ab omnibus adhiâ—enda in dijudicandis tractandis omnibus Controversiis quae spectant ad Religionem is principally necessary in handling and adjudging all Controversies which pertain to Religion Pareus speaks of the Lutherans as no great friends to Logic In Col. 2.8 and therefore at Ratisbone when they would by no means be brought to dispute Syllogistically though they had the best Cause yet were sadly foiled by the Jesuits Augustine in one of his Epistles ingenuously professeth ad dissolvenda Haereticorum sophismata artem hanc scil Dialecticam magnum sibi adjumentum attulisse I may give three Reasons of this usefulness of Logic for a Minister 1. Reas Logic is of Universal use and Influence for all Arts and Sciences and for all Artists why not for Divinity which is the principal and consequently for Divines Augustine De ordine lib. 2. cap. 13. saith Dialectica est Disciplinae disciplinarum Haec docet docere haec docet discere quae scit scire alios scientes facere c. Logic is the Discipline of Disciplines This teacheth to teach and to learn c. 2 Reas Reason is the Eye of the Soul and Logic the Art or Way of using Reason aright Or it is a Faculty of Reasoning by Art acquired by industry They that would debar men of the use of Logic as one saith would have them blind Mr. Gataker or blinded ☞ that they may carry them as the Faulkner doth the Hauk hoodwink'd whither themselves please 3. Reas The holy Scriptures are full of Logic of Logical Arguments both Artificial and Inartificial of Axiomes Simple and Compounded and of Syllogisms of all sorts Christ himself made use of Logic in drawing consequences or in arguing from an Antecedent to the Consequent or from Premises to a Conclusion in the same maner that we do as to infer and prove from the story of the Creation and of God's Institution of Marriage the unlawfulness of groundless Divorce Matth. 19.4 6. from Hosea 6.6 to vindicate the lawfulness of his Disciples plucking and eating the ears of corn on the Sabbath-day Matth. 12.7 Thus Christ proves the Doctrine of the Resurrection by way of Syllogism or Logical Inference from the saying of God to Moses Exod. 3.6 with Matth. 22.31 32 Luc. 20.37.38 God is the God of the living God is the God of Abraham Isaac and Jacob. Ergo Abraham Isaac and Jacob must live and to that end rise again Christ calls this by the Name of Scripture which was but a Logical Inference drawn from it Matth. 22.29 31 c. with Exod. 3.6 Thus Christ proves the Jews not to be of God Joh. 8.47 He that is of God heareth God's words Ye hear not God's words Ergo ye are not of God This was a Categorical Syllogism Christ used Hypothetical Syllogisms also as John 5.46 47. If ye had believed Moses ye would have believed me But ye believe not his writings Ergo how shall ye believe my words Thus Christ disputed against the Phariseces Assertion of the Messiah's being the Son of David See Piscat in locum Matth. 22.43 45. If Christ be David 's Son then David should not call him Lord. But David calls him Lord How is he then his Son Christ used a Dilemma to nonplus those that asked by what Authority he acted Matth. 21.23 25. The Baptism of John whence was it from Heaven or of Men and they had Dilemmatical Reasonings with themselves what to answer to this Dilemmatical question ver 25 26 27. If we say It was from Heaven he will say Why did ye not then believe him If we say Of men we fear the people Thus perceiving they were in danger to be catcht with Christ's Dilemma if they answered to either part of it they returned Ignoramus for their answer we cannot tell Thus Christ did clavum clavo pellere drive out one wedge with another See more of Christ's Dilemmas in Luc. 6.9 Joh. 18.23 Christ begun to be a Questionist and a Disputant when he was young twelve years old sitting in the midst of the Doctors or learned men in the Temple 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 2.46 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both hearing them Dr. Arrowsmith Orat. 2. Antiweigel pag. 12. and posing them Ecce Jesum Quaestionistam All that heard him were astonished at his Understanding and Answers Did not Christ herein put honor upon Learning and upon learned men and upon Disputations The Prophets and Apostles do every where bring Arguments or use Logical Reasonings to press unto Vertues and Duties to disswade from Vices to convince reprove encourage comfort c. drawn from Causes Effects Consequents Examples c. from Promises or Threatnings Rewards or Punishments c. Both Christ and his Apostles draw Arguments by good Logic from the Old Testament to prove Articles of Faith in the New Hence these Phrases occur so often it is written it is written and what saith the Scripture or such and and such a Prophet How frequently and strenuously doth Paul prove Theological Points and confirm matters of Faith by Logical Arguments As Justification by Faith not by Works Rom. 3.20 28. and 4.1 2 3 c. The Necessity of Sanctification Rom. 6.2 c. The Filthiness of Fornication 1 Cor. 6.13 to the end The Resurrection of the Body 1 Cor. 15.13 Paul was very Argumentative and Syllogistical in his Epistles He played the Logician notably in the Epistle to the Romans as Chap. 3. v. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore we conclude scil from the premisses laid down before that a man is justified by Faith c. Paul's Syllogisms shew his Logic. His Sorites Rom. 5.3 4. and 8.29 30. His Induction Rom. 8.35 c. Enthymems are very frequent with him His Hypothetical Syllogisms are many as Gal. 3.18 If the Inheritance be of the Law it is no more of Promise But God gave it to Abraham by promise Ergo. The Conclusion is left out as it is oft in Disputation As Christ so his Apostles were Disputants Paul disputed against the Grecians at Jerusalem Acts 9.28 29. with the Jews Epicureans and Stoics at Athens Acts 17.17 18. The Stoics were most famous for Logical Skill they were accounted in those Times Dialectici maximi Paul was able to dispute Logically and Philosophically with those Philosophers argumenta vibrare idque Athenis He disputed daily in the School of one Tyrannus Acts 19.9 Did not Stephen make use of Logic when he disputed against the Libertines and Sophisters of divers Nations Acts 6.9 10 Logica est Radius divinae mentis Alsted Encyclop lib. 4. Didact cap. 10. est Regina mentis humanae lima ingenii norma judicii officina veritatis panacea memoriae atque ita necessaria est Theologis Medicis Jurisperitis ipsis Philosophis sive velint docere sive refutare sive explicare sive probare unde non abs re vocatur Instrumentum Instrumentorum manus Philosophiae CHAP. IV. The Vsefulness of Natural
place by the Greek Interpreters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ib. 1.3 c. 13. And further that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ezek 38.2 which we as it is generally taken express by chief but the LXX by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the proper name of the River Araxes and the Region about it and so the words will run Prince of Rhos Mesech and Tubal that is of Armenia Araxene Moschica and Tibarenia Countreys near adjoyning from the two former of which it's probable the Russians and Muscovians received their original Thus we see that he may divers ways be defeated in searching out the true and full importance of divine Writ who never consults the Hebrew and Greek Text where he might often spy that which hath either escaped the Version or is less appositely represented by it An instance of which we have Deut. 16.2 rendred Thou shalt sacrifice the Pass-over of the flock and the herd Whereas the Pass-over was not to be of the herd but either a Lamb or a Kid as is plain Exod. 12.3 5. Here therefore is a difficulty yet such as is made by the Translation for the Hebrew is clearly free from it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the clear and proper sense of which is Thou shalt sacrifice the Pass-over i. e. the Paschal Lamb Sheep and Oxen which were additional Sacrifices besides the daily Burnt-offering required at that solemnity Num. 28.16 to 24. 2 Chron. 30.15 and chap. 35.1 6 7 14 16 17. verses Again He that adheres to the usual rendring of Gen. 17.14 will sinde himself involved in the trouble of shewing how an Infant can be said to break God's Govenant in being uncircumcised and upon this account be liable to be cut off to which task he is not obliged who attends to the words of the Text and in stead of The male the flesh of whose foreskin is not circumcised 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fut. Kâ—l a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. reads The male who shall not circumcise the flesh of his foreskin c. as meant of one who not having been circumcised in his infancy when grown up neglects it through wilfulness or contempt which guilt Children were not capable of and this alone rendred the want of Circumcision so dangerous Josh 3.5 6 7. for it was omitted in the Wilderness forty years without such peril A third instance Isai 53.9 will afford us where the Hebrew sounds more clearly and with greater consonancy to Evangelical story St Rivet and 〈…〉 More in socum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excelsum aediâ—â—â— ed tum tâ—mulus thus And they i. e. the people verse 8. ordered his grave with the wicked but with the rich man was his monument The People would have had him buried with those Malefactors with whom he suffered but God otherwise disposed and to shew the difference between them by Joseph of Arimathea called a rich man Mat. 27.57 provided such a splendid Monument for him as became both an innocent and an excellent person so that some beginning of his Glory brake forth in the honorableness of his entombment Another incongruity though indeed in none of the weightier matters is to be seen Matth. 23.23 where we should read Mint Dill and Cummin for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Dill or Anet not Anise which is a different Herb and in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But to dismiss misrepresentations of the Text sometimes a Translation may very innocently occasion a mistake in him that cannot see beyond it by the ambiguous (b) As of Mâ—sters Mat. 23.10 which there answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as many of late have mistaken it sense or (c) As of those words in prison 1 Pet. 3.19 reference of some word or phrase in it of which the Original is not conscious Hence divers of the Ancients have strangely interpreted and applied several Scriptures by pitching upon impertinent acceptions of words in the Greek Version because they wanted the light of the Hebrew to guide them to the most proper Thus One proves the Fable of the Phoenix and from it the Resurrection from Psal 92.12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tertul. de Resur carniâ— oper edit Laurent pag. 34. Another cites Numb 23.19 in these words Lactant. de vera Sapient 1.4 c. 18. Non quasi homo Dominus suspenditur c. which he brings as a Prophecy of Christ's hanging on the Cross mistaking 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the LXX not in its primitive notion of hanging but Metaphorically for to be various and inconstant in his word and so it answers to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this being the true import of the place God is not as man that he should lie A third understands Psal 128.2 August in loc thus Labores fructum tuorum manducabis Thou shalt eat the labors of thy fruits which he subtilly distinguisheth from the fruits of labors in stead of the labor of thy hands the Greek being indifferent to both significations by the ambiguity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others as Amama observes Aâ—iâ—arb p. 551. who hath many instances of this nature reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 39.5 and deceived by the doubtful sense of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as formed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a hand-breadth or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrestler have taken this to be the meaning of the Text Pâ—giles posuistidies meos Thou hast made my days full of wrestling to which sense the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is altogether a stranger How requisite then is it to have acquaintance with the Original But if any think it may be well spared where Commentators are familiar I would gladly understand by what 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would judge of Expositions and tell which is best where they meet with those that are very different It 's like such would approve of their interpretation of Psal 17.14 who expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by saturati sunt porcina Cajetan though a very learned man in his way yet being 〈◊〉 Linguist run into a gross mistake as Mr. Cartwright relates by reading Erasmus's Mellifie Hebr. l. 4 c. 10. Note on 2 Cor. 4.16 that de die in diem is not in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed nove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Cajetan in his Comment puts nove in stead of de die in diem and makes the Apostle to have written renovatur nove upon which he delivers himself with wonderful subtilty So may it often befall those who onely take up the sense of the Original at the second hand which indeed they had need have an insight into were it onely to understand that Translation throughly to which they stick where it retains such forms of speech as are proper to those Languages wherein the Scripture was penned So doth ours in Hosea 4.8 They eat up the
sin of my people where sin is put for a sacrifice for sin because the same word in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Levit. 5.6 signifies both In those words Luke 11.17 A house divided against a house falleth the Noun is repeated after the Hebrew usage See Gen 19.24 Isaiah 16.7 to supply the place of a reciprocal Pronoun which that Tongue wants and so the sense is A house divided against it self falleth as may appear from Matth. 12.25 and Mark 3.35 The like we finde Rom. 7.23 But I see another Law in my members bringing me into captivity to the law of sin which is in my members that is to it self Further the knowledge of that idiotism of the holy Tongue the putting of a third Person Active indefinitely for a Passive or an Impersonal will give light to divers expressions As Micah 2.4 In that day shall one take up a parable against you that is a parable shall be taken up So Revel 16.15 lest he walk naked and they see his shame for and his shame be seen So Luke 12.20 This night they require thy Soul as it is in the margin that is thy Soul shall be required Lastly to pass over other proprieties of the sacred Dialect to live is put for life Phil. 1.21 after the maner of the Greek as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Infinitive for a Noun and so the sense is to me life or my life is Christ i. e. Christ is my life By this time it may sufficiently appear that unlearned persons are unfit to undertake the Explication of God's Word which the Apostle confirms whilest he chargeth them with wresting the Scriptures to their own destruction 2 Pet. 3.16 If any lay the same Action against learned men let them consider that when such distort any instance of sacred Writ it is no effect of their Learning but either of their Ignorance because they do not know enough or of their perversness and the depravedness of their minds which disposeth them either to dissemble the Truth they have been convinced of or to entertain such erroneous Conceits as may best comply with their corrupt inclinations And though they may put false Glosses upon Scripture and set Learning upon the Rack to force out some Testimony to their Forgeries yet what ever shallow heads may imagine it will appear to him that throughly examines what ever they can squeez out of it that it hath not spoken any thing which imports a real Defence and Confirmation of them and therefore is no more liable to be taxed upon this account then the Scripture is worthy of blame for being constrained to attend on unskilful Men who lean upon it while they sacrifice to their unsound Opinions It is the lot of the most excellent things to be exposed to abuse which is not the natural result of their own qualities but of mens vices and therefore ministers no just ground either of their rejection or disparagement They argue but at a pitiful rate who because some men do hurt with their Learning by misapplying it and others do no good with it while they neglect to use it therefore conclude it a thing of no worth and goodness but in it self offensive and disallowable Such may do well to consider what Answer they will return to the same Argument when levelled against the knowledge of the Word of God when it shall be objected That it is of pernicious consequence at least unprofitable for private men to have familiar acquaintance with holy Writ for many have from hence taken the occasion of gross Conceptions and by it defended Positions both strange and impious and others have been careless of imploying their knowledge to the purposes of a holy life It s probable they would answer that there are many private Christians well versed in Gods Book who are not chargeable with either of these imputations but make good use of their knowledge and that others do not is their own fault The like say I of Learning which is not the worse any more then the former knowledge because some that have it are so bad It hath done excellent service in many and would not have failed to have done so in more had it been rightly managed Arts themselves are not to be loaded with the Artists guilt Who will condemn all Trades for dishonest because there are none but have some dishonest men of them And why should ingenuous literature be more prejudiced by the irregularities of some that profess it God himself hath given a signal Testimony to its excellency and usefulness by choosing Persons of the greatest Sufficiency and Learning to pen his Word viz. Moses Solomon Daniel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dâ—ctus peritus 〈◊〉 in Psal 15.2 Ezra stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a ready or learned Scribe Ezra 7.6 Luke who was a Physician Col. 4.14 with Philem. v. 24. and consequently a Scholar And lastly Paul who was Disciple to Gamaliel a Doctor of the Law and probably before had received some instruction at the Academy of Tarsus his birth-place to which Strabo gives the preheminence of all others Geogr. 1.14 Athens and Alexandria not excepted which may be the rather conceived because of his acquaintance with Heathen Authors divers of which he cites Now if God pitched upon such accomplish'd persons to pen his Word shall we think that any illiterate men may serve to preach and explane it If any interpose and tell us that the plough afforded an Elisha the herd an Amos the drag a Peter and John they must needs grant if they consult the Scripture and do not industriously shut their eyes that God immediately and in an extraordinary maner gave them such raised abilities as might bear proportion to the weighty imployment he called them to Especially when we finde the two last named whom before ordinary parts and acquaintance with their Mother-tongue would suffice for the designs of a Net and to deal in those petty fallacies that intangle mute and unwary fishes on a sudden created unparallel'd Linguists and made the Masters of many Languages having matter to support their words high impartance to recommend their matter mysteriousness to enhance the estimate of that importance and clearness of understanding to unfold that mysteriousness But since the primitive Times we have no example of any in an instant furnished with ministerial endowments or whose intellectuals all on a sudden and without any culture have shot up to a considerable height Indeed there have not wanted some of late who their ambition leading them to affect the dignity of Instructers and withall prompting an impatience of ascending thereto by degrees found out a way by pretending a divine Mandate at the first step to go out Doctores Illuminati though their Letters were never made Patents nor had the Seal of Heaven upon them and their undertakings witnessed onely a great weakness matched with an extraordinary confidence They doubted not to rank themselves
among the heathen and wonder marvellously according to the LXX and the Apostle in Acts 13.41 have a different import viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold ye despisers and wonder and perish And that because they took not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a compound word as others since have done but for a simple one descended from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 injurius fuit superbe vel insolenter se gessit which is retained in the Arabic in which Language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifies to be corrupted and altered for the worse whence it is rendred by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 perish Further in Hab. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred is lifted up by the LXX and the Apostle in Heb. 10.38 is expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports a drawing back or being remiss a sense well agreeing to the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as may appear from the Arabic He that desires to see these Observations more largely prosecuted may consult the accurate Author of the Notae Miscellaneae before cited and learn moreover from him how 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 19.5 may signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle after the LXX represents it Rom. 10.18 VI. Skill in this Language is requisite to the understanding of the Arabic Versions of the Old and New Testament which conduce to the clearing of the genuine sense of Scripture as Hottinger shews at large in his Analecta Dissert 2 and 6. What use Beza and De Dieu make thereof may be seen in their Annotations VII An Insight into the Arabic may contribute much to Historical purposes As 1. To explicate those Rites and Customs of the ancient Arabians which Scripture hath frequent respect to as may appear from many Instances mentioned in the sixth Chapter of this Treatise concerning the usefulness of History And particularly from Ezek. 21.21 To which place Mr. In Notis Specim Hist Arab. p. 327. Pocock hath given light by acquainting us with the Arabian manner of Divination used by them when they were to take a journey marry or perform some other business of great moment They had three arrows in a little vessel upon one of which was written to this effect My Lord hath bidden me upon another My Lord hath forbidden the third had no mark He that went to consult pulled out one of these if it happened to be the first then he went forward chearfully as if he had been admonished by God but if the second he desisted if the last which was without any writing he put it in again till he should be directed by the coming forth of one of the other And here it may be noted that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commonly rendred by tersit Hierom explains by commiscuit which comes near the Arabic notion of the same word commovit agitavit which sense it seems to have here in the place mentioned from their agitation and confused mingling of their lots or arrows He shaked together the arrows not he made them bright 2. To understand those Arabic writings which illustrate the Ecclesiastical History both of Jews and Christians Plurimi Orientis Christiani sermone hoc ipsis vernaculo multa condiderunt quae ad varias Ecclesiae vices casusque dignoscendos sacram Historiam splendidam universis facem accendant Mr. Greaves in Orat. de Ling. Arab. p. 17. See Hotting Analect Dissert 6. p. 257. 292. and his Histor Orient l. 2. c. 2. and others which declare the rise and success of Mahometism its Principles and Constitutions acquaintance with which may have no small influence upon the right explication of Daniel's Prophecy and of the Revelation and give this further advantage as the same Author (a) Smegm Orient l. 1. c. 3. p. 54. takes notice of discerning what Doctrines and Rites crept into the Church after the obtaining of that Religion in the world as the worshipping of Angels the Invocation of Saints the superstitious Consecration of creatures the Mass with many others diligently observed from the Mahometans So much may suffice to evince the Utility of this Tongue which doth not more urge then its facility invites to the study of it For Erpenius (b) Cited in Proleg Bibl. Polygl See M. Greave's Orat. de Ling. Arab. p. 19. who well knew it as being the great restorer of it in these Western parts commends it as much easier then Greek or Latine yea or Hebrew being almost unacquainted with its difficulties anomalies and mutations of points So that there are scarce so many irregular words in all this Language as are in one only book of the Old Testament I shall conclude the whole matter with the words of that excellent Professor of the Arabic Tongue at Oxford Not. Mis p. 12. whose great skill therein renders his testimony of no small weight where he speaks thus concerning its usefulness Ego vero si quid censeam Theologo adeo utilem existimo ut si Textum Hebraicum aliquando penitius excutere necessarium ducat ea sine manifesto veritatis praejudicio ne dicam dispendio carere non possit CHAP. II. Of the Vsefulness of Rhetoric SECT I. Of Rhetoric in general RHetoric is useful for a Minister of the Gospel I. To discover the Tropes Figures and Elegancies which are in the Original which those that are unlearned cannot discern nor unfold II. To deliver his minde in good words in apt or congruous phrases and expressions yet without affectation or ostentation which Paul calls wisdom of words that make the cross of Christ of none effect 1 Cor. 1.17 but to Gods glory the Churches profit and edification There are three grounds thereof 1. Eloquence is a Gift of God bestowed upon many of his dear servants as we may observe 1. In the Prophets and others in the Old Testament Aaron was a good Orator I know saith God of him to Moses that speaking he can speak that is well and eloquently Ainsworth Exod. 4.14 and he shall be to thee for a Mouth or thy spokesman unto the people God gave Moses a spirit of Government and Aaron a faculty of Speech Job in his book far exceeds all the Poems of the Greeks and Latines Ornatu See Rivet's Isagoge ad Scripturam cap. 28. gravitate majestate So many excellencies of words and sentences can scarce be found elsewhere This is observed that the Poetical parts of Scripture are written in a lofty and elegant Stile Annot. in Job 10.3 Job stretched all the veins of his wit in an eloquent way to express the greatness of his grief Solomon sought out pleasant acceptable delightful words Eccles 12.10 that might both please and profit tickle the ear and take the heart Isaiah was endowed with the Tongue of the Learned Isa 50.4 not only for spiritual Instruction and seasonable consolation but for apt and elegant elocution also Some learned men who have read Isaiah and Cicero and compared them together gave Isaiah the
Philosophy SECT I. Usefulness of Natural Philosophy declared and proved PHilosophy is either 1. Natural called Physics 2. Or Moral called Ethics First Natural Philosophy is of great use to a Minister of the Gospel After the times of the Apostles the Church as Aretius saith had always learned Doctors or Teachers ex Philosophorum Scholis translatos Probl. loc 151. such were Justin Martyr surnamed the Philosopher in Platonicis disciplinis ad miraâ—ulum eruditus Cyprian and Lactantius Origen Chrysostom Hierom were Philosophers Austin excelled herein and writ divers Philosophical Pieces This is useful in two Respects I. To know the Natures Properties Effects and Operations of all sublunary Creatures 1. Of the four Elements as Fire Air Water and Earth 2. Of Meteors in the Air. 3. Of Minerals in the Earth 4. Of all living Creatures As 1. Vegetatives of all Trees Plants Herbs Fruits and Flowers that grow out of the Earth the Kinds Qualities and Vertues of them 2. Sensitives or Animals as of 1. All Birds in the Air. 2. Beasts of the Field 3. All creepings things on the Earth 4. And the Fishes in the Sea 3. Rational Creatures as of Spirits and Men. Of Man's Body the Fabrick and all the Members of it Man's Soul the Essence and all the Faculties of it and their Operations II. To make a fit application of the Creatures scil of the Natures Qualities and Effects of them to spiritual uses as the Holy Ghost directs us in the Scriptures which have much Philosophy in them as Genesis and other Books and are full of Allusions to the Natures of all kinds of Creatures Of Beasts as Lions Wolves Goats Sheep Lambs Of Fowls as Doves Eagles Ravens Of creeping things as Serpents Worms Ants. Of Gnats Flies Locusts Caterpillers Which we cannot make use of for our selves nor teach or unfold to others unless we have the knowledge hereof in some measure which the study of Natural Philosophy may much help us to This is needful for a Minister for seven Reasons Reas 1. The knowledge of the Nature of the Creatures is but the knowledge of God in the creatures from his works of Creation and providence we may and should learn the power wisdom goodness and glory of God which Natural Philosophy may through God's blessing much further us in yea the Deity of God Rom. 1.20 More 's Antidote against Atheism The subordination of end and means which clearly demonstrate an intelligent Agent in the works 1. Of Creation especially in the fabrick of the bodies of Animals and in the forming of souls 2. Of Providence is as some learned men conceive the clearest demonstration of the existence of a God From hence it is probable Aristotle gathered and owned one first Cause and Plato one God and Cicero divine providence By understanding the utmost activity of Natural Agents we may be assisted in the knowledge and setled in belief of the divine authority of the Scriptures and of the Deity of Christ both which are with much conviction proved by that Argument which Mr. Baxter hath excellently managed in his Rest part 2. page 215 c. drawn from Miracles the many and real miracles with which the doctrine of the Scriptures and the testimony of Christ and his Apostles concerning his Deity were confirmed since all miracles are the product of divine power and the righteous God will not seal and confirm a falshood For seeing the Jews and others the enemies of Christian Religion do impiously object that those miracles which Christ wrought were not above Nature but performed through the exquisite knowledge of it by Natural means what way is there to silence such objections but an accurate search and inquiry into the Causes Natures and Vertues of things and the understanding how far their power and activity will extend Reas 2. The knowledge of the Natures of the Creatures was part of God's Image stamped on Adam at his creation upon us all in him as being in his loins as appears by Adam's giving of Names to the Creatures according to their Natures presently as Hebricians well know See Calvin in Gen. 2.19 And Piscator in ver 19 20 23. saith Ante lapsum eximia fuit in homine cognitio rerum naturalium quippe Adam animalibus sibi a Deo adductis itemque adductae sibi mulieri nomina ipsorum naturae convenientia imposuerit Huc pertinet illud Pythagorae qui dixisse fertur Sapientem oportere fuisse hominem qui primus nomina rebus imposuerit This knowledge Adam lost by his fall for himself and for us and it must be recovered now by observation study and industry To which Philosophy conduceth very much Reas 3. Because a Minister should teach the people to read understand and make use of the books not only of the Scriptures Psal 19. but of the Creatures also which presupposeth himself to be well read in both Reas 4. Philosophy is a very pleasant study and affords much benefit satisfaction and delight to the mind of man which ignorance herein deprives men of and why not to a Minister of the Gospel Reas 5. Good skill in Philosophy may make a Minister more fit and able to understand discuss and determine some points of Divinity though not without the assistance of God's Spirit especially those that have a physical Term in them as about the body of Christ He that would demonstrate that not to be every where or that Christ is not corporally present in the Sacrament of the Lord's Supper must fetch his Arguments from the Nature and property of a Body which are delivered in Physics So about the freedom of the Will which cannot be handled well without the knowledge of Natural Philosophy which may also give some furtherance unto his coming to Christ as it did to the wise men Mat. 2.1 2. who came from the East to Jerusalem being guided by the star to seek and to adore Jesus Christ the new-born Saviour These 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were professed Philosophers great searchers of the depths of Nature Why did they only follow the star which led them to Christ when doubtless this light was visible unto many beside them Because they knew it had more then Nature in it Hence Bishop Hall infers Contempl. l. 1. The Sages and the Star That no man is so apt to see the star of Christ as a diligent Disciple of Philosophy that humane Learning well improved makes us capable of divine but Philosophy without the star is but the wisp of error and that God is the author of all knowledge and would never have bestowed any Gift that should lead us away from himself Reas 6. God sends us to the Creatures for Instruction in moral and spiritual duties now we are not capable of it if we be not acquainted with their Natures Thus he placeth an Ant in the chair to teach the sluggard wisdom Prov. 6.6 He sets the Ox and the Ass Esa 1.3 the Stork Turtle Swallow and the Crane
〈◊〉 〈◊〉 unlearned men were amazed Acts 4.13 Ergo the Apostles had no humane learning Ans They counted the Apostles unlearned because they being fishermen were not trained up in learning nor educated in Schools as the Pharisees were therefore they wondred that men unlearned were so well-skill'd in the doctrine of Moses and the Prophets and could speak so boldly of the mysteries of the Gospel They wondered at Christ's learning seeing he was a Carpenter's son as then reputed and never learn'd at School Matth. 13.55 56. John 7.15 How knoweth this man letters having never learned The second Proposition Though many of the Prophets were call'd or taken from secular imployments as Elisha from the plow King 19.19 20. Zechariah from husbandry chap. 13.5 Amos from the herd Amos 1.1 and 7.14 and divers of the Apostles from their nets ships and fishing as Peter Andrew James and John Mar. 1.16 to 21. and Matthew from the Custom-house where he sate chap. 9.9 Yet others of them were educated in humane learning Acts 7.22 as Moses was in all the learning of the Egyptians by the care of Pharaoh's daughter Dan. 1.4 and Daniel in the learning and Tongue of the Chaldeans by Nebuchadnezzar's command Paul was brought up at the feet of Gamaliel Acts 22.3 Festus told him of his much learning The third Proposition Christ and his Apostles made good use of Tongues Arts and Sciences for opening the Scriptures and for explaning applying and pressing the Doctrines contained therein and what they delivered to their hearers Of Tongues in citing and translating Scriptures out of Hebrew in the Old Testament into Greek in the New and expounding them and in speaking to men of several Nations in their own Language Acts 2.4 5 6. 1 Cor. 14.18 Of Arts as Rhetoric Logic Philosophy as hath been declared before Their use of learning shews they had learning The fourth Proposition The Prophets and Apostles made use of books of the holy Scriptures chiefly and also of humane Authors to read them Mr. Weemse saith 〈◊〉 Divine 〈◊〉 pag. 66. that the Prophets and the Apostles to wit some of them learned their humane Arts and Sciences from men as Moses did from the Egyptians Daniel from the Chaldeans Paul from Gamaliel but as they were Prophets and Apostles they had their divine knowledge immediately from God yet they were to retain and keep it by reading Sâ—m as the fire that came from Heaven upon the Altar was miraculous yet when it was once kindled they kept it in with wood as we do our fires Yea they daily increased in knowledge by reading of books especially the holy Scriptures Daniel though a great Prophet did exercise himself much in reading the books of the Prophets chap. 9.2 I Daniel understood by books the number of the years Paul a great Apostle yet made use of Books 2 Tim. 4.13 he writ to Timothy to bring him the Books he left at Troas See Piscator in 2 Tim. 4.13 in his Obse v. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Calvin observes upon that place now that Paul being aged was to prepare himself for death yet he desists not from reading Books Here is commended saith he to all the godly diligent reading of Books by which they may profit Hence the Fury of those Fanatic persons is refel'd who contemning Books and condemning all reading boast of their own Enthusiasms onely Paul commends reading to Timothy 1 Tim. 4.13 It 's certain Paul read humane yea Heathen Authors as the Greek Poets for he alledgeth Sayings out of them As of Menander to convince the Corinthians 1 Cor. 15.33 Evil words corrupt good maners whereby he refutes the Verse of another Poet to wit Anacreon as some think Let us eat and drink for to morrow we shall die vers 32. Of Epimenides to reprehend the Cretians Titus 1.12 Of Aratus to shame the Athenians Acts 17.28 when he disputed against the Philosophers there Scultetus collects out of 2 Tim. 1.6 that Paul was read in Plato's Writings for he useth some of his words as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is verbum Platonicum Peter quotes a common Proverb or rather two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Pet. 2.22 The Dog is turned to his vomit and the Sow to her wallowing in the mire The fifth Proposition Some of them made use not onely of Books for further information of their Minds but of their Notes or Writings for the help of their Memories as Paul did of the Parchments 2 Tim. 4.13 which he left at Troas and sent for The Cloak whereby he was covered from showers and kept warm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But some think the word signifieth Scriniolum or Theca Libraria a Desk or Coffer wherein Paul laid his Books or Writings Calvin inclines to this sense The Cloak I left with Carpus bring with thee when thou comest and the Books but especially the Parchments What these Parchments were is difficult to determine Some conceive them to be a Scheme or draught and model of Divine Truths methodically digested which Paul had prepared and accommodated to his own use or transfer'd to the use of others as Apollo or Timothy or Titus 1 Cor. 4.6 Hence one infers If Paul had been always supplied with miraculous assistance what needed he to have committed any thing to writing for his own use or to have been so solicitous for his Parchments SECT III. That Joel 2.28 and 1 John 2.27 make not at all against the need of Learning Obj. 3. HAth not God promised to pour out his Spirit upon all flesh in the latter days Joel 2.28 29 and that the Anointing we have received teacheth us all things 1 John 2.27 What need is there then of Learning of Books or Studies for the Ministers of Christ Is not the Teaching of the Spirit sufficient without all these Answ Hereto I return a triple Answer First Joel 2.28 That Prophecy in Joel 2.28 of the effusion of the Spirit in extraordinary Gifts of Tongues and of Prophesying c. was fulfilled at that time when the Holy Ghost came upon the Apostles on the day of Pentecost in the form of cloven Tongues like as of fire c. Acts 2.1 to 7. for they that spake in this place were Peter and the eleven Acts 2.14 Peter asserts it for their vindication that the Apostles were not drunk Verse 5 16 17. vers 15 16 17. This was a wonderful and miraculous pouring out of the Spirit shortly after Christ's Ascension Mr. Hollingworth and for the honor of it Ephes 4.8 that God might have a Church among the Gentiles before the fall of the Jewish Church As the miraculous Confusion of Tongues was the casting off of the Heathen Gen. 11.7 so the Gift of Tongues in this variety was a means of their Conversion Though such extraordinary Gifts were conferred on some others besides the Apostles afterwards as Prophesying on Agabus Acts 11.28 and
the Daughters of Philip the Evangelist Acts 21.8 9 10. and other Gifts 1 Cor. 12.28 yet they were confined to the Primitive Times onely of the New Testament when the Gospel was first published as proper and peculiar thereunto But such extraordinary Gifts are now ceased as I shewed before Viz. 1. For kinde 2. For maner by immediate infusion or without means 3. For measure the Apostles being filled herewith And we must now look for the pouring forth of the Spirit I. Onely in ordinary Effects As 1. In regenerating renewing or sanctifying Graces 2. In quickening strengthening comforting Operations though in a greater measure 3. In common Gifts 4. In the performance of holy Duties and in the efficacy of the Ordinances through the working of the Spirit for the conversion of more Souls and greater edification of them II. To obtain these Gifts and Graces Comforts c. of the Spirit and the growth and increase thereof in and by the use of the Means which God hath appointed for that purpose Secondly 1 Joh. 2.27 That Promise in 1 John 2.27 must be thus understood The anointing ye have received that is the Spirit of Christ â—â—â—eth you all things so that ye need not be taught either better things Mr Cotton in locum or in a better maner then he teacheth Yet the Spirit ordinarily teacheth by Means that is Hildersham in Psal 5â— 7 chiefly 〈◊〉 the Ministery of the Word and not by immediate Inspirations or Enthusiasms or by any other outward Means so much Faith that grand saving Grace and greatest work of the Spirit comes by hearing the word preached Rom. 10.17 Therefore Christ at his Ascension gave gifts unto men and appointed some to be Apostles Prophets Evangelists extraordinary Officers some Pastors and Teachers i. e. standing Officers of the Church for the perfecting of the Saints for the work of the Ministery c. and these to continue for the Ministery is necessary in the Church till we all come into the Unity of the Faith c. that is till we be made perfect in Christ till we all come in Heaven Eph. 4.8 11 12. Christ who hath promised his Spirit Jer. 2.15 promiseth Ministers also and gifts to them and requires they should not be despised Luk. 10.16 nor their Office 1 Thes 5.20 despise not prophesying Hence Paul calls the Ministery of the Gospel the ministration of the Spirit 2 Cor. 3.8 whereby the Spirit is conveyed into us Gal. 3.2 and works in us The Spirit first breathed the word of God into the Prophets and Apostles to write the same 2 Pet. 1.21 and now he breaths in the holy Scriptures and in and by the Ministery of them upon our souls This is observable that where our being taught of God is spoken of which some conceive to be immediately something is mentioned either going before or following after in the context relating to the Ministery of the Word to shew that that is the Means whereby God ordinarily teacheth his people Ex. gr Joh. 6.45 It 's written in the Prophets John â— 15 Mr. Hildâ—râ—h They shall be taught of God he adds immediately Every man therefore that hath heard and learned of the Father cometh unto me q.d. The Father teacheth no man ordinarily but in and by the hearing of he Word preached Isaiah 30.21 Thine ears shall hear a word behind thee saying This is the way walk in it when thou turnest to the right hand or to the left When God promiseth to teach and guide his people aright by his Spirit they being in danger to be seduced or drawn out of the right way in the 20 verse he shews or premiseth how or by what means the Spirit will do this thine eyes shall see thy Teachers c. Then follows Thine ears shall hear a word behinde thee c. q. d. I will accompany the Ministery of my Word with the efficacy of my Spirit in the dispensation of thy Teachers to instruct and guide thee in the right way 1 Joh. 2.27 The anointing ye have received teacheth you all things in verse 24. he declares how Let that scil doctrine abide in you which ye heard from the beginning verse 7. which was preached at first by Christ and after by his Apostles Luk. 1.2 The Spirit of Christ teacheth us all things by the Doctrine or Word dwelling or abiding in us Act. 2.42 Joh. 15.7 1 Thes 4.9 Touching Brotherly love ye need not that I write unto you for ye are taught of God to love one another Compare the first verse herewith We beseech and exhort you as ye have received of us how ye ought to walk and to please God so ye would abound more and more to which add the tenth verse God teacheth by his Ministers Thus the Spirit of Christ teacheth ordinarily by the word and the Ministery of it for the Word and the Spirit God hath joyned together Isai 59.21 Let no man put them asunder that is in the Church of God chiefly though he doth teach also by Christians exercise of their Gifts and Graces for mutual edification in private Communion by Exhortation and Admonition c. which is enjoyned in the Gospel Col. 3.16 1 Thes 5.14 Hebr. 3.13 and 10.24 Jude 20. Acts 18.26 1 Cor. 14.35 Thirdly Though the Spirit be the principal Teacher of us yet he useth his Gifts which he bestows on us as instruments wherby he teacheth us and enableth us to teach others The Spirit of God is the Author of every good Gift in us Jam. 1.17 1. Of all saving Graces which are the fruits of the Spirit in us Gal. 5.22 23. As he is the Spirit of Regeneration and Sanctification 2 Thes 2.13 2. Of all spiritual Gifts qualifying for Church-offices and Christian Communion 1 Cor. 12.4 to 12. Rom. 12.6 to 9. Eph. 4.8 3. Of all common Gifts which qualifie and enable men for Callings and Imployments Bezaleel was filled with the Spirit of God that is the Gifts of the Spirit in wisdom understanding and knowledge and in all maner of workmanship to devise cunning works all those things that did belong to the Tabernacle to work curiously in gold silver and brass Exod. 31.2 3 4. The skill of Husbandry is the Gift of God Isai 28.26 God teacheth the Husbandman by his Spirit how to plow sow reap and thresh as he doth the Soldier how to handle his weapon Psal 18.34 and 144.1 The skil of a Smith in blowing the coals and in forming Tools Instruments Weapons c. the fruits of the Forge in the work of his Trade is the Gift of God also Isai 54.16 Much more are Arts and Tongues or Liberal Sciences the Gift of Gods Spirit as being more excellent in themselves and indeed having more of God in them and more needful and eminently useful for the highest Callings and Imployments especially for the Ministers of the Gospel as hath been demonstrated The Apostles being filled with the Holy Ghost speake with other Tongues even all kinde
not own them Now if God give Gifts both ordinary and extraordinary to some to whom he gives not saving Grace then Ministerial Gifts are distinct in themselves and separable in the subject Argument II. which may give both light and strength to the former is the examples of some such who have been allowed Ministers and Preachers of God's word who had Gifts but no Grace I will give four instances thereof First Judas He had not Grace Christ knew it though it was not discovered to others then what he was yet he chose him to bean Apostle and gave him a joynt Commission Judas had the Faith of Miracles and by it wrought Miracles saith Calvin in 2 Cor. 12.9 equal with the rest of the Apostles to go and preach the Gospel and power to work Miracles cast out Devils See Mat. 10.1 to 9. yea through the whole Chapter compare it with Mat. 11.1 Mar. 3.14 15 to the 20. and 6.7 Luke 9.1 2. They all that is the whole twelve Apostles were sent out they all did Miracles they all cast out Devils they all returned to Christ and gave him an account of their success Luke 9.6 10. compar'd with Mar. 6.30 God wrought by Judas as well as by the rest Peter saith that Judas had part of the Apostolical Ministery Acts 1.17 as truly as any of the rest A true Apostle though he proved truly a Reprobate and Apostate ver 25. No difference was discerned between Judas and the rest of the Apostles in parts or powers or pains or in the success of the Ministery the Scripture makes no distinction between him and them therein but Judas for any thing the Apostles could perceive was equal to them in all these Therefore when Christ said that one of them should betray him they enquired among themselves who it should be Peter beckoned to John to ask Christ who it was of whom he spake Luke 22.21 to 24. John 13.21 to 27. Christ revealed his minde touching his Passion to Judas as well as to the rest Mat. 20.17 to 20. and eat the Passover at least with him Mat. 26.20 Luke 22.14 15. some think that Judas eat the Lord's Supper also Also Christ required perseverance of Judas when he said to the twelve Will ye also go away John 6.67 to wit in his Ministery and Discipleship or in following of Christ and in walking with Christ from whom many of his Disciples went back and fell off ver 66. yet Judas as one saith truly practised secret thievery and injustice even while he exercised his publick Ministery John 12.6 and Christ knew he was a Devil and so he would prove himself at length to be a man possessed and acted by the evil Spirit John 6.70 71. Have I not chosen you twelve saith Christ and one of you is a Devil and a son of perdition John 17.12 and he was a Traitor and he did more against Christ then all the Jews did The second Example Those Paul speaks of in Phil. 1.15 Who did preach Christ of envy and strife of contention ver 16. not of good will nor sincerely supposing to add affliction to Paul 's bonds he being then in prison at Rome for the Gospel what then saith Paul ver 18. so Christ be preached that is in true doctrine though by some that did it not of good will or love or in truth that is in sincerity and integrity of minde but in pretence only or out of envy to outstrip Paul or cruelty to make his chain more heavy or to procure his death c. yet therein I do rejoyce yea and will rejoyce because by the preaching of these who were insincere saith Piscator on this place as well as of those that were sincere gloria Christi innotescit salus electorum promovetur The glory of Christ was made known and the salvation of the elect promoted thereby These had Gifts else they could not have preached Christ but had such any Grace in their hearts No their end in it argued a high degree of malice wickedness and immanity in them Now would Paul have rejoyced that Christ was preached though by such persons if he had thought that their preaching could do no good or that it was not lawful for such to preach The third Example See Beza's Annotat on Mat. 23.2 3. The Scribes and Pharisees they sit in Moses Chair saith Christ all therefore whatsoever they bid you do observe and do Christ allowed the people to hear them therefore he allowed them to teach They sat in Moses Chair as Teachers and Expounders of the Law by Office they did succeed Moses in the ordinary Office of teaching the Word of God therefore Christ would have them to be heard though their persons were wicked lest their Ministery which was the Ordinance of God should be contemned and theirs also whom he should after send Though their Actions were not imitable because they said and did not yet while they sat in Moses Chair that is as long as they preached the Doctrine of Moses they were to be heard and therefore they were allowed to teach they were true Priests Mal. 27. by Office though they were not good and gracious men The Scribes and Pharisees had Gifts but no Grace Matth. 5.20 and chap. 23.13 c. Christ denounced many Woes against them for their hypocrisie and iniquity their Ministery was but Legal not Evangelical yet Christ enjoined his Disciples who were Gospel-believers to attend to and observe their Ministery Is it not lawful now for those Ministers to preach and for the People to hear them who as to their Lives are not worse then the Pharisees and who as for their Doctrine are better scil who preach Christ and the Gospel truly which the Scribes and Pharisees did not at all The fourth Example Demas whom Paul calls and acknowledgeth to be his fellow-Laborer Philem. 24. to wit in the Work of the Ministery Col. 4.14 or Co-adjutor as well as Marcus Aristarchus Lucas who was well esteemed of by the Apostles yet afterwards fell away 2 Tim. 4.10 and continued in his Apostasie as Calvin on Philem. 24. thinks and Davenant on Col. 4.14 who shews the cause of it out of Dorotheus in Synopsi Rolloc upon that place conceives it probable that Demas at that time was a Minister of the Gospel but afterwards deserted that Calling to seek wealth or betake himself to his worldly affairs Dr. Hammond on 2 Tim. 4.10 saith Demas that did assist Paul in preaching the Gospel hath now left him c. and is gone to Thessalonica whether to his Home there or to trade and get Wealth in that place To the same purpose Espencaeus in 2 Tim. 4.10 Otium hic Apostata quietem securitatem vitam periculorum expertem maluit domi in tuto esse deliciis frui quam cum Magistro periclitari abiit Thessalonicam ubi vivere possit relicta Roma ubi Paulo commori timeret aut pro ejus societate incarcerari