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 Edward Reyner ...

A PREFACE TO THE READER.

THe grand Enemy of humane Hap∣piness, having baffled Man in his first Encounter, and cheat∣ed him of his knowledge and his innocency together, hath studied ever since to improve his Follies, and thereby to com∣pleat 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 re∣paration of their loss, and raise their Intel∣lectuals, 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 Sub∣jects 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 Pa∣pists, 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 differ∣ing tempers, he forms new Methods; and since they will not be patient without Light, he bestirs himself, either to embase its Puri∣ty, or hinder its Efficacy, or counterfeit its Appearance.

Its Purity is embased, while it is mixt with shadow, with gross Conceits, wilde Fan∣cies, perplex Opinions; while obscured by dark, abstruse, or imperfect Representati∣ons; 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 sug∣gestions, or clouded with doubts and scru∣ples; when its raies are dissipated and dis∣persed, being split with Distinctions, and bandied away in Disputes; when it is im∣ployed 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 ani∣mosities 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 high∣ly gratified, and his designs of defeating the most necessary knowledge not a little pro∣moted. 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 se∣rious 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 im∣part 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 dis∣sent from their Principles: which he oft per∣forms 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 deport∣ment, till their indulgence extend not one∣ly to the more modest sallies of a lustful in∣clination, but to the bolder excursions of a dis∣solute sensuality. Hence many live at such a distance from their knowledge, that their Notions and their Actions seem to be cal∣culated for very different Meridians: it being commonly midnight with the latter, when bright day with the former.

Thus I have recounted the principal Ar∣tifices, whereby the Prince of Darkness seeks to undermine and render ineffectual that Light, which men have received from Di∣vine Revelation. A third Policy still re∣mains, 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 Op∣tics, and chiefly taught men that expe∣riment, in which, by shutting out the Light that shines in the place where they are, ad∣mitting

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 be∣come invers'd, and be quite otherwise repre∣sented: 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 near∣er their minds resembled unwritten paper, by being cleared of what good Principles were imprinted on them before. He hath cir∣cumvented many by inviting them out of the Sun-shine of Divine Ordinances to re∣fresh 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 so∣lemn 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 obscu∣rity: By this means accommodating himself to minds of various conditions; some of which are taken with the surperficial gli∣stering, others with the intricate dimness of what is propounded. But lest the cre∣dit of his impostures, which have been so successful, might fall, to support it, and se∣cure 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 in∣timate and familiar to the mindes of men; and, lastly, to the sober judgements of Rea∣son, 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 Devoti∣on, 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 flow∣ing from what is written by a fair and neces∣sary consequence; which is the part of Rea∣son 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 De∣sign of the Discourse, with the depen∣dence of the several parts, and the propor∣tion any particular place bears to others, by comparing obscurer Texts with clearer, shorter with fuller; those that have no li∣mitations

or restrictions with the like which have; and carefully distinguishing the va∣rious acceptions of words, especially the fi∣gurative from the proper. All which are the operations of Reason: which is further in∣strumental to put a difference between Cere∣monial and Moral Precepts; between those that are of particular concernment as re∣strained to some certain Nation, Person, or Time, and those which are of a general A∣spect, binding all indifferently, and perpe∣tually. For, in as much as these are some∣times 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 (be∣sides that it may infer it from the Scripture it self, discerning which Commands are uni∣versal and perpetual, by collation of other places; which singular and temporary, by consideration of circumstances) is peculi∣arly fitted for acknowledging Moral Pre∣cepts, because they are founded in Reason, have an essential consonancy to, and con∣nexion with a rational Nature, and are con∣tained 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 neces∣sary 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 crea∣tures 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, ex∣cite men to their duty, and challenge them for their neglect, must needs be an in∣telligent and rational Principle; which evi∣dently appears in that it operates by dis∣course and ratiocination (whence its actings are stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 ac∣quits; all which it performs by a Syllogisti∣cal 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 reason∣able faculties: * 1.1 for God will be worshipped in spirit: we must se•• him with our un∣derstandings, and l•…•… ••im with all our minds, as well as with all our hearts. Our Love must be intelligent, as well as af∣fectionate; and not onely active, but con∣templative, 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 ex∣cellency in the constitution of man, his Rea∣son, that it doth exceedingly raise and ad∣vance it; it cures its blemishes and imper∣fections, 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 sinde eminent∣ly 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 Con∣fession in Verse 34, 35, 37. Those there∣fore, 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 con∣fer'd

nothing valuable in that eminent fa∣vor and mark of excellency, by which he hath distinguished them from brutish natures, and rendred them capable of apprehending spiritual objects, Heaven and future Happi∣ness; 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 ca∣pacity: though there be further qualificati∣ons requisite to an actual fitness for the fru∣ition 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as brute Beasts, or (which the words properly im∣port) as Animals without Reason. Was it the Perfection of the Galatians that they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, unintelligent? * 1.2 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, * 1.3 that have no Under∣standing, &c. and therefore are unteach∣able, 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 teach∣ing offered in the foregoing Verse. Why doth God bid the Israelites, after their ab∣surd and irrational Idolatry, * 1.4 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 ap∣peal 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, exa∣mine, 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 dispu∣ting, Acts 17.2, 3, 4. and 18.4. and 19.8, 9, 10. For Reason may do excellent service in managing those Arguments ad∣vantageously which are for the Truth (though they were suggested by the Spirit) and in re∣futing 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 per∣swade; none of which can be performed without reason shewn. All these things con∣sidered, methinks none should in the least question the requisiteness of Reason, without which we can neither think nor speak con∣sistently. Yet I finde an Objection, * 1.5 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 re∣ceives not the things of God, * 1.6 neither can he know them, seeing they are spiritually discerned? To which I return, * 1.7 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 con∣trived clear intimations of his own nature and minde into the constitutions and relati∣ons 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 dis∣course, by considering the quality of the Ob∣jects, and their intrinsic and essential re∣spects; 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 imper∣fectly, dictates to them the same things that the Moral Law, set down in holy Writ, re∣quires. And though it discover not all Na∣tural 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 resent∣ments, 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 peo∣ple Luke 13.57. Yea, and why even of your selves judge ye not what is right? Of your selves; i. e. by that natural abi∣lity 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 de∣clared onely by after-revelation, which can∣not possibly be collected, and certainly con∣cluded 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, e∣ven by the greatest sagacity, if the same gra∣cious Will that conceiv'd had not disclosed it. Now of this sort are the Mysteries of the Go∣spel, 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. * 1.8 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 Prin∣ciples 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 congrui∣ty: but in such as are onely known by su∣pernatural revelation, they have no firm coherence, but what they receive from an ex∣ternal constitution. In the former the terms are linked together by the Complexion and Properties of the things denoted by them, which therefore are perfectly inse∣parable: in the latter they are coupled onely by the interposition of the divine Will, with∣out which, as they were in themselves sepa∣rable, so they had continued actually dis∣joyned. Except therefore that Act, or De∣cree of Heaven, to which they owe their conjunction, were promulged, the Propo∣sitions which they make up, could they pos∣sibly

have been thought of, yet could upon no ground have been assented to. For in∣stance; These Articles of the Christian Faith, That Eternal life is to be had by the death of Christ, and that we must be∣lieve for the remission of sins, are not evi∣denced by any necessary relation, or intrin∣secal and natural tie between their subject and predicate (between Eternal life, and Christs death; between Believing and Re∣mission) and could not have been rightly credited, had we not been expresly acquaint∣ed with that determination of infinite good∣ness that hath joyned them together. Where∣as in those axiomes, that God is to be loved, and that he is to be honored, there is so in∣timate 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 su∣pernatural Revelation, be constrained to ac∣knowledge them undeniably true, and wor∣thy of all acceptation: since it is impossible that love and honor, if due to any excel∣lency, should not be so to the greatest and most transcendent.

2. The natural Man is not able through∣ly to penetrate into, and comprehend di∣vine Mysteries without the illumination of the Spirit, distributed betwixt the Ob∣ject

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 influ∣ence of the Spirit disposing him thereto, can∣not fully close with, and affectionately en∣tertain the things of God. He can have no experimental feeling, no kindly and per∣manent impressions, no enlivening senti∣ments of them.

Now take any, or all of the foremention∣ed Senses, and what do they make against the use of Reason in religious affairs? Will any one say, that because it can have no ap∣prehension of supernatural Mysteries before they be revealed, therefore it cannot appre∣hend 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 Rea∣son

is weak, and wants much of its Primi∣tive vigor and sharpness, cast it away as use∣less 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 invi∣sible, 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 ab∣surd as to think that he who hath got spe∣ctacles hath no need of eyes: * 1.9 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 apprehend∣ing what he suggests, and so of being af∣fected with it, both because affection ever supposeth an apprehension of the thing that excites it; and the most refined and spiri∣tual affections are the workings of our ra∣tional 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 indu∣ced hereto, because many of those, who were no Friends to Learning, were opposers of Reason also; who now possibly may be ra∣ther silent then satisfied. And though, since the Scene of affairs was altered, their con∣ceits walk not so much abroad as formerly, yet they may still keep within doors: upon which account an attempt of this nature, in vin∣dication of Reason, may not be impertinent; onely it is so to be vindicated, as that no∣thing 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 pro∣proclaim 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 won∣derful 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 capa∣cities; to prescribe to an Infinite Under∣standing, and not suffer his Conceptions in any case to be above our reach, nor allow him any Reasons to guide his Determinati∣ons by, but what we are acquainted with, is extremely arrogant and supercilious. For, though it be most certain, that God offers no∣thing 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 dis∣cerning 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 him∣self, 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 ig∣norance 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 Na∣turals would annihilate the greatest part of the world, and destroy all that which poseth humane sagacity, our very selves not ex∣cepted. In Civils it would annul all pub∣lic 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 re∣served: * 1.10 and excellent purposes may be served by concealment, the nurse of humi∣lity, veneration, observance and an inqui∣sitive 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 Testi∣mony; and to account the one of it self alone a sufficient obligation to Obedience, and the other to Faith. Besides, that the under∣standing might have somewhat to exercise its submission, as well as the will. And sure it can never submit to a better judge∣ment, nor more securely credit, then where God relates: for though it cannot circum∣scribe the thing in its whole latitude, nor discern how it should be what it is represent∣ed; yet supposing the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (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 imper∣fection, and liableness to mistake, vin∣dicate it from unreasonableness. For not the evidence, or demonstration of what is testified, but the unquestionable cre∣dit 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 infal∣lible; 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 dri∣ven upon the belief of contradictions, or impossibilities. For it is as eternally repug∣nant to his Nature to affirm an impossibili∣ty, * 1.11 as to perpetrate any iniquity. Yet there want not those who either make or feign ab∣surdities and contradictions in divine Do∣ctrine: some make them by taking Scri∣pture-expressions in an incongruous and in∣consistent sense: as those, who, by intro∣ducing a corporal presence, make the Do∣ctrine of the Sacrament self-repugnant, and diametrically opposite to the most solid evi∣dence both of Sense and Reason. Others feign absurdities by the errors of their ar∣gumentations. 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 in∣nocent. Either they mistake the circum∣stances

and state of the case, and so proceed upon a false Hypothesis: or else their dedu∣ctions are unnatural, wilde and impertinent: and so it is not the article, but their argu∣ing that is unreasonable; which makes no∣thing against the singular advantage of Rea∣son in its sober and circumspect use, assisted by a superior direction, for finding out and maintaining Truth, and hindring the tri∣umphs 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 im∣perfections of our understandings, and helps to vindicate them from that darkness and confusion that hath been the sad concomi∣tant of mans degenerd•••••• by which means they become more quick and piercing, and we less liable to be imposed on. Upon which ac∣counts 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 apparent∣ly proved. For then men committed their actions to the guidance of a wilde instinct, and counted it a great attainment to be be∣side

themselves. A phrensie then became desirable for its lucid intervals; the eyes of many were darkened, and their heads ak'd with light; * 1.12 they grew blind with Revela∣tions, and unable to see for Visions. Then was the season that, by an overheat in the pur∣suit of some extravagant opinion, disposed men to religious Agues, and put their piety into shaking sits. Then to swell with Inspi∣ration, to converse with strange amuse∣ments, to be full of Extasie, and possess'd with rapture, were esteemed the chief indi∣cations 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 some∣thing 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 Com∣pass as often varied in obedience to odd and unusual attractives, and were ready to sail to any Latitude and with any Wind (whe∣ther it came from Vaticano, or Averno was not material) so it blew but with pre∣tence 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 com∣pleat. Those that knew least were so impro∣ved in confidence, as not to open their mouths under an Oracle. The infallible Chair sug∣gests not a greater peremptoriness then breath'd in their dictates: which to con∣tradict, 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 some∣thing 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 Ser∣vice 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 Know∣ledge 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 Langua∣ges 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 excel∣lency it was to be very liberal of their stock of Language, and spend frankly upon poor Arguments; which the more weak and je∣june 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 Concepti∣on:

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 A∣rabic 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 rea∣son 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 Know∣ledge, 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 understand∣ing 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, be∣cause 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 con∣fidence and ostentation, betray their own weakness, and invite derision. Nor are those to be excused, who, though better pro∣vided of Academical improvements, yet not maintaining their familiarity with their Studies, grow so negligent and loath to be∣stow 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 je∣june and void of any sprightful relish, as if their minds had never received any Arti∣ficial seasoning, nor were tinctured with any principles besides those which are ordina∣rily found among the vulgar throng of men.

What proceeds from them is of such a condi∣tion, 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 high∣ly extol and passionately defend Learn∣ing, yet if they but sorily acquit them∣selves 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 pro∣ductions issue from those things which carry a great port of commendation. Let Students therefore henceforward, as they would ap∣prove 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 use∣fulness, 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 Learn∣ing, 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 can∣not be undervalued in the general without a good competency of that. Whether have they walked the round of Knowledge, view∣ed its several plantations, and tasted of the fruits that grow therefrom? If not; then they are concerned to inquire again, whe∣ther 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, * 1.13 Clouds without water, carried a∣bout 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 im∣petuous 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 imagina∣tions are apt to advance into a signal testi∣mony 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 im∣perfections they be not afflicted with the ex∣cellent

accomplishments they behold in o∣thers; and impatient of being out-stript, endeavor to bring down those to their own level by detraction, to whose pitch they de∣spaired of rising by imitation? For it is a weakness incident to mean abilities, to pro∣pose themselves as the standard from which all others should receive their just proporti∣ons: 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 can∣not easily learn to be so dull, nor frame to pro∣ceed 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. 'Tis the excentricalness of their capacities, be∣cause 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 teach∣ing their Tongues to accuse themselves of in∣justice.

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 eminen∣cy, 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 improve∣ment) dissemble their covetousness in a scorn and contempt of riches; and use all the Rhetoric they have to prove that super∣sluous which they have not. But when any op∣portunity shall present either honor to the former, or wealth to the latter, they will re∣ceive them with as affectionate embraces, as before they slighted them with feigned pre∣tences. Nor is the case otherwise here. Those who are not invested with the orna∣ments

and accomplishments of the minde, ac∣quired 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 en∣deavors 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 di∣stance, and appear the less because far re∣moved from the beholders reach. And 'tis well known, that where Envy is judge, Ex∣cellency it self is a crime. This ever be∣stows 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 o∣thers, they would soon be absolved from all their faults, and clear up into an un∣stained 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 constrain∣ed 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 endea∣vors to the acquiring of it, and so suffer their judgements to be led by their experi∣ence; 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 mat∣ter 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 mean∣ing of sacred Writ, and be true to those in∣tentions

which consign him to that excellent function. The Languages especially de∣clare their own requisitness, while they tell us all that we can know of the secrets of Heaven, and the concernments of Religi∣on. These are the Vessels in which divine Truths set sail from Heaven with the brea∣things of the Spirit, and since arrived at us from those forreign Parts, for which they were first bound; and are not to be un∣laded 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 Com∣munication, by which we may be let into the breast of another, and partake of his se∣cret thoughts. Which is most true of those Words in which the Scriptures were origi∣nally dictated (Hebrew, Chaldee, Greek) because they present the onely authentic Manifesto, and the sincerest Express of the pleasure of God (no other so securely admit∣ting 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 gi∣ving 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 expect∣ed from the most exquisite attempts of any Translation. Which (though it should re∣ceive no disadvantage from the Renderers, a priviledge which few enjoy) yet it might through an infelicity of expression, charge∣able 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 inti∣mation of it, being to go about by a larger circuit of words then is permitted to the bre∣vity of a Version. For Tongues have their differing genius: and one can breathe as much in an accent or two, as will serve an∣other 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 de∣livered; which in divers places are so com∣pendiously

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 seve∣ral 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 im∣mediately from those full breasts, the He∣brew and Greek Texts: whereas it becomes more dilute by being siled through a Transla∣tion, where, part of the cream sticking in the passage, it loseth somewhat of its deli∣cious 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 pro∣per embellishments of that fashion of Lan∣guage 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 su∣stained by Versions in its substantial im∣port, 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 * 1.14 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 distin∣guishing rightly between appellatives and proper Names; so the LXX mistake those

appellatives, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 planicies, Jer. 32.44. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 agri, 2 Kings 23.4. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for∣titudo, validus, Psal. 74.5. expressing them by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And the Vul∣gar Latine Interpreter, with others, in Acts 27.13. put Asson for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 propè. But that mistake is more general, whereby 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 2 Sam. 6.3, 4. is rendred in Gi∣beah, * 1.15 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 com∣mon. 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: * 1.16 Bochartus conceives that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Chro. 4.41. should not be trans∣lated habitations, but Meunims, or Mao∣nites, as it is 2 Chr. 26.7. and Judg. 10.12. and in this very place by the Greek Inter∣preters 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.17 And further, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 E∣zek. 38.2. which we (as it is generally ta∣ken) express by chief, but the LXX by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 con∣sults the Hebrew and Greek Text, where he might often spy that, which hath either escaped the Version, or is less appositely re∣presented 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 Trans∣lation; for the Hebrew is clearly free from it: * 1.18 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the clear and proper sense of which is, Thou shalt sacri∣fice 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 sinde himself involved in the trouble of shewing how an Infant can be said to

break God's Govenant, in being uncircum∣cised, 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 fore∣skin is not circumcised, * 1.19 &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 wilful∣ness or contempt, which guilt Children were not capable of; and this alone rendred the want of Circumcision so dangerous: * 1.20 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 conso∣nancy to Evangelical story, * 1.21 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 splen∣did 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. Ano∣ther

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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is Dill or Anet, not Anise, which is a different Herb, and in Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

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 (b) 1.22 sense or (c) 1.23 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 se∣veral Scriptures, by pitching upon imper∣tinent 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. * 1.24 Another cites Numb. 23.19. in these words, * 1.25 Non quasi homo Dominus suspenditur, &c. which he brings as a Prophecy of Christ's hanging on the Cross; mistaking 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, used by the LXX, not in its primitive no∣tion of hanging, but Metaphorically, for to be various and inconstant in his word, and so it answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; this being the true import of the place, God is not as man, that

he should lie. A third understands Psal. 128.2. * 1.26 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 in∣different to both significations by the ambi∣guity of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Others (as Amama observes, * 1.27 who hath many instances of this nature) reading 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Psal. 39.5. and deceived by the doubtful sense of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as formed from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a hand-breadth, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 wrestler, have taken this to be the meaning of the Text, * 1.28 Thou hast made my days full of wrestling: to which sense the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is altogether a stranger. How re∣quisite then is it to have acquaintance with the Original? But if any think it may be well spared where Commentators are fami∣liar, I would gladly understand by what 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 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 * 1.29

Note on 2 Cor. 4.16. that de die in diem is not in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, sed nove 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whence Cajetan in his Com∣ment puts nove in stead of de die in diem, and makes the Apostle to have written reno∣vatur nove; upon which he delivers him∣self 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 Trans∣lation 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 (and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Levit. 5.6.) signifies both. In those words Luke 11.17. A house divided a∣gainst a house falleth; the Noun is repeat∣ed, after the Hebrew usage, * 1.30 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 ap∣pear 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 pro∣prieties of the sacred Dialect, to live is put for life Phil. 1.21. after the maner of the Greek, as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 under∣take 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 Igno∣rance, 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 con∣vinced of, or to entertain such erroneous Conceits as may best comply with their cor∣rupt 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 De∣fence 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 ex∣posed to abuse, which is not the natural re∣sult 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, be∣cause some men do hurt with their Learning by misapplying it, and others do no good with it while they neglect to use it, there∣fore conclude it a thing of no worth and goodness, but in it self offensive and dis∣allowable. Such may do well to consider what Answer they will return to the same

Argument, when levelled against the know∣ledge of the Word of God; when it shall be objected, That it is of pernicious conse∣quence, 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 de∣fended Positions both strange and impious; and others have been careless of imploying their knowledge to the purposes of a holy life. Its 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 ex∣cellent 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 litera∣ture 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 great∣est

Sufficiency and Learning to pen his Word, viz. Moses, Solomon, Daniel, * 1.31 Ez∣ra, (stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a ready or learned Scribe, Ezra 7.6.) Luke, who was a Phy∣sician, 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, * 1.32 Athens and Alexandria not excepted: which may be the rather conceived, because of his acquain∣tance 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 in∣terpose 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 in∣dustriously shut their eyes, that God immedi∣ately, and in an extraordinary maner, gave them such raised abilities as might bear proportion to the weighty imployment he cal∣led 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 Ma∣sters 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 in∣stant furnished with ministerial endow∣ments, or whose intellectuals all on a sud∣den, 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 Instru∣cters, 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 Pa∣tents, nor had the Seal of Heaven upon them; and their undertakings witnessed one∣ly a great weakness matched with an extra∣ordinary confidence. They doubted not to rank themselves amongst the Stars of the first honor, but their irregular motion pro∣ved 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 per∣formances were a shame to their pretences is sufficiently known. Seeing then the qua∣lifications requisite to the understanding and dispensation of the Gospel are not now be∣stowed on a sudden, they must either be at∣tained 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 Rhe∣toric about the Sense, with Logic about the argument of Scripture, with History about Customs, and with the several Sciences a∣bout those things which are of Philosophi∣cal 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 fast∣est 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 plea∣sure 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 splen∣dors in a happy conjunction: to see a minde no less fraught with excellent qualities then rare notions, and as eminent for a graci∣ous disposition as a piercing conceit: to ob∣serve 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 ex∣cellent, is the earnest wish of

An Honorer of true Goodness and good Learning. J. Reyner.

Notes

• * 1.1

  John 4.23, 24. Matth. 22.37. Mark 12.33.
• * 1.2

  Gal. 3.1.
• * 1.3

  Psalm 32.9, with 8.
• * 1.4

  Isaiah. 46.8.
• * 1.5

  Object.
• * 1.6

  1 Cor. 1.14.
• * 1.7

  Solut.
• * 1.8

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.9

  ☜
• * 1.10

  ☞
• * 1.11

  ☞
• * 1.12

  ☞
• * 1.13

  •• Pet. 2.17.
• * 1.14

  (a) Through disregard of the Time when those words were spoken Acts 2.13. viz. at the Feast of Pentecost, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 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. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 there is rather sweet wine, the ••••est and mo••t sprightly.
• * 1.15

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. LXX.
• * 1.16

  Phaleg. 1.2. c. 22.
• * 1.17

  Ib. 1.3. c. 13.
• * 1.18

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. LXX.
• * 1.19

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Fut. K••l. a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.20

  Josh. 3.5, 6, 7.
• * 1.21

  St Rivet and 〈…〉〈…〉 More in socum. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 excelsum. aedi∣•••••• ed tum, t••mulus.
• (b) 1.22

  As of M••∣sters, Mat. 23.10 which there, answers to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as ma∣ny of late have mistaken it.
• (c) 1.23

  As of those words in prison, 1 Pet. 3.19.
• * 1.24

  Tertul. de Re∣sur. carni••, oper. edit. Laurent. pag. 34.
• * 1.25

  Lactant. de vera Sapient. 1.4. c. 18.
• * 1.26

  August. in loc.
• * 1.27

  A••i••arb p. 551.
• * 1.28

  P••giles posuisti¦dies meos.
• * 1.29

  Mellifie Hebr. l. 4 c. 10.
• * 1.30

  See Gen 19.24. Isaiah 16.7.
• * 1.31

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 D••ctus, peritus. 〈◊〉〈◊〉 in Psal. 15.2.
• * 1.32

  Geogr. 1.14.