A treatise of religion & learning and of religious and learned men consisting of six books, the two first treating of religion & learning, the four last of religious or learned men in an alphabetical order ... / by Edward Leigh ...

CHAP. II. II. Of the Vsefulnesse of Learning.

IT is usefull for Physicians, Lawyers, but especially for Divines.* 1.1

Languages, Arts and Sciences are great helps to the attaining of knowledge in Divinity.

1. A competent knowledge of the Languages, at least of the three learned ones, Hebrew, Greek and Latine, is very convenient, if not necessary, for one that would be a compleat Divine; Such see with their own eyes.

The knowledge and interpretation of Tongues is a very great gift of God, pro∣mised by him in times past, Esa. 19.18. bestowed by Christ, attributed to the holy Ghost, Acts 2. Paul commends the study of Languages to the Church and all its members, 1 Cor. 14.

He which shall professe to be an absolute learned Divine without the knowledge of three tongues at the least, may think well of himself, but hardly he shall get and retain the credit he seeketh among learned men in this learned age. Doctor Fulk against Martin.

Non exigua fuit pars eruditionis in Origene, Epiphanio, Hieronymo, linguae He∣braicae cognitio. Cham. Corp. Theol. l. 2. c. 2.

Jerom, Reuchline, Oecolampadius were famous for their skill in Hebrew, Greek and Latine.

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Melchior Adam saith of Casper Cruciger, Ad priora exercitia lingua Latinae & Graecae, adjunxit studium lingua Hebraeae, ac omnes ita didicit: ut adcò familiariter ei notae essent, ac si nativa ipsi, non insititiae fuissent.

It hath been the custom in the Reformed Churches, to try the sufficiency of young Ministers by their skill in the original language, Seguimini laudabilem Galli∣carum Ecclesiarum consuetudinem, ubi Theologiae Candidato, in utriusque Testamenti originali textu illud quod Praesidi Codicem aperienti se primò exhibet caput, legendum & interpretandum proponitur. An minor in Anglia, Germania, Dania, Belgio, Helvetia caeterisque Provinciis, linguas illas discendi commoditas? Sixtini A∣mam Paraen. de excitandis, SS. Linguarum studiis. See Erasmus his Eccle∣siastes.

How do the Schoolmen (out of ignorance of the Tongues) erre in the exposi∣tion of the Old and New Testament, written in Hebrew and Greek, and what bar∣barisms do they use in the Latine Tongue.

* 1.2This is the eighth of the eleventh famous nullities which Gentilletus in his Examen chargeth the Councel of Trent with, viz. the illiteratenesse of many of their Bi∣shops, and other Presidents of their Councel, in whom was the power of deciding Controversies, which the Papists cannot justly object against the members of the fa∣mous Synod of Dort.

The ignorance of the Monks is grown to a Proverb, Monacho indoctior. Belluae immanis vox est, quòd Licinius Imperator & nominis Christiani persecutor, lite∣ras dixit virus & publicam pestem. Bibliand. de ratione communi omnium lingua∣rum, cap. 6.

The Grounds of the Greek and Hebrew tongue too are well taught in some Grammer Schools.

Fundamenta linguae Graecae in trivialibus docentur, quarum novi aliquot sic consti∣tutas, ut quotquot ex iis prodeant, Novum Testamentum Graecum Grammaticè possint resolvere, novi Scholas, ubi fundamenta linguae Ebraeae, magno Ecclesiae & juventu∣tis bono jaciuntur. Sixt. Am. Paraen. de excitandis SS. Linguarum studiis.

But saith M^r Webster in his Academiarum Examen * 1.3, It is not yet infallibly con∣cluded which are the true original Copies (especially concerning the Hebrew and the oriental Languages) the Jewish tongue having been often altered and corrupt∣ed by their several intermixtures with, and transmigrations into other Nations, or that they have been purely and sincerely preserved unto our hands. For Langua∣ges change and alter as fashions and garments; Neither have we any thing to assure us in this point, but bare tradition and history, which are various, perplex, dubious, contradictory and deficient.

To this I answer, Who (but the ignorant) deny that the Hebrew Copies are the Original of the Old Testament. Were not the Scriptures of the Old Testament committed to the Jews? And was not the Hebrew the Jewish language? In∣deed the Jews by their Captivity in Babylon learned the Chaldee tongue, and so some of the Old Testament, as Ezra and Daniel were written in that lan∣guage.

Secondly, What if the Jewish tongue hath been often altered and corrupted, and generally languages change and alter like fashions and garments? Is that any rea∣son why we should doubt of the sincerity of the Hebrew Copies? By this reason we must question the works of Demonsthenes, Cicero, and generally all others, be∣cause the languages wherein they wrote was since altered.

Thirdly, Is there nothing but bare tradition and History to inform us of the ori∣ginals, when as the originals themselves are extant before our eyes? And we may know them to be sincere, because generally all Copies throughout the world, though written at several times in several places do accord.

He objects further, Pag. 7. Knowledge of Tongues can but teach the Gramma∣tical Construction, signification and interpretation of words, propriety of phra∣ses, deduction of Etymologies, and such like; all which tend to no farther then the instamping of a bare literal understanding, and all this may be, the my∣stery of the Gospel being unknown, for the letter killeth, but the Spirit gi∣veth life.

To this I answer with Melancthon,* 1.4 If we understand not the signification of the words, how can we know the things signified by them? Whereas he opposeth tongues, and the Spirit, Subordinata non pugnant, If he will so rely on the Spirit, as utterly to exclude tongues, Why doth he make use at least of his mother-tongue for the understanding of the Scriptures? He saith there, He that understands the original tongues, in which the Text was written, conceives no more of the minde of God thereby, than he that only can reade or hear read the Translation in the mother-tongue. Yes, because the minde of God is primarily in the Original, and but secondarily in the Translation, in that the Translation is out of the Original, and doth no further contain in it the Word of God, then it doth agree with the Original.

He addes yet further, What difference is there between him that relies upon his Teachers skill, and he that relies upon the skill of a Translator, are they not both alike, since they are but both Testimonia humana, full of errours, mistakes and fallacies?

It is much that he cannot perceive a difference between these two: He that relies upon the skill of a Translator, relies upon it for that particular Translation which he doth make use of: but he that relies upon the skill of his Teacher onely, relies upon it for his general knowledge of the language which is taught him besides, no man hath need so wholly to rely on his Teachers skill, having many other means to know whether his Teacher rightly instruct him or no, as some have to rely on the skill of a Translator, p. 7. But he proceeds.

The errours and mistakes that still remain, and are daily discovered in all Transla∣tions, do sufficiently witnesse mens negligence and ignorance, that in the space of sixteen hundred years, have not arrived at so much perfection, as to compleat one Translation.

This very reason which he alleadgeth against the knowledge of Tongues,* 1.5 doth shew the necessity of it. For if errours and mistakes do still remain, and are daily discovered in all Translations, Is there not the more need of skill in the Originals, that so we may not be carried away with those errours and mistakes? And how should those errours in Translations be discovered but by skill in the Originals. But suppose that no mans skill in the Originals is so great, as to free him from errours and mistakes in translating, is therefore all his skill to no purpose? By the same reason all M^r Websters preaching should be in vain, because he is not infalli∣ble, but sometimes may mistake the meaning of the Scripture which he ci∣teth.

I suppose it therefore very profitable for a Divine (which I think was Reverend M^r Wheatleys usual practice) to reade daily a Chapter in the Old Testament in He∣brew, and in the New Testament in Greek.

Illud enim volo, Theologiae studioso & verbi Dei ministro tantum semper debere esse à rebus aliis otii, ut quotidiè caput aliquod in utriusque Testam. Originali Textu le∣gat, & quidem cum brevi succinctoque Commentario, vel Junii, vel Bezae, vel Piscat. vel Vatabli. Sixt. Amam. Consilium de studio Ebraico feliciter instituendo.

Secondly, The Knowledge of the Arts is also very requisite for a Di∣vine.

Therefore Licinius and Julian envying such a good to the Church of Christ used their endeavours to deprive the Christians of the studies of them, most vain sports being set up in their room.

Christ at first (to shew the glory of his greatnesse) took and imployed Fisher∣men, such as had no bringing up in Schools. But it was not long after, but learn∣ed men came in apace. Learned men of all sorts, Zenas in Law, Tit. 3.13. Luke in Physick, 1 Tim. 4.11. Apollo with his Eloquence, Act. 18.24. Dionyse with his Philosophy,* 1.6 Act. 17.34. Paul with his much learning, Act. 26.24. which he had at Tharsus, as famous an University for Asia, as Athens was for Greece. See 1 Cor. 14.18.

Moses was learned in all the wisdom of the Aegyptians, Act. 7.22. which Nation was one of the most ancient Schools of the world. Salomon passed all the children of the East in their own learning, 1 King. 4.30. Daniel was brought up, and well seen in the cunning of the Chaldeans, Dan. 1.4.

First, All the treasures of wisdom and knowledge are hid in the Scripture, of natural and moral Philosophy,* 1.7 of the Politicks, of Poetry, of History, of Ma∣thematicks, Metaphysicks, and many of them in that one Book of Job.

How shall a Minister be able without some skill in Logick to analyze his Text? The whole Scripture abounds with Arguments, the strength of which one cannot perceive but from Logick, and how shall he be able to discover or confute the so∣phistry and false reasoning of Hereticks without it. Cham. Corp. Theol. lib. 2. cap. 18.

Of the use of Logick in Divinity, See M^r Gataker against Saltmarsh, Shadows without Substance, p. 20.

He may draw likewise excellent sentences, famous examples, profitable precepts from History and Philosophy.

The Scripture is full of Metaphors and figurative speeches which have profit as well as ornament. A great part of the whole 6^th of John is framed of such speech∣es, how shall one understand the meaning of such places without some skill in Rhetorick?

Secondly, The knowledge of the Arts is requisite for a Divine to refute errors.

* 1.8The Socinians begin in Philosophical principles, and the Papists begin in Logick about accidents, when they would establish their Transubstantiation.

Zanch. de Tribus Elohim parte altera, cap. 1. reckons up this as one cause of heresie, viz. the ignorance of true and solid Philosophy and Logick, and the Li∣beral Arts.

How many Chronological difficulties are there in the Scripture, which will not be resolved without some skill in Chronology. Compare 1 King. 6.1. with Acts 13.20. 2 Kings 24.10. with 2 Chron. 36.9. 2 Chron. 22.2. with 21.20.

Some say the holy Ghost did obscure some things in Chronology to sharpen mens wits.

Object. Colos. 2.8. Beware least any man spoil you through Phylosophy and vain deceit, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. through the vain deceit of Philosophy, for either it did promise eternal life, or did not shew the true and certain way which led thither. So Grotius.

Some think he bids them beware of Plato's Philosophy, not of Philosophy in general, Neque Apostolus ad Colossenses veram & naturalem Philosophiam, sed ina∣nem duntaxat & deceptricem damnavit. Zanch. ad Arianum Respons.

The learning of the Magi (who were skilled in the Stars and Bodies Celestial)

hindred them not in their coming to Christ. The gold and spoils of Egypt, did the Tabernacle no hurt, which was hung all over with them.

Humane Learning may be lawfully used in a divine exercise,* 1.9 four conditions be∣ing observed.

The first concerns the end, the confirmation of faith, not vain-glory.

Secondly, If the prophanenesse or Ethnicisme in them be castrated, as Deut. 21.

Thirdly, That we alwayes so use humane learning as we give the Scripture the upper-hand.

Fourthly, That these citations of humane Writers, be used not as meat,* 1.10 but as sauce, sparingly. D^r Chalon. Serm. on Tit. 1.13. Philosophandum est sed paucis.

Humane knowledge or learning is abused:

First, When we rest in it, lean not to thine own understanding, when we think to look into divine mysteries with the spectacles of nature.

Secondly, When we boast of it as our chiefest excellency, Jer. 9.23. Religion is the highest excellency, the truest wisdom is that whereby we know and enjoy the chiefest good.

Thirdly, When we oppose learning to the wisdom of Scripture, and confine God to the Laws of nature, 1 Cor. 1.23.

Fourthly, The naked Theory of divine knowledge, idle and unactive know∣ledge, all knowledge is for practice, Prov. 14.8. Psal. 111.10. Deut. 4.6. Prov. 8.30.

Some times are more favourable to learning then others.

About the time of our Saviours coming, curious Arts, and other civil Disci∣plines did most flourish. The Grecians sought after wisdom, and secular Philoso∣phy, the Romans after Policy, State-knowledge and Discipline of wars. All the world almost (above others, those parts wherein Christianity was first placed) was then set upon curious Arts, yet the study and search of Scriptures in a short time devoured all, and brought them to acknowledge allegiance unto it. D^r Jacks. Comment on the Creed Vol. 1. l 1. c. 3.

Wolfius in his Lectiones Memorabiles mentions the learned men of every Cen∣tury.

Superstition and ignorance both together at the latter end of the ninth Century, as a thick mist dangerously invaded and possessed the Church, when the forging of Legends and Relicks, and such like trumpery was as common and highly esteem∣ed as the Scripture, and preaching was discountenanced, and utterly out of use.

Some places also are more propitious to learning then others.

Athens in Greece, of which see afterwards.* 1.11

Corduba in Spain is celebrated also this way. It was the Countrey of Avicenna, and Averroes and Razis, and of Seneca Ner••os Master, and Lucan the Poet.

Duosque Senecas, unicumque Lucanum Facunda loquitur Corduba— Martial. Barbara quinque viris gratatur Iberia, Marco, Lucano, Fabioque & geminis Senecis, Qui nugis, versuque, togâ, sophiâ, atque Cothurno Clarent: quid majus Roma superba dedit? Steph. Pasch. Icon.

Many of the Fathers were Africans.

Vna etiam Optatos, Cyprianos, Tertullianos, Atque Augustinos Africa terra tulit. Edidit haec sancto miracula quatuor orbi. Nempè aliquid semper gens alit illa novi. Steph. Pasch. Icon.

Devonshire in England.

Carpenter in the second part of his Geog. cap. 15. reckons up these famous men of the West for Arts and Learning, Jewell, Raynolds, Hooker, Sir Walter Raw∣leigh, Sir Francis Drake, Sir Richard Greenvill, Sir Thomas Bodley, D^r Holland, Hackwell, Prideaux, Justice Doddridge, William Noy.

Essex hath been fruitfull of good Divines, the younger Hooker, Dent, Fenner, the two Dikes, many Rogers.

Naples in Italy.

Virgil the Prince of Poets lived in Naples, Livie, Horace, Claudian, Francis Petrarch, who was very intimate with Robert King of Naples, Antonius Beccadel∣lus sirnamed Panormitane, an excellent Orator, Laurentius Valla, the Refiner of the Latine Tongue, Porcellus a most elegant Poet, Blondus a studious searcher of all Antiquity, Bartholomaeus Facius, Nicolaus Saguntinus, all most excel∣lent men.

Many Divines and Philosophers, among which were Ferrandus Valentinus, Michael Epilamius,* 1.12 Joannes Solerius, Joannes Cardona, Henricus Panormitanus, Petrus Rassanus, Hieronimus Monopolius, and Jacobus Mantuanus.

Notes

• * 1.1

  Ita hodiè ma∣jori jure lin∣guae Graecae peritia requiri∣tur in medico, quam in juris∣consulto; ma∣jor etiam no∣titia scientiae naturalis. At juriscon∣sulto magis opus cognitio∣ne historiarum & Phylosophiae moralis ac civilis. Theologum magis, quam jurisconsultum, aut medicum, Lo∣gicis & Metaphysicis imbutum esse convenit, etiam magis illi necessaria est notitia Orientalium linguarum. Vossius de Rat. studiorum. Linguae Latinae cognitionem nostro seculo penè esse necessariam nemo ambigit, etsi enim & sine illa quidam non inutiles Ecclesiis fuerunt, cum tamen lingua illa totius Christianismi quasi quoddam commune sit vinculum, & omnes ingeniorum quos orbis Christianus hactenus produxit foerus, imprimis in hac nostra pro∣fessione, lingua illa sint editi vel in eam traducti, mutilam valde cognitionem esse oportet, quae sine hujus linguae notitia habetur. Ut omittam, multum de ministri futuri aestimatione detrahi, qui aliquam saltem hujus linguae promptitudinem non comparavit. Reliquarum duarum, nempè Graecae & Hebraicae. u••ilitas est tanta, ut, cui Deus & tempus & ingenium largitur, sine maximo dispendio iis carere non possit. Quid enim jucundius quam Prophetas & Apostolos sua lingua loquentes audire? Quam Spiritus S. sensa ex ipsis fontibus haurire. Walaei Orat. de studii Theolog. recta institutione. Dolendum est quod Hieronymo defuit punicae linguae peritia vel Augu∣stino Hebraicae. Nam si alteruter, aut Patrum quis alius caetera edoctus, linguam utramque calluisset, ex punica in Hebraicam potuisset transfundere, unde as••ulsisset magna lux non paucis Veteris Testamenti locis quae nobis sun•• obscurissima. Bocharti Geog. Sac. l. 2. c. 16.
• * 1.2

  Octava nulli∣tas Concilii Tridentini in eo vertitur, quod plerique omnes Episco∣pi caeterique Concilii Praesules, quibus definiendi potestas erat, perexigua admodum eruditione praediti essent. Nec enim in sacris literis, priscorumque Patrum Canonibus ac Decretis, literisque Hebraicis, Graecis & Latinis apprime ver∣sati erant, quas vix eorum quisquam à limine salutarat. Haec est Baldi Doctoris doctissimi vulgò probata do∣ctrina, in subtilioribus & perplexis juris quaestionibus hebetiores rudésque literarum judices recusari posse, ut qui ejusmodi nodos solvere nequeant. Gentilet. Exam. Conc. Trid. l. 5.
• * 1.3

  Pag. 6.
• * 1.4

  Scriptura non potest intelligi Theologicè nisi prius in∣telligatur Grammaticè. Melancth.
• * 1.5

  Et sancta He∣braea est lin∣gua, & cuivis Theologiae studioso ne∣cessaria. Etsi enim monu∣menta Aposto∣rum & Evan∣gelistarum Graeca sunt: tamen phrasis est Hebraica. Itaque rectè dixerunt vete∣res: Hebraeos bibere ex fonti∣bus: Graecos ex rivulis: Latinos ex lacunis. Melch. Adam. in vita Graseri. Paulus linguarum genera tenere donum purat Spiritus Sancti, nos adeò ridemus, ut vix homine putemus dignum? Paulus divinationis muneri, vel anteponit, nos Sophisticis etiam nugis postponimus? Paulus gratias agit Deo, cujus beneficio tantum sibi bonum contigerit, nos eos, qui nobis tantum bonum etiam domi desidentibus è longinquo adferunt, circulatores vocitamus, & indignis modis tractamus? Pet. Mosell. Orat. de var. Ling. Cognit. Vide Crines. De Confus. Ling. cap. xi & xii.
• * 1.6

  Urbs Tarsus clara Schola & Academia à Strabone cele∣brata lib. 14. Divi Pauli patria. Neand. Geog. part. 2.
• * 1.7

  Numerorum imperitia mul∣ta facit non intelligi, tran∣slatè ac mysticè posita in Scripturis. Ac numerum & musicam plerisque in locis ac sanctis Scripturis posita, ho∣norabiliter invenimus. August. lib. 2. de doct. Christ. cap. 16. & 38. Melancthon linguarum & artium studia com∣paravit Cophinis, in quibus fragmenta panum colligi & reponi jubebantur, Matth. 14 v. 20. Cum sint adminicula, per quae doctrina coelestis commodè tradi, ad posteros propagari & contra adversarios propugnari possit. Gerh. Meth. Stud. I heol.
• * 1.8

  Chronologia & Geographia principem sibi locum vendi∣cant in Theo∣logia quia in sacris literis continetur praeter fidei morumque praecepta, etiam Ecclesiae historia. Est autem olim dictum, Histo∣riae oculos esse Chronologiam & Geographi∣am. Haec terrarum ambitum describens, locos judicat quibus singula gesta, adeóque quasi in rem praesentem de∣ducit. Illa verò annorum saeculorumque seriem explicat. Cham. Corp. Theol. lib. 2. c. 18.
• * 1.9

  Some think it is a childish thing for a Minister to use exotick language in a popular Audi∣tory from 1 Cor. 14, 20.
• * 1.10

  Vide Sculteti Orationem De Conjun∣genda Philo∣logiam cum The••logia. We are debters (saith Paul) to the learned and unlearned. Zanchius in his second Oration, De con∣servando in Ecclesia puro puro Dei verbo, shews, That there are only three necessary causes which happen but seldom, for a good Preacher; extra limites S. literarum, per scripta Poetarum & Philosophorum, aut etiam Patrum evagari, either by reason of the obstinacy of hereticks, which being not satisfied with the Scriptures, are to be convinced with other rea∣sons and testimonies, or for the calumnies of the malevolent, which it is necessary to refell with other testimonies then those of the Scriptures; or lastly, by reason of the infirmity of some weak brethren, which cannot be wholly divorced from their old superstition, and be setled in the truth delivered, unlesse the same be also confirmed by the testimonies of the ancient Fathers. The Apostle Paul thrice indeed citeth the sayings of profane Poets, because they were fit for the matter which he handled, but he neither names the Poets, neither did he do it often (saith he) nor without good reason, but only mentions some short speeches of theirs, seldom, soberly, and as it were obiter, being compelied thereto, that the Gentiles by the sayings of Gentiles might be convinced. Therefore the Fathers do not so use the sayings of Philosophers and Poets in their Homilies to the Church, as in their disputations and books against the Heathens.
• * 1.11

  Basilea omni∣bus tempori∣bus produxis viro•• doctrina, sapientia atque eloquentia maximos. Neand. Geograph parte. 1². Prodierunt ex Sicyone quemadmodum Athonis multi tiri praestant••s i•• omni artium ac doctrinarum genere. Id. ibid.
• * 1.12

  Qui tres po∣stremi ex or∣dine praedica∣torum Mo∣nachi doctissimi fuere. Leand. Alb. Descript. tot Ital. in Campania. Aërem urbs permollem & placidissimum habet, agrum jucundissimum, quae seilicet multis oli•••• Romanis Imperatoribus virisque Senatoriis at item literatum studiosis huc animi quietisque causa secedendi occasio fuit. Id. ibid. Vide plura ibid.