the worth of it these are they that cry it down therefore those that are contented with little nay and think their little too much sometimes are of poor mean and base spirits far from following on to know the Lord. Yea How himselfe confesâ—eth That humane learning being sanctified is an excellent helpe to the right understanding of Scripture and that in it selfe it is a good thing and good in its proper place which is for the repairing of that decay which came upon man for sinne and so it is fit for Statesmen Physitians Lawyers and Gentlemen yea and all men so farre as they can attaine to it are as men beyond and above others that are without it yea and beyond all other excellencies that this world can afford Well said and well sowed Sam these stitches will hold yet see how like a â—ight sectary he plaies fast and loose like the curst Cow that having given a good messe of milk knocks down all with her heels again for mark his following words But bring it once to be a help to understand the mind of God in holy Scriptures and there its detestable â—â—lth dross and dung good for nothing but to destroy and cause men to erre c. Quo teneam vultus muâ—antem Protea nodo The second ARGUMENT That which is commanded by God and commended to us by the example of his servants ought still to be practised by us unlesâ—e any one can shew a counter-mand and prohibition which in this case none ever yet could do But reading study meditation and humane industry is commanded by God and commended to us by the example of his servants Ergo. The Major is undeniable the Minor I prove by its parts 1. Humane industry and learning is commanded 1 Tim 4.13 15. give attendance to reading meditation c. yea he must give up himselfe wholly to them that so like a good scribe he may be able to bring out of his treasury things both new and old Mat. 13 â—52 Now look what Paul enjoynes Timothy concerns all the Ministers of the Gospell successively to the end of the world but to what end is all this diligence required if the spirit 's teaching were solely sufficient 2. It is commended to us by the example of Gods servants they are oft commended in Scripture for their skill and dexterity in humane learning Thus Moses is said to be learned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was instructed therein from a child in all the wisdome of the Egyptians amongst whom in those dayes learning flourished much and was mighty in words and deeds Acts 7.22 Now the learning of the Egyptians is said to be foure-fold viz. Mathematicks Physicks Ethicks and Divinity their wisdome what ever it was appeares to be very great for when the Lord would set forth the wisdome and great abilities of Solomon he tels us that it excell'd al the wisdome of Egypt 1 Kin. 4.3 2. Solomon was a very great Philosopher so that he could discourse from the Cedar to the Shrub he had great insight in the nature and qualities of Fowle Fish Beasts Herbs Trees insosomuch as they came from all the parts of the earth to hear his wisdome 1 Kin. 4. 32 33 34. As he was most wise so he was most eloquent an absolute Orator one that found out acceptable words Eccle. 12.10 adorned with many Tropes and Figures farre surpassing all the eloquence of Cicero Demosthenes c. Cum divina fuerit in eo eloquentia in eum confluxisse par est credere quicquid in variis olim oratoribus seorsim emicuit suavitatem Socratis subtilitatem Lysiae acumen Hyperidis sonitum Aeschinis vim Demosthenis gravitatem Africani lenitatom Laelâ—i siquid â—ale in laude positum sit eloquentissimis quibusdam viris tributum à Cicerone lib. 3. de Oratore Rivet 3. I say as 't is conceived of the blood Royall was an excellent Rhetorician and had the tongue of the learned given him Isaiah 50.4 as appears throughout his whole Prophesie 3. Christ himselfe honoured learning so farre though he be not tied to Schools or means as to sit amongst the Doctors both hearing them and asking them questions and in his disputations he used Logicall consequences and reasonings from the Old Testament to the New The Apostles also had excellent abilities insomuch as the Pharisees wondred that unlearned and ignorant men should have such gifts but by this they knew they had been with Jesus Acts 4.13 and were trained up in his school which is farre beyond all the schools of the Scribes and Pharisees they were not therefore simply unlearned but onely in the Pharisees esteem and in respect of the ordinary means of attaining learning 4. Apollos is commended for his eloquence Acts 18.24 Ingenio valebat Dialectico Mathematico Oratorio Dr Prideaux concio 3. 5. Daniel and his three associates had knowledge and skill in all the learning and wisdome of the Caldaeans Dan. 1.4 17. and though Daniel had a great measure of the spirit yet it is worth observing that he gave himselfe to study and reading books for all this Dan. 9.2 I Daniel understood by books the number of yeers c. Yea so exquisite was he in all naturall acquired and spirituall perfections that it was then a Proverb Art thou wiser then Daniel Ezek. 28.3 6. Paul was bred up at the feet of learned Gamaliel and could speak languages more then they all 1 Cor. 14.18 He was so eloquent that at Lystra he was taken for Mercury the God of Eloquence Acts 14.11 he was an exlellent Orator as appears Acts 26. and an excellent disputant he disputes Philosophically at Athens with the Philosophers he was well versed in the writings of the Heathens hence he cites Epimenides the Poet to convince the Cretians Tit. 1.12 and Aratus to convince the Athenians Acts 17.28 and Menander to silence the Corinthians 1 Cor. 15.33 yea it is said of all the Prophets that they used meanes by inquiring and searching into the Gospell 1 Pet. 1.10 By all this it appears that Gods dearest servants formerly made use of humane learning in carying on the work of the Lord and therefore we conclude it is lawfull and usefull still The third ARGUMENT Humane learning is necessary for the convincing and confuting of a learned adversary how shall we be able to preserve the truth in its purity to stop the mouth of a subtle Jesuite or learned Heretick without learning This sanctified and rightly improved is an excellent meanes to bring downe Antichrists Kingdome and therefore 't is well observed that errors were never higher and truth lower then when ignorance prevailed and learning was suppressed and contemned when 't was suspitious for a man to have Greek and heresie it selfe to have Hebrew Popery never fell till learning rose it 's a darke Religion it grows and spreads it selfe by ignorance and Barbarisme no way so speedy to bring down these wals of Iericho as the promoting of
and reproaches seemed to be the Devils agent to buffet him but this sense is stil too narrow for these were but externall thorns of which the Apostle used to glory and not complain 3. Others more genuinely take it metaphorically for internall temptations which are fitly called buffetings because they come so thick upon a man that he can hardly take breath the Devil dogs good hearts with foulest lusts sometimes with Atheisme Idolatry blasphemy c. in all or any of which if the soul be meerly passive as the word buffeting here implies they are Satans sins our crosses onely and therefore the most pious and judicious doe conceive this thorn in the flesh messenger of Satan to be some inward corruption edg'd with a temptation which Satan stirred up in his heart to vex him or originall corruption set on by the Devil others conceive it to be a wound in the spirit the sting of conscience pressing him downe to the lowest hell in his own sense who before was taken up to the highest heavens and this seems best to agree with the scope of the place for ver 7. he tels us that he had abundance of Revelations ias at his first conversion Acts 9.5 2. When hee was called to Macedonia Acts 16.9 3. When he went to Corinth Acts 18.9 4. When he was sent to the Gentiles Acts 22.17 5. When he was in danger of shipwrack Acts 27.23 and here when he was caught up into the third Heaven v. 2. Now lest the Apostle should be exalted above measure he doubles that saying God in his wisedome lets Satan loose upon him to humble him to buffet and vex him and keep him low now because this somewhat hindered him for a while in the chearfull discharge of his calling it 's fitly compar'd to a thorne in the foot with which a man cannot goe but lamely and with very great paine c. Briefly the Paraphrase may be this q. d. God hath vouchsafed me many glorious Revelations with the number of which lest I should be exalted and too much puffed up as our fraile nature is easily transported there was through the holy permission and wise ordination of God way given to some strong and violent corruption edged with a temptation from Satan to humble and afflict me lest I should be exalted above measure whereupon I oft and earnestly besought God that he would be pleased to rebuke the â—empter and to free me from those violent injections which Satan darted in upon me and from those troublesome suggestions of the fiend But he said unto me content thy selfe to wrastle a while with this temptation knowing that 't is sufficient that I doe by my power defend thee and by my grace uphold thee from the prevailing power thereof besides the glory of my power will be the more seen in thy weaknesse c. Now when Paul saw that God gained glory and himselfe humility by it he was contented to beare it yea he resolves to glory in it since he saw it was a medicine to cure him of pride and not a poyson to destroy him So that here as in a glass we may see why the Lord suffers his choisest servants to be vext by Satan and afflicted with variety of temptations viz. to hide pride from their eyes and to keep their graces in exercise I shall shut up all with that excellent counsell of Musculus on the place Cogitandum est hîc prohomini quà m proclive sit carni ut propter qualemcúnque praerogativam infletur ac superbiat etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum ut singulari quadam antidoto opus haberet per quod contra tentationem superbiae in humilitate ac modestia contineretur quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consequuti ron sumus multò tamen minus habenius roboris ad resistendum tentationibus superbiae quantumcunque levibus ac minutis quà m habuerit ille contra tam graves superbiendi occasiones Quare admoâ—um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt non considerantes quantis seipsi periculis obnoxios reddant Now in this variety of opinions I shall leave the judicious Reader to his choice Ego enim facilè patior unumquemque abundare suo sensu Luther 25. Some numbers in Scripture have a kind of eminency and excellency in them especially these three Three Six and Seven Hence the Scripture when they would inlarge or multiply the sense they use one of these numbers Thus Ier. 7.4 They cry the Temple of the Lord the Temple the Temple i they did oft repeat that word So Ier. 22.29 O earth earth earth heare the word of the Lord that threefold repetition makes the speech more emphaticall and vigorous So Ezek. 21.27 I will overturne overturne overturne it i I will mightily and surely overturn it So when the Angell would shew the greatnesse of Gods plagues he cries wo wo wo Rev. 8.13 Thus Eccl. 4.12 a threefold cord i a cord of many folds So the most holy God is proclaimed the thrice Holy God Isaiah 6.3 Thus even Heathen Authors have used the word and when we would expresse the greatnesse of a mans happinesse or honour wee stile him thrice happy thrice honourable c. Thus the number three implies compleatnesse and excellency as Exod. 23 14 17. and 25.32 and 27.1 Deut. 17.6 and 19.7 9. 2. The number six notes perfection as may be seen in the worke of Creation the Lord could as easily have made the world in a moment as in six daies but the Lord saw it good to take a compleat number of daies for so compleat a work Gen. 1. uâ—t Thus when the Lord would bring a full and compleat judgement on wicked Gog Ezek. 39.2 sextabo te I will smite thee with six plagues as in the Margin of our Bibles i I will punish thee full sorely 3. Seven is a famous number implying 1. multitude 2 perfection Levit. 26.18 21 24 28. I will plague you yet seven times more i many times more or more extreaâ—ely Deut. 28.7 they shall flee before thee seven waies i many ways a certain number for an uncertain Gen. 4.15 vengeance shall be taken on him seven-fold i he shall have manifold punishment Ruth 4.15 better to thee then seven sons i then many sons So Psal. 12.6 and 119.164 Pro. 24.16 and 26.25 falleth seven times i he falleth oft into trouble yet riseth againe 1 Sam. 2 5. the barren hath borne seven i many shee is a compleat mother and hath a flourishing family So Micah 5.5 Zech. 3.9 Mat. 12.45 seven unclean spirits i a multitude of Devils c. 26. Ordinary examples of the Saints approved in Scripture being against no generall precept have the force of a generall rule and are to be followed yet in following examples we must
1 Tim. 2.9 wee must shun lewd company suspected places lewd speeches and all the signes of incontinency wee must not onely abhor the Devils Beefe but his Broth too Isaiah 65.4 Iacob must bury the ear-rings lest they make an Idol Gen. 35.4 The men of Ephesus repenting burne their books of Sorcery the Lord condemnes the dregs of sinne as well as the sinne it selfe he that saies we shall not kill saies also we shall not revenge no nor once remember the wrong Le. 19.18 8. All men are bound to a religious observation of Gods Commandements none are exempted God hath not made one commandement for the rich and another for the poor but high and low rich and poor Jew and Gentile bond and free of what Nation Sex or condition soever they be they must observe Gods righteous commands as God is Lord of all the world so he expects obedience to his commands from all Hence the Commandements are published in the second person singular Thou speaking particularly to all c. thou Lord thou beggar c. 9. The Law must not onely be observed but also preserved by us e. g. 't is not sufficient that the Master keep the Sabbath himselfe but he is bound to see that all his family observe it also so in every other Commandement 't is not sufficient that I doe not kill but I must doe what in me lies to preserve others from killing We must therefore in our places and callings by instruction direction correction c. labour to prevent sin in all about us else we may become accessaries to other mens sins and that seven waies 1. Mandando 2. Commâ—ndaâ—do 3. Permiâ—tendo 4. Provocaâ—do 5. Consentiendo 6. Difendendo 7. Consociando 1. Mandando by commanding and giving direction David did not kill Uriah with his own hands but giving directions to Ioab and writing to him how it should be done 't was his murther 2 Sam. 11.15 Saul killed the Priest in commanding Doeg to doe it 1 Kings 21.10 2. Laudando by commending men for their pride drunkennesse and profanenesse 't is in a manner all one to commit a sin and to commend it Ro. 1.32 nihil interest faveásne sceleri an illud facias Seneca 3. Permittendo by conniving at the sins of others and not restraining them when it is in their power Thus Eli became accessary to the sinne of his sons 1 Sam. 3.13 and Pilate to Christs death Iohn 19.16 and Ahab is said to kill when he suffered Letters to be written in his name to have Naboth killed 1 King 21.19 4. Provocando by incitation stirring men up and provoking them to doe wickedly Thus did Iobs wife Iob. 2.9 and Iesabel 1 King 21.25 a sinne forbidden Gal. 5.26 5. Consentiendo by consenting Thus Saul was accessary to Stevens death Acts 7.58 and 8.1 The Hypocrite consents with Theeves and partakes with Adulterers Psal. 50.18 6. Defendendo by justifying the wicked and condemning the just Pro. 17.15 calling evill good Isaiah 5.20 7. Consociando by being familiar with men in their sin God hath ordeined our non-communion and withdrawing of our selves from them to be a meanes of their reclaiming 2 Thes. 3.14 have no company with such Rom. 16.17 2 Iohn 10. 1 Cor. 5.9 10. The Negative Commandements bind most strongly they bind us alwaies and to all times 't is unlawfull at any time to sin I may never blaspheme curse lye c. In the Negative the acts of vice are alwaies forbidden but in the Affirmative the acts of virtue are commanded with due consideration of circumstances for although they bind us alwaies yet they bind us not to all times we must admonish our brother read pray hear give almes c. yet are we not bound to these at all times hence all the Commandements almost are Negative 1. Because Negative Commandements bind more strongly 2. They worke on our minds and more then Affirmative ones 3. Because our nature is exceeding prone to eviâ—l 4. This is the true order of repentance first to cease from evill and then to doe good 11. We must apply the curse particularly to the breach of every commandement if wee have profaned the Sabbath taken Gods Name in vain c. the curse is due to every one of these sins Deu. 27. ul Gal. 3.10 so the blessings though they be not particularly expressed yet must be applyed by every one that yields sincerâ— obedience to the Law 12. Remember that the first and last condemne the very motions of the heart against God or our Neighbour though wee never yield consent unto them this humbled Paul so exceedingly Rom. 7. 13. Sins against the first Table are greater then sins against the second caeteris paribus comparing thoughts with thoughts words with words works the comparison must be equall as blasphemy and the highest degree of sinne against God is greater then theft or murther but if the comparison be not equall it will not hold for Adultery is a greater sin then the least breach of the Sabbath and murther is a greater sinne then the least abuse of Gods Name 14. The second Table must give place to the first hence Mat. 22.38 Christ cals it the first in order and Nature because the love of our Neighbour flowes from the love of God 2. The great Commandement in excellency and dignity because it more immediately commands things concerning God Our Neighbour must be loved but onely in and for the Lord so far as may stand with his glory 't is no dishonour to our Fathers on earth to see their heavenly Father served before them Ephes. 6.1 Acts 4.19 and 5.29 This Rule holds in Morals but not in Ceremonials for God would rather have a Ceremony omitted then our Neighbours safety endangered Hos. 6.6 Mat. 12.3 4 to chap. 15.3 4. 15. We must obey Gods commands purely for the commands sake many will seem to observe them for self-ends to merit get praise c. but we must have respect to them all simply because our God commands them 16. Precepts presuppose faith e.g. Doe this and thou shalt live i doe it in Christ. So Eccl. 12.13 Keep the commandements i in Christ or by faith in him So thou shalt love the Lord with all thy heart i Evangelically 17. God who made the Law can dispense with his owne Law in things that touch not upon his nature justice purity c. God cannot sinne because purity is naturall to him he cannot lye because truth is essentially and intrinsically in him but for things which are out of him and belong to his soveraignty he is an absolute Lord he is Lord of dayes and Lord of goods and life here he may dispense and command Abraham to sacrifice Isaack and the Israelites to spoyle the Egyptians Exod. 3.22 and Solomon to make Pictures and Cherubins which wee may not For 1. He had Gods expresse command to make them 2. They were Types of Christ they
evidence that this great Examiner notwithstanding his faire pretences of Reformation and truth might if thoroughly examined himself be found not steering his course indeed by right zeale to these but by that which he also seems to disclaime even selfe-interest However certaine it is that truth or reformation cannot be truly sought in a way against Nature as is here Mr Websters in preferring himselfe before all the wisest and best in all Ages to inform and Reforme his Mothers the Universities for Nunquam aliud Natura aliud sapientia dicit Nature Gods owne true wisedome is and then Is never tharted by the truth of men Truth and truth can never jarr◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot. FINIS Books Printed and are now to bee sold by Nathanael Webb and William Grantham at the Black Bear in St Pauls Church-yard neer the little North Doore of Pauls Church MAster Isaac Ambrose Prima Media Ultima first middle and last things in three treatises of Regeneration Sanctification with Meditations on Life Death Hell and Iudgement in 4. Mr Nathanael Hardy severall Sermons Preached upon Solemne occasions collected into one Volume in 4. History Survey'd in a briefe Epitomy or a Nursery for Gentry comprised in an intermixâ— discourse upon Historicall and Poeticall Relations in 4. Dr Stoughton's 13 Sermons being an Introduction to the Body of Divinity in 4. Dr John Preston The Golden Scepter with the Churches Marriage and the Churches Carriage in three Treatises in 4. Mr Walter Cradock Gospell-Liberty in the extension and limitation of it in 4. Mr Thomas Parker The Visions and Prophesies of Daniel Expounded wherein the mistakes of former Interpreters are modestly discovered in 4. 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Roberti Heggi Dunelmensis in Aliquet Sacrae Paginae Loca Lectiones in 4. Mr John Lewes Contemplations upon these times or the Parliament explain'd to Wales in 4. Dr John Preston A Position delivered in Cambridge concerning the irresistiblenesse of converting Grace in 4. The Beacon Flaming with a non obstante against those that plead for Liberty of Printing and Publishing Popish Books in 4. The Rauters Reasons Resolved to nothing or the fâ—stification instead of the Iustification of the Mad Crew c. in 4. Mr Nathanael Stevens A Precept for the Baptisme of Infants out of the New Testament in 4. Mr Josiah Ricraft A Nosegay of rank smelling flowers such as grow in Mr John Goodwins Garden c. in 4. Sermons in 4. Dr Robert Gell A Sermon touching Gods Government of the World by Angels Preach'd before the Astrologers the 8 of August 1650. in 4. Dr John Whincop Gods call to Weeping and Mourning A Sermon Preached at a Fast before the Parliament 29 of Jan. 1644. in 4. Mr George Walker A Sermon Preached at a fast before the Parliament 29 Jan. 1644 in 4 Mr Valentine A Sermon Preached at a Fast before the Parliament in 4. Mr John Warren of Hatfield-Regis in Essex The Potent Potter A Sermon Preached at a Fast before the Parliament the 19 of Aprill 1649. in 4. Mr William Good Jacob Raised A Sermon Preached at a Fast before the Lords in Parliament 30 of December 1646 in 4. Dr Thomas Goodwin The great Interest of States and Kingdomes A Sermon Preached before the Parliament 25 of Feb. 1645 in 4. Mr Samuel Kem The King of Kings his privy markes for the Kingdomes choyce of new Members A Sermon Preached upon the Choice of Burgesses for the City of Bristoll in 4. Mr Ben. Hubbard Sermo Secularis or a Sermon to bring to remembrance the dealings of Iehovah with this Kingdome of England ab 1547 usque ad annum 1647 in 4. Mr J. P. A Sermon Preached the 5 of September upon Mat 22.21 Wherein is set forth the Kings due in Part and the peoples duty in 4. Octavo Mr Robert Young A Soveraigne Antidote against all griefe with the victory of Patience in 8. Mr Benjamin Needler Notes with Practicall Observations towards the opening of the 5 first Chapters of the first Booke of Moses Called Genesis by way of Exposition in several Lords-days-Exercises in 8. Mr John Simpson The Perfection of Iustification against the Pharisee the Purity of Sanctification against the stainers of it the unquestionablenesse of glorification against the Sadduces c. in 8. Bishop William Cooper The Triumph of a Christian in three excellent Treatises 1. Jacobs wrastling with God c. in 8. Mr John Robotham the Preciousnesse of Christ to Believers c. in 8. The Bee-Hive of the Romish Church A worke of all good Catholicks to bee read and most necessary to be understood in 8. Testament Roman Letter Scotch Print in 8. Mr Thomas Hall The loathsomnesse of Long Haire A Treatise wherein the Question is Stated many Arguments against it produced c. in 8. Vindiciae Literarum the Schools Guarded or the excelleny and usefulness of Arts Sciences Languages History and all sorts of Humane Learning in Subordination to Divinity with an Appendix in Answer to Mr Webster Mr John Warren of Hatfield in Essex Principles of Christian Doctrine Illustrated with Questions and Scripture Answers for the use of the Inhabitants of Hatfield Brodoake in 8. Mr Nicholas Byfield The Marrow of the Oracles of God Or Divers Treatises containing directions about 6 of the weightiest things can concerne a Christian in this life in 12. Mr John Jackson The true Evangelicall Temper wherein Divinity and Ecclesiasticall History are interwoven and mixt c. in three Sermons in 12. Mr Joshua Mullard Celestiall Soliloquies Composed of severall divine Meditations and Prayers drawne from the Holy Scriptures in 12. Francis Thin Esquire the Perfect Ambassador Treating of the Antiquity Priviledges and behaviour of men belonging to that function in 12. FINIS ERRATA Page 5. line 9. oppoâ—ito for â—ppositè l. 26. ac deleatur p. 7. l. 7. by our will for of our selves p. 12. l. 22. I say for Isaiah p. 21. l. 19. Divine for Humane p. 33. l. 3. in the name for in the roome of