for
the
body
.
They
may
have
great
abilities
to
pray
and
preach
,
and
may
be
carryed
on
with
full
gales
of
outward
assistance
.
Hieronymus
Zanchius
,
in
Phil.
1.
ver.
12.
ad
27.
pag.
45.
where
this
question
is
handled
,
whether
the
Ministery
of
such
men
as
are
not
sanctified
may
be
effectual
,
and
is
to
be
allowed
,
—
in
ver.
18.
pag.
38.
hath
these
words
,
Diversitas
affectuum
&
finium
,
quibus
adducebantur
Ministri
ad
praedicandum
Christum
(
scilicet
,
quod
alii
modo
simulato
,
ex
invidia
,
&
contentione
,
alii
animo
vero
&
sincero
)
nihil
impedivit
profectum
Evangelii
,
cum
ab
omnibus
idem
Christus
praedicaretur
,
ac
proinde
&
ipse
&
Philippenses
,
aliaeque
Ecclesiae
habuerint
causam
,
cur
debuerint
debeantque
de
hac
re
magis
gaudere
,
quam
de
suis
vinculis
dolere
.
And
further
,
De
hoc
dogmate
,
propter
vitia
Ministrorum
,
illorum
legitimum
Ministerium
non
desinere
esse
sanctum
,
&
efficax
in
credentibus
,
eoque
non
esse
deserendum
,
aut
contemnendum
,
convenit
inter
omnes
Ecclesias
,
quae
verbum
Dei
sequuntur
,
adeoque
etiam
inter
nos
&
Pontificios
consonat
Apostolus
dicendo
,
"
Gaudeo
&
gaudebo
.
Sed
,
si
vitia
sint
&
manifesta
&
enormia
,
ferendi
non
sunt
,
praesertim
si
admomoniti
non
corrigantur
.
David
Paraeus
in
Rev.
3.1
.
speaks
thus
,
Efficacia
Ministerii
non
fluit
,
vel
pendet
a
bonitate
Ministri
,
Deum
enim
quandoque
per
mortuos
Episcopos
Ecclesiam
vivisicare
&
regere
,
exemplum
praesens
contra
Donatistas
testatur
,
&
Pontificios
Sophistas
,
qui
,
&c.
Theodorus
Beza
,
De
veris
&
visibilibus
Ecclesiae
Catholicae
notis
,
saith
,
Nos
non
sentimus
Ministrorum
vitiis
aboleri
posse
Ministerii
vel
dignitatem
,
vel
etiam
efficacitatem
.
I
freely
concur
with
these
faithful
servants
of
Chris
.
in
their
Testimonies
premised
,
thus
far
:
viz.
1.
That
Grace
is
not
absolutely
necessary
to
a
Minister
of
the
Gospel
.
2
That
a
man
may
have
good
Ministerial
Gifts
,
though
not
saving
Grace
.
3.
That
such
a
man
may
by
his
Gifts
be
instrumental
for
the
good
of
others
.
But
,
as
for
the
wicked
,
profane
,
and
scandalous
Ministers
,
(
as
well
as
Ignorant
,
and
Insufficient
)
I
judge
them
not
fit
(
especially
after
admonition
,
without
emendation
)
to
be
tolerated
in
the
Church
,
either
to
preach
,
or
administer
the
Sacraments
,
but
worthy
to
be
ejected
,
to
the
end
that
better
men
may
be
brought
into
their
places
;
how
unfit
and
unworthy
then
are
such
to
be
made
Ministers
?
I
wish
with
Calvin
,
De
scandalis
,
pag.
●31
.
Utinam
tali
hominum
colluvie
exonerari
,
purgarique
Ecclesia
posset
,
(
speaking
of
openly
scandalous
and
vitious
Ministers
)
that
the
Church
was
purged
,
or
disburdened
of
them
!
Objections
against
the
former
Assertion
.
Object
.
1.
It
is
required
of
a
Gospel-Minister
,
that
he
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
holy
,
Tit.
1.8
.
Ergo
,
Grace
is
essential
to
a
Minister
of
the
Gospel
?
Answ.
There
is
a
threefold
holiness
mentioned
in
Scripture
,
from
each
of
which
persons
are
denominated
holy
,
scil
,
by
-
Profession
.
-
Separation
.
-
Inhesion
.
1.
The
first
kind
or
mode
of
holiness
is
visible
profession
of
Holiness
,
reformation
of
life
,
unblamableness
of
conversation
;
to
be
free
from
all
open
and
scandalous
sins
.
Such
as
have
this
work
upon
them
may
be
called
Saints
by
calling
:
because
they
answer
God's
call
in
some
degree
,
scil.
by
conviction
of
their
judgement
,
and
outward
profession
,
and
reformation
;
though
not
totally
and
effectually
by
through-conversion
to
God
,
and
sanctification
in
Christ
:
for
such
may
fall
away
,
and
discover
themselves
but
Hypocrites
at
last
,
because
the
root
of
the
matter
is
not
found
in
them
.
Men
may
hold
forth
such
a
shew
,
semblance
,
or
appearance
of
holiness
in
their
lives
,
under
which
there
may
be
true
Grace
,
(
though
there
be
not
in
some
)
and
for
which
they
are
counted
holy
by
others
,
in
the
judgement
of
charity
,
they
not
knowing
their
hearts
,
nor
being
able
to
discern
any
thing
to
the
contrary
in
their
lives
.
Men
have
now
no
infallibility
in
their
discerning
;
even
Paul
was
mistaken
in
Demas
,
and
in
divers
others
;
Philip
in
Simon
the
Sorcerer
;
the
Church
at
Jerusalem
in
Ananias
and
Sapphira
.
Such
an
holiness
(
though
more
is
most
to
be
desired
)
may
qualifie
persons
to
be
Members
of
visible
Churches
:
and
this
holiness
(
at
the
least
)
ought
to
be
in
all
that
are
called
,
or
allowed
to
be
Ministers
of
the
Gospel
.
1
Tim.
3.1
,
to
8.
A
Bishop
must
be
blameless
,
sober
,
of
good
behavior
,
given
to
hospitality
,
not
given
to
wine
,
no
striker
,
nor
greedy
of
filthy
lucre
,
not
a
brawler
,
nor
covetous
,
&c.
2.
The
second
sort
of
holiness
is
by
consecration
to
an
holy
use
.
In
Scripture-phrase
many
persons
and
things
are
said
to
be
holy
,
to
wit
,
by
Dedication
,
and
Designation
,
as
being
set
apart
from
common
use
to
holy
service
,
which
were
not
inherently
holy
in
themselves
,
some
of
them
being
subjects
not
capable
thereof
:
the
word
of
God
abounds
with
instances
of
this
kinde
.
A
Minister
of
the
Gospel
may
be
said
to
be
holy
,
in
being
set
apart
to
the
work
of
the
Ministery
,
(
which
is
an
holy
work
,
or
calling
,
1
Tim.
3.1
.
)
two
ways
.
1.
By
his
own
inclination
of
heart
,
bent
of
spirit
,
a
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
or
readiness
of
minde
thereunto
,
to
serve
God
in
the
Ministery
,
above
any
other
calling
;
being
furnished
with
gifts
suitable
thereunto
,
as
he
must
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
apt
to
teach
,
1
Tim.
3.2
.
2.
By
an
outward
call
to
it
,
in
way
of
Election
,
and
Ordination
,
according
to
the
Gospel
,
whereby
he
is
separated
to
the
work
.
3.
The
third
and
best
sort
of
Holiness
is
Inhesion
of
Grace
in
the
soul
,
or
the
Renovation
of
the
inward
man
into
God's
image
.
This
is
the
sanctification
of
the
Spirit
,
(
1
Pet.
1.2
.
)
or
in
Christ
,
1
Cor.
1.2
.
a
true
Regeneration
,
this
must
be
found
in
all
that
would
be
,
or
shall
be
saved
.
This
inherent
holiness
is
required
to
be
in
a
Minister
of
the
Gospel
,
in
respect
-
1.
Of
himself
.
-
2.
Of
his
Office
.
1.
In
respect
of
himself
,
it
is
his
duty
to
be
holy
,
and
necessary
both
necessitate
Praecepti
&
Medii
,
both
by
God's
commandment
,
and
as
a
necessary
means
of
his
own
salvation
:
Heb.
12.14
.
for
without
holiness
no
man
can
see
God
,
or
save
his
own
soul
,
though
he
may
by
his
Gifts
promote
the
good
of
others
.
2.
In
respect
of
his
office
,
or
Ministery
;
to
be
inherently
holy
will
conduce
very
much
to
the
Ability
and
Efficacy
of
his
Ministery
,
to
make
him
a
more
able
,
fruitful
Minister
of
the
Gospel
,
and
will
qualifie
him
better
to
be
set
apart
to
that
work
.
God
doth
call
for
inward
sanctity
in
Ministers
above
others
,
because
of
their
near
approach
to
God
,
and
that
influence
,
which
their
lives
(
if
holy
)
will
have
upon
others
;
but
open
sinfulness
is
a
discredit
to
the
Gospel
,
and
dishonor
to
his
Calling
,
an
obstruction
to
the
success
of
his
labors
:
it
carries
a
great
aggravation
,
and
foul
stain
with
it
,
and
may
do
much
hurt
to
others
,
by
way
of
example
.
But
I
conceive
,
that
,
though
inherent
Holiness
be
most
necessary
for
a
Minister
of
God
,
in
respect
of
himself
,
in
order
to
his
own
salvation
,
yet
that
it
is
required
of
him
in
respect
of
his
Office
,
to
qualifie
him
to
be
a
Bishop
(
or
Gospel
-
Minister
)
upon
the
ground
of
Expediency
,
Conveniency
,
or
Commodity
,
ad
bene
esse
,
or
as
some
other
particulars
are
in
Paul's
Catalogue
of
qualifications
in
Titus
1.7
,
8.
propter
melius
,
for
the
better
,
not
of
absolute
necessity
,
as
causa
sine
qua
non
,
or
ad
esse
;
as
if
a
man
could
not
be
a
Minister
except
he
had
the
real
work
of
Grace
or
holiness
in
his
heart
.
He
is
most
fit
and
able
every
way
for
the
work
of
the
Ministery
,
who
hath
Grace
as
well
as
Gifts
,
and
is
inherently
holy
;
but
the
bare
or
simple
want
of
holiness
doth
not
uncapacitate
a
man
for
the
Ministery
,
nor
annul
the
same
,
if
other
things
concur
in
him
,
as
Gifts
,
and
a
Call
,
inward
and
outward
,
and
unblamableness
of
life
.
Christ
knew
Judas
to
be
a
close
Hypocrite
,
yet
he
chose
him
to
be
one
of
the
twelve
,
and
he
was
useful
in
the
Church
for
a
time
.
Dr.
Taylor
in
his
Comment
upon
Titus
1.8
.
A
Bishop
must
be
holy
,
saith
,
Necessary
it
is
for
a
Minister
to
be
clothed
with
the
robes
of
holiness
,
both
inward
and
outward
:
yet
this
must
not
so
be
taken
,
as
that
holiness
is
so
Essential
to
a
Minister
,
as
that
he
cannot
be
a
Minister
that
wanteth
it
,
for
Judas
may
be
Disciple
and
a
Devil
too
;
but
that
it
is
a
dangerous
estate
to
himself
,
and
hurtful
to
others
,
for
him
to
be
destitute
of
Holiness
.
Object
.
2.
Unto
the
wicked
God
saith
,
What
hast
thou
to
do
to
declare
my
Statutes
,
or
take
my
Covenant
in
thy
mouth
,
&c.
seeing
thou
hatest
instruction
?
&c.
Psal.
50
,
16
,
17.
Ergo
,
None
should
be
Preachers
of
God's
Word
and
Testament
,
but
such
as
have
Grace
.
Answ.
To
this
I
answer
three
things
:
First
,
O●●
Psal.
50.16
.
That
Unto
the
wicked
God
saith
]
Appellationem
impii
(
saith
Musculus
)
Scriptura
dai
non
cuivis
peccatori
,
sed
plane
malitiosis
,
qui
ex
destinata
malitia
,
non
ex
errore
,
peccent
.
The
Scripture
gives
this
name
of
wicked
not
to
every
sinner
,
but
to
those
that
are
malicious
,
who
offend
of
fore-thought
malice
,
not
of
error
.
The
wicked
do
offend
far
otherwise
,
then
those
that
sin
through
error
.
See
Musculus's
Distinction
of
wicked
men
into
two
sorts
in
that
place
.
The
worst
kinde
are
they
,
who
cover
the
malice
and
impiety
of
their
hearts
with
a
counterfeiting
,
or
colour
and
pretence
of
Piety
,
and
probity
in
life
;
who
by
Hypocrisie
seek
the
name
of
Piety
among
men
(
when
in
heart
they
are
wicked
)
and
they
cover
these
wickednesses
,
which
they
design
as
wicked
men
,
with
the
paint
or
counterfeit
of
external
and
dissembled
Piety
:
therefore
they
are
not
aperte
,
but
occulte
impii
;
not
openly
,
but
covertly
impious
.
Et
hi
sunt
(
saith
Musculus
)
qui
hoc
loco
reprobantur
.
These
are
the
wicked
,
who
are
reproved
by
God
in
this
place
.
They
had
God's
Covenant
oft
in
their
mouths
,
that
is
,
they
did
in
words
,
or
by
external
confession
,
profess
the
Name
of
God
,
and
Piety
before
men
,
and
pretended
to
a
Covenant
with
God
,
and
that
they
were
his
People
,
yet
they
denied
God
in
their
hearts
,
lives
,
or
works
.
They
were
haters
of
Reformation
,
contemners
of
the
Word
of
God
,
vers.
17.
addicted
to
theft
,
lust
,
or
adultery
,
vers.
18.
to
evil
or
deceitful
speaking
,
vers.
19.
to
slandering
and
calumniating
near
Relations
,
vers.
20.
They
transformed
God
into
an
Idol
after
their
own
fancy
,
vers.
21.
By
the
description
of
their
improbity
it
appears
,
that
these
were
obdurate
,
obstinate
,
wilful
,
restractorily
wicked
,
though
covertly
and
concealedly
,
as
much
as
they
could
.
To
such
as
are
so
wicked
God
saith
,
What
hast
thou
to
do
to
declare
my
Statutes
?
&c.
Quamobrem
usurpas
tibi
Statutorum
meorum
&
foederis
administrationem
ad
te
non
pertinentem
?
saith
Musculus
.
Why
dost
thou
usurp
to
thy self
the
Administration
of
my
Statutes
,
and
Covenant
,
which
doth
not
belong
to
thee
?
Est
ergo
Deo
prorsus
abominabile
,
&c.
The
office
of
a
wicked
man
is
abominable
,
sive
illud
siat
praedicando
,
&c.
whether
it
be
done
in
preaching
,
sive
Ceremoniis
externis
ipsum
colendo
,
or
in
worshipping
him
in
outward
Ceremonies
.
A
man
may
be
a
sinner
,
and
not
a
wicked
man
.
Mr.
Caryl
shews
the
difference
between
them
in
five
things
in
Job
10.7
,
15.
Job
confessed
himself
to
be
a
sinner
,
vers.
6.
but
thou
knowest
,
saith
he
to
God
,
that
I
am
not
wicked
.
The
best
of
Saints
are
sinners
on
Earth
,
and
the
worst
of
Saints
are
not
wicked
.
Sin
is
not
inconsistent
with
Grace
,
but
wickedness
is
;
yea
,
a
man
may
have
no
Grace
(
or
be
void
in
heart
of
the
true
fear
of
God
,
and
Piety
)
and
so
be
an
unregenerate
man
,
and
yet
not
be
a
wicked
man
in
Scripture-sense
,
or
be
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
which
signifies
an
ungodly
,
restless
,
lewd
,
turbulent
man
.
See
his
character
Isaiah
57.20
.
And
why
such
as
are
not
wicked
(
being
fitted
,
and
called
)
may
not
be
allowed
to
preach
the
Word
,
I
do
not
see
.
Yea
,
a
man
may
commit
gross
sins
,
and
yet
,
not
concealing
the
malice
of
his
minde
with
hypocrisie
,
not
be
in
so
high
a
degree
wicked
and
abominable
in
the
sight
of
God
,
as
those
that
cloak
their
Impiety
and
Hypocrisie
.
Those
that
are
so
wicked
(
and
are
known
to
be
so
)
are
unworthy
to
be
Ministers
of
God's
Word
.
The
second
thing
is
,
Though
the
Services
,
which
those
that
are
Sinners
perform
,
(
in
the
general
)
are
displeasing
to
God
,
as
their
Prayers
,
Praises
,
hearing
the
Word
,
giving
Alms
,
Prov.
15.8
.
and
21.27
.
Isai.
66.3
.
Yet
1.
God
doth
require
them
to
do
the
same
.
2.
Though
they
sin
in
doing
them
,
yet
it
's
a
greater
Sin
not
to
do
them
.
3.
God
may
reward
them
for
the
same
.
4.
They
may
be
instrumental
for
the
good
of
others
thereby
.
I.
They
may
be
such
things
in
themselves
(
or
for
the
matter
of
them
)
as
God
requires
,
or
which
are
their
Duty
to
do
;
as
Praying
,
Hearing
,
Praising
God
.
Duties
of
the
Moral
Law
,
which
all
men
(
even
bad
,
as
well
as
good
)
are
bound
unto
:
As
,
1.
To
pray
to
God
.
The
neglect
hereof
is
noted
as
a
sin
in
the
very
Atheist
,
that
fool
,
who
saith
in
his
heart
,
There
is
no
God
,
Psal.
14.1
,
4.
in
the
workers
of
iniquity
,
Psal.
53.4
.
in
the
very
Heathen
,
for
which
God
poureth
forth
his
wrath
and
judgement
,
Psal.
79.6
Jer.
10.25
.
Even
by
the
Light
of
Nature
all
men
are
bound
to
pray
unto
God
,
as
the
Mariners
in
Jonah
1.6
.
acknowledged
in
a
tempest
;
and
by
the
Law
of
Creation
to
seek
to
God
for
what
they
want
.
2.
To
praise
,
and
give
thanks
to
God
for
his
Mercies
.
David
excites
all
the
Creatures
to
praise
God
,
as
a
natural
Duty
according
to
their
several
capacities
,
Psal.
148.
and
Psal.
145.21
.
Let
all
flesh
bless
his
holy
Name
.
And
vers.
10.
All
thy
Works
shall
praise
thee
,
O
Lord
,
and
thy
Saints
shall
bless
thee
.
God
hath
given
a
general
Command
to
all
men
upon
Earth
to
sing
unto
the
Lord
,
that
is
,
to
praise
the
Lord
,
Psal.
68.2
.
and
96.1
.
So
that
Prayer
and
Praise
are
Natural
Duties
,
imposed
and
incumbent
upon
all
men
,
as
they
are
men
;
and
part
of
the
Natural
Worship
,
which
all
are
bound
unto
by
the
Light
of
Nature
,
and
Law
of
their
Creation
,
to
perform
to
God
,
as
obligatory
to
all
Mankinde
,
even
to
the
wicked
.
II.
Though
the
wicked
cannot
perform
these
Duties
of
Prayer
,
Praises
,
Hearing
aright
,
or
without
sin
(
as
to
the
maner
of
doing
them
)
but
they
displease
God
therein
;
yet
it
is
a
greater
sin
in
any
,
even
in
the
wicked
(
and
shews
more
slighting
of
God
,
and
disregard
to
God
)
to
neglect
or
omit
the
matter
of
a
Duty
(
or
the
Duty
it self
)
as
not
to
pray
,
not
to
praise
God
,
not
to
hear
the
word
,
then
to
fail
,
fall
short
,
or
miscarry
in
the
maner
of
performance
;
as
not
to
perform
these
aright
,
scil.
in
faith
and
fervency
,
with
affection
and
sincerity
.
This
is
a
greater
sin
,
because
to
omit
the
Duty
wholly
,
as
to
the
matter
of
it
,
is
(
as
one
saith
)
to
disobey
totally
:
to
sin
in
the
maner
of
doing
it
is
to
disobey
God
but
in
part
onely
.
In
performance
there
is
some
good
,
scil.
the
matter
of
the
Duty
,
or
the
thing
done
:
it
may
be
some
acts
or
circumstances
besides
may
be
good
(
materially
,
though
not
formally
)
but
in
omission
of
Duties
there
is
no
good
at
all
:
now
ubi
major
privatio
boni
,
ibi
majus
malum
.
They
do
evil
,
that
pray
,
praise
God
,
or
hear
the
Word
amiss
;
but
they
do
worse
,
that
do
not
these
at
all
.
III.
God
may
reward
men
for
the
materiality
of
their
Duties
,
or
for
the
things
they
do
(
as
being
good
in
themselves
)
though
he
utterly
dislike
the
formality
thereof
,
or
their
maner
of
doing
them
.
God
hath
,
out
of
his
infinite
goodness
,
sometimes
shewed
respect
to
the
good
things
that
have
been
done
,
even
by
ungodly
men
(
though
they
were
but
the
carcase
,
and
wanted
the
soul
and
life
of
good
Works
)
so
as
to
reward
them
temporally
.
Thus
God
heard
the
Prayer
of
Ishmael
,
though
a
profane
wretch
,
Gen.
21.9
,
10
,
17.
and
Ahab's
Prayer
,
when
he
was
humbled
by
fear
,
1
Kings
21.29
.
See
how
it
prevailed
with
God
to
defer
a
temporary
Judgement
,
and
to
grant
some
Deliverance
to
Rehoboam
,
when
he
humbled
himself
(
which
some
think
was
but
outwardly
)
2
Chron.
12.6
,
7
,
14.
External
Humiliation
may
prevail
to
remove
an
outward
Judgement
,
Exod.
9.27
.
IV.
The
Services
even
of
those
that
were
unsanctified
may
be
instrumental
for
the
good
of
others
;
as
the
Teachings
of
the
Scribes
and
Pharisees
were
:
they
were
grand
Hypocrites
,
&c.
yet
Christ
allowed
them
to
teach
(
and
take
his
Statutes
and
Covenant
into
their
mouths
)
else
he
would
not
have
bidden
others
hear
them
,
scil.
for
the
benefit
they
might
get
by
their
Doctrine
,
more
then
by
their
Examples
;
for
they
said
,
and
did
not
.
The
third
thing
is
,
God's
Expostulation
with
Sinners
about
their
Services
,
or
Performances
,
seems
to
imply
,
not
a
Prohibition
of
such
things
as
Duty
obliged
them
to
do
,
but
rather
a
Reprehension
of
them
;
Either
1.
For
the
maner
,
that
they
did
them
amiss
,
not
so
as
he
prescribed
,
or
otherwise
then
he
required
;
or
end
,
as
seeking
themselves
therein
,
Hosea
10.2
.
2.
Or
for
their
unsuitable
carriage
,
or
bad
lives
accompanying
the
same
.
Hereupon
God
rejected
their
Services
,
and
expressed
his
dislike
of
them
,
as
being
not
his
,
but
theirs
,
because
of
the
iniquities
inherent
in
their
Persons
,
or
practised
in
their
Actions
,
or
adherent
to
their
Duties
in
their
performance
of
them
.
God
reprehended
the
Jews
(
in
his
Expostulation
with
them
)
Isai.
1.10
,
to
16.
not
simply
for
their
Sacrifices
and
Oblations
,
—
solemn
Feasts
and
Assemblies
,
as
treading
in
his
Courts
,
making
Prayers
,
&c.
because
God
had
commanded
all
these
to
be
done
as
their
Duties
,
(
yea
,
God
complains
of
his
People
sometime
for
the
want
of
these
,
Isai.
43.22
,
23
,
24.
)
but
because
they
did
not
do
these
aright
;
they
did
them
hypocritically
,
not
sincerely
,
without
due
affection
and
devotion
of
heart
,
and
outward
reformation
of
life
:
and
their
hands
,
wherewith
they
brought
and
offered
their
Sacrifices
,
and
which
they
spread
forth
in
Prayer
,
were
full
of
blood
,
Isai
.
1.15
.
(
i.
e.
)
Cruelty
,
Oppression
,
Murder
,
&c.
Therefore
God
refuseth
to
own
,
or
to
accept
these
their
Duties
,
or
Services
,
as
being
done
1.
By
such
persons
as
they
were
.
2.
In
such
a
maner
as
they
did
them
.
Yea
,
they
were
abhorred
of
him
.
See
the
like
Expostulation
of
God
with
his
People
Jerem.
6.20
.
To
what
purpose
cometh
there
to
me
Incense
from
Sheba
?
&c.
your
Burnt-offerings
are
not
acceptable
,
nor
your
Sacrifices
sweet
to
me
.
God
tells
them
that
their
Services
were
none
of
them
pleasing
to
him
,
because
they
rejected
his
Laws
,
and
wilfully
said
,
We
will
not
hearken
,
scil.
to
the
Prophets
,
vers.
17
,
19.
and
their
lives
and
courses
were
displeasing
to
him
.
Christ
reproved
the
Scribes
and
Pharisees
in
Matth.
23.23
.
not
for
tithing
Mint
,
Anise
,
and
Cummin
,
(
for
these
were
commanded
by
the
Law
,
Levit.
27.30
.
)
but
for
omitting
the
weightier
matters
of
the
Law
,
as
Judgement
,
Mercy
,
and
Faith
:
these
ought
ye
to
have
done
,
and
not
to
leave
the
other
undone
.
Christ
blames
not
those
that
do
the
smallest
things
commanded
(
as
some
expound
this
place
)
but
those
that
think
,
when
they
have
done
these
,
Annotat.
they
have
done
all
that
is
required
,
and
so
securely
neglect
the
greatest
Duties
.
Paul
reproved
the
Jew
in
Rom.
2.17
,
to
23.
not
for
teaching
others
,
but
for
not
teaching
himself
,
ver.
21.
or
for
doing
the
contrary
himself
to
what
he
taught
others
,
as
stealing
,
committing
adultery
,
vers.
22.
not
for
abhorring
Idols
,
but
for
doing
as
ill
,
or
worse
,
that
is
,
committing
sacriledge
.
May
it
not
be
conceived
,
that
God
in
this
Psal.
50.16
.
reprehends
the
wicked
,
not
simply
for
declaring
his
Statutes
and
Words
,
but
for
the
maner
,
because
they
did
it
in
hypocrisie
;
and
for
the
concomitants
thereof
in
them
,
seeing
they
hated
Instruction
,
and
rejected
his
Words
,
v.
17.
And
may
not
these
words
,
What
hast
thou
to
do
to
declare
my
Statutes
?
&c.
be
understood
rather
as
an
Expostulation
with
them
about
it
,
then
a
Prohibition
of
them
to
it
?
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Quid
tibi
?
What
is
it
to
thee
?
As
if
God
had
said
,
1.
How
unfit
,
unable
,
and
unworthy
art
thou
to
declare
my
Statutes
,
&c.
seeing
thou
art
so
vile
,
and
dost
so
,
and
so
?
2.
Or
how
durst
thou
,
or
wast
thou
not
afraid
,
or
how
hadst
thou
a
face
to
speak
of
my
Statutes
and
Covenant
?
3.
Or
what
profit
or
benefit
will
it
be
to
thee
,
seeing
thou
hatest
instruction
,
and
livest
contrary
thereunto
,
and
art
so
hypocritically
and
desperately
wicked
in
thy self
,
loathsom
and
abominable
in
the
sight
of
God
?
All
thou
doest
is
in
vain
,
but
lost
labor
,
as
to
thy self
:
thy
declaring
my
Statutes
,
&c.
(
in
such
a
maner
)
will
neither
be
grateful
to
me
,
nor
useful
to
thy self
;
thou
shalt
have
neither
acceptance
nor
recompence
from
God
for
the
same
after
this
life
.
Isai
.
Annotat.
1.11
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
Why
,
or
wherefore
,
or
to
what
end
,
or
to
what
purpose
unto
me
(
or
in
regard
of
me
)
is
the
multitude
of
your
Sacrifices
?
Object
.
3.
If
an
unconverted
Minister
may
by
his
preaching
be
an
Instrument
of
converting
Sinners
,
then
he
may
be
saved
,
and
glorified
thereby
;
or
in
saving
others
he
may
save
himself
,
because
God
hath
promised
,
that
they
that
turn
others
to
Righteousness
shall
shine
as
Stars
for
ever
and
ever
,
Dan.
12.3
.
Answ.
The
Ministers
of
God's
Word
are
not
(
yea
,
cannot
)
be
saved
by
,
or
for
their
Works
(
as
the
Good
they
do
to
others
,
either
Temporal
,
or
Spiritual
)
but
upon
another
account
,
that
is
,
by
their
Faith
in
Christ
,
and
through
the
Grace
of
Christ
,
the
onely
way
to
Salvation
,
both
for
Minister
and
People
.
Peter
professed
his
hope
hereof
by
no
other
means
,
Acts
15.11
.
Yet
the
good
success
of
their
Ministerial
Labors
(
through
God's
blessing
)
in
the
Conversion
of
many
Souls
,
will
be
found
to
their
Praise
,
Honor
,
Glory
,
and
Joy
,
at
the
Appearing
of
Jesus
Christ
;
and
will
add
Brightness
or
Splendor
to
their
Glory
,
and
Pearls
to
their
Crown
,
and
Fulness
to
their
Joy
:
They
shall
shine
as
Stars
for
ever
and
ever
(
according
to
God's
Promise
)
that
is
,
share
in
the
highest
degree
of
Heavenly
Glory
(
as
some
expound
it
)
who
are
not
onely
the
Children
of
God
themselves
by
Faith
in
Christ
,
but
Spiritual
Fathers
to
beget
others
unto
God
,
and
gain
many
Souls
to
God's
Kingdom
.
Hence
it
is
,
1
Thes.
2.19
,
20
that
Paul
saith
to
the
Thessalonians
,
—
Ye
are
our
hope
,
joy
,
and
crown
of
rejoycing
,
in
the
presence
of
our
Lord
Jesus
Christ
,
at
his
coming
,
ye
are
our
glory
and
joy
.
As
for
those
Ministers
,
that
are
instrumental
(
or
used
by
God
)
in
the
Conversion
or
Salvation
of
Sinners
,
to
further
the
same
,
yet
are
unconverted
themselves
,
though
they
cannot
be
saved
hereafter
,
yet
they
shall
be
rewarded
some
way
here
by
Temporal
Remuneration
.
None
can
shine
as
Stars
in
the
Kingdom
of
Heaven
,
which
do
not
enter
into
it
,
which
without
Conversion
none
can
.
Therefore
the
place
objected
must
not
be
thought
to
respect
any
that
are
unregenerate
.
For
Glory
ever
supposeth
Grace
.
And
those
,
that
have
Grace
to
carry
them
to
Heaven
,
shall
,
if
they
here
turn
many
to
Righteousness
,
have
greater
degrees
of
Glory
when
they
come
there
.
FINIS
.