The Schools Guarded

To the Candid and Courteous Reader.

O Bserving that dangerous Tenent of the Anabaptists to spread like a Gangrene, over most parts of the land, viz. That Arts, Sciences, Languages, &c. are Idols, Antichristian, the smoke of the bottomless Pit, filth, froth, dung, needless and useless for the right understanding of the Scripture: the spirit alone (say they) is sufficient without these human helps, and therefore the Taylor-King of Leyden, burnt all books save the Bible. I shall therefore take some pains to discover the vanity of this erroneous Tenent, that I may prevent (if possible) the sad consequences of it; to this end I shall show, 1. What we grant them, & how far we go. 2. Where we part.

1. We willingly grant that the assistance and direction of God's holy spirit, is absolutely necessary for the sound and saving understanding of the Scripture. 'It is it that must enlighten, enliven, sanctify, and fit us for the work, for without him we can do nothing, John 15.5.

2. As we acknowledge that this gift comes from the spirit of God, so we likewise acknowledge, that he bestows it now in the use of means; by Prayer, Reading, Study, skill in Arts, Sciences, Languages, &c. True, in the Apostolical times, God poured out an extraordinary measure of his spirit on many, who had Learning and Languages by immediate infusion, we now by acquisition; they had it Given, we Gotten; they by Revelation and Inspiration, we now by Industry and Study: and yet even then we read that Paul had his Books and Parchments, 2 Tim. 4.13, 15. which some conceive to be Note books of his own making; and in the person of Timothy he commands all Ministers to give attendance to Reading, Meditation, &c. and to give up themselves wholly to them, 〈 in non-Latin alphabet 〉 , be in them. (1) Be intent and industrious in studying, sis totus in illis 1. He must read, and then exhort, that like a good scribe he may bring out of his treasury, things both new and old. 2. He must meditate on these things, and so digest them, turning them in succum & sanguinem, that so he may be able to speak non ex ore, sed e pectore, experimentally, powerfully. God hath ordained means for the attaining of everything, and he that contemns the means, contemns the blessing; 'tis God's blessing on the diligent hand, which as in all other things, so in this, doth make men rich; as nemo casu fit bonus, so nemo casu fit doctus, virtus discenda est, saith Seneca : We must therefore, so Read, Study, Search, &c. as if we were to do all ourselves, and yet when we have done all, so rest upon God for aid, as if we had done nothing. Truth like Treasure, lies deep and hidden, and cannot be found without search, and study; we must therefore serve providence in the use of means, else we tempt God, Pro. 2.3, 4, 5. If thou criest after knowledge, there is Prayer, and seekest her as silver, there is endeavor in the diligent use of means; then shalt thou understand the fear of the Lord, there is success; and therefore it was a good Prayer of Sir Thomas Moor, Domine Deus fac me in iis consequēdis operam collocare pro quibus obtinendis soleo ad te orare. 3. We grant that the abuse of Philosophy, when it is preferred before Divinity, or puffs men up with pride, or is used to adulterate and corrupt the truth and simplicity of the Gospel, that then it is odious and abominable. But this is not our question, whether the abuse of Philosophy be unlawful, this is granted on all hands: But the question between us and the Anabaptists, is, whether the right and sober use of Philosophy, and other human Learning be requisite for a Divine. This we affirm, the Anabaptists, &c. deny. I shall therefore set down this Antithesis to their Thesis, and will confirm it by Arguments, viz. That the knowledge of Arts, Sciences, History, Languages, &c. are very useful and needful qualifications for a Minister of the Gospel.

CHAPTER I.

I Come now to the Arguments, for the clea • e • convincing of our judgments, in the truth of this point. The first is drawn from the necessity of human Learning: Thus,

That which is necessary for a Divine, may not be contemned, [whether the necessity be absolute, or only of expediency.]

But human Learning is necessary for a Divine, Ergo, It may not be contemned.

The Major no sober man will deny: The Minor I will prove by its parts. 1. The Languages, Latin, Greek and Hebrew, are some part of human learning, and these are necessary for a Divine 1. For Latin, many learned Commentaries are written in that language, which a man cannot enjoy without some knowledge of this Tongue; besides, many English words of much use in Divinity, are borrowed of the Latin, which no man can well understand without some insight in this Language.

2. The Greek tongue is necessary, because the New Testament was written in it; besides, many Latin words are derived from it, which we cannot fully understand without some knowledge here: also many terms of Art (in Grammar, Rhetoric, Logic, Physicks, Metaphysics, &c.) are borrowed from hence. What gross errors did many of the Ancients run into, and what lame interpretations, do they oft make, for want of insight in the Original Languages; yea we had never enjoyed the translation of the Bible, if some men had not attained this part of human Learning, the Bible would have been as a sealed book; for how could men, women, and children be able to read the Scripture, had there not been learned men, who by great pains and study obtained the knowledge of the Originals?

3. Some insight in the Hebrew is necessary, because it is that sacred Language in which the Old Testament was written, besides it hath a certain Idiome, and peculiar form of speaking, which cannot well be expressed in a translation, without some loss; all Authors being best and purest in that Language, in which themselves writ. 2. The emphasis and force of the word is more clearly seen in the Original Text, then in a translation. 3. There are great differences amongst Interpreters, which cannot well be reconcil • d without some insight in the originals. Thus, in points of controversy, when one says it is thus, and another thus, we must then of necessity have recourse to the fountains. 1. Because they are immediately sent from God to us by the Prophets and Apostles. 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sons; but Ma • . 2.15. saith, I have called my son out of Egypt. 3. He that understands the Original, seeth with his own eyes, when he that peruseth translations, sees with the eyes of others. Scit • & sane claris. ill Whitaker. de Scripturâ controvers. 1. Qu. 2. cap. 9. mihi p. 210. Ad 〈 in non-Latin alphabet 〉 & proprietatem vocabulorum intelligendam, quae sane admodum late patet, fontes sunt utiles; nam in fontibus omnia sunt 〈 in non-Latin alphabet 〉 quàm in quarumvis translationum rivulis, &c. cui suffagratur Epigrammatista.

Multum creed mihi, refert, à fonte bibatur.

Quae fluit, an pigro quae stupet unda lacu. Mart. v. plura apud Hyperium de ration stud. Theolog. l. 1. c. 9. & Bowles Pastor Evangel. l. 1. c. 11. p. 71.

2. The necessity of Arts and Sciences, will appear if we look into the body of the Scripture. 1 There are physicks in Genesis, Job, Ecclesiastes ; how oft do we read in Scripture, of the Sun, Moon, Stars, Fire, Hail, Snow, Winds, Thunder, Lightnings; and also of Fowls, Fishes, Beasts, Plants, Trees, Seas, Fountaines, Minerals; besides, many diseases, as the Leprosy, Palsi • , Feaver, Pestilence, &c. Without some insight in natural Philosophy, we canno • so exactly know the nature of all these▪ yea we shall find Ethics in the Proverbs, and Economics in Paul's Epistles; Politicks in Sam. Kin. Geometry in the building of Solomon's Temple, and Astronomy in Job, &c. with Metaphysics of God, Angels, Truth, Good, &c. Ad rem & opposit • claris. Ravanel. Ea est scripturarum amplitudo, ut res Metaphysicae, Physicae, • stronomicae, Geographicae, Musicae, Ethicae, Oeconomicae, Politicae, imo ipsae Mechanicae, & quae ad 〈 in non-Latin alphabet 〉 specta • t passim contineantur. Cut astipulatur doctiss à Lap S. Scripturahabet objectum omne scibile, disciplinas omnes, & qu • cquid sciri potest suo sin complect • tur, ideo{que} universitas quaedam est scientiarum, scientias omnes vel formaliter, vel eminenter continens▪ v plura Alsted Praecog. lib. 2. cap. 104. & 206. Hyperium l. 1. c. 45. &c. ☜ L. Verulam Advancement of Learning, p. 44. to 48. nec non claris. Schiblerus in proaem • o ad Metaphys. c. 2. clarissime • vincit, Philosophiam utilem esse ad Theologiam; ac itidem Doctis. Pareus tripli • em fatetur esse Physicae usum. 1. ad explicandos terminos Theologicos communes de rebus naturalibus. 2. ad illustrauda • rerum naturalium cognitionem. 3. ad adjuvandam cognitionem Dei; [qu • a eju • 〈◊〉 sibilia ex visibilibu pervidentur, Rom. 1.19, 20. Pareus in Colos. 2.8. ubi plura.

2. Grammar is requisite to explain the words, terms, and phrases of Scripture. 3. The Scripture also is full of Rhetoric, many Tropes and Figures are there, what abundance of Metonymies, Ironies, Hyperboles, Hypallages? See Illyrious Claris. Script. and Westhemerut. The Scripture is full of learning and eloquence all the eloquence of Cicero, and flowers of Demosthenes, with the rest of those learned Heathen, is but as chaff to wheat, and dros • e to refined gold: for the Pen-men of Scripture, were not simply men, but men inspired with the Holy Ghost.

4. Logic is necessary for anal • sing defining▪ dividing, and more orderly resolution of a Text; also for Argumentation and defense of the truth against an adversary. The Apostle would have a Minister 〈 in non-Latin alphabet 〉 ▪ 2 Tim. 2.15. to divide the word aright. Now, without some skill in Arts, he will rather tear it with his teeth, and pull it a sunder with his nails, then rightly divide it; and although it be the spirit of God that helpeth us to the sense of Scripture, in a spiritual saving way, for we are not able by our will to believe it, to apply it, to conform to it; yet as it is a Text consisting of words, and a coherence to make up the sense; so the instrumental way to discover that, is by the help of Arts, and therefore▪ those that are unlearned, are said to •• rest the Scriptures, 2 Pet. 3.16. to mangle and torture them to their own destruction; as a reverend Divine hath well observed▪ neither is Logic a profane thing, (as some profane ones imagine) for the Scripture it self useth many Logical Arguments, from the cau • e, the effect, the consequent, from mercies, judgments, and from the Old Testament, its written, &c. e. g. God is a spirit, Ergo he will be worshipped in spirit. So, he that commits sin is the servant of sin, but ye commit sin, Ergo. A good Shepherd lays down his life for his sheep: but I (saith Christ) am that good shepherd, Ergo, See a clear syllogism in the second figure, John 8.47. Whosoever is of God, heareth God's word, but ye hear not his word, Ergo, ye are not of God. This may stop the mouths o • some that say Christ never used Logic, nor had any human learning.

5. Ecclesiastical History is necessary; many things in Scripture receive light from Josephus, Eusebius, Q. Curtius, Xenophon, besides, they will furnish a man with examples of God's judgments on his enemies, and his blessings on his people; being rightly used, they will much enrich a man. They may be read at succisive hours for recreation, after strong labor. With what cautions and conditions they are to be read, I shall for brevity sake, refer you to two learned Authors. Now as human learning is necessary for the better understanding of the Scripture, • o without it we cannot understand many classical Authors, as Lactantius, Jerome, Austin, Ambrose, Basil, &c. who borrowed much of Cicero, Quintilian, Virgil: And thus we see the usefulness and ornament of learning every way; to which I shall add the testimony of a sweet Divine, whose judgment may peradventure take with some men, more then another man's. He that is learned in something, (saith he) covets after more still, and certainly none but ignorant people are enemies to learning; those that never knew the worth of it, these are they that cry it down: therefore those that are contented with little, nay and think their little too much sometimes, are of poor, mean, and base spirits, far from following on to know the Lord.

Yea, How himself confess • eth. That human learning being sanctified is an excellent help to the right understanding of Scripture, and that in it self it is a good thing, and good in its proper place, which is for the repairing of that decay which came upon man for sin, and so it is fit for Statesmen, Physicians, Lawyers and Gentlemen, yea and all men so far as they can attain to it, are as men beyond and above others that are without it, yea and beyond all other excellencies that this world can afford. Well said and well sowed Sam: these stitches will hold; yet see how like a • ight sectary he plays fast and loose, like the cursed Cow, that having given a good mess of milk, knocks down all with her heels again: for mark his following words: But bring it once to be a help to understand the mind of God in holy Scriptures, and there its detestable •• lth▪ dross and dung, good for nothing but to destroy, and cause men to err. &c.

Quo teneam vultus mu • antem Protea nodo.

Diluuntur Sophismata. CHAP. II.

I Come now to answer all the Cav • ls and Objections which Anabaptists, Antino • ians, Familists and Libe •• ines. &c. have fiamed against human learning. When one had made a long O • ation in the praise of Hercules, ne asked hi • , Quis illum vi • u • e • avit? whoever di • praised him? implying that 'twas a needless thing to pra • se that which n • ne ever yet dispraised: but if any should ask me whoever dispraised human learning▪ I think there • is no part of the Land but can tell him. Yet I wish there were not some that have been trained up to learning, that do despise and dispraise it; if wisdom must be beaten, let it be by her foes, not friends▪ by fools, not wise men, by Barbary and not by Athens: what their great Bulwarks, and strong • olds are, I come now to examine.

1. Ob, Their Achilles and chief Argument is, Colos. 2.8. Beware lest any man spoil you through Philosophy, and vain deceit, after the traditions of men, after the rudiments of the world▪ and not after Christ; from hence they argue thus;

Whatsoever the Scripture condemns, that must not be practiced:

But the Scripture condemns Philosophy, Ergo.

Ans. The Major must be limited thus, whatsoever the Scripture really and absolutely condemns, that may not be practiced by us; [for there be many things in Scripture, which are comparatively and seemingly condemned, which yet are not absolutely condemned, nor unlawful, as Hos. 6.6. John 6.7, &c. I will have mercy and not sacrifice (1) comparatively mercy rather then sacrifice.] and then the Minor is false. But all Philosophy is really and absolutely condemned in Scripture. For the Apostle doth not in this place condemn all P • ilosophy, but on • lie abusive Philosophy, such as spoils and corrupts the soul with its delusions; and is falsely so called. The words are plain, beware lest any man spoil you [or make a prey of you, by causing you to err from the faith] through Philosophy: So then it is not all Philosophy, but spoiling Philosophy, vain Philosophy, such as the false Apostles used; whom he compares to Thieves, who labor secretly and subtly to make a prey of the flock, when they cannot do it violently. [So much the Original will bear 〈 in non-Latin alphabet 〉 . Qui depraedetur vos, verbum militare, quod significat praedam eligere. ] This will further appear.

• 1. From the Context.
• 2. By the Exegesis.
• 3. By the Apostles practice.

1. From the Context, ver 4. Let no man beguile you with enticing words. See, tis not simply and absolutely words, but beguiling enticing words which the Apostle condemns: So it is not simply and absolutely Philosophy, but deceitful beguiling Philosophy, which draw • the heart away from Christ, and the simplicity of the Gospel. Non verum usum syncer • Philosophiae, sed abusum, qui est confu • io Philosophiae cùm Evangelio, prohibit; vel potiùs sop •• sticen illam rejicit, quam falsi aliqui Philosophiae titulo venditant▪ cum sit tantùm inanis quaedam deceptio, P • zel. 2. By the Exegesis, the latter part of the verse (as it is us • all in Scripture) doth expound the former. Beware lest any man spoil you through Philosophy ; but what Philosophy doth the Apostle mean? why he tells you, such as brings forth vain deceit▪ and is full of sophistry, and captious subtlety. Now not all Philosophy is such; for true Philosophy is the truth of God, and the fruit of right reason, Rom. 1.18.19. 'tis 〈 in non-Latin alphabet 〉 ipsius, much of God may be seen in the nature of the Creatures, Acts. 14.17. 2. The Philosophy which Paul condemns is such as is according to the Traditions of men, not according to the mind of Christ, but such as is pleasing to flesh and blood 3. It is founded in the rudiments of the world, and withdraws men from Christ; and then the best Ethicall Philosophy in • lato, Aristotle, &c. when it in is put the name of Christ, must be rejected.

3. The Apostles practice shows that he doth not condemn all Philosophy, for himself oft used it, in disputing Philosophically, with the Philosophers at Athens, and confounding th • m out of their own writings. Acts 17.28 29. Rom. 1. and was well ver • ed in human Authors, as appears by his prompt quotations of them Now see what a Paralogism here is [ fallacia à dicto secundum quid, ad dictum simplicite • ] because the Apostle condemns spoiling Philosophy, vain Philosophy, beguiling, false, frivolous Philosophy, Ergo, he condemns true Philosophy, which is a gift of God, and a great help to the knowledge of Divinity 'It is plain, that the Apostle condemns the abuse, and not the true use of Philosophy. Now if the abuse of a thing must take away the use of it; away then with the Sun, which some Idolaters worshipped by day, and with the M • on, which they worshipped by night, and so were Atheists by day and night; yea away them with bread, drink, clothes, fire, air, water, &c. for all these are abused by men, Ergo, by this Anabaptistical Logic, they must be all cast away. We must therefore know, that when the Scripture or Fathers condemn Philosophy, 'tis the vanity, errors, figments, and abuse of Philosophy, which they speak against, and not that knowledge of the truth found out by the light of natural reason, whereby we come to know much of God, this being an excellent gift of his, granted to man for his good, being no way repugnant, but subservient to Divinity. Ad rem & apposite Tilenus, [ Syntag. P. 1. p. 59.] Quae a • versus Philosophiam, vel P • ulus, vel prijc • Pa • res paulo inclementiùs dixisse videntur, abusum ipsi • s, non ipsam, sed 〈 in non-Latin alphabet 〉 q • and • m & insan • entem sapient • am, Philosophiae nomine 〈◊〉 in. e dignam, perstring • n • . The 〈◊〉 me of the Apostles words is this q. d. Have a special care, lest any false Teachers make a prey of you, and beguile you with their vain Philosophy and worldly wisdom, mixing Divine things with human, and measuring heavenly m • steries by their natural reason, drawing you from the truth of Christ, and from the simplicity of the Gospel, to the traditions of men, and beggarly rudiments of the world.

CHAP. III. Ten Cautions.

F Irst, Beware of the two extremes, set not Philosophy, and Arts too high, nor yet too low; Medio tutissimus ibis. The Anabaptists offend in the Defect, and totally cry down all human learning. Others offend in the Excess, preferring it before Divinity; they set Hagar the servant in the chair, and make Dame Sarah wait. This is to abuse it, and not to use it: then a thing is abused, when it is not used in that manner, and for that end to which God hath ordained it; when we set it higher then God would have us, Idolizing it, resting in it. Philosophy is ordained by God to be an help and furtherance in the study of Divinity; now when men make it an hindrance to the prejudice of the Scripture, hurt of the hearers, vain-glory in the Teachers, &c. This is to abuse, not use Philosophy; which ought always to be subservient, but never superior to Divinity; and therefore when Hagar begins thus to u • urp over her Mistress, it's time to cast her out till she submit her self. Philosophy is a good servant, but an ill Mistress to Divinity, and therefore Luther wittily compares it to the Ass on which Christ rode, which must be subject, not superior to Christ and his Gospel. It is the folly of many young wits, that they prefer Aristotle before Paul, and are so wedded to the opinion of the one▪ that they scarce ever affect the truth taught by the other, in sincerity: these like Penelopes suitors, leave the Mistress, and fall in love with the maids. Hear what the learned à Lapide saith in this case; Ancillantur Theology quasi Dominae & Reginae omnes liberales disciplinae, omnes scientiae atque arts, quae certis singulae terminis continentur. Sacra autem haec scientia ambit omnia, complectitur universa, omniumque usum suo jure sibi assumit; ut proi • de quasi omnium perfect • ssima, omnium finis & scopus, ultimo loco veniat addiscenda. Cui suffragatur claris. Walaeus. Arts & scientiae ancillentur veritati Theologicae, non praesint; leges ab ea accipiant, nullas praescribant. • mp • um est humana inventa caelest • veritati praeferre aut divina mysteria angustis humant ingenii mensuris circumscribere; ex hoc vitio pleraeque heresies ortae sunt, &c. Sane & sci • e • ic Aquinas. Theologia accipere potest aliquid à Philosophicis disciplinis, non quod ex necessitate • is indigeat, sed ad majorem manifestationem eorum, quae in hac scientia traduntur Non enim accipit sua principia ab aliis scientiis, sed immediate à De • per revelationem, & ideo non accipi • a • aliis scientiis tanquam à • uperioribus, sed ut •• ur eis tanquam inferioribus & ancillis, &c.

The second Caution; Beware of mixing and confounding Philosophy with Divinity; this hath brought many Heresies into the Church. This was the fault of the false Apostles, whom Paul blames, for mixing the works of the Law with Faith, and bringing Philosophical Tenants into Divinity, and in this kind the School-men were grossly guilty, who made Divinity stoop to Philosopy, and went about to prove its deepest supernatural mysteries, by natural reason out of Aristotle, and so are become a Dunghill of errors; and are compared by some, to one having bread and good wine hanging • on both sides them, yet himself hungrily gnawing a flint stone. [ Theologiam in mataeologiam converterunt, eorum doctrina Philosophica magis fuit quà • Theologica, quique magis ratiunculis humanis▪ quàm testimoniis divinis nituntur & disputant ] We must not bring down the mysteries of Religion to be scanned by Philosophy, but we must make Philosophy wait and submit to Divinity. Every Science must keep its proper bounds, for many things which are true in Philosophy, yet are not so when applied to Divinity; & e contra. e. g. Ex nihilo nihil fit, of nothing, nothing is made, this is true in Philosophy, yet in Divinity we know that God created all things of nothing. So, A privatione ad haebitum non datur regressus. This is true in Philosophy, and according to the course of nature; but not in Divinity, since God by his omnipotency works above nature, and can raise the dead. So the righteousness by which a man is just and righteous, is inherent in himself, and not in another. So, Virgo non est mater, nec homo Deus. Philosophice haec sunt vera, non Theologice; Physice, non hyperphysice. Abusus itaque est cum rerum physicarum propria transferuntur ad res hyperphysicas. Intra terminos oportet 〈 in non-Latin alphabet 〉 , nec licet temere cantare canticum Domini in terra aliena, ne fiat 〈 in non-Latin alphabet 〉 . (i) transitus in aliud genus.

3. Beware of abusing these particular Arts and Sciences. 1. Grammar God hath ordained it as a means to explain phrases and terms in Scripture: now when men play upon the words, and look more at them, then at the matter, this is an abuse of the Art: so when men fall to Logomachies, and contending about words, which Paul condemned, 1 Tim. 6.4. and 2.2, 14.

2. Rhetoric is, a • used when men coin figures, and change the literal into an Allegorical sense, as Origen did, this is a corrupting of this go • d Art, and is condemned, Col. 2 4.

3. It's an abuse of Logic, when by Sophistry and false reasoning, we labor to draw men into errors. Dialectica ad omnia pexetranda & dissolvenda plurimùm valet; tantùm cavenda est libido rixandi, & puerilis quaedam ostentatio decipiendi adversarium. August. de Doct. Christiana. lib. 2. cap. 31, 32, 33, 34.

4. It's an abuse of Mathematics, (which includes Arithmetic, Astronomy, and Geometry) when men take upon them to cast a Figure, or from the Stars, to calculate men's nativities, or to foretell the states of Kingdoms and Commonwealths; a sin which God's word oft condemns, and therefore ranks Astrologers with Sorcerers, to whom they are near allied, Isaiah 47.11, 12, 13, 14▪

5. It's an abuse of Physicks, when we pore so much on the Creatures, that we forget their Creator, and look so much after second causes, that we forget the first.

6. It's an abuse of Metaphysics, when men labor by dark terms, improper phrases, idle questions, and vain subtleties, to corrupt the truth, draw men to Atheism, and make them mere Skeptics in Religion. Sic Scholastici Doctors in Papa • u Metaphysicis terminis res Theologicas contaminârunt, Pareus in Col. 2▪8. ubi plura. We must therefore bring human learning home to Divinity, to be pruned and pared with spiri • uall wised • me, and then it may lawfully and profitably be used; as the Israelites might not marry with a Micianite whom they had taken in War, till she was purified. (i) they must shave her head, pare her nails, and put off the Garment she was taken in, and then they might marry with her, Numb. 31.18, • 9. and Deut. 21.1 • , 12, 13.

4. Beware of Pride in human learning, let it not so puff you up, that you cannot submit to the simplicity of the Gospel, 1 Cor. 8.1. for as learning is the ornament of the mind, so humility is the ornament of learning: many insult over their brethren, and contemn the people of God that want these qualifications, like the Pharisees, John. 7.48, 49 Whereas the having of t • o • e should make us more humble, considering the great account such have to make, for according to men's gifts, helps and talents, must their account be; they that have received great abilities, and have either idly buried them, or basely abused them by drawing ignorant persons into error of life or doctrine, such shall receive the greater condemnation.

5. We may not stuff our Sermons with Philosophy, though we may use it in our preparations, yet we must sparingly mention it in public. Artis est celare artem. 'It is not Aristotle, Tully, Horace, &c. but the holy Scripture that can convince t • e judgment, and make it yield: we must therefore do by our human learning, as Abraham did by his Ass and his servant. Gen. 22.5. it may go with us, to the foot of the hill, but not ascend into the Sanctuary. God will have no plowing with an Ox and an Ass, Deut. 22.9. but if any man speak, it must be with that fear and reverence, with that preparation and discretion, as becomes the Oracles of • od, 1 Pe • . 4.11. for what is the chaff to the wheat saith the Lord? Ier. • 3.28. Quid facit cum Psalterio Horatius? cum Evangelio Maro? cum Apostolis Cicero? nonne scandalizatur frater si te viderit in idolioracumbentem? Hieron. Eustachio. Vain Rhetorical, Philosophical florishes do savor of ostentation, wast the time which might be better spent, and hinders the Edification of the hearers; for as in all things, so especially in Preaching, all things should be done to edifying, and therefore 'tis observed that God's servants, Moses, Christ Paul &c. though they were singularly learned, and well accomplisht with all kind of learning, yet they concealed it, and seldom or never shown it in their public preaching, but came with holy simplicity, and in the demonstration of the spirit; and thus in our age did holy Perkins, Greenham, Baine, B • field, Sibs, Preston, &c. Minime probi illorum affectatam vanitatem, qui undique corr • gatis sententiolis infarciunt suas conciones, scrip • urarum interim prorsus immemores, &c. ut apposite acutissimus Davenant in Col. 2.8. v. plura Ames. CC. lib. 4. cap. 26. Q. 6. & Zep. de art concion. l. 2. c. 6.

6. Spend not too much time in them, rest not here; many study Heathens so long, till they become almost heathenish, like the man that studied School-Divinity so long, that at last he had forgot the Lord's Prayer. Many of Origen's errors, came from an over-w • ening love of Philosophy.— 〈 in non-Latin alphabet 〉 , Hippocrat. Omne nimium vertisur in vitium. I have known some in my time in the University, that doted so long on Philosophy, that they proved errant drones, and could never relish Divinity: what we say of a mere Logician, is also true of a mere Philosopher, Merus Philosophus, merus Asinus. These studies are but the elements and preparations only to Divinity, they are but the way, not our mark and chief end, and therefore our learning of these Sciences (as Austin well observes) must be modesta & succincta, else it may prove vinum inebrians, implens non nutriens, infla • s non aed • ficans, saith Bernard. These prepare the wit for higher studies, but we must not rest here. Nam si exotica illa cum Scripturae thesauris comparentur; nihil nisi 〈 in non-Latin alphabet 〉 , nugae erunt & quisquiliae, Tilenus. Has itaqu • disciplinas, paucis▪ & velut ad majora utilioráque properan • percurre. Hyperius de rat. stud. Theolog. l. 1. c. 7. p. 6. ubi plura.

7. I speak not this to discourage any young beginners, (as if I would have none to be Ministers▪ but such as can read a Lecture in Philosophy) who strive and study for competent abilities, in Arts and Languages, nor any who have real abilities, and shall be judged sit by a Presbytery, and so called to the Ministry, though for the present they be defective this way: for human learning doth not impower, but fits us to preach; it doth not make us Ministers, but it maketh us able Ministers of the Gospel: it's necessary, not simply ad esse, to the being, but ad b • ne esse to the well being of a Preacher: 'tis requisite necessitate expedientiae & 〈 in non-Latin alphabet 〉 ▪ non necessitate absolutâ, as if a man could know nothing in Divinity without it. • he wan • of it is a blemish and defect, which by all good means we should labor to remove; for though a man may be a Preacher and a Disputant without it, yet he shall never be so complete a Preacher, not dexterous a Disputant, as he that hath it: and therefore I would advise all such, (I have known some that having strong natural part • , in a short time have gained good insight in the Arts and Languages) though they cannot attain that perfection which others have, yet to get such a competent measure of knowledge herein, as to be able to help themselves, and to see with their own eyes, and when doubts arise, not to be quite to seek, else the profane of the world will soon di • cover their weakness, and they shall be sure to hear of it to their sorrow, unless they be very humble, gracious, and wise to prevent it▪ &c. v. plura apud Claris. Hyperium. l. 1 c. 7. p 60.

8 Get your learning sanctified; a learned head and an unsanctified heart is a fit instrument for the Devil to do much mischief withal: such oft prove the • o • est enemies to Religion; who more learned then the Egyptians, yet who more gross Idolateis, and greater enemies to God's people? Who more learned then the Scribes and Pharisees, yet who more graceless in their lives • Paul meets with most opposition at Athens, amongst the learned Philosophers, Acts 17. So true is the Proverb, the learnedst Clerks, are not always the wisest men, they are like an Ass deck • with costly ornaments. All the human learning in the world cannot bring a man to salvation, it may help to curb corruption civilize a man, and prepare him for better things, but 'tis the saving knowledge of the word, which giveth more grace, James 4 6. there only true comfort is to be found; hence it's called by way of exclusion, The word of life, and the word of comfort, excluding all true comfort from any other word or writings, which hath made the Godly to prefer it before all the treasures in the world. We should therefore moderate our delight in other studies, and make them all subservient to this; for this is not the end of our lives to get human learning▪ nor must it be preferred, much leste be equallized to the knowledge of God in his word, but always kept in subordination to it; else what will it profit us to be good Grammarians, and have skill in tongues, to have our he •• s full of knowledge, and our hearts empty of all goodness; or to be good Logicians, and • ki •• ull in answering fallacies, yet suffer the Devil to delude us with his sophistry, or to be good Historians, and know what's done abroad, yet be ignorant of the state of our souls at home, &c. Consider that human learning is but a common gift of the spirit, which is oft bestowed on Reprobates and Heathens, as well as on God's people; and therefore the Lord in his wisdom oft passeth by the learned, proud, self-conceited Rabbies of the time, and chooseth the poor, the simple, and meek of the earth, to set forth his praise, 1 Cor. 1.26, 27.

9. Yet beware of offending in the defect: Let not the abuse of anything, take away the lawful and sober use of it. God would have us to use all helps, (for now we have nothing by Inspiration, Revelation, or any such extraordinary way, but all by study, pains and industry) he would have us make use of our Reading and Rea • on, and not be like Horse and Mule, which have no understanding, Psal. 32.9. nor like children tossed to and fro with the delusions of men. Eph. 4.1 • . The worship which he calls for, must be 〈 in non-Latin alphabet 〉 , rationals (i) agreeable to right reason.

Away then with those Fanatics, Enthusiasts, Anabaptists &c. who boast of the spirit, and of their revelations (the common 〈 in non-Latin alphabet 〉 , and refuge, when they are at a stand for Scripture to prove their errors, then they fly to Revelations, as the Papists when nonplust, fly to traditions) and under this pretence, they cry down Languages, Arts, Sciences, Universities, &c. But let their pretences be never so specious, they are but back friends to Religion, that decry human learning. Julian's Edict forbidding Christians the use of Schools, and exercises of Learning, was esteemed a more dangerous engine to overthrow the Christian Faith, then all the bloody persecutions of his predecessors, &c.

To the Candid and Courteous Reader.

W Hen I had perused the Theological Rules of Mr▪ Wilson, which came but lately to my hands by reason of their scarcity, they being Printed 1615. I conceived it might be an acceptable service to the Public, to Reprint them with some additional Rules; especially now, when errors abound so much through ignorance of such Rules. But when I perceived by the Printers, that the Press at this time (when Trading is so dead) would not bear the volume, I was constrained to take another course, and to set forth my own Rules single by themselves; yet have I given the succum & sanguinem, the Marrow of Mr Wilson's Rules, there is not a rule of his, that is very material, but thou hast it virtually, though not literally here. These Rules I have been gathering many years for my own private use; here thou hast them enlarged with references (for brevities sake) to such as handle any Rule more fully. To them is added an Alphabetical Table, which will be very useful for the finding out of anything that is material. I have also added many Tropes and Figures, with explanations of the quotations where need required, &c. Now the blessing of God go with it, and give it favor in the eyes of his people, the Lord make it mighty and successful for the destruction of sin and Satan's Kingdom, and for the advancement of the Kingdom, of his dear son; this is and shall be the prayers of him who is

Rules to be observed for the right Interpretation of Scripture.

F Irst, They that would understand the meaning of God's spirit, must be men of spiritual minds, 1 Cor. 2.15. the spiritual man (i) the regenerate man judgeth all things (i) he is not only certain of the truth which himself holds, but he can also judge and clearly discern the errors that are held by others. They have received an Unction from the holy one (1) they have the holy spirit of God, and this benefit they have by him, that they know all things, [1 John • 2, 26, 27.] not simply all things that are knowable, but all things that are necessary to salvation; and herein the poorest Idiot (being a sound Christian) goeth beyond the profoundest Clerks that are not sanctified; for he hath his own heart instead of a Commentary, • o help him in the understanding of the most needful points in Scripture. He then that would interpret Scripture, must come with a Scripture-frame of Spirit; he must have a holy and heavenly heart, suitable to the holiness and Heavenliness that is in the word. The Scriptures spiritualness, calls for a heart filled with Scripture spiritualness, to set forth its excellencies: for as no man can rightly sing David's Psalms, without David's spirit; so no man can rightly expound the Word of God without the spirit of God. Carnal, sensual hearts, and such divine, spiritual work, will never agree. A vessel that's full of poison, cannot receive pure wa • er; or if it could, yet the Vessel would • aint it.

Sincerum est nisi vas, quodcunque insundis acessi • . Hor.

'It is the nature of the Word to be facile and comfortable to such as are of a semblable disposition to it, [ Micah 2.7.] but dark, harsh, and hard to the wicked, unregenerate, unmortified men. Sin in the affection, will quickly breed error and darkness in the understanding; Pride, Covetousness, &c. blind the judgment, John 5.44. Luke 16.14. We must be renewed in the spirit of our minds, before ever we can prove what is that good and perfect will of God, Rom. 12.2. for the secrets of the Lord are revealed to none but such as fear him. Psal. 25.12, 14. Pro. 1.7. and 9.10.

2 Rule. He that would know the mind of God in Scripture, must earnestly beg for the direction and assistance of the spirit of God, that so he may be taught of God, to know and do his will. Nature is blind here, 1 Cor. 2.14. the natural man perceives not the things of God : he may peradventure know the History, but not the Mystery; he may read the words, but shall never savingly know the mind of Christ without his spirit: 'tis this Eye-salve which must make us see, and lead us into all truth. We must therefore take David's course, go unto God by Prayer, and beseech him to enlighten thy understanding, that thou mayest see into those deep mysteries, and wonders of his Law, [ Psal. 119.18.] He that would have this wisdom, must ask it of God; for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit, by whom they were inspired that wrote them. No Scripture is of private interpretation, [2 Pet. 1.20▪] that is private which is merely of man, as ver. 21. private is not here opposed to public, but to divine, or to the holy Ghost: Now our interpretations coming from the spirit, are falsely called private, because 'tis that spirit teacheth us, which teacheth all the faithful. This is the chiefest work, and as it were the foundation of all the rest, without which all other means are vain, therefore begin and end with Prayer.

Now though a man be Godly, and have the spirit, yet he must use the means which God hath ordained for the right understanding of Scripture, for God will be found only in his own way.

3. The Original languages must be studied, they have many special Ididioms, proprieties, phrases and elegancies, which cannot be fully expressed in our own o • any other language, and therefore 'tis necessary that we understand them in some competent measure; that so in our doubts we may have recourse to the fountain it self, from whence the waters drink most sweetly. The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients, and especially amongst Monks and Friars. Till we understand the words; we can never find out the sense; nor without them shall we be able to defend ourselves, or offend an enemy. To give an instance or two, Gen. 3.15. the Vulgar Latin, Bellarmine, and the School-boys of D • way, say, [ ipsa ] she shall break; we say ipse, he shall break. Now by having recourse to the Original, the doubt is e • sily answered. The pronoun is Masculine [ • His ] he, or it, (i) the seed, Zera, which in the Hebrew is of the Masculine Gender: 'tis not [ H • ] she, in the Feminine Gender: the promise is confined to Christ, the promised seed, this glory must not be given to his Mother, who ingenuously confesseth him to be a Savior to her self, as well as unto others, Luke 1.47. Thus the Rhemists would prove free-will from that Text, Luke 2.14. Peace on earth, to men of good will; but what says the Original? the word is 〈 in non-Latin alphabet 〉 , which signifies God's free love to us, but never our free will to good. So Ephes. 2.10. the Vulgar Latin says we are God's workmanship created in Christ, in operibus bonis, in good works; but our Translation saith, to good works; and so saith the Original, 〈 in non-Latin alphabet 〉 , ad, non in.

Besides the tongues, a sound and solid interpreter had need of Rhetoric to understand Tropes and figures which are frequent in Scripture: also Logic to Analyse a Text, Philosophy, natural moral, economical, with some knowledge in ecclesiastical Histories; all which rightly improved will give us great light into the Scripture.

4. Ever observe very carefully the circumstances in a Text; as who speaks, when, to whom, the scope, the end, the matter, especially observe the context what goes before, and what follows. The Rule of the Lawyers hold well here, Iudicandum non est de jure ex sola line â. We must not judge of the Law by one line, but observe the drift and scope of the place; this gives great light to a Text, and helps to overthrow many errors. One sound Reason thus drawn from Scripture, is of more worth and strength then the opinions of a thousand Chrysostom's, Origen's, Austin's, &c. Remember this distich of Glassius, Quis, scopus, impellens, sedes, tempusque, locusque, & modus; haec soptem, scripturae attendito loctor. The Author, Scope, occasion, Theam, Time, Place; and next, the Form, these seven let him attend that reads the Text.

The Scripture lies not in the naked words, or letters, but in the true senic and scope of the words, there lies the life and soul of the Scripture. Men's legis est lex: not the bare words, but the meaning of the law is the Law.

5. Darke and hard places are to be expounded by plain ones▪ for the Scripture is both Text and glos • e, and ever hath light in some place, to clear the darkness • e of others: one Scripture oft expounds, but never contradicts another. Amicae semper Scripturarum lites. In Scripture there are places where th • Lamb may wade, and the Elephant may swim; some places are clear and plain to instruct our ignorance, others are dark and difficult, [2 Pet. 3.16.] to quicken our diligence, to make us dig and search, [ John. 5.39.] to make us fervent in Prayer, humble in meditation, to make us prize his word, which contains in it such high and heavenly mysteries, and to work in us a love to the Ministry, which God hath set apart for the opening of these mysteries. If ever we would be good Interpreters, we must oft compare one place with another, and dark places with plain; for what is obscure in one place, is made plain in another, so that the Scripture is the best expounder of it self. thus Isa 51.1. look to the rock from whence you were hewn; what's that? ver. 2. to Abraham your Father, and Sarah your Mother. So John. 6. Christ having spoken of eating his flesh, presently adds, that he spake of a spiritual, not a corporal eating. Thus the Lord in his wisdom hath left some things dark to exercise us, that by search and comparing it with other Scriptures, we might be at last acquainted with the whole Scripture, and not rest contented with the knowledge of some part of it, but might have it richly dwelling in us. Hence he makes the Prophets to expound Moses, and the Old Testament is explained in the New. e. g. Exod. 3. I am that I am ; what's that? the Prophet Isaiah will tell you, Isa. 48. I am the first and the last, (i) the eternal Jehovah. Thus Christ confutes the Devil by comparing one place with another, Mat. 4.7. Those holy Levite • s, Nehemiah 8.7, 8 and Paul in the Acts 9.22. and 16.10. They gave the sense, comparing Scripture with Scripture. Parallell Texts (like glasses) set one against another, cast a mutual light, and as the Lapidary brightneth his hard Diamond with the dust shaved from it self: so must we clear hard Scriptures by others that are plain and perspicuous, as an acute and pious Divine hath well observed.

6. We must beware of taking those words literally, which are to be understood figuratively, or of taking things figuratively, when they should be interpreted literally; we may not make figures where the Scripture makes none, nor make it bleed with straining it too hard. This was Origen's fault, sometimes he would take that literally, which was to be understood mystically; thus mistaking that place, Matthew 19.12. He gelt himself; and many times he allegorizeth even plain Scripture, and therefore often misseth the true sense. Now if a word admit of many significations, by the scope and circumstances of the place we may find, which is the most proper signification; and where the Text will bear it, we may make use of both.

7. All all our expositions must agree with the Analogy of Faith, Romans 12. 6. We must Prophesy according to the proportion or analogy, [ 〈 in non-Latin alphabet 〉 ] of Faith; which is nothing else but the constant tenor of the Scripture, in the plain points of Religion, as the Articles of our Faith, the Lord's Prayer, the Creed, and the fundamentals in our Catechi • e, all which are proved by clear Scripture. Now in expounding, still have an eye to this, and know, that what ever interpretation contradicts this Analogy of Faith, is always false. e. g. this is my body, it cannot be true literally, because it is contrary to the Analogy of Faith, which tells us that Christ's human nature is ascended into Heaven, and the heavens must contain him till his second coming, Acts 3.21. it must therefore be understood figuratively. So Rom. 12.20. to feed our enemy, and give him drink, are to be taken literally; because they are agreeable to the Analogy of Faith; but to heap coals of fire on his head, must be taken figuratively, because in the letter it is contrary to the sixth Co mandement, So Mat. 5. 29. We should therefore take special care to be well grounded in the fundamentals and principles of Religion; for ignorance is virtually every error. Mat. 22.29, ye err not knowing the Scripture: and seminally 'tis every sin, this made Paul a persecutor, 1 Tim. 1.13. and the Jews to crucify Christ, Acts 3.17.

8. You must come to this work, with an humble heart. Purge out all pride, self-conceitedness, and prejudicate opinions, lay aside all by-ends and aims, become a fool in thyself, that thou mayest be wise in God, submit thy judgments, will and affections to his his will, and then he will teach thee, Ps. 25.9 Isaiah, 28 9. Mat. 11.25. God will not vouchsafe to show us so much as the form of his house, till we are humbled, Ezek. 43.11. A proud person is fit to make an heretic, he doth not take the sense which Scripture yields, but impo • eth his sense upon it; he is ready to interpret that for God's will, which is most suitable to his own, Psal. 50.21. these like the spider, turn all to poison. Get an humble heart, and then thou wilt look on every truth of God, as infinitely above thee, and so wilt willingly receive it from any; even a child with Scripture-Reasons may lead thee, Isa. 11.6 then, and never till then, wilt thou say with Baldassar, a Germane Divine, let the word of the Lord come, let it come, had we six hundred necks, they should all submit to it. We must not do (as many do in our days) who bring the Scripture in subjection to their opinions, conceits and practices, when they should humbly and readily conform their opinions and practices to the scripture.

9. Ignorant persons that cannot use these means, must go to such as are godly, and have skill, as the blind man that cannot see himself, will seek out for a guide. Ma • . 2.7. the Priests lips must preserve knowledge, and the people must seek God's Law at his mouth. They must read good books, get sound Commentators, confer much, humbly suing to God for direction, who first or last will resolve our doubts. To the diligent hand that makes rich in spirituals as well as temporals, and if we be active for knowledge, and in despite of all oppositions, can follow on to know the Lord, he hath then promised that we shall know him, Hos. 6.3. If we be diligent in searching, God will be faithful in revealing; and if we sincerely do our duty, we shall quickly find the blessing.

10. Practice the truth, when the Lord shall make known any truth to you, presently obey it, and submit to it, so shall you know more of God's mind, John 7.17. when our workings and walkings be Scripture-explications. God then delights to reveal himself unto us: if David will but keep the precepts of the Lord, he shall be wiser then the Ancient, wiser then his Teachers, [ Psal. 119.98.99, 100.] and wiser then his subil • enemies. Oh then let our practice come up to our light, and our Gospel-principles be answered with Gospel-conversations, and our Gospel-light, with Gospel lives; for then the Lord finding us faithful in a little, will show us yet greater things, Phil. 3.15. and if we be careful to obey his truth, he hath then promised to give us his spirit, [ Acts 5.32.] which shall be in us a spring of illumination, sanctification, consolation, &c.

11. Words of knowledge imply affection and practice, Ec • l. 12.1. Remember (i) know, fear, love and obey God. So 1 Cor. 11.24. do it in remembrance of me; (i) with care, feàr, love, delight; for 'tis not a bare Historical remembrance, but a sin crucifying, soul-affecting remembrance. So Deut. 8 11, 18. Psal. 1.9, 17. and 106. 21. and 1.6. 2 Tim. 2 19.

12. The Hebrews instead of an Epithet, do put the substantive in the genitive case; as men of mercy, for merciful men a land of desolation (i) a very desolate land, a man of desires, (i) a man very desirable and lovely, Dan. 9.23. the son of perdition (i) one ordained for damnation, John 17.12. The man of sin, 2 Thes. 2.3. there is an emphasis in it (i) a very sinful man, a man made up of wickedness, being as it were sin it self in the abstract. So Benmavoth, a son of death, 1 Sam. 20.31. (i) one that shall surely die; a son of Belial (i) one notoriously wicked, 1 Sam. 2.12. so Eph. 2.3. children of wrath. (i) by nature we are all poor, damned, undone creatures' 'It is an Hebraifme very frequent in Scripture: hence Christ is called a man of sorrows, Isaiah. 53.3. (i) a man even compacted and compounded of all kinds and degrees of sorrows. So Jeremiah (15.10.) was counted a man of contentions (i) an exceeding contentious man: thus Genitives are put for Adjectives, and do increase the signification.

13. One proper name is oft given in Scripture to several persons: as the name of Pharaoh, was a common Title to all the Kings of Egypt; Joseph stands before one Pharaoh, Moses is sent to another, &c. Writers observe ten of that name in Scripture, as the Philistines called their Kings Abimelech, and the Romans called their Emperors, Caesar ; so the Egyptians called their Kings by the name of Pharaoh. Thus we read of three Herod's. 1. Herod the Ascalonite, in whose reign Christ was born. Mat. 2.1. 2. Herod the Tetrarch, who beheaded John. 3. Herod Agrippa, who killed James, Acts 12.

14. When a Text admits of several interpretations, which must I choose? 1. Observe the Context, the scope and drift of the place, and see which exposition agrees best with that, and cleave to that; its stronger then the sayings of a thousand Origen's, Austin's, &c. 2. Observe which agrees best with the Analogy of faith, and other places of Scripture. e. g. Pro. 25.21, 22. Rom. 12.20. If thy enemy hunger, feed him, &c. by so doing thou shalt heap coals of fire on his head: Some by coals here understand, coals of confusion; others coals of conversion; though both may stand, yet the last is far more safe and genuine 1. Because it agrees best with the Context, which forbids private revenge, and commands us to love our enemies, as ver, 19. before the Text, and ver. 21. after plainly show, be not overcome with evil, but overcome evil with good, (i) by thy goodness, and unexpected kindness, thou shalt so melt and humble him, (as a great fire makes the hardest Iron and Steel to melt) that of a foe he shall become a friend. 2. This exposition is most agreeable to the Analogy of faith, which commands us to love our neighbor, yea though he be our enemy, and to seek his good, but never his ruin: now that sense which calls us from malice to charity, is ever best. Thus that act of Naaman, [2 Kings 5.17, 18.] in going to the house of Rimmon, is very much controverted; some say he sinned in so doing, others as godly and as learned, say no: what shall we here do? scan the Text, and we shall find it probable, that he did not sin: For 1. 'It is concluded by all, that Naaman was a true convert, and the Text clears it. 1. He will do nothing without the Prophets direction and approbation. 2. Whereas before he was an Idolater, and sacrificed to false-gods, now he resolves to worship only the true God. ver. 17. and if so, is it likely that he would desire a toleration to sin? or doth he not rather beg pardon for his former Idolatry; for the words may be read in the Preter Tense, as well as in the Future. q. d. the Lord pardon thy servant, that when my Master went to the house of Rimmon to worship there, and leaned on my hand, and I bowed myself, &c. 3. Naaman's bowing, was not a Religious worship given to the Idol, (for he had openly disclaimed all Idolatry before) but his bowing was only in a civil respect, that the King might lean on his shoulders, and this he did, (as Mr Perkins well observes) with open and public protestation, that he would worship none but the true God, and therefore to him he resolves to build an Altar in his own Country. 4. The Prophet would never have bid him go in peace, had he begged for a toleration in Idolatry; for what peace can there be to the wicked?

Ob. He begs for pardon, therefore he sinned in what he did.

Ans. He being tender conscienc'd, and scrupulous (as most young converts are) craves pardon for this his bowing, though but in a civil respect, as fearing it might be interpreted a Religious worshipping of the Idol, &c. This is a charitative interpretation, and they say it is best offending on this hand: love takes doubtful things in the best sense.

Take but one more perplexed Text, and I have done, Eccl. 7.16. Be not righteous over-much, &c. 1. Say some, these are not the words of Solomon, but of the Atheist, and carnal Politician, who hearing ver. 15. of the righteous man's perishing in his righteousness, and the wicked man's prolonging his days, presently the carnal man with his corrupt reason concludes, Be not then righteous over much. q. d. seeing righteous men fare so ill, carry things with indifferency, and be not too precise and too holy, and more wise then other men; be discreet and wary lest thou bring thyself into danger and trouble.

2. Say others, here is condemned all rigor in Justic • , whether vindictive, distributive, or commutative. Magistrates must not be too severe in executing extreme justice on every slight occasion and sin of infirmity; but they must use a discreet moderation and equity, not being too severe on the one hand, nor yet too remiss in sparing or favoring wickedness on the other hand: So private persons must not stand too much upon their own right, nor yet suffer their innocence to be too much wronged▪ but in charity and wise integrity we should yield sometimes to others, considering our human frailty.

3. Some conceive that here is condemned curiosity and carelessness. q.d. do not curiously search into those mysteries which are not revealed; lest by thy pride and curiosity, thou bring God's judgments on thyself; nor yet be so wicked and careless as to neglect the truth that is revealed.

4. Say others, here is condemned, not true righteousness, or true wisdom, (for so we can never be too righteous, too wise, or too religious and forward; in justice, as it is justice, we cannot exceed, though in respect of the circumstances, as the persons to whom, when, and where we do justice, we may exceed or come short, as Pro. 17.17. to condemn the just is the excess, and to spare the wicked, is the defect of justice) but Solomon here condemns phari • aicall righteousness; when men are not content with the righteousness which God's word reveals, but out of their pride and self-conceitedness, they will have a righteousness of their own beyond the word; thus the Pharisces trusted so much to their own righteousness, traditions and works, that they contemned Christ. These, these are the men that are over-righteous: such are Papists and all will-worshippers with their merits, works of supererogation, &c. Thus the Anabaptists are over-righteous and rigid, they boast of their perfection; when he that hath but half an eye, may plainly see their gross imperfections; they tell us that the Church must not be a mixed society, they • ust all be Saints, real Saints say some, &c. What is this but to be over-wise; even wise above that which is written? Vanitas • îc notatu • hypocritarum osten • antium non suas vir utes, sed virtutum umbras quibus prae aliis semper apparere student. R gidi s • l • nt esse viriutis satellites & praecones, neque satis est i •• is si sint re • iquis similes, qui n • scio quia peculiare semper affectant. • ayus in locum. Though I shall condemn none of these opinions, yet the second and the last in my judgment are most sound, agreeing best with the context and analogy of faith.

15. The Hebrews often use the Imperative Mood for the Future Tense, to show the certainty of a thing, as Amos 5.6 Seek the Lord, and live ye (i) ye shall certainly live. So Deut. 32.49.50. The Lord bids Moses go up to M • unt Neoo and die there (i) thou shalt certainly die there ▪ and on the contrary, they sometimes put the Future Tense for the Imperative Mood, as Exod. 20. thou [shalt] not kill, steal &c. for do not kill, steal, &c. So Mal. 2.7 shall preserve knowledge (i) let them preserve knowledge.

16. Then a thing is said to be done in Scripture phrase, when it begins to be done; Thus Jeremiah tells the people that after 70 years captivity in Babylon, they should return from thence, yet many were left in Babylon after that time; but because the return from thence began that year, therefore its said to be done then. Thus Christ is said to be crucified at the third hour. Mark 15.25. becau • e the Jews then cried, crucify him, crucify him, and Pilate consented to them, commanding that he should be scou • ged, and as it were prepared for the Cross, but at the end of the third hour, the sixth beginning, Pilate juridically condemned him, and presently they crucified him. Mark then declares the original and beginning of Christ's Crucifying at the third hour, but Matthew [27, 46] with the rest, set forth the execution and complement of it at the sixth hour; or dividing the day into four quarters (3 hours to each quarter) it was in the third of them, that Christ was Crucified.

17. In Parables we must always look more to the sense and scope, then to the letter. Now in a Parable there are three things considerable.

• 1. Cortex, the words and terms.
• 2. Radix, the scope it aims at.
• 3. Fructus, the fruit which may be gathered from thence.

Hence we say, that borrowed speeches make no grounded Arguments; they illustrate, but they prove nothing; they are comparisons, but not foundations. Thus Mat. 13.24, 25, &c. The Parable of the Tares mixed with the Wheat, doth not argue a toleration of all • ects, but the scope of it is to show that there wi • l be a mixture of good and bad in the Church to the end of the world.

18. In Scripture many times less is spoken then is • ea • r as Psal. 51.17. a broken heart God will not despise (i) he highly prizeth a broken heart. So 1 Thes. 5.20. despise not prophesying (i) see that you highly prize the preaching of the word. So Heb. 10 38. if any apostatise, God's soul will take no pleasure in them (i) he detests and abhors them 1 Cor. 10.5. but with many of them, God was not well pleased (i) he was highly displeased. Psal. 22.6. Pro. 24.23. 'tis not good (i) it's very evil, Exod. 20.7. not hold him guiltless (i) he will certainly punish him, Mat. 12.32. never remitted (i) certainly punished.

19. In Scripture there are also many hyperbolical speeches, by way of amplification; as, thy seed shall be as the sand of the Sea. Gen. 32.12. 1 Sam. 13.5. Psal. 78.27. as the stars of Heaven. Heb. 11.12. as the dust of the earth, Gen. 13.16. Numb. 23.10. a land flowing with milk and honey, Exod. 3.17. I will make your Heavens Iron, and your earth brass, Levite. 26.19. Swifter then Eagles, stronger then Lions, 2 Sam. 1.23. Judges 20.16. Rivers of tears run down mine eyes, Psal 119.136. not a tear or two, but abundance of tears. So Psal. 46.2, 3. and John 21. ult, by these instances 't will be easy to observe more.

20. Christ and his Apostles citing testimonies out of the Old Testament, do often follow the Septuagint, rendering the sense but not the words, because the Scripture lies not in the bare words and syllables, but in the sense and meaning. Hence sometimes they change something for illustration. Thus Michah 5.1. compared with Mat. 2.6. Micah calls Bethlehem little, in respect of outward pomp and riches; Matthew calls it famous and great, because Christ should be born there. Thus Mal. 3.1. with Mat. 11.10. and Hos. 1.6. with Rom. 9.25. sometimes they omit a word, sometimes they add something for explication sake, as Mat. 2.15, 23. and 26.31. Rom. 10.15, 18, 19, 20, 21. 1 Cor. 2.9.

21. These words [forever, and from Generation to Generation, &c.] do oft signify in Scripture phrase, not eternity, but only that which shall endure a long time, for some ages and Generations of men, as Gen. 13.15. and 17.8. Exod. 28.29. Levite. 25.46. Deut. 15, 17. 1 Chro. 15.2. Psal. 132.14. and so the word [no more] doth not totally deny, but only signifies many times some delaying of time, as 1 Sam. 7.13. the Philistines came [no more] into the Coast of Israel : how can this be, when it is apparent they came divers times after, both in the days of Samuel, Saul and David ? the answer is easy, q. d. The Philistines were so shattered and broken by the immediate hand of God, that they durst [no more] at this time, adventure to set upon Israel. So Isaiah 23.12. Ezek. 26.13, 14. Tyre shall sing [no more] nor be built [anymore] yet after some time she was re-built and returned to her former mirth and Merchandise.

22. False, unprofitable, useless things, in Scripture-dialect, are accounted as no things: thus a wicked graceless, unrighteous man, is accounted as no man, Jeremiah 5.1. run to and fro through the streets of Jerusalem, and see if you can find [a man] why? the streets were full of men, yea, but because they were not good men, God accounts them as no men. Thus the wicked are said to have [no heart] Hos 7.11. i. no heart to goodness, and then as good have no heart at all. Thus the wicked are said [not to hear] the law, because they do not hear it rightly, obediently. Thus the Priests are said [not to know] the Lord, Ier. 2.8. they were Priests, and so could not be totally ignorant, but because their knowledge was merely notional and speculative, without obedience and practice, God esteems it as no knowledge.

23. By an Euphemismus or Anti-phrasis, the Scriptures sometimes put a fair name on a foul vice. Thus, I Kin. 21.13. Naboth is said [to bless God and the King] (i) to curse them. So Job 1.5. it may be my sons have sinned; and [ Baruch, have blessed God] (i) have • ursed him. Thus the vessel wherein Nature doth ease it self, is veiled with the periphrasis, a vessel wherein is no pleasure, Ier. 22.28. Hos. 8.8. So Deut. 23.15. Judges 3.24. and 14.18. Job 31.10. Psal. 51. Title. David went in to Bathsheba. So Rom. 1.24, 26, 27.

24. 'It is a safe way, where a Text admits of many (but not contrary) senses to take in all, lest we miss the meaning: where no reason doth constrain, we are not to restrain the words, but may take them in the largest sense, if there be nothing to hinder us, neither matter, phrase, context, or scope; nothing contrary to other Scriptures, nor the analogy of faith; then may you take all; for in a Scripture which may without impeachment of any truth, admit divers senses, I may not be so positive in one, as to reject all others. e. g. Pro. 23.23. buy the truth, what truth? why truth in judgment, truth in affection, truth in doctrine, truth in discipline, truth in words, and truth in works: all these must we labor for, but the two first being most genuine, and the foundation of all the rest, are principally to be sought after. So Ephes. 5.16. Redeem the time, why but the word is 〈 in non-Latin alphabet 〉 , opportunitas temporis ; yet because the word is taken promiscuously in the New Testament, we may make use of both, and say, redeem time, and especially the seasons of time. Thus in that much tortured Text, 1 Cor. 12.7. There was given me a thorn in the flesh, the messenger of Satan to buffet me. Interpreters vary here very much: so many men, so many opinions, so that as one saith in a like case, I think this Text had been clearer, if some had never meddled with it, especially the Ancients are much mistaken about this thorn in the flesh, &c. 1. Some of them think it to be some bodily sickness, some say 'twas a perpetual headach, others, the gout, or a pain in the small guts, or weakness of stomach, or fleshly lusts, or at least some disease laid on him by the Devil: these are most of them ridiculous.—Would the magnanimous Apostle (think we) that had gone thorough so many difficulties and dangers, have begged so oft and earnestly to be delivered from a poor disease? nor is it probable that so mortified, so laborious, so temperate a man, should be troubled with lust, or if it had been so, no doubt but he would have used that remedy, which he prescribed to others in that case, 1 Cor. 7 9. besides, the remedy being spiritual, v 9. it is not probable that the malady was corporal: others think this thorn to be some cruel persecutor, such as Alexander the Copper-Smith, of whom he oft complains, 2 Tim. 4.14. he by his persecution and reproaches, seemed to be the Devils agent to buffet him, but this sense is still too narrow, for these were but external thorns, of which the Apostle used to glory, and not complain.

3. Others more genuinely take it metaphorically, for internal temptations, which are fitly called buffetings, because they come so thick upon a man, that he can hardly take breath; the Devil dogs good hearts with foulest lusts, sometimes with Atheism, Idolatry, blasphemy, &c. in all or any of which, if the soul be merely passive, (as the word buffeting here implies) they are Satan's sins, & our crosses only; and therefore the most pious and judicious, do conceive this thorn in the flesh, & messenger of Satan, to be some inward corruption edge'd with a temptation, which Satan stirred up in his heart to vex him; or original corruption set on by the Devil; others conceive it to be a wound in the spirit, the sting of conscience pressing him down to the lowest hell, (in his own sense) who before was taken up to the highest heavens; and this seems best to agree with the scope of the place, for ver. 7. he tells us, that he had abundance of Revelations ias at his first conversion, Acts 9.5. 2. When he was called to Macedonia, Acts 16.9. 3. When he went to Corinth, Acts 18.9. 4. When he was sent to the Gentiles. Acts 22.17. 5. When he was in danger of shipwreck, Acts 27.23. and here when he was caught up into the third Heaven, v. 2.] Now lest the Apostle should be exalted above measure [he doubles that saying] God in his wisdom lets Satan loose upon him, to humble him, to buffet and vex him, and keep him low: now because this somewhat hindered him for a while in the cheerful discharge of his calling; it's fitly compared to a thorn in the foot, with which a man cannot go but lamely, and with very great pain, &c. Briefly, the Paraphrase may be this, q. d. God hath vouchsafed me many glorious Revelations, with the number of which lest I should be exalted, and too much puffed up (as our frail nature is easily transported) there was through the holy permission, and wise ordination of God, way given to some strong and violent corruption, edged with a temptation from Satan, to humble and afflict me, lest I should be exalted above measure; whereupon I oft and earnestly besought God, that he would be pleased to rebuke the • empter, and to free me from those violent injections, which Satan darted in upon me, and from those troublesome suggestions of the fiend: But he said unto me, content thyself to wrestle a while with this temptation, knowing that 'tis sufficient that I do by my power defend thee, and by my grace uphold thee from the prevailing power thereof; besides, the glory of my power will be the more seen in thy weakness, &c. Now when Paul saw that God gained glory, and himself humility by it, he was contented to bear it, yea he resolves to glory in it, since he saw it was a medicine to cure him of pride, and not a poison to destroy him: So that here as in a glass, we may see why the Lord suffers his choicest servants to be vext by Satan, and afflicted with variety of temptations. viz. to hide pride from their eyes, and to keep their graces in exercise; I shall shut up all with that excellent counsel of Musculus on the place. Cogitandum est hîc prohomini, quàm proclive sit carni ut propter qualemcúnque praerogativam infletur ac superbiat: etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeo timendum, ut singulari quadam antidoto opus haberet, per quod contra tentationem superbiae in humilitate ac modestia contineretur; quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consequuti ron sumus▪ multo tamen minus habenius roboris ad resistendum tentationibus superbiae, quantumcunque levibus ac minutis, quàm habuerit ill contra tam graves superbiendi occasiones. Quare admo • um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt, non considerantes quantis seipsi periculis obnoxios reddant.

Now in this variety of opinions, I shall leave the judicious Reader to his choice. Ego enim facile patior unumquemque abundare suo sensu. Luther.

25. Some numbers in Scripture have a kind of eminency and excellency in them; especially these three: Three, Six and Seven. Hence the Scripture when they would enlarge or multiply the sense, they use one of these numbers. Thus Ier. 7.4. They cry the Temple of the Lord, the Temple, the Temple (i) they did oft repeat that word. So Ier. 22.29. O earth, earth, earth, hear the word of the Lord ; that threefold repetition makes the speech more emphatical and vigorous. So Ezek. 21.27. I will overturn, overturn, overturn it, (i) I will mightily and surely overturn it. So when the Angel would show the greatness of God's plagues, he cries, woe, woe, woe, Rev. 8.13. Thus Eccl. 4.12. a threefold cord (i) a cord of many folds. So the most holy God, is proclaimed the thrice Holy God, Isaiah 6.3. Thus even Heathen Authors have used the word, and when we would express the greatness of a man's happiness or honor, we style him thrice happy, thrice honorable, &c. Thus the number three implies completeness and excellency, as Exod. 23 14, 17. and 25.32. and 27.1. Deut. 17.6. and 19.7, 9. 2. The number six, notes perfection, as may be seen in the work of Creation, the Lord could as easily have made the world in a moment, as in six days; but the Lord saw it good to take a complete number of days, for so complete a work, Gen. 1. u • t. Thus when the Lord would bring a full and complete judgment on wicked Gog, Ezek. 39.2. sextabo te. I will smite thee with six plagues (as in the Margin of our Bibles) (i) I will punish thee full sorely. 3. Seven is a famous number, implying, 1. multitude. 2▪ perfection, Levite. 26.18, 21, 24, 28. I will plague you yet seven times more (i) many times more, or more extrea • ely. Deut. 28.7. they shall flee before thee seven ways (i) many ways, a certain number for an uncertain Gen. 4.15. vengeance shall be taken on him seven-fold (i) he shall have manifold punishment. Ruth 4.15. better to thee then seven sons (i) then many sons. So Psal. 12.6. and 119.164. Pro. 24.16. and 26.25. falleth seven times (i) he falleth oft into trouble, yet riseth again. 1 Sam. 2 5. the barren hath borne seven▪ (i) many, she is a complete mother, and hath a flourishing family. So Micah 5.5. Zech. 3.9. Mat. 12.45. seven unclean spirits (i) a multitude of Devils, &c.

26. Ordinary examples of the Saints approved in Scripture, being against no general precept, have the force of a general rule, and are to be followed, yet in following examples we must observe. 1. How they did a thing. 2. When they did it. 3. Where they did it. 4. Why they did it, as the learned Weems hath well observed, to whom I shall refer you for full satisfaction in this point. See more, Rule 50.

27. The order of time is not always kept in Scripture, but sometimes that is placed first which was done last; the Saints looked more at the s •• stance, then at small circumstances in their writings; and therefore the placing of things must not be strictly urged in Scripture; for 'tis usual by a prolepsis or anticipation of time to relate that first which is last, as John 11.2. 'tis said Mary anointed the Lord, yet 'tis mentioned in the next Chapter per 〈 in non-Latin alphabet 〉 , & est una de regulis ad intellig • ndam scripturam sanctam necessariis. Luth. loci come. p 75.

28. Arguments drawn from silent authority, in matters of fact, conclude nothing. e. g. there is no mention made of Adams repentance of his sacrificing or performing any pious exercise whilst he lived on earth▪ yet it doth not follow therefore, he did none of these things. We read of no parents Melchizedek had, yet we cannot therefore conclude that he had none: if all should be written, the world it self could not contain the books, John 21. ult. and therefore it will not follow, because the Scripture doth not mention such a thing, therefore it was not done.

29. He that will understand the Proverbs, must mark their opposition, if Parables, their scope, if other places, their dependence.

30. Interrogations (oft times) are emphatical and strong affirmations or negations, as Gen. 4.7. if thou do well, shalt thou not be accepted? this interrogative is in sense a vehement assertive or affirmative. q. d. thou shalt surely be accepted both thou and thy sacrifice, if thou dost well. Thus Gen. 13.9. and 37.13. Joshua 1.9, 10, 13. have not I commanded the? (i) I have without all question assuredly commanded thee, for this interrogation with the Hebrews, is a strong affirmation. So Gen. 37.13. 2 Sam. 13.28. 2 Kings 6.32. John 4.35. Mark 12.24. and Ier. 23.23, 24. 2. Sometimes they are strong denials, as Gen. 18.14. is anything too hard for God? Mat. 12.26. Rom 3.3. and 10.14, 15.3. Sometimes questions do diminish and abate the sense, Zech. 4.7. Who art thou O great mountain? thou lookest very big and great, but who art thou? I will tell thee O proud oppress • r, and opposer of my people, though in thy own conceit thou art a Mountain invisible, immovable, yet in my people's eyes thou art but a molehill, and shalt shortly be made a nothing, even as a plain before them. Thus when David would abate himself, he cries, who am I? what is my house? 2 Sam. 7.18. 4. Sometimes they intend, raise, and heighten the sense, by way of admiration, Ps. 8.10. Exod. 15.11. Who is a God like unto thee? let all the world if they can, show such a God as thou art. So M • . 7.18. the question puts the brightest glory upon God, in pardoning sin; there is no sin-pardoning God, but our God only. 5. Sometimes they are expostulatory, & complain, Ps. 22.1. Why hast thou forsaken me? Ier. 12.1. Wherefore doth the way of the wicked prosper? Is. 1.21.

31. When the Scripture would strongly affirm, it doth it oft times by denying the contrary. So Isaiah 38.1. thou shalt die, and not live, Ezek. 18. 21. (i) thou shalt certainly die. Deut. 28.13. he shall make thee the head, and not the tail. John 1.20. he confessed and denied not. Isaiah 39.4. Ier. 42.4. 1 John 1.5. 'tis very familiar with the Hebrews, by affirming and denying to express the same thing for stronger confirmation of it. Negatio contrarii auget vim affirma • ionis. Deut. 33.6. Pro. 30.11. 1 Sam. 1.11. John. 20.27.

32. The Scripture speaks many things negatively, which are to be understood only comparatively, as Hos. 6.6. Mat. 9.13. I will have mercy, and not sacrifice. (i) comparatively, I desire mercy [rather] than sacrifice. So Ier. 31.34. they shall no more teach every man his neighbor. The words must not be taken simply, & negative, for a pure negation (as some Libertines would construe them) but comparatively, (i) there shall be far greater knowledge and clearer light under the New Testament, then was under the Old, Isa. 11.9. not that there shall be no teaching at all, (for Christ hath given some to be Pastors and Teachers, Ephes. 4.11, 12.) but in Gospel times they shall not only be taught by men, but they shall be taught inwardly and experimentally by God himself, Isa. 54.13. his spirit shall lead them not only unto, but into truth, John. 16.13. So 1 Cor. 1.17. not to baptize. (i) comparatively, Christ sent me rather to preach then to baptize, 1 John 3.18. love not in word [only] but [rather] indeed and in truth, Mark 9.37. he receives not me, but him that sent me (i) he [rather] receives the father sending, then me sent, because he receives me for his sake, Col. 3.23. do it as to the Lord, and not • o men (i) rather to the Lord then to men, because ye serve them for the Lord Christ's sake.

33. When the Hebrews would express any excellent, great, or glorious thing, they oft join the name of God with it, 'tis a frequent Hebraism: Thus Abraham is called a Prince of God, Gen. 23.6 (i) a mighty Prince, the mountains of God (i) high and excellent mountains, Exod. 3.1. and 4.27. Psal. 46.4. the City of God (i) a glorious City. Psal. 36.6. So Cedars of God (i) tall Cedars, Psal. 80.11. a river of God, Psal. 65.10. wrestlings of God, Gen. 30.5. Harps of God, Rev. 15.2. (i) excellent Harps. Res Dei Hebraeis dicuntur eximiae, Deo Opt. Max. dignae. Pareus. Thus great hail is called God's hail, El-gabbish. So a strong Lion is called the Lion of God, ariel. 2 Sam. 23.20. Moses is said to be fair to God (i) exceeding fair, Acts 7.20. So Nineveh was great to God (i) very great, Jonah 3.3.

34. When the literal sense is against any commandment of the Law, then the words must not be taken properly; else the Grammatical and most immediate sense, is ever soundest, unless some apparent error in doctrine, or mischief in manners follow: for when a sense crosseth any truth taught in other Texts of Scripture, 'tis always a false sense; but if it agree with the Original, the scope of the place, and the analogy of faith, 'tis good. Austin's counsel is good, there are four things (saith he) to be observed in ex • ounding Scripture.

• 1. Phrasis Sc • ip • urae.
• 2. Circumst ••• iae.
• 3. Collat •• •• orum locorum.
• 4. Analogia •• dei.

35. Words of fact, are oft put for words of speech, as Exod. 13.2. Sanctify the first born (i) command them to be sanctified. Ier. 1.10. I have sent thee to destroy, &c. (i) to preach, and thereby to declare, that I the Lord will do it. John 4.1. Christ is said to baptize (i) he commanded his Disciples to do it.

36. 'It is usual in Scripture, to put the abstract for the concret, to set forth the excellency of a thing. Thus God tells Abraham that he shall not only be blessed, sed erit ipsissima benedictio, Gen. 12.2. (i) affluence omni benedictione, & non tam benedictus, quàm ipsa benedictio dicitur. So the Sanctum Sanctorum, dicitur ab Heb • aeis sanctitas sanctitaetum (i) eximie sanctum. So Christ is called, 1 Cor. 1.30. not righteous, but Righteousness, Sanctification, &c. (i) summus & saptentissimus justificator & sanctificator noster. So 1 Cor. 15.50. and circumcision for the persons circumcised. Rom. 4.9. Phil. 3.3. So abomination oft put for abominable, Pro. 3.32. and 11.1. and 15 8.9.

37 The conjunctive particle [And] doth not always di • tinguish • ivers things, but is oft used by way of explanation, as Mat. 3.11. he shall baptize you with the Holy Ghost, and with fire (i) with the Holy Ghost, which shall be like fire to purge out your dross. John 3.5. except a man be born again of water and the spirit (i) with spiritual water, or the spirit which is like water to cleanse, cool, and refresh us. Spiritum & aquam pro eodem posuit, frequens loquendi mos est in Scriptura, cum de spiritu fit mentio, ad exprimendam ejus vim, aquae vel ignis nomen adjungi. Calvin.

38. Where one and the same word is used in divers senses, in divers places of Scripture, the circumstances of the Text, must judge and declare in what sense it is to be taken there.

39. Whatsoever is truly and soundly collected from Scripture (by good consequence) is Scripture, as though it were expressly written. e. g. the word Trinity, Sacrament, Thou shalt baptize Infants, are not literally and syllabically in Scripture, yet since by good consequence they may be gathered from thence, it is equivalent as if in so many letters they were written there, Mat. 22.32, 33. else disputations, Sermons, and books consonant to Scripture should not be credited. See this more fully cleared in my Font-Guarded. p 34, 35. and Mr Sidenham against Anabapt. p. 6, 7, &c.

40. Contemne not the judgment of those learned, Godly, Orthodox lights which God hath raised up in this latter age of the world, whose names are precious in the Church of God, for their Piety and Fidelity in his work; as Calvin, Beza, Bucer, Bullinger, Peter Martyr, Wolfius, Marlorate, Musculus, Zanchi, Perkins, Pareus, Piscator, Rivet, &c. many green heads (out of pride and self-conceitedness) contemn these famous lights, and trust to their own wit, and so run themselves on many rocks: it's good for young men, especially at their first setting forth, to make use of the labors of godly and Orthodox Divines; not that I would have any to pin their faith on any man's sleeve, be he never so godly, or learned; only I would not have men rashly, without good ground and strong reason, to dissent from the common judgment, and received opinion of those whom the Church of God hath found faithful in expounding Scripture.

41. When the Scripture affirms a thing earnestly, as being a matter of great concernment, it useth to double the asseveration, as John 1.51. and 3.3, &c. no Evangelist but John, useth this double affirmation, and he useth it nineteen times in his Gospel, this he did the rather to strengthen our belief, and to show how sparing he was of an oath; and for the greater certainty of the thing. As Pharaoh's dream was doubled, to show the certainty of it, Gen 41.32. In Scripture there is a threefold Amen. 1. Assenting, Deut. 27.26. and 1 Cor. 14.16. 2. Assuring, Mat. 5.18. 3. Assevering, so here, Amen, when prefixed, is a certain and earnest asseveration, when affixed at the end of our Prayers, &c. it notes our assent and assurance. q. d. Quae ego dic • sunt Amen Amen (i) vera vera, hoc est, verissima certissima, & omni alia veritate veriora, omni alia certitudine certiora. à Lap. in John 3.3.

42. Suppositions in Scripture, are no Positions, when the speech is only Hypotheticall, it concludes nothing; for a conditional proposition doth not simply affirm, and therefore conclusions gathered from it, as if it were affirmative, will not hold, e. g. Ezek. 18.24. If a righteous man turn from his righteousness. Hence the Arminians conclude, that a righteous man may fall from grace: but 1. This is but a supposition, and so concludes not. 2. The Text doth not speak of Evangelical righteousness, but of a legal, civil, moral righteousness, which may be lost. So Ezek. 14.14 [i • ] Noah, Job and Daniel should pray for them, &c. it doth not therefore follow, that the Saints departed, do pray for living Saints. Mat. 11.21, 22. [if] • he mighty works which were wrought in thee, had been done in Tyre and Sidon, they had repented, &c. it doth not therefore follow, that there was some inclination in Tyre and Sidon to repentance, as Luke 19.37. if these should hold their peace, the stones would speak; it will not follow that therefore there was some inclination in the stones to speak.

43. When the Scripture doubles anything. 1. In denouncing judgments, it notes the certainty, celerity, and frequency of them, as Gen. 2.17. dying thou shalt die (i) thou shalt surely die. So Gen. 3.16. 2. In promising mercies, it notes reality and earnestness. Isaiah 40.1. Ezek. 37.5, 6. Isaiah 55.1. come, come, come. Hab. 2.3. Hos. 2.19. thrice I will betroth thee: the iteration implies affection, intention, and reality. 3. In prophesies it notes the speediness and certainty of them, Gen. 41.32. Exod. 3.7. Heb. 10.37. 4. In Prayer it notes the fervency, and earnest desire of him that prays. James 5.17. he prayed in prayer (i) he prayed earnestly: many pray, but they do not pray in prayer, Mat. 7.21. 5. In Narrations and Repetitions, they serve either for confirmation to assure us that the matter is true, and worthy to be noted, or else for explication, the latter clause exegetically expounding the former, as Deut. 11.22. usually it is emphatically, as Ier. 18.18. come let us devise devises (i) let us be earnest and active to plot Jeremiah's ruin. So John 9.4. I must work the works of him that sent me; there is an emphasis in the expression, and it notes Christ's strong intention on the work of God. Ita conduplicat Paulus quaedam ad majorem emphasin, maxim in gradibus comparationis, idque ut plurimum excessum significet, ut ad Phil. 1.23 multo magis meliùs (i) longe meliùs; à Lap. So Eccl. 1.2. 6. Sometimes it signifies distribution. 1 Chro. 16. a gate and a gate (i) every gate, and 2 Chro. 19 5. Levite. 17.3. a City and a City (i) every City. Ezek. 14.4. man, man (i) every man. Levite. 18.6. Psal. 122.4. 7. It notes variety or diversity, as Pro. 20.20. a weight and a weight (i) divers weights, an heart and an heart (i) a diverse and a double heart. 8. It notes excellency, as Cant. 1.1. song of songs, God of God's. Psal. 116.2. King of Kings (i) most high and excellent. 9. An adverb double, doth increase the denial, as Mat. 5.20▪ 〈 in non-Latin alphabet 〉 , ye shall not, not (i) in no wise enter. So Rev. 21.27. and Heb. 13.5. there are five negatives, I will not, no I will not, I will not leave thee nor forsake thee.

To the Christian Reader.

S Ince the Sacred Scripture abounds with Tropes and Figures of all sorts, and is like a pleasant Garden bedeckt with flowers, or a rich Garment beset with Pearls, or a fruitful field, full of precious Treasures; I conceived it might be time well spent, to dig into those Sacred Minerals, for the better finding out of those Metaphors, Metonymies, Synecdoches, &c. which lie hid there: for the bare reading of the Scriptures, without searching into its heavenly mysteries and meaning, is like the coming into a Treasury, wherein we see many costly things folded up, and some ends appearing out, but when they be all uncovered, then doth their glory more affect us for the present, and leave in us a deep impression of their excellency. Besides, the ignorance of Rhetoric is one ground of many errors amongst us, as will appear in the opening of the Tropes, where you have not only bare instances, but many Texts cleared and expounded, &c. If it may any way be serviceable to thee, give God the glory, and let the weak instrument have thy Prayers.

A Nadiplôsis, when a word that is used in the end of one sentence, is repeated in the beginning of the next, as Psal. 122.2, 3. our feet shall stand in thy gates O Jerusalem, Jerusalem is built, &c. So v. 5. there are the thrones of judgment, the thrones of, &c. Psa. 145.18. the Lord is nigh to all that cal upon him, to all that call upon him in truth. So Deut. 8.7. the Lord bringeth thee into a good Land, a Land of brooks. So Isaiah 30.9. Jeremiah 2.13. and 12.11. Luke 7.31, 32.

Anaphora, when the same word is repeated in the beginning of sentences, as Psal. 29.3. to 10. the voice of the Lord is upon the waters, the voice of the Lord, &c. So Psal. 27.1. and 118.2, 3, 4. and 124.1, 2. and 148.1, 2, 3, 4, and 1 • 0 1, 2, 3, 4▪ 5. So Ier. 50.35, 36, 37. a sword is upon the Chaldeans, a sword is upon the liars. Ier. 51.21, 22, 23. Ezek. 27.12, 15, 16, 17, 18. Rom. 1.21, 22, 23. thou, thou, thou, 2 Cor. 11.20 and 1 Cor. 1.20. Phil 4.8. Amos 1.3▪ 6, 9.

Antimetabole, is an inversion or change of words, as 1 Cor. 11.8. Man is not of the woman, but the woman of the man. So 2 Cor. 12.14. children ought not to lay up for their parents, but Parents for their children.

Antitheton, is the illustration of a thing by its opposite, as Isaiah 5.47. I looked for grapes, and behold wild grapes, for judgment, and behold oppression; we looked for light, but behold obscurity; for brightness, but we walk in darkness.

Anthropopathia, is a figure very frequent in Scripture, as when it speaks of God after the manner of men, and by bodily things sets forth his divine excellencies. Thus passions, as Joy, Anger, grief, &c. are attributed to God. Thus he is said to have eyes, signifying his omniscience, a hand, signifying his power, wings, to show his care and protection of his people, nostrils, noting his indignation▪ &c.

Ar • siópesis, when out of an holy anger or vehemency, we cut off some word or part of a sentence, which yet is understood, as Psal. 6 3. but thou O Lord, how long? q. d. how long will • thou delay to send me help and soccour. So Luke 19.42 O if thou hadst known! q d. how happy had it been for thee, if thou hadst known. So 1 K • n 21.7. dost thou now govern the Kingdom of Israel —Arise. q.d. art not thou a King? then mayest thou do what plea • eth thyself, therefore arise speedily and be doing. Remember this was the counsel of a Jezebel. So Psal▪ 95.11. and Heb. 3▪11. to whom I sware in my wrath if they enter into my rest▪ q.d. they shall never enter into my rest, if they come there, let me not be God, or let me not be true. So Psal. 89 35. So 2 Cor. 12 6. I will say the truth— • ut now I forbear. So Hosea 8 1. Trumpet to mouth. Heb q.d. • et the trumpet to thy mouth, as an Eagle. Heb q.d. the enemy shall fly swif • lie, as an Eagle, Isaiah 1.13. I cannot bear your sin. Vehemen issimam indignationem repraesentat.

Apostrop • e, is the turning of a speech from one person to another, many times abruptly. Thus Psal. 2.9. the Prophet sets forth God's judgments against the enemies of Christ: then ver. 10. he presently turns his speech to the great ones: Be wise now therefore, O ye Kings. So Isaiah 1.2. the Prophet finding the people to be rebellious, turns his speech to the inanimate creatures, Hear O ye Heavens, and hearken O earth. So Gen. 49.18. Judge. 5.21, Psal. 109.21.

Asyndeton, or Dialyton, hath no copulative, as 1 Cor. 13.4, 5, 6. charity suffereth long, charity envieth not, &c. So 1 Thes. 5.16. to 22. Rom. 3.11. to 16. Psal 66.1 2, 3 Rom. 1.29. 2 Tim. 3.2.

Catachresis, an improper kind of speech, as Exod. 20.22. ye have seen that I have talked with you (i) ye have heard the Lord speak. So Exod. 23.19. thou shalt not seeth a Kid in her Mothers milk, mother is not so proper a term with us, for a dumb creature. So Isaiah 64.1. O that thou wouldest • end the Heavens and come down! He speaks of God after the manner of men: if a man were in Heaven, and should descend, he having a body, which is a gross substance, must needs divide and rend the Heavens, but God being a most pure spirit, passeth through all things, without any dviding or rending; yet is there in these divine condescensions of speech, a singular excellency; the Lord in his goodness, considering our weakness, doth even stammer with us, the better to instruct us. Thus Teachers are said to have a voice, Psal 6.8. and 39.12. the Lord hath heard the voice of my weeping.

Climax, or gradation is frequent in Scripture, when the succeeding clauses transcend each other, as Mat. 7.7, 8. Ask, Seek, Knock; tis not a simple repetition, but a gradation. So Rom. 5.3, 4, 5. Tribulation worketh patience, patitience, experience; and experience hope. So Rom. 8.30. Whom he did predestinate, them he also called; whom he called, them he justified, and whom he justified, them he glorified. So Hos. 2. 21, 22. I will hear the Heavens, and they shall hear the earth, &c. So Rom. 10.14, 15. How shall they call on him, on whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher, &c. So I am. 1.2, 3, 4. Temptations prove us, probation brings forth patience, and patience help • on towards perfection. So 2 Pet. 1.5, 6, 7. add to your faith, virtue▪ and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience, &c. So Judges 5.30. A work of divers colors is excellent. 2. A work of divers colors of the Needle, is more. 3. Wrought on both sides, that's most of all. So 1 Cor. 11.3. The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. So John 1.1, 2, 3 4, 5.

Ellipsis, the defect or wanting of a word, as Exod 4.25. Z • pporah took a sharp [stone or knife] is understood. So Isaiah 1.13. I cannot iniquity (i) I cannot bear iniquity. So Hos. 8.1. [see before, Aposio • esis. ]

Enallage or Heteresis is, 1. Of the Gender, so • etime the Feminine Gender is put for the Masculine, thus effeminate men are called women, Isaiah 3.12. 2. Of the person, thus one person is oft put for another, as the second for the third, and the third for the first. 3. Of the number, thus the singular number is oft put for the plural, and so on the contrary.

Epanalepsis, when the same word is put in the beginning, and the ending of a sentence, as Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice. So Psal. 8.1, 9. and 46.1. ult. the same sentence is put in the beginning and ending of the Psalm. So 1 Cor. 3.21, 22. All things are yours, whether things present, or things to come, All is yours. So Rom. 15.4. whatsoever things were written aforetime, were written for our learning. So 1 Cor. 14.15. I will pray with the Spirit, and with the Understanding also. I will sing with the Spirit, and with the Understanding also. 2 Cor. 4.3. If our Gospel be hid, to them that perish it is hid. So it runs in the Original.

Epanodos, when the same word is repeated in the beginning and middle; or in the middle & end, as Psal. 114.3, 4, 5, 6. Ezek. 32.16. this is the lamentation, where with they shall lament her, the daughters of the Nations shall lament her, they shall lament for her, &c. John 8.47. He that is of God, heareth God's word, ye therefore hear them not, because ye are not of God, Rom. 7.19. the good that I would, I do not; but the evil that I would not, that I do, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live, I live by faith. So 2 Cor. 2.10, 15, 16.

Epanorikósis, or correction, is the reinforcement of the clause last uttered, by the subsequent. So Gal. 3.4. and 2.20, have ye suffered so many things in vain? if it be yet in vain. So Luke 11.27. When the woman cried, blessed is the womb that bare thee, Christ converts he. verse 8. yea rather blessed are they that hear the word of God, and do it. So 1 Kings 14.14. the Lord shall raise up a King, who shall cut off the house of Jeroboam that day; but what, even now? So Rom. 8.34. and 1 Cor. 15.10. I have labored more abundantly then they all, yet not I, but the grace of God which was in me.

Epistrophe, when there is the like ending in sentences, as Psa. 136. per totum. for his mercy endures forever. Ezek. 33.25, 26. and shall ye possess the Land ? ye stand upon your sword, &c. and shall ye possess the Land ? So Joel 2.26, 27. and my people shall never be ashamed, and ye shall eat in plenty, &c. and my people shall never be ashamed. So Amos 4.6, 8, 9, 10, 11. yet have ye not returned to me saith the Lord, &c. So Haggai 2.8, 9. and 1 Cor. 13.11. when I was a child, I spake as a child, I understood as a child, I thought as a child. So a Cor. 11.22. are they Hebrews? so am I. Are they Israelites? so am I.

Epizeuxis, when the same word is doubled by way of emphasis, as Isaiah 40.1. comfort ye, comfort ye my people. Isaiah 51.12. I, even I am he that comforts you. Isaiah 38.19. the living the living, he shall praise thee. Mat. 23.37. O Jerusalem, Jerusalem, which killest the Prophets. The name is doubled, to express the great affection of the speaker So 2 Sa. 18.33. O my son Absalom, my son, my son, &c. Thus Deborah quickens her self. Judge. 5.12. awake, awake, Deborah, &c. So Isaiah 51.9. and Ezek. 21.9.27. I will overturn, overturn, overturn it (i) I will certainly overturn it.

And this is done sometimes by way of amplification, as Psal. 145.18. the Lord is nigh to all that call upon him, even to all that call upon him in truth. So Psal. 68.13. the Kings of Armies do fly, do fly [ fugiunt, fugiū • ] q.d. they fled amain. • o Joel 3.14. multitudes, multitudes (i) great multitudes.

3. By way of transition, as Hosea 2.21. I will hear the Heavens, and the Heavens shall hear the Earth, and the Earth shall hear the Corn, &c.

E • phenismus, is a fair kind of speech, as Gen. 4.1. Adam knew Eve. See the like mo • est expression, Numb. 31.17. Mat. 1.25. Luke 1.34. Thus Incest and Adu •• ery is sometimes expressed by a modest term of uncovering the nakedness. Levite. 18.6. and 20.11, 17. Ezek. 22.10. T • us to sanctify, is put for to defile. D • ut. 22.9. So an Harlot is called Kedesuh, a holy woman. Gen. 38.21. by a contrary meaning, as being most unholy and unclean. Thus words sometimes have contrary significations, as Barac signifies to bless or curse. Chesed signifies piety or impiety, Levite. 20.17. but Psal. 106.1. it signifies goodness.

Exclamatio is that whereby we express our affection. It is sometimes used per modum optationis, when we earnestly desire a thing, as 1 Chro. 11.17. Oh that one would give me of the water of the Well of Bethlehem! Isaiah 64.1. O that thou would • t rend the Heavens, and come down! Psal. 84.1.

2. Per modum admirationis, by way of admiration, as Rom. 11.33. O the depth of the riches, both of the wisdom and knowledge of God!

3. Per modum objurgationis, by way of reproof, as Gal. 3.1. O foolish Galatians, who hath bewitched you? So Acts 7 51, 52.

4. Per modum Dolentis, by way of lamentation, Rom. 7.24. Oh wretched man that I am, &c.

Exegesis, it is usual with the Scripture, having said a thing in one member of a sentence, to repeat the same again, by way of explication or confirmation in the later part as Psal 6.8 9. and 33. 10. 2 Kings 20.3. Remember O Lord, how I have walked before thee, in truth; what's that? an • with a perfect heart, and have done that which is right in thy sight. So Isaiah 3.4, 9. and 14.13, 14. John 1.3. Rom. 11.7 8. God hath given them the spirit of slumber, what's that? eyes that they should not see, and ears that they should not hear. So 2 Tim. 3.1. he tells us in general, that the last days shall be perilous, then verse 2, 3, 4, 5. he tells what particular vices should reign, and make the times so perilous. Yea, such is the goodness of God to his people, that when the Scripture hath spoken anything darkly, it useth oft times to join some plain thing to give light to it, as Isaiah 51.1. what is somewhat dark in that verse, is presently explained in the second. So Deut. 7.3. they must not match with Idolaters, why so? v • . 4 6. First, because by this means, they will draw you to worship their gods. 2. This will provoke God to anger. 3. You are an holy people, sequestered for God's special service, &c. Thus oft, not always, we have the sense at hand: yet sometimes we must search and go farther off to find out the sense of some places, which we read.

Hendyadys, when one thing is divided into two, as Mat. 4.16. in the region and shadow of death, for, the shady region of death. So Mat. 20.20. Worshipping and desiring (i) desiring by worshipping.

Hypallage, when the order of the words is changed, as Job 17.4. thou hast hid their heart from understanding (i) thou hast hid understanding from their heart. So Isaiah 1.3. the Ass knows his Masters crib, or, he knows the Master who feeds him in his crib. So Heb. 3.13. through the deceitfulness of sin (i) by deceitful sin.

Hysterologia, or Hysteron-Proteron, is a placing of that before, which should be after, and some things after, which should be before. The Pen men of Scripture, do not always observe the just order of things, but the truth of the History; they set them down, in that order, in which they came to their minds, and not in that order, which they fell out in. Psal 7.14. he travelleth with iniquity, and hath conceived mischief. Here the birth is set before the conception. [See more in Rule 27]

Hyperbole, is twofold. 1 Auxesis, when we increase the signification of a speech. So Gen. 29.31. Jacob is said to hate Leah, when he only neglected her, and loved her less. So Mat. 10.37. compared with Luke 14.26. and John 12.25. We must not simply hate father, mother, life, &c. but comparatively, when they come in competition with Christ. So Pro. 13.24. he that spares the rod, hates his son (i) he doth not truly love him, that lets him go astray to his own destruction, and so acts the part of one that hates him. Thus Gen. 13.16. Abraham's seed shall be as the dust of the earth, and stars of Heaven (i) his posterity shall be very many. So Psal. 51.7. whiter then snow. Lam. 4.7. whiter then milk, more ruddy then Rubies. So 2 Sam. 1.23. swifter then Eagles, stronger then Lions. 2 Sam. 2.18. swift as a Roe. Isaiah 49.2. I have labored in vain yet not altogether in vain, though for little good. So Gen. 11.4. and 13.10. Isaiah 7.15, 25. Joel. 3.18. the hills shall flow with milk, and the mountains with wine. So Canaan was styled a Land flowing with milk and honey, Numb. 13.27, 32, 33. Cities fenced up to Heaven, Deut. 9.1. So Psal. 107.26. they mount up to Heaven, and go down to the depths (i) they are sorely tossed up and down. Gal. 4 15. ye would have plucked out your own eyes, and have given them me; 'tis a proverbial speech, q.d. you would have parted with your dearest things, to have done me good. John 21.25. the whole world would not contain the books (i) they would be very many. John 12.19. the whole world goeth after him (i) many follow him. Luke 18.1. Pray always (i) be constant and persevere in the duty. Mat. 6.3. Acts 2.5. Mat. 19.24. it's easier for a Camel to go through the eye of a needle. [See more, Rule 19.]

2. Me • ósis, Litote, Tapinósis ; when less is spoken, and more is meant. Pro. 3.11. despise not the Lord's correction (i) highly esteem it. Rom 2.4. despise not the riches of his goodness (i) prize it highly. Mal. 2.14. she is thy companion (i) thy chiefest and choicest companion. Heb. 13.4. whoremongers and adulterers God will judge, (i) he will plague them here, and condemn them hereafter. Heb. 10.38. my soul shall take no pleasure in him (i) I greatly abhor him. Psal. 105.15. Touch not mine anointed (i) hurt them not. 1 Sam. 24.14. whom dost thou pursue, a dead dog, a •• ea? (i) a poor, weak, contemptible person. Mat. 7.23. depart from me, I know you not (i) I detest you, and will forever punish you. Mark 3.29. shall never be forgiven (i) shall be eternally punished. Mat. 12.20. a bruised reed he will not break (i) he will cherish and preserve it. Psal. 5.4, 5. thou art a God that takest no pleasure in wickedness (i) thou greatly hatest it. John 11.11. Lazarus sleeps (i) is dead. Levite. 26.36. thou shalt fly at the shaking of a leaf. Rom. 4.19. not weak in faith (i) very strong in faith. Revel. 12.11. they loved not their lives unto the death (i) they exposed their lives to all danger, for the cause of Christ. 1 Cor. 10.5. with many of them, God was not well pleased (i) he was highly displeased. [See more, Rule 18.]

Insinuation, is a holy Rheroricall winding ourselves into men's affections; sometimes by loving and sweet compellations, as Rom. 12.1. I beseech you brethren. Sometimes by appeal, as 1 Cor. 11.13. Judge in yourselves is it comely. Sometimes by Anticipation, as Acts 26.27. believest thou the Prophets? I know thou believest: he would even persuade him, that he believed, and verse 29. I would to God that not only thou, but that all that hear me this day, were both almost, and altogether such as I am, except these bonds ; they yet knew not that bonds and suffering for Christ, was a great honor, and therefore he puts in this exception.

Ironia, Ironicall, taunting speeches may lawfully be used, as occasion serves.

1. God himself used them. Gen. 3.22. the man is become as one of us (i) as one of the Trinity, whereby God declares his great disdain of their affectation of an impossible preeminence in being like to God. q. d. by his sin he is become most unlike to us. See how well Satan hath performed his promise to man, is not he become like one of us? and hath not he gained a goodly measure of knowledge, both of good and evil? So Judge. 10.14. Go, cry to the gods which ye have chosen. 'It is an Ironicall upbraiding them for their Idolatry, which they found so comfortless, in their greatest need, their Idols being no way able to deliver them. So Isaiah 14.4 8, 9. God himself teacheth his people to de • ide the proud King of Babylon.

2. Christ used it, Mat. 26.45. sleep on. q.d. go to now, sleep on, take your rest if ye can, behold a perilous time is at hand, wherein ye shall have little list or leisure to sleep.

3. Elijah used it to the Worshippers of Baal. 1 Kings 18.27. he mocks them, and bids them cry aloud to their drowsy or busy god, peradventure their Baal was asleep, or in a journey, &c. So Mica ah bids Ahab go up and prosper (i) go up and perish, 1 Kings 22.15. So Io • [17.2.] taunts at his fall • e friends, in an ironicall expression: No doubt but ye are the people, and wisdom shall die with you. q. d. in your own conce • t, there are no men in the world but you. No doubt but reason hath left us, and is given wholly unto you; yea wisdom is so tied to your persons, that her conservation and mine depends on yours. So Amos 4.4, 5. come to Bethel, and transgress at Gilgal, multiply transgressions, &c. q. d. since by no means ye will be reclaimed, but are desperately set on sin; go on, and fill up the measure of your sin. Thus Solomon, without any breach of charity, or stain of holiness, checks the young man's • olly, with an nony, Eccl. 11.9. Rejoice O young man, &c. but know, &c. by an ironicall concession, he bids him 〈◊〉 joyce and take his pleasure, &c. and then maries all wi • h a s • inging but, in the end. So Paul with an holy scoff, derides the Corinthians, 1 Cor. 4.8, 10 ye are full, ye are rich, you reign as Kings, &c. we are fools, ye are wise, &c. we are nothing, you are all. &c. [ ironica est concessio, exprimens Corinthiorum de seipsis corruptam opinionem. Aretius.]

A Sarcasme, which is a biting taunt, is near to an Irony, but that it's somewhat more bitter, as Gen. 37.19. behold the Dreamer comes! Thus Michal spits out bitter reproaches against David, 2 Sam. 6.20. How glorious was the King today? (i) how contemptible and inglorious? Thus Shimet reviled him, 2 Sam. 16.7. Thus the people taunt at Moses, Exod. 14.11. because there were no graves in Egypt, hast thou brought us to die in the wilderness? Thus the Jews reviled Christ, Mat. 27.29, 42. Luk. 4.23. they mocked him, saying, Hail King of the Jews. Nah. 3.14.

Mycterismus, is a kind of scoff, near to the former. Thus the Pharisees derided Christ, Luke 16.14. they did not simply contemn him, but they shown their contempt of him by their gestures; they blow their noses at him, as the original imports, [ 〈 in non-Latin alphabet 〉 , deridebant eum, vel sannis eum excipiebant. Beza.

Metalepsis, when there are many Tropes in one word, as Mat. 21.10. all the City was moved; the City put for Jerusalem, by a synecdoche generis, and Jerusalem put for its inhabitants, by a Meton. subj. So Mal. 4 2. wings put for beams, by a catachresticall Metaphor, and beams for comfort and refreshing, by a metaphor.

Mimesis, is an imitation of the words of others. Thus David useth the words of rebellious Rulers, Psal. 2.3. let us break their bonds asunder, &c. So Paul useth the words of the Epicures. 1 Cor. 15.3 • . and the Prophet speaks in the language of the Profane Jews, who made a mock at God's word and threatenings. Isaiah 28.13. Manda, remanda, expecta, reexpecta, Tsulazu, Kaw, lakau, Kau lakau, Micah 3.1 • .

Metaphors are frequent in Scripture, for our apprehension sake. Thus Christ is called a Rock, a Vine, a Lamb, a Lyon, a Shepherd, a Door, a Wav, an Husbandman. So man is called a shadow, a flower, grass, a Woolfe, Bear, Dog, Isaiah 11.6. Thus we read of Metaphors from Leaven, Salt, Trees, Seed, Bread, &c. besides many hyperbolical Metaphors, as Psal. 65.13. the fields sing. Hab. 2.11. the stone out of the walls shall cry. Lam. 1.4. the ways mourn. Gen. 4.10. thy brothers blood cries. [He that would see more Scripture Metaphors, from seeing, hearing, smelling, touching, tasting, &c. let him peruse Peachams Rhetoric.

Metonymia, 1. Of the efficient cause, thus Moses is oft put for the writings of Moses. Luke 16.29, 31, and 24.27. John 5.45, 46. Thus sin is put for the punishment of sin, Gen. 4.7. sin lieth at the door (i) the punishment of sin. So Numb. 32.23. your sin will find you out (i) the punishment of your sin. Thus John 7.39. the holy Ghost was not yet given (i) the miraculous and sanctifying gifts of the Holy Ghost, were not to fully given, as they were after Christ's ascension. So Gal. 3.27. ye have put on Christ (i) ye are made partakers of his benefits. Psa. 128.2. lab • ur, put for the food gained by the labor of the hands.

2. A Metonymy of the Subject. Thus by a Sacramental Metonymy the Scripture oft gives to the Sacraments, the names of the things signified by them. Thus Circumcision is called the Covenant, Gen. 17.10. when 'twas only a Seal of the Covenant, and the Paschal Lamb is called the Passover, Exod. 12.11. and Baptism is called the Newbirth, Titus 3.5. and the bread Christ's body, of which it is a sign, Mat. 26.26. So the cup is put for the wine in the cup, Luke 22.20. (i) vinum poculo contentum, continens pro re contentâ ] Thus the earth is put for the men in the earth, Gen. 6.11. the earth was corrupt. So Jerusalem, Judea, Samaria, are put for their inhabitants. So the house for the people in the house. Luke 19.9. Salvation is come to thy house, Act. 26.31. Pr. 11.29. Thus Hel is put for the Devils in Hell & Heaven, for God who dwells in Heaven. Luke 15.18. I have sinned against Heaven (i) against God who dwells in Heaven. So Mat. 21.25. Thus the days are put for the men that live in those days. Ephes. 5.16. and the nest, for the young ones in the nest. Deut. 32.11. as an Eagle stirreth up her nest (i) provokes her young ones to fly. So the heart is put for all in the heart, the will, affections, and the whole soul, because the soul keeps its chief residence there, though it be in the whole body, and every part of it. Ier. 17.9. the heart is deceitful (i) the soul with all its faculties and affections. So Deut. 30.6. Psal. 4.4. commune with your heart (i) with your soul. Ier. 4.14. wash thy heart (i) thy whole soul.

Thus the gate is oft put for the Judges, who (among the Jews) sat in the gate, Mat. 16.18. 1 Sam. 4.18. and 9.18. Psal. 69.12. So the tongue is put for the speech. Pro. 10.20. the tongue of the just, is as choice silver. So Pro. 11.10. the City rejoiceth (i) the men in the City. So 2 Cor. 4.4. the end of this world (i) of the wicked who live in the world. So 1 Cor. 11.10. the woman hath power on her head (i) she hath a veil or cover, which is a sign of her husbands power & superiority over her.

3. A Metonymy of the adjunct, thus the Governor is oft put for his Army. Saul hath slain his thousand. So Christ is put for his members. Mat. 25.35. I was hungry, and ye gave me meat (i) my faithful members. So Acts 9.4, 5. I am Jesus whom thou persecutest (i) whose Disciples thou persecutest. Psal. 16.6. the lines are fallen (i) the portion divided to me, by cords o • lines. Isaiah 34.17. Psal. 78.55.

Thus the Abstract, is oft put for the Concrete. Psal. 11.7. the righteous Lord loveth righteousness (i) righteous men. Jacob sware by the fear of his father Isaac, Gen. 31.53. (i) by the Lord, whom Isaac feared. So Ephes. 3.10. Col. 1.16. 1 Cor. 12.28. Helps, Governments, for Helpers, Governors. So circumcision, for the persons circumcised. Gal. 2.12. So Paul is called 〈 in non-Latin alphabet 〉 , Acts 24.5. not only a pestilent fellow, but the very pestilence and plague it self. Pro. 11.1. false weights are an abomination (i) men that use false weights are abominable. So the belly is put for a Belly-god. Tit. 1.12. and wickedness for wicked men, Gen. 19.15. [See more, Rule 36.]

Thus the sign is oft put for the thing signified, as, the Scepter for the Kingdom, Gen. 49.10. the sword for authority, it being a sign of it. Rom. 13.4. the keys, for Ecclesiastical▪ power. Mat. 16.19. Thus the Name is oft put for the thing it self, Rev. 3.4. thou hast a few names (i) men professing the truth. Pro. 18.10. the name of the Lord (i) the Lord himself. Phil. 2.10. Ephe. 5.20. Acts. 1.15.

Thus the time it self is put for the thing done in time. 1 Cor. 4.3. man's day (i) • ans judgment; save me from this hour (i) from this danger. John 12.27. So Job 32.7. days should speak (i) the aged who have seen many days.

4. A Metonymy of the effect. 2 Kin. 4.10. death is in the pot (i) poison or some deadly thing, which causeth death. So Mar. 9 17, 25. a dumb spirit (i) making men dumb. Rom. 8.6. to be carnally minded is death, (i) tendeth to death, or bringeth death. So Rom. 6. ult. and 7.7. is the Law sin? (i) is it the cause of sin? Heb. 11.39. they received not the promises (i) the fruit of the promises, for they had the promises, but the accomplishment was in the time of the Gospel. John 3.19. this is the condemnation (i) a special cause of condemnation. John 17.3. this is life eternal (i) 'tis the way to life eternal. Gen. 25.23. two Nations (i) the fathers of two Nations. Thus the Law is said to be pure, righteous, &c. Psal. 19.8, 9. because it makes men so.

5. A Metonymy of the matter. Gen. 3.19. dust thou art (i) thou art formed out of the dust. Psal. 105.18. he was laid in Iron (i) in setters. Psal. 115.4. their Idols are silver and gold (i) made of such metal.

Paranomasia, is a pleasant sound of words, as Psal. 21.7. In te confisi, nunquā confusi. So Isa. 5.7. in the Original, is an excellent Paranomasia. Mispal Mispach, Zadaca Zeaca. So Rom. 2.1. in quae all • um damnas, teipsum condemnas ▪ 〈 in non-Latin alphabet 〉 . So in the Greek there is an exc • llent Paranomasy. 2 Cor. 4.8, 9. 〈 in non-Latin alphabet 〉 , &c. haesitamus, at non prorsus haeremus. So Mat. 8.22. let the dead bury the dead. 2 Tim. 4.2. 〈 in non-Latin alphabet 〉 . So 1 Tim. 3.16. Rom. 12.2. Mat. 16 18. and 24.7. Phil. 3.2.3.19. [See the Original] 2 Cor. 6.10. as poor, yet making many rich, as having nothing, and yet possessing all things. So Bethel shall be Beth-aven▪ Amos 5.5. Psal. 25.16. Gna • ani, af • flictus ego &c. Hosea 4.18. a • abu hebu am • nt • ona.

Periphrasis, is the using many words for one thing. Thus John 21.20 the Disciple whom Jesus loved (i) John. The fruit of the vine (i) wine. To lay down this Tabernacle (i) to die. The Doctor of the Gentiles (i) Paul. The Father of lying and murder (i) the Devil. So death is called the going the way of all the earth▪ because none can escape it: and Solomon calls it our long home, &c.

Pleonasmus, the most wise God condescending to our rude and weak capacity, oft useth sacred P • eonasmes, • or the better clearing of things to our understanding, and beating them into our dull apprehensions. So Deut. 13.4. those inculcations are not vain, but serve to work things the better upon our hard hearts. So Deut. 32.6. O foolish people and unwise. 1 John 1.1. we have seen with our eyes, &c. John 1.3. and 6.33, 34, 35. Mat. 5.2, &c. Christ calls himself seven times there the bread of life. The Psalms are full of such pleonasticall inculcations. The Scripture is o • t exegetical, what it speaks darkly in one place, it explains in another.

Polyptoton, is a variation of cases, as Rom. 11.36. of him, from him, to him, &c. John 17.25. 2 Cor. 12.14 Luke 8.5.

Polysyndeton, when words and sentences are knit together, with many copulatives, as 1 Cor. 13.1, 2, 3. and though I have the gift of prophesy, and understand all mysteries, and all knowledge, &c. So Gal. 4.10. Ro. 8.38, 39.

Prolepsis, or Hypophora, is the prevention of an objection, as Pro. 3.9. Honor the Lord with thy riches. Ob. So I may beggar myself: he prevents this objection, so shall thy barns be filled. So Mat. 6.33. first seek spirituals, above and before temporals. Ob. So I may impair my wealth, health, &c. He prevents this, all these things shall be cast as an over-plus into the bargain. So John 11.2. [See more, Rule 27.]

Prosopopaeia, the feigning of a person, as when we bring in the inanimate creatures, speaking or hearing, &c. So 1 Kings 13.2. O Altar, Altar, thus saith the Lord: he speaks to the Altar, as if it were a person that heard him. Psal. 98.7.8. let the sea roar, and the floods clap their hands, and the hills rejoice. Rom. 8.19, 20, 21. The Apostle brings in the creature waiting, groaning, travelling. So Isaiah 35.1, 2. he attributes joy and singing to the wilderness. See a most lively, rhetorical, prosopopeical description of the terrible Army of the Babylonians, Joel 2.1.10 12. So Joshua 24.27. this stone shall be a witness, for it hath heard all the words of the Lord. Isaiah 1.2. Hear O Heavens &c. Judges 9.8. Jotham brings in the trees, speaking like men. The Olive will not leave his fatness, nor the Fig tree his sweetness, nor the Vine his wine, to reign over others; but tis the bramble, that affects sovereignty and dominion, a base, scratching, worthless, fruitless shrub, good for nothing but to stop gaps, and keep out beasts, from spoiling the pleasant fields, and afterward to be burnt. [ Rhamnus exilis est, unde vix umbram jacit quae protegar, ac sub se delitescentes pungit & stimulat. à Lap.

Synecdoche generis, when a general word comprehends the particular. Mar. 16.15. Go preach the Gospel to every creature (i) to every rational creature. Psal. 1.6. the Lord knows the way of the righteous. viz. with a knowledge of favor and approbation. So Amos 8.14. they swear by the sin of Samaria (i) by the Idol that is placed there (i) the golden Calves. Thus wickedness is put for Idolatry, Zach. 5.8. and for Incest, Levite. 20.19. Thus the Philistine is put for Goliath, the Apostle for Paul, our Savior for Christ. Mat. 11.18. John came neither eating nor drinking. viz. after the common manner. Gen 31.21. Jacob fled over the River (i) Euphrates. Psal. 19.7. the Law of the Lord (i) the whole word of God. 1 Cor. 6.12. all things are lawful (i) all adiaphorous things. Ier. 8.6. no man (i) very few.

Thus the whole is oft put for a part, as Mat. 3.5. all Judea went forth (i) a great part. So 1 Kings 10.24. all the earth went to hear the wisdom of Solomon. Mat. 4.23. he healed all diseases (i) all sorts of diseases presented to his cure. Luke 2.1. all the world was taxed (i) all the Provinces belonging to Augustus. 1 Tim. 2.3. who will have all men to be saved, &c. (i) all the Elect, of what Nation or Degree soever. Rom. 10.12 God is rich to all (i) to all that truly call upon him. Heb. 2.9. he tasted death for every man (i) for every sanctified man. ver. 10. All in Scripture, is oft taken distributively, for some of all sorts, not collectively for the whole mass of mankind. The ignorance of this distinction is the ground of many errors amongst us.

Thus the plural number is put for the singular, as Mat. 27.44. the thieves (i) one of the thieves upbraided him.

2. Synecdoche speciei, when a particular implies the general, Mat. 4.4. and 6.11. bread (i) all kind of food. So Gen. 3.19. Thus peace is oft put for all temporal blessings. So a brother is put for a Kinsman, Mat. 12.47. thy brethren are without (i) thy kinsmen Caesar for the chief Magistrate. Mat. 22.21.

Thus a part is put for the whole, Rom. 13.1. let every soul (i) let every man be subject. So the roof is put for the house, Mat. 8 8. So Gen. 46.26. all the souls that came out of Egypt. Eze. 18. the soul that sins. So the body is put for the whole man. Rom. 12.1. Thus prayer is oft put synecdochically for the whole worship of God. Luke 18.20. two men went up to the Temple to pray (i) to worship God. So Rom 10.12, 13. Joel 2.32. Acts 2.21. Gen. 4.26. and 12.8. first, because it is a special part of God's worship, very pleasing to him. 2. Because prayer must accompany every Ordinance, Luke 18.12. I fast twice in the Sabbath (i) in the week. Thus oft the denomination is given from the better part; as Zion for all Jerusalem, and Jerusalem for all Judah.

Thus the fear of the Lord is oft put for the worship of God. Pro. 14.26. Psal. 130.4. Deut. 6.13. Acts 10.35. Psal. 128.1 and 112.1.

Thus the hand is put for the whole man, Pro. 10.4. and the head for the whole man, Pro. 11.26. blessing shall be upon the head of, &c. Pro. 3.22. grace to thy neck (i) to thy whole man.

Thus the singular number is put for the plural. Ier. 8.7. the stroke knows her time (i) the strokes. Numb. 6.24▪ 22. the Kenite (i) the Kenites shall be wasted. Job 14.1. man (i) all men have but a short time.

Thus a certain number is put for an uncertain. Zach. 3.9. Christ is said to have seven eyes (i) many, to signify his singular care over his Church. So Rev. 1.20. and 5.6. Deut. 28.7.25. •• y seven ways (i) many ways. Psal. 12.6. Job 5.19. Psal. 119.164. seven times a day. Pro. 24.16. the righteous falleth seven times a day (i) oft. Eccl. 11, 2, 9. Mat. 12.45. seven other spirits, &c. If any desire to see these Tropes and Figures more fully explained, let him peruse the learned, Glassius his Philologia, the second Part.

An Index of all the Figures contained in this Tract.

• ANadiplósis.
• Anaphora.
• Antimetabole.
• Antitheton.
• Anthropopathia.
• Aposispesis.
• Apostrophe.
• Asynde • on.
• Catachresis.
• Climax.
• Ellipsis.
• Enallago.
• Epanalepsis.
• Epanados.
• Epa • orrhósis.
• Epistrophe.
• Epizenxis.
• Euphemismus.
• Irsi • natio
• Ironia.
• Metalepsis.
• Mimesis.
• Metaphora.
• Metonymia.
• Mycterismus.
• Paranomasia.
• Periphrasis.
• Pleonasmus.
• Polyptoton.
• Polysyndeton.
• Prolepsis.
• Prosopopeia.
• Synecdoche.

An Alphabetical Index, for the speedier finding out of the most material points in this Treatise.

The Preface to the Reader.

A Fter I had finished my Vindiciae Literarū, or Schools Guarded, my Stationer sent me down one Webster, an enemy to Arts and Artists, desiring me to send some brief Answer to it; upon this I fell to examine Websters Examen and found him so soul false & bitter against Human Learning, and Universities (both which I defended in my Vindiciae ) that I thought it convenient to vindicate what I had asserted, and to leave the Logical and Philosophical part to be examined by those whom it more especially concerned: which since I penned my discourse, I find to be done so elaborately and accurately, by two very learned pens (in their Vindiciae Academiarum ) that I was resolved to lay my own Answer by, and had done so, but that I received a very learned defense, of Aristotelian Logic, which I judged worthy of the public view. If thou reap any benefit by this Tract, let God have the praise, and the Reverend • cute Logician thy thanks, whose elaborate Animadversions, have drawn this, from thy

Examen Examinis: OR, A word to Mr Webster, concerning his examination of ACADEMIES.

S IR Hercules, (for in that Title I perceive you glory) in your Epistle to the Universities, you tell us that you never feared any Adversary, for his supposed strength and if any one inquire Who, or What you are, you tell him, that you are neither Prelatical, Presbyterian, nor Independent. But what shall we then call you? if any one ask, tell him (say you) that Hercules is easily known by his foot, and the Lyon by his paw, &c. We see then who you are, viz. an Herculean-Leveller, a Famalisticall Lion, a dissembling Friar, a Profane Stage-Player, and professed friend to Judicial Astrology and A •• rologers, such as lying Ly-lie, Booker, Culpepper, &c. A great stickler for the fire and Furnace of Chymestry, for Magic and Physiognomy, &c. I must confess I never • et saw your person; but let me tell you, I have seen your Lions paw, and Levelling club, wherewith you think to beat down Universities, Human Learning, &c. and in their stead, to set up your own Idle and Addle conceits. What spirit leads you, appears [ page 8 of your book] where you tell us, Arius is called a Heretic, but you question how justly [a tender conscienced n • an indeed] but as for the Orthodox, Woe to • hem! for you tell us they all wrest the Scriptures to make good their Tenants [a heavy charge, could you make it good]

The Proverb says, Ne Hercules contra duos sed t •• contra ducentos, imo 〈 in non-Latin alphabet 〉 . If Hercules may not • ight against two, what an Hercules are you, that dare oppose more then two thousand, and Goliath -like, bid defiance to all the Academies and Armies of the living God : you tell us plainly, that in your • igh flown conceit, Homo is a common name to all men. All those viri Dei, those holy-learned men of God, which are in the Land, if they be not of your Familisticall-Levelling-Magicall temper; they are all in your eye, but h • mines, plebeian, low and common men, &c. How much better had it become you, like Hercules, to have endeavored the cleansing of that Augaean stable of errors, Heresies and blasphemies, which like a Morphew, have over-spread the face of the Church; to have cut off those Hydra's heads, and helped our Atlasses to hold up the Heaven of the Church. It had been more for your credit and comfort to have employed your time and Talent in defense of Languages, Arts and Sciences, (especially in such a season as this, when so many decry them) then thus to weave the Spiders Web, which may peradventure catch some feeble flies, when stronger ones break thorough.

'It is true, sometimes you gild over your errors with golden words, and set a gloss upon your false wares: but poison is never the better for being drunk out of a golden cup, the whore of Babylon deals so with her guests, Rev. 17.4. and the Apostle tells us, that false Teachers, with fair words and fine speeches, do deceive the simple, with plaistred words, they parget over the matter. Rom. 16.18. 2 Pet. 2.3. 〈 in non-Latin alphabet 〉 , fictitiis verbis quia more plastis ac figuli multa confingunt, ut haeresis suae idolum velent, vestiant & ornent.

But that you may see your folly the better. 1. I shall begin with your contradictions. Sometimes you plead for Academical learning, and anon you cry it down; like a Thief, we sometimes find you in the way, and presently you are crossing it again. Thus [ page 3.] you cry up Human Learning as good, excellent, and of manifold transcendent use; whilst moving in its own Orbe, it enables men for all kind of undertakings, Military and Civil, without which, men do not differ much from beasts, &c. [So page 8, 9.] yet as if you had forgot what you had said, in the same page you tell us (how truly let the world judge) that this human learning, disables men for the Ministry, is a vain Tradition, and makes men uncapable of Gospel mysteries, &c.

Quo teneam vultus mutantem protea nodo?

So, one while you plead for teaching children without the Grammar Rules [ page 22] yet page 24. you cry up Mr Brinslyes way of teaching, which everyone knows (who knows the Method of that Godly man) hath reference to Rules.

2. Your sophistry, and fallacious arguing is very frequent, to give you a taste only, (for as you desire to stir up some to plead your cause, so I doubt not but some of the Lord's Worthies, who have more time and Talents for such work, will arise and plead his cause more fully.)

1. You tell us, that human learning puffs men up, makes men self-confident and proud; that it is but a carnal thing, a fleshly power, (just so say your brethren, the Familists, and Anabaptists) that the Apostles never taught or practiced any such matter, but bad us beware of Philosophy, Col. 2.8. for it is a fleshly weapon, earthly, sensual, devilish, an Idol of man's inventing, spiritual sorcery or enchantment, yea Reason is a Monster, and the very root and ground of all Infidelity, &c.

Answ. Behold here that Damask-Web, (as his verifying friend calls it) which Mr Webster weaves. 1. He Argues from the abuse of a thing, to the taking away its use; because some men abuse human learning to pride, and self-conceitedness, therefore away with human learning, Non sequitur ; for then, because some men abuse, meat, drink, clothes and riches; we must throw away meat, drink, clothes and riches.

2. It is not Philosophy simply, that the Apostle condemns, Col. 2.8. but vain, spoiling, abusive Philosophy; as you may see more fully in my vindication of that place.

3. Neither is human learning a carnal, fleshly, sensual Idol of man's inventing; but the good gift of God, coming from the Father of lights, who is purity it self: As I have proved at large, in my Vindiciae Literarum.

4. Neither is Reason a Monster▪ (as you Monster-like affirm) but being rightly improved, is a great help in Religion; as is excellently proved, by the learned Culverwell in his profound discourse, of the light of Nature: fit it is fit we should give unto Reason, the things which are Reasons, and to Faith, the things which are Faiths.

Ob. But 'tis the spirit (says Master Webster ) that must teach us, and the spirit that must unlock the Scriptures, and the spirit that must enlighten us, &c.

Answ. True, but yet the spirit of God works by means (as I have proved before in my Vindiciae. ) Who ever expects help from God, must not sit still and dream the spirit will help him; but he must arise, and serve Providence in the use of means; for the spirits Teaching doth not exclude, but include the use of all good means, &c.

Yet that you see Mr Webster 's Herculean strength, he comes now to grapple even with Aristotle himself [ c. 6.] this Chapter he spends wholly, in combating with him; no less Adversary then the Prince of Philosophers can try his strength. 1. He tells us, that Aristotle was but a man, and so might err; and is not Mr Webster a ma • ? and doth he not err with a witness? 2 He tells us, that what Aristotle hath written, was rather by a Diabolical, then a Divine instinct [I rather suspect that he is led by a Diabolical instinct, that speaks it.] 3 His Principles are false, his Manners corrupt, many of his books spurious; besides, he is ambiguous, brief, • ame intricate, erroneous &c. In a word, a blind Pagan, the proud Stag • rite. I wish he were not more blind, corrupt and proud that speaks it]

Qu. But since Aristotelicall Philosophy will not down with Mr Webster, what new-light shorter cut, and easier way hath this Hercules found out: for like another Caesar, Viam aut invenie • ▪ aut faciet. He'll • ither find a way, or fra •• e you one out of his empty sconce?

Ans. Why, 'tis Magic [ page 68, &c. ] that noble, and almost divine science (as he calls it) of natural Magic. This key (if you will believe him) will better unlock natures Cabinet, then syllogisms; yet he co • plains, that this is neglected by the Schools, yea hated and abhorred, and the very name seems nauseous and execrable to them. [and that very justly considering whether your Magic leads men] But O Magic, Magic, where hast thou • ame hid so long, that Mr Webster is fain to conjure thee up again, and none but he and his associates, could find out this short cut before? 'It is true, there is Astronomy, which is an Art that considers the divers aspects, and natural properties of the Stars, and this is lawful. But then there is Magia Diabolica, a Divelish Magic, when men take upon them, to foretell things contingent, by the Stars, those are called judicial Astrologers, and in Scripture they are oft joined with Witches, wizards, and Sorcerers, Deu. 18 10, 11. Dan. 2.2, &c. yet this Devilish Art, doth Mr Webster plead for [ page 51] and spends well nigh a page, in the commendation of Astrology and Astrologers, such as Lily, Booker, Culpepper, & c. 1. He calls it a Science or Art. The learned Weems hath proved the contrary; yea, the Lord Verulam (whom he cites so oft) is here against him. Astrology (saith he) is corrupted with so much superstition, that there is hardly to be found, any sound part in it. S. Austin that had studied this way, yet concludes, Astrologia est magnus error, & magna dementia, &c. 'tis a great error, a great madness, and superstition easily refelled.

2. Yet he calls this a high, a noble, an excellent Science, and useful to all mankind; a study, not unbeseeming the best wits, and greatest Scholars, no way offensive to God or true Religion, &c.

A dangerous and false assertion, the contrary whereof, is most true in the judgment and experience, of all godly learned men such as Calvin Beza, Perkins, Weemes, Gataker, Geree Vicars &c. they all condemn it, as a most ignoble, dangerous study, unbesee • ing choice wits, offensive both to God, and all good men. Hence these judicial Astrologers were formerly excommunicated, and cast out of the Church; and by the Decrees of Emperors, banished out of the Common-wealth. Never more need of punishing such offenders, when they are grown so bold, and brazen-faced, as to publish their lies and abominations in Print to the world, and so provoke God to forsake us, Isaiah 2.6. Therefore thou hast forsaken thy people, because they be replenished from the East, and are Soothsayers, like the Philistines. 'It is an Art that leads men to the Devil, I have conferred with some, and read as much of others, who have gone about to study this Art (as Webster calls it) they have been fain to throw away their books, for fear of Satan's appearing; so ready is he to step in, when once he finds us out of God's way Usuallie, such are Wisards, and therefore I cannot but wonder how Mr Webster durst be so impudent, as to commend the worth, virtue, and learning, not only of these lying, deluding Prognosticators, Booker and Culpepper, but he also extols that lying, railing, ignorant Wizard, Ly-lie, who hath not only reviled the most learned and Reverend Mr Gataker, with the Orthodox Ministry of the Land; but with his lies, hath abused both Church and State, to the great dishonor of the Nation: as appears by the pious and judicious Mr Gataker's Vindication of his Annotations, on Ier. 10.2.

And since Mr Webster talks so much of this noble Science, and what sufficient Reasons he could give in defense of Mr Lily's Astrology, he may do well in his next Pamphlet, to prove it a science, and to bring forth his strong Reasons. In the mean time I shall love human learning the better, whilst I live, because 'tis opposed by Stargazers, and judicial Astrologers: as David loved God's Law the more, because wicked men sought to destroy it, Psal. 119.126, 127. the Father tells us, Nil nisi grande aliquod bonum quod à Nerone damnat • m, It must needs be good, which wicked Nero hates. So human learning must needs be good, which Astrologers and Wizards hate and oppose. And that you may see the same spirit which breaths in Lily, dwells in Webster, he useth the lying, railing language of Lily. Shall the thundering Pulpit-men (says Lillian Webster ) who would have all men's faith pinned upon their sleeves [this is as true as all the rest] and usually condemn all things they understand not [it seems Mr Webster knows more in this Art, then honester men do,] make me silent in so just a cause? [Oh no, tis a • ime of liberty, and you think you may be bold, but such as you must know, that though you may for a time, escape the punishment of men, yet you cannot escape the revenging hand of the Almighty, but as you have sinned against the Lord, so be sure first or last, your sin will find you out. And yet that all the world may see what spirit leads this man, tis worth observing, whom he commends, not only Lily and Booker, but also Friar Bacon [ sic mulus mulum, it becomes one Friar to claw another] and Paracelsus, a Libertine, a Drunkard, a man of little learning, and less Latin; he was not only skilled in natural Magic, (the utmost bounds whereof, border'd on the suburbs of Hell) but is charged to converse constantly with Familiars, and to have the Devil for his Pursebearer, yet this is one of Mr Websters society. Noscitur ex comite, &c. Like Lettuce, like Lips; such as his company is, such is he.

Add to this, his praising the study of Physiognomy, as an excellent, laudable, and profitable Science; [which yet the Learned judge vain and foolish] also his extolling of Chemistry, and preferring it before Aristotelian Philosophy, and advising scholars to leave their Libraries, and fall to Laboratories, putting their hands to the coals and Furnace. [So they may quickly find pro thesauro carbones, beggary instead of Learning, and walking thus in the sparks of their own fire, lie down in sorrow, Isaiah 50. •• .] this is Mr Webster's short cut, a quick way to bring men to the Devil or the Devil to them.

2. Mr Webster having sufficiently railed on Aristotle, the Prince of Philosophers, next he falls foul on Galen, the Father of Physicians, only for building on Aristotle's Principles; out of his ignorance, he calls him an ignorant Pagan, an Idol, a blind guide, &c. and at last falls foully on the Physicians themselves [ page 107.]

3. He comes now to Ministers, and rails on them, for suffering themselves to be styled by that blasphemous title of Divines; this the Priests (that Title to show his contempt of the Ministry, he puts on the Ministers of the Gospel, though that Title be never given them, quà Ministers in all the New Testament) blasphemously assume to themselves.

Ans. 1. 'It is false, the Title is not blasphemous, for 'tis given to S. John, who is called by way of eminency, and distinction, 〈 in non-Latin alphabet 〉 , The Divine. As Theology and Divinity are terms convertible in our language, so is a Theologue and a Divine, the same in sense, though it differ in sound: and therefore if the Scots do well (as you say they do) in calling their Ministers Theologues; then ours do not ill, in speaking plain English, and calling them only for distinction sake, Divines (i) men set apart for the study of Theology or Divinity. Now see the wit, or if you will the malice of this Magus, this Magician (for he pleads for the lawfulness of such Titles.) The Scots (saith he) may call their Ministers Theologues; but our people, may not call their Ministers Divines. This distinction is like the man's, that said, Pepper was hot in operation, but cold in working.

2. 'It is false that we assume it, much more that we blasphemouslie assume it to ourselves▪ if people will give us that Title, only for distinction sake, who can hinder him?

3. The ground he builds on, is rotten. viz. 1. Because holiness is essentiallie proper to God. 2. Be cause we are Holy and Divine by participation only, therefore we may not be called Holy and Divine.

Ans. The answer is easy. Though to be holy and Divine, be essentially proper unto God, yet by way of Analogy and resemblance, it is also given to Angels and men. Hence the godly in this life, are called Saints, holy, and in the very letter, partakers of the Divine Nature, [2 Pet. 1.4.] not essentiallie, but Analogicallie, partaking of those graces whereby we resemble God.

4. He falls foul on Magistrates, and te • s them plain • ie [ page 98.] that they must not at all intermeddle with the things of God, lest miser • e and destruction follow them to the grave, &c.

Ans. What is this but to destroy the Magistracy? to rob them of their coercive power, and make them like Saint George, that sits with a drawn sword, but never strikes (a sit emblem of Mr Websters Magistrates.)

Ob. But Mr Webster would have them punish Thieves, Murderers, Adulterers and Drunkards, only they must not punish the Saints, lest God require the blood of his Saints at their hands. [ page 98.]

Ans. 1. If the Magistrate must punish Thieves, Murderers, &c. then à fortiori he must much more punish spiritual Murderers, Thieves, &c. for as 'tis a greater sin to kill the soul, then to kill the body, so they deserve severer punishment. 'It is no Policy, but cruelty, to suffer Wolves and Foxes to destroy the flock: neither is the coercive power of the Magistracy, under the Law, abolished by the Gospel, as is excellently cleared by Mr Prin, in a Treatise called the Sword of the Magistrate; and since by Mr Cobbet on the same subject.

2. The Saints must be considered under a double notion. 1. As Saints walking up to their principles and living in the fear of God, and he that abuseth and kills such Saints simply on this account, must look to answer for their blood.

But 2. Consider the Saints, as erring and wandering from their Principles, by Adultery, Murder, Drunkenness, Heresy, &c. and so they may and must be punished, though not as Saints, yet as sinning and transgressing Saints: yea though they should plead conscience for what they do, and say, as Mr Burroughs in his Irenicum▪ c. 6. p. 34 proves.

Thus you see, how Mr Webster is against learning, against Aristotle, against Magistracy, against Ministry, against Physicians, and against all that is truly good: like Ishmael, his hand is against every man, and therefore it's just that every man's hand should be against him.

Q. But what is the sum of Mr Websters desires, and what would he have us to study?

A. He tells you. 1. That you must lay aside all your paper Idols, and sleight Aristotle, who hath in him, many things frivolous, vain, false and needless.

2. He tells you, that you give up yourself to Mathematics, Opticks, Geometry, Geography, Astrology, Arithmetic, Physiognomie, Magic, Protechny, Chemistry, Pneumatithmy, Stratarithmetry, Dactylogy, Stenography, Architecture; and to the soul ravishing study of Salt, Sulphur & Mercury [a medicine for a Hor • e] These, these, if you will believe Mr Webster, are the only excellent studies for Academians.

But Sir, if these inferior Arts (the alwfulnesse of some of them being justly questionable) be so useful and excellent as you affirm, then à fortior • Logic (which you sleight as prejudicial to Theology) and Physicks, Ethics, &c. with the superior Arts and Sciences, must needs be much more excellent, and therefore Mr Webster is much to be blamed, for crying up those low, inferior, empty things; and crying down those choice, ingenious, useful Arts and Sciences, which do so much fit and further men in their preparation to Divine studies.

To conclude, the world may here see, what stuff still comes from Lame Giles Calvers shop, that forge of the Devil, from whence so many blasphemous, lying, scandalous Pamphlets, for many years past, have spread over the Land, to the great dishonor of the Nation, in the sight of the Nations round about us, and to the provocation of God's wrath against us, which will certainly break forth, both upon the actors & tolerators of such intolerable errors, without speedy reformation and amendment.

Since I framed this discourse, there came to my hands, a very accurate and learned Examen, of Mr Websters illogicall Logic, which now follows in it's order.

Books Printed, and are now to be sold by Nathanael Webb and William Grantham, at the Black Bear in St Paul's Church-yard, near the little North - Door of Paul's Church.

MAster Isaac Ambrose, Prima, Media, & Ultima, first, middle, and last things, in three treatises of Regeneration, Sanctification, with Meditations on Life, Death, Hell, and Judgment, in 4.

Mr Nathanael Hardy, several Sermons Preached upon Solemn occasions, collected into one Volume, in 4.

History Survey'd in a brief Epitomy, or, a Nursery for Gentry, comprised in an intermix • discourse, upon Historical and Poetical Relations, in 4.

Dr Stoughton 's 13 Sermons, being an Introduction to the Body of Divinity, in 4.

Dr John Preston, The Golden Scepter, with the Churches Marriage, and the Churches Carriage, in three Treatises, in 4.

Mr Walter Cradock, Gospel-Liberty, in the extension and limitation of it, in 4.

Mr Thomas Parker, The Visions and Prophesies of Daniel Expounded, wherein the mistakes of former Interpreters, are modestly discovered, in 4.

Reformatio Legum Ecclesiasticarum ex Authoritate primùm Regis Henrici 8 inchoata, in 4.

Mr George Strode, The Anatomy of Mortality divided into eight Heads, viz. 1. The certainty of Death. 2. Meditations on Death. 3. Preparations for Death, &c. in 4.

Dr Daniel Featly, The Grand Sacrilege of the Church of Rome, in taking away the Sacred Cup from the Laity, at the Lord's Table, in 4.

Mr Richard Lewthart, Vindiciae Christi & obex errori Arminiano, A Plea for Christ, in three Sermons, in 4.

Welch Common Prayer, with the singing Psalms, in 4.

Mr John Lawsons Gleanings and Expositions of some of the more difficult places of holy Scripture, in 4.

Mr John Cotton, The way of the Churches of Christ in New England, in 4.

Mr Edward Thorp, The New Birth, or, Birth from above, in 4 sermons, in 4.

Mr John Vicars, The Schismatic sifted, &c. in 4.

—Colemanstreet Conclave visited, and that Grand Impostor, the Schismatics Cheater in chief, truly and duly discovered, in 4.

Roberti Heggi, Dunelmensis in Aliquet Sacrae Paginae Loca Lectiones, in 4.

Mr John Louis Contemplations upon these times, or the Parliament explained to Wales, in 4.

Dr John Preston, A Position delivered in Cambridge, concerning the irresistibleness of converting Grace, in 4.

The Beacon Flaming, with a non obstante against those that plead for Liberty of Printing and Publishing Popish Books, in 4.

The Rauters Reasons Resolved to nothing, or the f • stification instead of the Justification of the Mad Crew, &c. in 4.

Mr Nathanael Stevens, A Precept for the Baptism of Infants out of the New Testament, in 4.

Mr Josiah Ricraft, A Nosegay of rank smelling flowers such as grow in Mr John Goodwin's Garden, &c. in 4.

ERRATA.

Page 5. line 9. oppo • ito for • pposite. l. 26. ac, deleatur. p. 7. l. 7. by our will, for, of ourselves. p. 12. l. 22. I say, for Isaiah. p. 21. l. 19. Divine, for Human. p. 33. l. 3. in the name, for in the room of Christ. p. 34. marg. Avidentis, for Accidentis. p. 41. marg. Opibus, for Operibus. p. 42. marg. Christo, for Christum. p. 46. marg. oculavit, for • os mutavit. p. 57. l. 7. 〈 in non-Latin alphabet 〉 , for 〈 in non-Latin alphabet 〉 . p. 38. marg. constet, for constat p. 83. l. 23. To, for 'tis. p. 124. l. 6. are so, dele p. 129. l. 6. falled, for is fallen. p. 134. l. 2. us humble, for will make us humble. p. 138. l. 12. a vice, for or vice. p. 140. l. 6. Priest. for Priests. p. 143. l. 15. works with works. p. 55. l. 9. Teachers, for Tears. p. 158. • . 14 c • nverts the, for corrects them. p. 158. dele in marg. commiserationis ergô.

This Author hath lately published a Book inti • led, • he Beauty of Holiness.

As also another. Treatise, intitled, Comarum 〈 in non-Latin alphabet 〉 , The loathsomeness of long Haire. 〈◊〉 Appendix against Painting, Spots, Naked Breasts, &c.