Sermon Touching the Use of Human Learning

A SERMON Touching the use of Human Learning.

I N the former Chapter we read of a dispute between Stephen, and the members of a certain Synagogue in Jerusalem, called the Synagogue of the Libertines, of such Jews, who having been servants to the Romans, were manumitted and made free; for such the Romans called Libertines ; of which sort of Jews, coming out of several parts of the world that College or Convention seemeth to have been made up. Or, as Grotius supposeth, was built by them at Jerusalem for their Countrymen and Proselytes, as there are at Rome and Reims Colleges for English Papists.

The issue of this Disputation was, that being worsted at Arguments, these Libertines do betake themselves to calumnies, and false accusations, as the Pharisees when their reasons were spent, were wont to take up stones to throw at Christ. They bring him from a scholastical to a judicial defense, from the • olledge to the Council, and by false witnesses charge him with blasphemy against Moses and God. Whereupon, being pro forma, permitted to make his defense (for persecutors will manage their cruelties under a form of Law, that they may appear the more specious) he doth it largely with much wisdom and courage.

The scope of the Sermon is to show (upon a fair Issue with his accusers) that he was not guilty of the charge given in against him, that it did not follow, because he affirmed that Christ would destroy the Temple, and change the customs which M • ses deliv • red, that therefore he blasphemed either Moses or God; The Argument of his justification, is by an Historical Induction. 1. If Abraham, Isaac, Jacob ▪ and Joseph worshipped God without a Temple, and without such customs as Moses delivered, and Moses did without blasphemy against them, make that alteration which God was pleased to command him to make: Then the Worship of God is not peremptorily confined to an outward Temple, or a Mo • aical ministration. But Abraham, Isaac, Jacob and Joseph by obeying the commands and believing the promises of God, did acceptably worship him without a • emple or Mosaical Ceremonies ; therefore it is no blasphemy to say that God may so be worshipped. 2. Again, if Moses, a great, a learned, a mighty Ruler and Deliverer, did assure the people that a Prophet God would raise who should do as he had done, make new institutions, and set up a more excellent way of Worship, then it was no blasphemy against Moses or God, to say, that 〈◊〉 customs by him introduced should be by that Prophet altered. But Moses himself did teach the people thus to believe: Therefore Stephen teaching the same did not blaspheme Moses. 3. Again, that which was not blasphemy to affirm of the Tabernacle, though it were set up by God's special appointment unto Moses, is not blasphemy to affirm of the Temple. But it was not blasphemy to affirm the use of the Tabernacle to have been temporary, and consequently alterable; therefore to affirm the same of the Temple is not blasphemy. Especially, since the Lord hath said, that he dwelleth not in Temples made with hands.

Together with these strong Arguments are interwoven apologetical Reprehensions; Stephen justifying himself against their accusations now, by the same Argument whereby Moses was to be justified against their Fathers before. Moses did by wonders and signs in Egypt, in the red Sea, in the Wilderness prove himself to be a Ruler and Judge sent of God, and yet your Fathers would not obey but thrust him from them, and made a Calf to worship. Now the Lord hath raised up the Prophet whom Mose • foretold, who by signs and wonders did prove himself to be of God, but you thrust him from you, and resist the Holy Ghost as your Fathers did. And your refusing of Jesus is no more argument against his doctrine and institutions, then their refusing of Moses, was an Argument against his. In as much as you are not able to allege anything why your Fathers should have believed Moses, which we are not able to allege, why you ought 〈◊〉 to believe Christ.

Unto this strong defense of Stephen, neither the Judges nor his Accusers make any reply by way of Argument; but though he professed himself to be at that time an eye Witness of the truth of Jesus his being in glory, yet in a rage and outcry they cast him out of the City and stoned him. The stronger were his Arguments for the truth, the more excessive was their malice against him for it.

The words of the Text are a branch of the second Argument, drawn from the testimony of Moses, and the historical narration touching him: and they contain the fruit which followed upon the noble education, which he received from the hand and care of Pharaohs Daughter; he so prospered under it, that he became learned in all the wisdom of the Egyptians, and was a mighty man both for Oratory and Action. The Lord by these civil accomplishments fitting him in part for the Government whereunto he reserved him.

In the Words we have first, his intellectual perfections. He was Learned and instructed, together with the object of that Learning, All the wisdom of the Egyptians.

Secondly, His civil, moral and religious perfections ; a mighty man for Elocution, a mighty man for Action. He improved and put forth his intellectual abilities for the good and service of others, laid up all his power to do good to his Brethren, in due time when God should call him thereunto.

Moses was learned, or instructed and instituted. It noteth acquired Knowledge, by the benefit of learned Education. In all the wisdom of the Egyptians ; that Nation was anciently famous for wisdom : From thence some think that the Grecians derived their learning; for we read in Diodorus S • culus, and others, that Orpheus, Homer, Pythagoras, Plato, Lycurgus, Solon, and others did travel into Egypt for institution. But Cadmus who first brought Letters into Greece, was a Phanitian, as Eusebius, and after him other learned men have fully proved. Therefore from the Egyptians the Greeks did not primitively derive their Learning. What this wisdom of the Egyptians was, wherein Moses was learned, is by Philo in the life of Moses, by Diodorus Siculus, lib. 1. c. 2. By Sixtus Senensis, Biblioth. lib. 2. and others described, viz. Mathematics, Astronomy, Geometry, Arithmetic, Music, Natural Philosophy, Physic, Symbolical, and Hieroglyphical Writing, Civil and Political Knowledge, for which that people seemeth to have been famous, Isa. 19.11—14.

I shall not here inquire into the most ancient rise or original of Learning, or seat thereof, which some carry beyond the Flood, and tell us of Pillars with Hebrew Inscriptions and Characters set up by Enoch and Seth ; Nor shall I inquire whence the Egyptians derived their Learning, which some ascribe to Joseph and the people of the Jews living there: Others to Abraham, of whose being in Egypt we read, Gen. 12.10. It is sufficient for us to know, that at this time there was Learning there, and that Moses was brought up and proved excellent in it.

Now we may here observe, First, The great care of the Kings Daughter to bring up Moses in in all kind of good Literature, that thereby he might be fit for such great Services, as his so near relation to a Princes Court might probably have brought him unto. And truly so great hath been the care of w • se Heathens in this particular (as we read of the Lacedemonians, Persians, and others) as may justly put to shame many Christians, who breed up their children many times so loosely, so ignorantly, so sensually, to gameing, sporting and excess, as if an inheritance did serve to no other purpose but to make the Heir of it useless, and good for nothing. And as we see many times good ground grow moss • and barren for want of culture; so is it with good wits, which being neglected do usually become more vicious then those of less hope and pregnancy. The foundations of an honorable and comfortable Age are laid in the minority of children; if the plant be not kept strait at first, the tree will be crooked incurably at the last. No doubt but David had special care of the education of Solomon ; for quickness of parts, without special culture would hardly have arrived at so great a pitch of Learning, especially in a disposition, as the event proved, by nature sensual enough, and therefore he maketh mention both of his Fathers and his Mothers teaching him, Prov. 4.1.31.1. It is as great a folly to lay up Estates for children, and to take no care of themselves who must enjoy them, as to be curious for an handsome Shoe, and then to put it upon a gouty f • ot.

And the greater men are, the greater should their care be for free and honorable, learned and religious education of their children. First, Because it is a very incongruous mixture, greatness of estate, and meanness of understanding ; the one will be a perpetual blemish and reproach unto the other. Secondly, Because there will be the more fuel of lust, if Learning and Piety be not laid up to season a full estate. We see nothing grow upon a fat heap of muck, but weeds and trash: Therefore we find what great care Theodosius had to have a good Tutor to shape the minds and manners of his children The famous Arsenius, and Josephus telleth us that Moses had a special care of the education of children in good Literature, and we find some evidence of it in the Scripture, where he commandeth the people to teach the words of the Law diligently unto their Children, Deut. 6.7.

And herein must our care exceed this of Pharaohs Daughter, we must so provide to breed up our Children unto wisdom, as that we forget not the chief thing to have them seasoned with the knowledge and fear of God, which is the only true wisdom, Job 28.28. Julian the Apostate had great Scholars, Mardonius and Maximus to his Tutors, but being profane Heathens and Scoffers at Christian Religion, they laid the foundations of that desperate Apostasy, whereby he fell from Christ to the Devil. He that begets a Fool, or by careless breeding maketh one, hath been the Author of his own sorrow; a wise Son maketh a glad Father. If thine heart be wise, saith Solomon. I shall rejoice, Prov. 23.15. It is very sad for children to have wicked Parents, who wholly neglect their Education, and of whom Cyprian tells us they will cry out at the last day, Parentes sensimus parricidas. Our Parents have been our Parricides.

Now then by this important duty we learn, 1. To set an high value upon such wise, learned and religious Tutors as at any time we enjoy for the discarge of this great Work. And 2. To bewail it as a more then ordinary loss, when men whom God hath every way fitted with Learning, industry, piety, and fidelity for so excellent a work are by a sudden stroke taken away from us.

We have considered the Care of the Kings Daughter for the education of Moses ; let us in the next place consider, the blessing of God upon it, in that thereby Moses was learned in all the Learning of the Egyptians.

Where first, It is very observable, the different end which God had in his Providence, and she in her particular Care; She intended, no doubt, the service of Pharaoh, God intended to qualify him the better, to be a Ruler and a Deliverer of his people from Pharaoh; She intended the good of Egypt, God intended the good of Israel. Many times the wise and holy providence of God, useth the diligence of one man to bring about effects for the good of others, which he never intended; as we see in Joseph's Brethren, and Haman's dictating the honor which was conferred upon Mordecai at that time, when he came to beg him for the Gallows which he had erected. God useth the counsels of men, to effect things by them which they never thought of. The Assyrian had his work, and God had his, Isa. 10.6, 7. Judas looked after money, Caiaphas and the High Priests after interest and revenge, Pilate after Caesar and his favor; but God's end was the Salvation of the World by the death of Christ. In re una quam fecerunt, causa non una propter quam fecerunt. God and Christ did it in Charitate, Judas and the Jews in proditione.

2. We may here observe, that Moses that great Prophet, whom the Lord did after speak unto mouth to mouth, Num. 12.8. is commended for his skill in the learning and wisdom of the Egyptians, a profane Nation. ven Human, secul • r, and Exotick Learning is a noble gift of God ; and a very great Ornament and Honor un • o the most excellent men. As it was mentioned for the honor of Daniel and his three Companions, that God gave them knowledge and skill in all learning and wisdom, Dan. 1.17. meaning, as appears ver. 4. the Learning of the Chaldeans : Not as if they were Soothsayers, as the wise men of Chaldea were; or Moses, a Magician and Sorcerer, as the Wise-men of Egypt were, and as Heathen Writers charge him to have been. For the great miracles which Moses did; and the interpretations of dreams and visions by Daniel, were from God, and not from the Devil, by the help of any Magicall Inchantments. In like manner Bezaleel and Aholiab are commended by God for that Wisdom and Understanding, which they had in all manner of cunning Workmanship, Exod. 31.3—6. And it is mentioned for the honor of Iabal, Iubal, and Tubal Cain, that they were the first inventers of some particular useful Arts for the good of Human Society, Gen. 4.20, 21, 22. And of Solomon, that he spake of Trees from the Cedar tree in Lebanon, unto the Hyssop that springeth out of the wall, and that he spake also of Beasts, and of Fowl, and of creeping things, and of Fishes, 1 Reg. 4.33. The high esteem which the Heathen had of the first Inventers of Liberal Sciences and necessary Arts and Manufactures, is noted as one principal cause by Diodorus Si • ulus, and others, of the divine titles and honors which were given unto them. And Paul mentions it amongst other his privileges, that he was brought up a Scholar at the feet of the learned • amaliel, Act. 22.3. Yea by that Apostle the Lord hath given so much honor unto Human Learning, as three times to make mention of Heathen Poets, and their sayings. Aratus, Act. 17.28. 〈 in non-Latin alphabet 〉 . Me • ander, 1 Cor▪ 15.33. 〈 in non-Latin alphabet 〉 . Epimenides, Tit. 1.12. 〈 in non-Latin alphabet 〉 , &c. Truth is God's where ever it is found, Res fisci est ubicunque natat ; as a Mine of Gold or Silver is the Kings in whose ground soever it be discovered. Christianus Domini sui esse intelligit ubicunque invenerit veritatem, saith Austin. A Christian knows that truth belongeth to Christ wheresoever he finds it. And again, Tibi serviat, saith he, quicquid utile pure didici. As Israel took of the Egyptians, jewels of Silver and jewels of Gold, as David consecrated the Spoils of the Philistines, Moabites, Syrians, and all Nations whom he subdued to the Lord, 2 Sam. 8.11. as the Crown of the King of Rabbah, was set upon the head of David, 2 Sam. 12.30. so the spoils of all secular Learning are to be dedicated unto Christ, and the use of his Church, who is said to take from Satan all his armor, and to divide the spoil, Luk. 11.22. For so in triumphs the enemies was disarmed, and the spoils carried in state before the Victors Chariot. Such spoils did Origen, Tertullian, Cyprian, Clemens Alex. Justin, Cyril▪ Lactantius, Jerome, Austin, Basil, Nazianzen, Arnobius, &c. take from the Gentile Writers and devote them to the service of the Church of Christ. It is noted of Theodosius the Emperor, that when he destroyed the Temples of the Heathen Idols, in Alexandria, yet all the vessels and statues of Gold and Silver he converted to the use of the Christian Churches. Yea • etrus Aerodius a learned Civilian out of Procopius telleth us, that the Christians did convert the very Idol Temples themselves into Churches, wherein to worship Christ. For if an Idol, being nothing, did not so, defile meat, but that as a good creature (though not in idol communion) it might be eaten, if the conscience of no man were thereby offended, as the Apostle teacheth, 1 Cor. 8.4-7. 10.25.28. Certainly neither doth it leave any such abiding pollution to any place, but that therein God may be worshipped, 2 Tim. 2.8.

First, All good Learning and wisdom is per se, and in its own nature desirable, as an ornament and perfection to the mind, as a part of that Truth whereof God is the Author. There is a knowledge of God natural in and by his works : and a knowledge supernatural by revelation out of the Word; and though this be the principal, yet the other is not to be undervalued. For the works of God are great, sought out of all them that have pleasure therein▪ Psal. 111.2. Now all secular Learning is the knowledge of God's works, aeternae verita • is particula ; a small emanation from eternal verity. Philosophical and Mathematical Learning, the knowledge of his works of Creation. Historical and Political Learning, the knowledge of his works of Providence. Moral and Oeconomical and Civil Learning, the knowledge of those remainders of his Image and Law, which are left in the minds of men, for their direction and conviction. Grammatical, Rhetorical and Logical Learning, the knowledge of the use of that Reason which God giveth us for imparting our minds, and evidencing our conceptions unto one another. So then all true Learning being a knowledge of the works of God, and of that Truth which he, who is the supreme verity, hath implanted in them, must needs be such as the works of God themselves are, honorable and excellent, and so per se desirable.

Secondly, All true Learning is desirable, for the uses whereunto it may be applied▪ We will consider these Uses.

1. In regard of evil men, many of whom are great Scholars, and eminent for various learning.

First, It serves to beautify even them, and render them, as learned men, great ornaments to their generation; as many harmful herbs do bear beautiful flowers, and are upon that account special ornaments to the Gardens were they grow. Goodly Statues of Gold or Silver, though dead, though hollow, and without heart or vital parts, are yet of great value, and special honor to the places where erected. Such are even profane Learned men, in regard of their Learning.

Secondly, It is useful unto them to convince them of God's glory and greatness, of his Sovereignty and Will ; and so if it be not praeexercitamentum, as Clemens Alexandrinus calleth it, unto the more comfortable knowledge of him out of his Word, namely, to kindle in them a desire to know more of so great a God from thence, it will render them without excuse for abusing the knowledge which they have, Rom. 1.19, 20.

Thirdly, It is by accident useful another way, viz. by honest and assiduous labors in the pursuit of Learning, to keep them from the Temptations of divers lusts, which by a loose and an idle life would be more ready to assault them. If David had been at his study, when he was on his house top, he had not been tempted unto Adultery.

Fourthly, It makes them thus adorned serviceable to human Society. Singular use have all Ages had of the learned labors of profane Historians, Philosophers, Poets, Orators, Mathematicians, Physicians, Artists in divers kinds. And • it is a comfort to any man to live to some good purpose, and to be serviceable to his own and future generations.

Fifthly, They are hereby useful to the Church of God: That God who can make use of the sins of men to do his people good by them, as of Joseph's Brethren, to make way, by s ••• ng him, unto the safety of Israel and his Family; can make use of the gifts and talents he bestows on wicked men for the service of good men. The hands of those that did themselves perish in the Flood, were employed in building the Ark for Noah and his Family. It is true, very often wicked men do use their learning against God, as they do all other his good blessings. Learned wickedness is Arm • ta • nequitia, such learning degenerates into Pride, Arrogance, Scorn, Atheism, Heresy, contempt of godliness, (as Philosophers are called by the Fathers, Haereticorum patriarchae, but all this is accidental, and the fruit of lust. ) Yet, as a malignant Planet, when in conjunction with a good one may have a benign influence; so it doth often fall out that they who are by sin enemies, may by learning be useful to the Church. The Jews are bitter enemies to Christ, yet God hath by their care preserved the old Scriptures from danger of corruption.

2. In regard of Holy men.

First, Though Learning be much inferior to Holiness ; There are learned Devils, there cannot be holy Devils (for Holiness is the character of celestial not of infernal Angels, Deut. 33.2.) yet in Holy men Learning is a rare Ornament and accession, as the golden Ring to the Gem which is in it. Like the marriage of an holy David to a beautiful Abigail.

Secondly, It enableth them to do the more service unto the Church of God, and the Truths of Religion. Every good gift sanctified is in such a way useful to the Church, as the proper nature and excellency of the gift doth admit. Sanctified Wit beautifies Religion, sanctified Reason defends it, sanctified power protects it, sanctified Elocution persuades others to the love of it. As different gifts of the people, did with a different value serve the Tabernacle, the stones of the Ephod, more precious then the Badgers skins ; so though every good man is ready to offer willingly to the service of the Church, yet great difference between the learning of a Paul, or the elequence of an Apollo, or the power of a Constantine, or the acuteness of an Austin, or the courage of an Athanasius, and the ordinary qualifications of inferior good men.

Thirdly, It enableth them to procure more favor and to bring more reputation unto Religion ▪ by the greatness of parts wherein they may be otherwise serviceable unto them, with whom it concerneth Religion to have the honor thereof preserved. God is pleased in his holy providence to make other interests, sometimes a preservative unto Religion, where itself is not immediately and per se regarded. Ahasuerus was amorous and uxorious, and that induced him to favor the Jews, whose worship he cared not for. Thus it is useful in regard of holy men.

3. In regard of the Church and truth of Religion ; It is useful as an Handmaid, in a way of attendance thereupon, and subserviency thereunto several ways.

First, Hereby the ancient Fathers of the Church were furnished to confute the Pagan and Idolatrous worship of the Heathens out of their own Writers, as Paul did the Idolatry of Athens by the inscription of their own Altar, Act. 17, 23. As David killed Goliath with his own Sword, as a tree is cut down by an Axe, the helve whereof was made out of a bough of the same tree; this course Origin, Clem. Alex. Justin, Eusebius, Tertullian, Minutius Felix, and many others of the Ancients have taken, as likewise to show that many doctrines of the Scripture have been owned even by profane Writers; One God by Plato, one first Cause by Aristotle, Divine Providence by Cicero, the last conflagration by the Stoics, &c.

Secondly, Hereby we shame Christians, when out of profane Writers we let them understand of the continency, justice, temperance, meekness, clemency, and other amiable moral Virtues of Heathen men, which they having abundantly more means, come so exceeding short of; and that Fabritius, Aristides, Antoninus, Epictetus, and many other virtuous Heathens shall rise up in judgment against them.

Thirdly, Scriptures have much of Poetry, Philosophy, Mathematics, Law • , Antiquities and customs of other Countries in them; in the understanding of which by secular Learning we may be much assisted. Physicks in Genesis, Ethics in Proverbs, Logic in the disputations of the Prophets, of Christ and his Apostles, Allusions to the natures of Beasts, Sheep, Goats, Wolves, Lions, Doves, &c. Many allusions in the Books of Ezra, Nehemiah, and Esther, to the customs of the Persians, many passages in the Prophets illustrable out of the Histories of the times and places to which they refer, many expressions in the New Testament best explicable out of the Roman Laws and Antiquities. Many passages exquisitely paralleled in human Authors, and receiving much light from them, as that learned and good man Mr. Gataker hath observed.

Fourthly, The Histories of the Scriptures, and the Miracles of Moses, of Christ and his Apostles may even out of Heathen Writers be confirmed (and a testimony from Adversaries is of great validity) this hath been largely and learnedly proved by Mornay and Grotius in their Books de veritate Christianae Religions.

Fifthly, The knowledge of Times by the Olympiads, the fasti Consulares, and other standing ways of computation are exceeding necessary to the the exact distinguishing and digesting of sacred Chronology, and of the occurrences of Scripture to their proper times, as Austin hath noted.

Sixthly, Many Ecclesiastical Writers, who either write against the Gentiles, or Apologetical Discourses for Christian Religion, cannot be clearly understood without the reading of Secular Authors; those kind of Writings, as Origen against Celsus, Tertullian's Apology, Theodoret de curandis Graec • rum Affectibus, Cyprian de Idolorum vanitate, Austin de Civitate Dei, Minutius Felix his Octavius, and other the like, being brimful of such kind of Learning, and allusions thereunto.

To say nothing of the necessity of Grammar and Tongues to understand the words of Scripture ; of Logic to understand the contexture, method, argumentation, and Analysis of Scripture; of Rhetoric to understand the eleganc • es of Scripture.

When I consider all these things I cannot but believe that the more learned men are (having gracious hearts as well as learned heads ) the more sensible they are of their insufficiency, for so tremendous an employment as the sound, solid, and judicious preaching of the word of God; and are more dismayed at the sense of their own wants for so weighty and arduous a service, then they do wonder at the boldness of illiterate men, who therefore venture with more confidence upon it, because they know not that variety of learning, as well as of spiritual wisdom and grace, which is requisite unto such an able discharge of it, as whereby a man may appear to be a workman who needeth not to be ashamed, rightly dividing the Word of truth.

We have considered some of the many uses of Sec • lar Learning, and that within the sphere of one only profession, that it is as a dead hedge wherewith men use to fence a quick one, or as Basils similitude is, as those fulcimenta upon which men do raise and bear up their Vines; or as ground colors upon which gold is to be over-laid. I shall conclude with a few inferences from this point for our use.

First, Though there be excellent use to be made of Human Learning, yet it is to be used with much caution, as Physicians use Opium, or other dangerous things with their due correctives.

1. Use it, not unnecessarily where the nature of the matter doth not rationally call for it. Some learned men have upon this account blamed some of the Ancients, Origen, Justin, Clemens Alexandrinus and others, for mixing Philosophy with Theology, out of an opinion thereby the easier to gain the Gentil • s unto the Christian faith. But none have been more blame-worthy in this case then the old Schoolmen, of whom Melancthon saith, that their doctrine is chiefly made up of two things, Philosophy and Superstition ; and therefore it is well observed by a learned man that School-men and Canonists have been the fountains of that corruption which hath infected the Church of Christ; the School-men in doctrine, by opinions of Popery; and the Canonists in Discipline by the state of the Papacy, of which the main cause hath been the admitting of Aristotle and his Philosophy, In ipsa adyta & penetralia Ecclesiarum, as H • spinian speaketh. We find even amongst the Heathens, men were punished for presuming to dispute of heavenly things, in the same manner as they did of natural causes; and for the like reason Aetius the Heretic being given to an er • stical and contentious way of arguing in divine things, as one much addicted to Aristotelical learning, thereby purchased unto himself the Title of Atheist, as Socrates and Sozomen tell us.

2. Use it not vain-gloriously, and unto ostentation. It is a puffing, a windy, a flatulent thing; knowledge puffeth up, 1 Cor. 8.1. Tertullian calleth Philosophers, Gloriae Animalia. And I believe that this vanity doth scarce in anything mote put forth itself then in pride of Wit or Memory in this way of learning. We may learn the danger of it by the example of Herod, Act. 12. who was smitten with Worms because he gave not God the glory.

3 Use it not proudly with contempt and disdain of the Word of God, like that profane Wit who said, he did not dare to read the Scripture for fear of spoiling his style. I have heard of some wretches even amongst us in our days, who presume to magnify Socrates above Moses or Paul.

4. Use it not heretically in defense of error, as Erasmus saith of the Arians, hoc ipso fuere pestilentiores quod Aristotelicis argutiis essent instructi ; and as Jerome complains that they rose e Platonis & Aristophanis sinu in Episcopatum. We must take heed of making our Reason judge of Articles of Faith, or setting Human Learning in the Tribunal against Divine Truth. For this it was that Tertullian calleth Philosophers the Patriarchs of Heretics, and that the Apostle exhorteth us to take heed no man spoil us through philosophy and vain deceit, Col. 2.8. He meaneth not solid philosophy, the genuine issue of Right Reason; But the arrogance of Human Reason to sit as a judge of those things that are supernatural and of divine Revelation, as Articles of Faith and forms of Worship, when it will acknowledge no Religion but what is deducible out of the princples of corrupted Reason, nor admit any conclusions which are not consonant to those principles.

5. Use it not profanely, to inflame lust, as some elegant Writers do more corrupt by their lasciviousness ▪ then benefit by their politeness, as Ma • tial, Petronius Arbiter, &c. Cyprian said of the Adulteries of the Heathen gods, that by their examples fiunt miseris delicta religiosa. In such a use we may justly fear the rebuke which Jerome saith he had, Ciceronianus es, non Christianus.

But use it with Humility, Moderation, Sobriety, as an Handmaid to Christ; as Painters lay a worser color, when they mean to superinduce another. Pare the Na • ls, cut the Hair, lop the luxuriances, carry it through the fire, as the spoils were appointed to be, that it may be purged for the use of the Temple.

Secondly, This justly reproveth all the Enemies of Learning ; who because the Apostle forbiddeth deceitful Philosophy, and telleth us how vain the professors thereof became in their imaginations, do thence condemn all the sober and just use of true Learning. Such the Weigel • ans, who tell us that there is no knowledge of Christ in any Universities; that all Schools and Academies are enemies unto Christ, and all their Learning merae corruptelae ; who shut all Learning out of the Church, and all learned men out of Heaven. Such was it seems Friar Francis the Popish Saint, who cursed a learned Minister of Bononia for going about to set up there a School of Learning without his leave. Yea, such it seems was Pope Paul the second, of whom Platina telleth us, that he did so hate Human Learning, that he esteemed the lovers thereof Heretics, and exhorted the Romans not to breed up their children thereunto. This hatred of Learning must needs proceed either from ignorance, for scientia neminem habet inimicum nisi ignorantem : Or from Malice, and a desire to have Religion betrayed; (and therefore it is reckoned amongst the persecutions of the Church, that Julian prohibited the children of Christians to be trained up in the Schools of Learning :) Or from Avarice, and out of a sacrilegious desire to devour those Revenues wherewith the bounty of Benefactors hath from time to time endowed the Schools of Learning. I shall not spend time to confute so ignorant an absurdity. Ar • tius a learned Protestant hath fully done it to my hand. But I cannot but take notice of it, as doubtless a calumny cast upon Carolostadius and Melanchthon, as if they taught the Youth at Wittenburg to cast off all Philosophy and Human Learning, having been themselves so taught by Luther, and that they turned to Mechanic employments, one to Husbandry, the other to the Art of Baking, and that thereupon many young men did burn their Books of Liberal Arts, and betook themselves to Manufactures. But how honorably both Luther and Melanchthon thought of Human Learning in itself (though they might inveigh against the abuse of it in Popish Academies) is by learned men so abundantly cleared out of their own practice and Writings, that I shall not need add anymore in their vindication.

Thirdly, We must get our Learning seasoned with Holiness, else it will not serve us to repress any temptation. Great Learning will consist with monstrous Wickedness. Who more learned then the Scribes and Pharisees, and who more graceless, and more bitter enemies to the doctrine of Salvation? Who more learned then the Athenian Philosophers, and who greater deriders of the Apostles Preaching? Never had Christian Religion more bitter Enemies then Celsus, Porphyry, Julian, Libanius, and the like great Professors of Human Learning. None do the Devil more service in his opposition to the Church of God, then men of great parts, that are enemies to Godliness. A proud Heart, and a learned Brain, are Satan's Warehouses, and Armories, the Forge where he shapeth all his Cyclopical Weapons against divine Truth. The Egyptians here are noted for wise men, and yet they were of all others the most sottish Idolaters; insomuch that other Idolaters derided them for theirs, as we find in Juvenal ;

Though therefore we must covet the best gifts, yet we must still remember there is a more excellent way ; and consider if the knowledge of the wisdom of Egppt be so honorable, how glorious is the excellency of the knowledge of Christ, in comparison whereof all other knowledge is loss and dung? Si tanti-vitrum, quanti veram margaritam? If a glass jewel be so valuable, how excellent is an inestimable Pearl?

Themistocles though he was ignorant of Music, yet knew how to govern a State ; and a Believer, though he be ignorant of all other learning, yet by the Knowledge of Christ will be a blessed man, whereas all the learning in the World, without this, will leave a man miserable. To know the whole Creation, and to be ignorant of the Creator ; to know all Histories and Antiquities, and to be unacquainted with our own hearts; to be good Logicians to other purposes, and in the mean time to be cheated by Satan with Paralogisms in the business of our own Salvation ; To be powerful Orators with Men, and never to prevail with God ; To know the constellations, motions, and influences of heavenly Bodies, and have still unheavenly Souls ; To know exactly the Laws of men, and be ignorant and rebellious against the Laws of God ; To abound with worldly Wisdom, and be destitute of the fear of God, which makes wise to salvation, is all but a better kind of refined misery ; the Devils have much more then all this comes to, and yet are damned. We must therefore study to improve our Learning unto the use and furtherance of holiness, to better our minds, to order our affections, to civilize our manners, to reform our lives, to adorn and render our profession the more amiable, to consecrate all our other endowments as spoils unto Christ, to lay our Crowns at his feet, and make all our other abilities and acquirements Handmaids unto his glory. When Learning is thus a servant unto godliness, godliness will be an honor unto Learning.

Fourthly, Since Learning is so excellent an Endowment, The Teachers of it ought to be had in great Honor. And I scarce know a greater defect in this Nation, then the want of such encouragement and maintenance as might render the Calling of a School-master so honorable, as men of great Learning might be invited unto that Service. Errors in the first concoction, are not mended in the second, what is lost in the School, is hardly ever fully recovered in the University. And by how much the fewer men of great worth and parts are employed in that service, by so much the more should the loss of rare and worthy men in that way be bewailed by us. And certainly were they while we enjoy them so honored as they should be, they would be as much lamented when we are deprived of them. We read of the honorable Interment which Augustus gave unto his Master. Of an honorable Statue with M. Antoninus Philosophus erected unto his. Gratianus the Emperor made Ansonius his Master Consul: and Achilles made his a fellow-sharer with him in his own honor. And we read in the Imperial Law, that Learned Grammarians, after they had taught diligently for Twenty years, had special honor conferred upon them, and were numbered amongst those who were Vica • iae dignitatis.

What necessity there is to have the minds and manners of Children formed and seasoned, while they are pliant and ductile, before license break out into pride and luxury, before lust grows head-strong and intractable, while they are a Rasa tabula, tender trees, and capable of shaping, we need not to be told. Omnium hominum gravida est anima, said Philo, and want Masters, as Midwives to shape and fashion the Off-spring of them: And even Heathen men have complained of the carelessness and neglect of Parents in this particular. Diogenes was wont to say that a man were better be some men's Sheep then their Son ; the care of their Cattle being greater then of their Children. If then you set a value upon your Children, you ought accordingly to prize religious and learned Instructors of them, and to take care to put them under such. For if Grammar Schools had everywhere holy and learned men set over them, not only the Brains but the Souls of Children might be there enriched, and the work both of Learning and of Conversion and grace be timely wrought in them.

Great was the happiness of this City in this particular, while it enjoyed this Worthy man, and great the loss in being deprived of him; For though through God's goodness there be many excellent men remaining, out of whom some reparation may be made of so great a damage; yet still I look on the departure of this man, as if the middle and most precious Stone in a rich Jewel should drop out, which though many others remain in, cannot but be greatly missed, and bewailed.

Moses was unto the people of Israel, Poedagogus ad Christum, as the Apostle speaks of the Law, Gal. 3.25. and of other Teachers, 1 Cor. 4.15. And although he were so great a man, as no other Prophet (much less ordinary person) could parallel, Numb. 12.6, 7, 8. yet there may be resemblance where there is not equality.

Give me leave to make the comparison in several particulars; Three of which we have in the Text, Moses was Learned and Mighty in word and deed, in which Three, consisteth the excellency of a Teacher, and therefore the same is noted of Christ the great Prophet of the Church, Luke 24.19. Act. 1.1. Learning qualifieth the Teacher; Word and Work, Doctrine and Life, Institution and Example leadeth and directeth the Scholar. And so Homer describeth Phoenix the Master and Instructer of Achilles, 〈 in non-Latin alphabet 〉 .

First, Our dear Brother was a Learned man, Learned in the whole Body of Learning; not only an excellent Linguist and Grammarian, Historian, Cosmographer, Artist, but a most judicious Divine, and a great Antiquary in the most memorable things of this Nation. Into whatsoever parts of the Land he travelled, he was able to refresh and to instruct his Fellow-travellers in the most remarkable particulars of every Country. Pausanias was not more accurate in the description of Greece, then he of England. And I have heard, that he had it sometimes in his thoughts to have published something in this kind. He was a man of a solid Judgment ; he always spake e sulco pectoris, and I have, not without very great satisfaction, heard him give his Notions upon difficult places of Scripture, and Arguments of Divinity in ordinary discourse, as if he had elaborately studied them.

Secondly, He was mighty in Word, able out of a full Treasury, and Store-house of Learning, to bring forth both new and old. I never knew any learned subject spoken of in his company, wherein he was not able most dexterously to deliver his opinion. He was a man of a copious Discourse, but withal so solid and judicious as did ever delight his auditors, never weary them. As Livy said of Cato, Natum ad id diceres quodcunque ageret, we may say of him, Doctum in hoc uno crederes, quodcun{que} diceret.

Thirdly, He was as Moses, a Worker as well as a Speaker, he was not a barren Fig-tree, that had leaves without fruit; nor a tinkling Cimbale, noise without love; he taught by his Life as well as by his Learning. Verbis tantum philosophari non est doctoris sed histrionis, as he said; and dicta factis deficientibus erubescunt, saith Tertullian. And indeed he was a man of fixed and resolved honesty, and wondered in his sickness what men did learn Christianity for, if it were not in every condition to practice it, and adorn the profession of it. Time was, when fearing whether his conscience and his Employment would consist together, he put himself to much pain and trouble to resign the place, which he then held in the City of Gloucester. For the times were then such, that many durst not take his resignation, till at last he met with a worthy Gentleman, who feared no man's displeasure in doing that which he knew was his duty.

Fourthly, He was as Moses, a patient man ; patient in his Business, Moses was patient in his Judicature from morning to evening, Exod. 18.13. and he patient in his School in like manner. Patient in his sufferings, willingly with Moses bearing the reproach of Christ, and not fearing the wrath of any man in comparison of the reverence he did bear to his own Conscience. Patient in sickness, composing himself with as an unshaken confidence to die, as in time of health he would have gone about any other business.

Fifthly, He was as Moses, a faithful man, Heb. 3.5. most exactly answerable to the Trust of his place: Opprimi potius onere officii maluit, quàm illud deponere, as once Tully spake. It was hardly possible for any friend by any importunity to draw him from a most punctual observation of timely attendance upon the duties of his place. And so tenderly fearful was he of miscarriage herein, and so sensible of any the least defect, that in a former sickness he desired, if he should then have died, to have been buried at the School door, in regard he had in his ministration there come short of the duties which he owed unto the School. And this we shall ever find true, the more active, able, conscientions, faithful, any are in discharge of duty, the more humble, the more jealous, the more fearful they are of their coming short of it. The fullest and best ears of corn hang lowest towards the ground; and so those men that are fullest of worth, are most humble, and apprehensive of their own failings.

Sixthly▪ He was as Moses, a constant, resolved, steady man. Moses would not bate Pharaoh an Hoof, kept close to every tittle of his Commission, Exod▪ 10.9, 26. So was he punctual and immovable from honest principles. Vir Rigidae innocentiae, as Livy said of Cato. He was of Polemo his judgment in this point, Debere, inesse quand • m mo • ibus contumaciam, that men having proved all things should hold fast the best, and be pertinacious in goodness.

Seventhly, He was as Moses, a wise man; Moses was often put to the use of his wisdom to compose the distempers of a froward people; and a masculine Prudence is requisite to tame and calm the wild and unswaied humors of young children. It is noted as a special piece of Socrates his wisdom, that he did by his institution fix and reduce the wandering and vicious inclinations of Alcib • ades. I might go on in this parallel, and instance in the Authority, Gravity, Meekness and Zeal for the truth, which were observable in this our dear friend, as they were eminent in Moses. But I shall add only this one thing more, The great care which he had of the School at his last, that there might be an able Successor chosen. Of Moses his care in this particular we read, Numb. 27.15, 16, 17. And this good man the evening before he died with great earnestness commended it to the Company, by a member thereof, who came to visit him, that they should use their uttermost wisdom and care to choose an able, learned, religious, and orthodox man into the place, naming one of whose fitness, both he, and the Company, and School had had before great experience. And so much were they pleased to honor the judgment and integrity of this worthy man, that presently after his death they pitched upon an excellent learned man whom he had so providently commended unto them.

I might add one parallel more, in the death of this good man to Moses. The Lord bid Moses go up to the Mount and die, Deut. 32.49, 50. and he did so, Deut. 34.1.5. This worthy Friend of mine, the Friday and Saturday before his own Fit, was pleased to visit me, lying at that time under a sore fit of the Stone. It pleased the Lord the Monday following to bring a like Fit upon him, and sending to inquire of his condition, he sent me word how it was with him, and that he looked on this Fit as a Messenger of death from God unto him. And accordingly though in obedience to God's appointment, he made use of means, yet he still insisted upon it, that his time of dissolution was now come, and accordingly, with great composedness and resolvedness of spirit, waited for death as a man doth for a loving friend whom he is willing to embrace. I assure myself that he had with Moses a sight of Canaan, which made him so undauntedly look death in the face.

I shall conclude with that Exhortation, Let us go up to the Mount, and by faith look into our heavenly Country ; let us have our eyes fastened upon Christ our Salvation, and then we may with old Simeon sing our Nunc Dimittis ; with the Apostle be willing to depart and to be with Christ, which is best of all ; and with Moses die not only patiently but obediently, as knowing that we have a City which hath foundations made without hands, eternal in the Heavens, whose Builder and Maker is God.