A Christian Directory

Quest. 156. Must we believe that Moses Law did ever bind other Nations; or that any other parts of the Scripture bound them, or belonged to them? or that the Jews were all God's Visible Church on Earth?

Answ. I Conjoyn these three Questions for dispatch. I. 1. Some of the Matter of Moses Law did bind all Nations, that is, The Law of nature as such. 2. Those that had the knowledge of the Jewish Law, were bound • ollaterally to believe and obey all the expositions of the Law of nature in it, and all the Laws, which were given upon reasons common to all the world (As about degrees of Marriage, particular rules of Justice, &c. ) As if I heard God from Heaven tell another that standeth by me, [ Thou shalt not marry thy fathers Widow; for it is abominable. ] I ought to apply that to me, being his subject which is spoken to another on a common reason.

3. All those Gentiles that would be proselytes, and join with the Jews in their policy, and dwell among them, were bound to be observers of their Laws. But 1. The Law of Nature as Mosaical did not formally and directly bind other Nations. 2. N • r were they bound to the Laws of their peculiar policy, Civil or Ecclesiastical, which were positives. The reason is, 1. Because they were all one body of Political Laws, given peculiarly to one political body. Even the Decalogue itself was to them a political Law. 2. Because Moses was not authorized or sent to be the Mediator or deliverer of that Law to any Nation but the Jews. And being never in the enacting or Promulgation sent or directed to the rest of the World, it could not bind them.

II. As to the second Question, Though the Scripture as a writing bound not all the World, yet, 1. The Law of Nature as such which is recorded in Scripture did bind all. 2. The Covenant of Grace was made with all mankind in Adam and Noah: And they were bound to promulgate it by Tradition to all their offspring: And no doubt so they did; whether by word (as all did) or by writing also (as it's like some did, as Henochs Prophesies were it's like delivered, or else they had not in terms been preserved till Jude’s time.) 3. And God himself as aforesaid by actual providences, pardoning, and benefits given to them that deserved hell, did in part promulgate it himself. 4. The neighbor Nations might learn much by God's doctrine and dealing with the Jews.

III. To the third Question, I answer, 1. The Jews were a people chosen by God out of all the Nations of the Earth, to be a holy Nation, and his peculiar treasure, having a peculiar Divine Law and Covenant, and many great privileges, to which the rest of the World were strangers; so that they were advanced above all other Kingdoms of the world, though not in wealth nor worldly power, nor largeness of Dominion, yet in a special dearness unto God.

2. But they were not the only people to whom God made a Covenant of Grace in Adam and Noah▪ as distinct from the Law or Covenant of Innocency.

3. Nor were they the only people that professed to Worship the true God; neither was holiness and salvation confined to them; but were found in other Nations. Therefore though we have but little notice of the state of other Kingdoms in their times, and scarcely know what National Churches, that is, whole Nations professing saving faith, there were, yet we may well conclude that there were other visible Churches besides the Jews. For, 1. No Scripture denieth it: and charity then must hope the best. 2. The Scriptures of the Old Testament give us small account of other Countries, but of the Jews alone, with some of their Neighbors. 3. Sem was alive in Abraham's days (yea about 34 years after Abraham's death and within 12 years of Ishmael's death, viz. till about An. Mundi 2158.) And so great and blessed a man as Sem, cannot be thought to be less than a King, and to have a Kingdom governed according to his holiness; and so that there was with him not only a Church, but a National Church, or holy Kingdom. 4. And Melchizedek was a holy King and Priest; and therefore had a Kingdom holily governed; and therefore not only a visible, but also a National Church (supposing that he was not Sem, as the Jews and Broughton, &c. think; For the situation of his Country doth make many desert that opinion). 5. And Job and his friends show that there were Churches then besides the Jews. 6. And it is not to be thought that all Ishmael's posterity suddenly apostatized. 7. Nor that Esau 's posterity had no Church state; (for both retained Circumcision). 8. Nor is it like that Abraham's offspring by Keturah were all apostates, being once enchurched. For though the special promise was made to Isaac's seed, as the peculiar holy Nation, &c. yet not as the only Children of God, or persons in a state of salvation. 9. And the passages in Jonah about Nineveh give us some such intimations also. 10. And Japheth and his seed being under a special blessing, it is not like that they all proved Apostates. And what was in all other Kingdoms of the World is little known to us.

We must therefore take heed of concluding (as the proud Jews were at last apt to do of themselves) that because they were a chosen Nation privileged above all others, that therefore the Redeemer under the Law of Grace made to Adam, had no other Churches in the World, and that there were none s • v • d but the Jews and proselytes.

Quest. 157. Must we think accordingly of the Christian Churches now, that they are only advanced above the rest of the World as the Jews were, but not the only people that are saved?

Answ. THis question being fitter for another place, what hope there is of the salvation of the people that are not Christians, I have purposely handled in another Treatise (in my Method. Theology ), and shall only say now, 1. That those that receive not Christ and the Gospel revealed and offered to them cannot be saved. 2. That all those shall be saved (if such there be) who never had sufficient means to know Christ incarnate, and yet do faithfully perform the common conditions of the Covenant of Grace as it was made with Adam and Noah; And particularly, All that are truly sanctified, who truly hate all known sin, and Love God as God above all, as their merciful reconciled pardoning Father, and lay up all their hopes in Heaven, in the everlasting fruition of him in glory, and set their hearts there, and for those hopes deny the interest of the flesh, and all things of this World.

3. But how many or who doth this abroad in all the Kingdoms of the World, who have not the distinct knowledge of the Articles of the Christian faith, it is not possible for us to know.

4. But (as Aquinas and the Schoolmen ordinarily conclude this question) we are sure that the Church hath this prerogative above all others, that salvation is incomparably more common to Christians, than to any others, as their Light and helps and means are more. The opinions of Justin, and Clem. Alexander. Origen, and many other Ancients of the Heathens salvation I suppose is known. In short,

1. It seems plain to me, that all the World that are no Christians, and have not the Gospel, are not by Christ's incarnation put into a worse condition than they were in before: But may be saved on the same terms that they might have been saved on before.

2. That Christ's Apostles were in a state of salvation before they believed the Articles of Christ's dying for sin, his Resurrection, Ascension, the giving of the Holy Ghost, and Christ's coming to judgment, as they are now to be believed.

3. That all the faithful before Christ's coming were saved by a more general faith than the Apostles had, as not being Terminated in This person, Jesus, as the Messiah, but only expected the Messiah to come.

4. That as more articles are necessary to those that have the Gospel than to those that have it not, and to those since Christ's Incarnation that hear of him, than to the Jews before, so before, there were more things necessary even to those Jews (that had a shorter Creed than that which the Apostles believed before the Resurrection) than was to the rest of the World that had not promises, prophecies, types and Laws, so particular, distinct and full as they had.

5. That the Promises, Covenant or Law of Grace, was made to all lapsed mankind in Adam and Noah.

6. That this Law or Covenant is still of the same tenor, and not repealed.

7. That this Covenant giveth pardoning mercy, and salvation, and promiseth Victory over Satan, to and by the holy seed.

8. That the condition on man's part, is Repentance, and faith in God as a merciful God thus pardoning sin, and saving the penitent believer. But just how particular or distinct their belief of the incarnation of Christ was to be, is hard to determine.

9. But after Christ's Incarnation, even they that know it not, yet are not by the first Covenant bound to believe that the Messiah is yet to be incarnate, or the Word made flesh; For they are not bound to believe an untruth, and that as the condition of salvation.

10. Men were saved by Christ about 4000 years before he was man, and had suffered, satisfied or merited as man.

11. The whole course of God's actual providence since the fall, hath so filled the world with mercies contrary to man's demerit, that it is an actual universal proclamation of the pardoning Law of Grace; which is thereby now become even a Law of nature, that is of Lapsed pardoned nature, as the first was the natural Law of Innocence.

12. Christ giveth a great deal of mercy to them that never heard of him, or know him; And he giveth far more mercy to believers, than they have a particular knowledge and belief of.

13. There is no salvation but by Christ the savior of the world; Though there be more mercy from Christ, than there is faith in Christ.

14. No man could ever be saved without Believing in God as a merciful pardoning saving God; though many have been saved who knew not the person of Christ, determinately. For he that cometh to God must believe that God is, and that he is the Rewarder of them that diligently seek him: who is no respecter of persons, but in every Nation, he that feareth God and worketh righteousness is accepted of him.

15. All Nations on Earth that have not the Gospel, are obliged by God to the use of certain means, and improvement of certain mercies, in order or tendency to their Salvation. And it is their sin if they use them not.

16. God hath appointed no means in vain; which men must either not use, or use despairingly. But his Command to use any means for any end, containeth (though not an explicit promise, yet) great and comfortable encouragement to use that means in hope.

17. Therefore the world is now in comparison of the Catholic Church, much like what it was before Christ's incarnation in comparison of the Jews Church; who yet had many ways great advantage though God was not the God of the Jews only, but also of the Gentiles, who had a Law written in their hearts, and an accusing or excusing Conscience.

18. Those over-doing Divines who pretend to be certain, that all the World are damned that are not Christians, do add to God's word, and are great agents, for Satan to tempt men to Infidelity, and • o Ath • ism itself, and to dissuade mankind from discerning the Infinite goodness of God; and occasion many to deny the Immortality of the soul, rather than they will believe, that five parts in six of the world now, and almost all before Christ's incarnation, have Immortal souls purposely created in th • m, to be damned without any propounded means and possibility-natural of r • tnedy: And as I know they will pour out their bitter censure on these lines (which I could avoid if I regarded it more than truth) so with what measure they mete, it shall be measured to them: and others will d • mn them as confidently as they damn almost all the world: And I will be bold to censure that they are UNDOERS of the Church by OVER DOING. See more in my Vindication of God's Goodness.

Quest. 158. Should not Christians take up with Scripture wisdom only, without studying Philosophy and other Heathens human Learning?

Answ. I Have already proved the usefulness of common knowledge called Human Learning, by twenty Reasons in my book called The Unreasonableness of Infidelity, pag. 163. part. 2. sect. 23. to which I refer the Reader: And only say now, 1. Grace presupposeth Nature; We are men in order of nature at least before we are Saints, and Reason is before supernatural Revelation. 2. Common knowledge therefore is subservient unto faith: We must know the Creator and his works; And the Redeemer restoreth us to the due knowledge of the Creator: Human Learning in the sense in question is also Divine: God is the Author of the light of nature, as well as of grace. We have more than Heathens, but must not therefore have less, and cast away the good that is common to them and us: Else we must not have souls, bodies, reason, health, time, meat, drink, clothes, &c. because Heathens have them. God's works are honorable, sought out of all them that have pleasure therein. And physical Philosophy is nothing but the knowledge of God's works. 3. And the knowledge of Languages is necessary both for human converse, and for the understanding of the Scriptures themselves. The Scriptures contain not a Greek and Hebrew Grammar to understand the language in which they are written, but suppose us otherwise taught those tongues that we may interpret them. 4. The use of the Gospel is not to teach us all things needful to be known, but to teach us, on supposition of our common knowledge, how to advance higher to supernatural saving knowledge, • aith, Love and practice. Scripture telleth us not how to build a house, to plow, sow, weave, or make our works of art. Everyone that learneth his Country tongue of his Parents hath human Learning of the same sort with the learning of Greek and Hebrew: He that learneth not to read, cannot read the Bible. And he that understandeth it not in the Original tongues must trust other men's words that have Human Learning, or else remain a stranger to it.

But though none but proud fools will deny the need of that human Learning which improveth nature, and is subservient to our knowledge of supernatural Revelations, yet well doth Paul admonish us to take heed that none deceive us by vain Philosophy, and faith that the wisdom of the world is foolishness with God, and that the knowledge of Christ Crucified is the true Christian Philosophy or Wisdom. For indeed the dark Philosophers groping after the knowledge of God, did frequently stumble, and did introduce abundance of Logical and Physical vanities, uncertainties, and • alsities under the name of Philosophy, by mere niceties and high pretendings seeking for the glory of wisdom to themselves; when as it is one thing to know God's works and God in them, and another thing to compose a system of Physicks and Metaphysics containing abundance of errors and confusion, and jumbling a few certainties with a great many uncertainties and untruths, and every sect pulling down, what others asserted, and all of them disproving the methods and assertions of others, and none proving their own. And the truth is, after all later discoveries, there is yet so much error, darkness, uncertainty and confusion in the Philosophy of every pretending sect, (the Peripatetics, the Stoics, the Pythagoreans and Platonists, much more the Epicureans, the Lullianists, the Cartesians, Telesius, Campanella, Patricius, Gassendi, &c.) that it is a wonder that any that ever thoroughly tried them, can be so weak as to glory much of the certainties and methods of any, which hitherto are so palpably uncertain, and full of certain errors. We may therefore make use of all true human learning, Real and Organical, (And he is the happy Scholar who fasteneth upon the CERTAIN and the USEFUL parts, well distinguished from the rest, and truly useth them to their great and proper ends): But niceties, and fooleries which some spend their lives in for mere ostentation, and also uncertain presumptions, should be much neglected; And the great, certain, necessary, saving Verities of Morality and the Gospel must be dearly loved, and thankfully embraced, and studiously learned, and faithfully practiced, by all that would prove wise men at last.

Quest. 159. If we think that Scripture and the Law of Nature do in any point contradict each others, which may be the standard by which the other must be tried?

Answ. IT is certain that they never do contradict each other: 2. The Law of Nature is either that which is very clear by Natural evidence, or that which is dark (as degrees of Consanguinity unfit for Marriage, the evil of officious lies, &c. ). 3. The Scriptures also have their plain and their obscurer parts. 4. A dark Scripture is not to be expounded contrary to a plain natural Verity. 5. A dark and doubtful point in Nature is not to be expounded contrary to a plain and certain Scripture. 6. To suppose that there be an apparent contradiction in cases of equal clearness or doubtfulness, is a case not to be supposed; But he that should have such a dream, must do as he would do if he thought two Texts to be contradictory, that is, he must better study both till he see his error; still remembering that natural evidence hath this advantage, that it is, 1. first in order, 2. and most common and received by all; But supernatural evidence hath this advantage, that it is for the most part the more clear and satisfactory.

Quest. 160. May we not look that God should yet give us more Revelations of his will, than there are already made in Scripture?

Answ. YOu must distinguish between, 1. New Laws or Covenants to mankind, and new predictions or informations of a parti • ular person. 2. Between what may possibly be, and what we may expect as certain or probable. And so I conclude.

1. That it is certain that God will make no other Covenant, Testament or Universal Law, for the Government of mankind or the Church, as a Rule of Duty and of Judgment. Because he hath oft told us, that this Covenant and Law is perfect, and shall be in force as our rule till the end of the world.

Obj. So it was said of the Law of Moses, that it was to stand forever, yea of many Ceremonies in it?

Answ. 1. It is in the Original only, [ for ages and ages; ] or to generations and generations ] which we translate [ forever ] when it signifieth but [ to many generations ]. 2. It is nowhere said, of Moses Law as such, that it should continue either till the end of the world, or till the day of Judgment, as it is said of the Gospel. And 3. It is not said that he will add no more to the former Testament, but contrarily, that he will make a new Covenant with them, &c. But here in the Gospel he peremptorily resolveth against all innovations and additions.

2. It is certain that God will make no new Scripture or inspired word as an infallible universal Rule for the exposition of the word already written. For 1. This were an addition which he hath disclaimed, and 2. It would imply such an insufficiency in the Gospel to its ends (as being not intelligible) as is contrary to its asserted perfection, and 3. It would be contrary to that established way for the understanding of the Scripture, which God hath already settled and appointed for us till the end.

3. It is certain that God will give all his servants in their several measures, the help and illumination of his spirit, for the understanding and applying of the Gospel.

4. It is possible that God may make new Revelations to particular persons about their particular duties, events or matters of fact, in subordination to the Scripture, either by inspiration, vision, or apparition or voice. For he hath not told us that he never will do such a thing. As to tell them what shall befall them, or others; or to say [ Go to such a place, or dwell in such a place, or do such a thing ] which is not contrary to the Scripture, nor co-ordinate, but only a subordinate determination of some undetermined case, or the circumstantiating of an action.

5. Though such Revelation and Prophesy be Possible there is no certainty of it in general, nor any probability of it to any one individual person, much less a promise. And therefore to expect it, or pray for it, is but a presumptuous tempting of God.

6. And all sober Christians should be the more cautelous of being deceived by their own Imaginations, because certain experience telleth us, that most in our age that have pretended to prophesy or to inspirations or revelations, have been melancholy cracked-brained persons, near to madness, who have proved to be deluded in the end: And that such crazed persons are still prone to such imaginations.

7. Therefore also all sober Christians must take heed of rash believing every Prophet or pretended spirit, lest they be led away from the Sacred Rule, and before they are aware, be lost in vain expectations and conceits.

Quest. 161. Is not a third Rule of the Holy Ghost, or perfecter Kingdom of Love to be expected, as different from the Reign of the Creator and Redeemer?

Answ. 1. THe works ad extra and the Reign of the Father, Word, and Spirit are undivided. But yet some things are more eminently attributed to one person in the Trinity, and some to another.

2. By the Law and Covenant of Innocency the Creator eminently ruled Omnipotently. And the Son Ruled eminently sapientially initially under the Covenant of promise or grace from Adam till his Incarnation and the descent of the Holy Ghost, and more fully and perfectly afterward by the Holy Ghost. And the Holy Ghost ever since doth Rule in the Saints as the Paraclete Advocate or Agent of Christ, and Christ by him, eminently by holy Love; which is yet but initially: But the same Holy Ghost by perfect Love shall perfectly Rule in Glory forever; even as the spirit of the Father and the Son. We have already the Initial Kingdom of Love by the spirit, and shall have the perfect Kingdom in Heaven: And besides the initial and the perfect there is no other. Nor is the perfect Kingdom to be expected before the day of judgment or our removal unto Heaven: For our Kingdom is not of this World. And they that sell all and follow Christ, do make the exchange for a Reward in Heaven: And they that suffer persecution for his sake, must rejoice because their reward in Heaven is great: And they that relieve a prophet or righteous man for the sake of Christ, and that lose anything for him, shall have indeed an hundred fold (in value) in this life but in the world to come eternal life. We shall be taken up in the clouds to meet the Lord in the air, and so shall we ever be with the Lord: And those are the words with which we must comfort one another, and not Jewishly with the hopes of an earthly Kingdom. And yet we look for a new Heaven and a new Earth wherein dwelleth righteousness, according to his promise. But who shall be the inhabitants, and how that Heaven and Earth shall diff • r, and what we shall then have to do with Earth, Whether to be Overseers of that Righteous Earth (and so to judge or Rule the World) as the Angels are now over us in this World, are things which yet I understand not.

Quest. 162. May we not look for Miracles hereafter?

Answ. THe answer to Quest. 160. may serve to this. 1. God may work Miracles if he please, and hath not told us that he never will.

2. But he hath not promised us that he will, and therefore we cannot believe such a promise, not expect them as a certain thing. Nor may any pray for the gift of miracles.

3. But if there be any probability of them, it will be to those that are converting Infidel Nations, when they may be partly of such use as they were at first.

4. Yet it is certain, that sometimes God still worketh Miracles: But arbitrarily and rarely, which may not put any individual person in expectation of them.

Object. Is not the promise the same to us as to the Apostles and primitive Christians, if we could but believe as they did?

Answ. 1. The promise to be believed goeth before the faith that believeth it, and not that faith before the promise. 2. The promise of the Holy Ghost was for perpetuity, to sanctify all believers: But the promise of that special gift of Miracles, was for a time, because it was for a special use: that is, to be a standing seal to the truth of the Gospel, which all after ages may be convinced of in point of fact, and so may still have the use and benefit of. And providence (ceasing Miracles,) thus expoundeth the promise. And if Miracles must be common to all persons and ages they would be as no Miracles. And we have seen those that most confidently believed they should work them, all fail.

But I have written so largely of this point in a set Disputation in my Treatise called The Unreasonableness of Infidelity, fully proving those first Miracles satisfactory and obligatory to all following ages, that I must thither now refer the Reader.

Quest. 163. Is the Scripture to be tried by the Spirit, or the Spirit by the Scripture, and which of them is to be preferred.

Answ. I Put the question thus confusedly, for the sake of those that use to do so, to show them how to get out of their own Confusion. You must distinguish, 1. Between the Spirit in itself considered, and the Scripture in itself. 2. Between the several operations of the Spirit. 3. Between the several persons that have the Spirit. And so you must conclude,

1. That the Spirit in itself is infinitely more excellent than the Scripture. For the Spirit is God, and the Scripture is but the work of God.

2. The operation of the Spirit in the Apostles was more excellent than the operation of the same Spirit now in us; As producing more excellent effects, and more infallible.

3. Therefore the holy Scriptures which were the infallible dictates of the Spirit in the Apostles, are more perfect than any of our apprehensions which come by the same Spirit (which we have not in so great a measure).

4. Therefore we must not try the Scriptures by our most spiritual apprehensions, but our apprehensions by the Scriptures: that is, we must prefer the Spirits inspiring the Apostles to indite the Scripture, before the Spirits illuminating of us to understand them, or before any present inspirations, the former being the more perfect: Because Christ gave the Apostles the Spirit to deliver us infallibly his own Commands, and • o indite a Rule for following ages: But he giveth us the Spirit but to understand and use that Rule aright.

5. This trying the Spirit by the Scriptures, is not a setting of the Scripture above the Spirit it self; but is only a trying the Spirit by the Spirit; that is, the Spirits operations in ourselves and his Revelations to any pretenders now, by the Spirits operations in the Apostles, and by their Revelations recorded for our use. For they and not we, are called Foundations of the Church.

Quest. 164. How is a pretended Prophet, or Revelation to be tried?

Answ. 1. IF it be contrary to the Scripture, it is to be rejected as a deceit.

2. If it be the same thing which is in the Scripture, we have it more certainly revealed already: Therefore the Revelation can be nothing but an assistance of the persons faith, or a call to obedience, or a reproof of some sin: which every man is to believe according as there is true evidence that indeed it is a Divine Revelation or Vision: which if it be not, the same thing is still sure to us in the Scripture.

3. If it be something that is only Besides the Scripture (as about events and facts or Prophecies of what will befall particular places or persons) we must first see whether the evidence of a Divine revelation be clear in it or not: And that is known, 1. To the person himself by the self-attesting and convincing power of a Divine Revelation, which no man knoweth but he that hath it (And we must be very cautelous lest we take false conceptions to be such.) But to himself and others it is known, 1. At present by clear uncontrolled Miracles, which are God's attestation; which if men show, we are bound (in this case) to believe them. 2. For the Future, by the event, when things so plainly come to pass, as prove the prediction to be of God. He therefore that giveth you not by certain Miracles uncontrolled, a just proof that he is sent of God, is to be heard with a suspended belief; you must stay till the event show whether he say true or not: And not act anything in the mean time, upon an unproved presumption either of the truth or falsehood of his words.

4. If you are in doubt whether that which he speaketh be contrary to God's Word or not, you must hear him with a proportionable suspicion, and give no credit to him till you have tried whether it be so or not.

5. It is a dangerous snare and sin to believe any ones Prophecies or Revelations merely because they are very Holy persons, and do most confidently aver or swear it. For they may be deceived themselves. As also to take hysterical, or melancholy delirations or conceptions for the Revelations of the Spirit of God, and so to father falsehood upon God.

Quest. 165. May one be saved who believeth that the Scripture hath any mistake or error, and believeth it not all?

Answ. THe chief part of the answer to this must be fetched from what is said before about Fundamentals. 1. No man can be saved who believeth not that God is no liar; and that all his Word is true: Because indeed he believeth not that there is a God.

2. No man can be saved who believeth not the points that are essential to true Godliness; nor any man that heareth the Word who believeth not all Essential to Christianity, or the Christian Covenant and Religion.

3. A man may be saved who believeth not some Books of Scripture, (as Jude, 2 Pet. 2 John, 3 John, Revelations ) to be Canonical, or the Word of God; so he heartily believe the rest; or the Essentials.

4. He that thinketh that the Prophets, Sacred Historians, Evangelists and Apostles, were guided to an Infallible delivery and recording of all the great substantial necessary points of the Gospel, but not to an Infallibility in every by-expression, phrase, citation, or circumstance, doth disadvantage his own faith as to all the rest; but yet may be saved, if he believe the substance with a sound and practical belief.

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Quest. 166. Who be they that give too little to the Scriptures, and who too much; and what is the danger of each extreme?

Answ. I. IT is not easy to enumerate all the errors on either extreme; but only to give some instances of each. 1. They give too little to the Scriptures who d • ny it to be indicted by inspiration of the Infallible Spirit of God, and to be wholly true. 2. And they that detract from some parts or Books of it while they believe the rest. 3. And they that think it is not given as a Law of God, and as a Rule of faith and life. 4. And they that think it is not an Universal Law and Rule for all the world, but for some parts only (supposing the predication of it). 5. And they that think it an Imperfect Law and Rule, which must be made up with the supplement of Traditions or Revelations. 6. And they that think that it was adapted only to the times it was written in▪ and not to ours, as not foreseeing what would be. 7. And they that think it is culpably defective in Method. 8. And they that think it culpably defective in phrase, or aptness, or elegancy of style. 9. And they that think that it containeth not all that was necessary or fit for universal determination, of that kind of things which it doth at all universally determine of: As e. g. that it made two Sacraments, but not all of that kind that are fit to be made, but hath left men to invent and make more of the same nature and use. 10. And those that think that it is fitted only to the Learned, or only to the unlearned, only to Princes, or only to subjects, &c. 11. And those that think that it is but for a time, and then by alteration to be perfected as Moses Law was. 12. And those that think that the Pope, Princes or Prelates, or any men may change or alter it.

II. Those give too much (in bulk, but too little in virtue) to the Scriptures, 1. Who would set them up instead of the whole Law, and Light of Nature, as excluding this, as useless where the Scripture is.

2. And they that • eign it to be instead of all Grammars, Logic, Philosophy, and all other Arts and Sciences, and to be a perfect particular Rule for every Ruler, Lawyer, Physician, Mariner, Architect, Husbandman and Tradesman, to do his work by.

3. And they that • eign it to be fully sufficient to all men to prove its own authority and truth, without the subsidiary use of that Church-History and Tradition, which telleth us the supposed Matters of fact, and must help us to know what Books are Canonical, and what not; and without historical evidence, that these are the true Books which the Prophets and Apostles wrote, and the Miracles and Providences which have attested them.

4. And those that think that it is sufficient for its own promulgation, or the people's instruction, without the Ministry of man to preserve, deliver, translate, expound and preach it to the people.

5. And those that think it sufficient to sanctify men, without the concourse of the Spirits illumination, vivification and inward operation to that end.

6. And they that say that no man can be saved by the knowledge, belief, love and practice of all the substantial parts of Christianity brought to him by Tradition, Parents or Preachers, who tell him nothing of the Scriptures, but deliver him the Doctrines as attested by Miracles and the Spirit without any notice of the Book.

7. And those that say that Scripture alone must be made use of as to all the History of Scripture Times, and that it is unlawful to make use of any other Historians, (as Josephus and such others).

8. And they that say, no other Books of Divinity but Scripture are useful, yea, or lawful to be read of Christians; or at least in the Church.

9. And they that say that the Scriptures are so Divine, not only in Matter, but in Method and Style, as that there is nothing of human (inculpable) imperfection or weakness in them.

10. And those that say that the Logical Method, and the phrase is as perfect as God was able to make them.

11. And they that say, that all passages in Scripture historically related are Moral Truths: And so make the Devils words to Eve, of Job, to Christ, &c. to be all true.

12. And they that say, that all passages in the Scripture were equally obligatory to all other places and ages, as to those that first received them (As the kiss of peace, the Vails of women, washing feet, anointing the sick, Deaconesses, &c. )

13. And they that make Scripture so perfect a Rule to our belief, that nothing is to be taken for certain, that cometh to us any other way (As natural knowledge or historical.)

14. And those that think men may not translate the Scripture, turn the Psalms into Metre, tune them, divide the Scripture into Chapters and Verses, &c. as being derogatory alterations of the perfect Word.

15. And those that think it so perfect a particular rule of all the Circumstances, M • des, Adjuncts and external expressions of and in God's Worship, as that no such may be invented or added by man, that is not there prescribed: As Time, Place, Vesture, Gesture, Utensils, Methods, Words, and many other things, mentioned before.

16. And those that Jewishly feign a multitude of unproved mysteries to lie in the Letters, Orders, Numbers and proper Names in Scriptures, (though I deny not that there is much mystery which we little observe).

17. They that say that the Scripture is all so plain, that there is no obscure or difficult passages in them, which men are in danger of wresting to their own destruction.

18. And they that say, that All in the Scripture is so necessary to salvation (even the darkest Prophecies,) that they cannot be saved that understand them not all; or at least endeavor not studiously and particularly to understand them.

19. And they that say that every Book and Text must of necessity to salvation be believed to be Canonical and true.

20. And those that say that God hath so preserved the Scripture, as that there are no various readings and doubtful Texts thereupon, and that no written or printed Copies have been corrupted (when Dr. Heylin tells us, that the Kings Printer printed the seventh Commandment, [ Thou shalt commit adultery ]) All these err in over-doing.

III. The dangers of the former detracting from the Scripture are these. 1. It injureth the Spirit who is the author of the Scriptures. 2 It striketh at the foundation of our faith, by weakening the Records which are left us to believe: And emboldeneth men to sin, by diminishing the authority of God's Law: And weakeneth our Hopes, by weakening the promises. 3. It shaketh the universal Government of Christ, by shaking the authority or perfection of the Laws by which he governeth. 4. It maketh way for human Usurpations, and Traditions, as supplements to the holy Scriptures: And leaveth men to contrive to amend God's Word and Worship, and make Co-ordinate Laws and Doctrines of their own. 5. It hindereth the Conviction and Conversion of sinners, and hardeneth them in unbelief, by questioning or weakening the means that should convince and turn them. 6. It is a tempting men to the Cursed adding to God's Word.

IV. The dangers of over-doing here are these: 1. It leadeth to downright Infidelity: For when men find that the Scripture is imperfect or wanting in that which they fancy to be part of its perfection, and to be really insufficient, e. g. to teach men Physicks, Logic, Medicine, Languages, &c. they will be apt to say, It is not of God, because it hath not that which it pretends to have. 2. God is made the Author of defects and imperfections. 3. The Scripture is exposed to the scorn and confutation of Infidels. 4. Papists are assisted in proving its imperfection. But I must stop, having spoke to this point before in Quest. 35. and partly Quest. 30. & 31. & 33. more at large.

Quest. 167. How far do good men now Preach and Pray by the Spirit?

Answ. 1. NOt by such Inspiration of new matter from God as the Prophets and Apostles had which indicted the Scriptures.

2. Not so as to exclude the exercise of Reason, Memory or Diligence; which must be as much and more than about any common things.

3. Not so as to exclude the use and need of Scripture, Ministry, Sermons, Books, Conference, Examples, Use, or other means and helps.

But 1. The Spirit indicted that Doctrine and Scripture which is our Rule for prayer and for preaching.

2. The Spirits Miracles and works in and by the Apostles seal that doctrine to us, and confirm our faith in it.

3. The Spirit in our faithful Pastors and Teachers, teacheth us by them to pray and preach.

4. The Spirit by Illumination, Quickening and Sanctification, giveth us an habitual acquaintance with our sins, our wants, with the word of precept and promise, with God, with Christ, with Grace, with Heaven. And it giveth us a Habit of holy Love to God, and Goodness, and Thankfulness for mercy, and faith in Christ, and the life to come, and desires of perfection, and hatred of sin: And he that hath all these, hath a constant Habit of prayer in him: For prayer is nothing but the expression with the tongue of these Graces in the heart: So that the Spirit of Sanctification is thereby a Spirit of Adoption and of Supplication. And he that hath freedom of utterance can speak that which God's Spirit hath put into his very heart, and made him esteem his greatest and nearest concernment, and the most necessary and excellent thing in all the world. This is the Spirits principal help.

5. The same Spirit doth incline our hearts to the diligent use of all those means, by which our abilities may be increased: As to read, and hear, and confer, and to use ourselves to prayer, and to meditation, self-examination, &c.

6. The same Spirit helpeth us in the use of all these means, to profit by them, and to make them all effectual on our hearts.

7. The same Spirit concurreth with Means, Habits, Reason, and our own endeavors, to help us in the very act of praying and preaching: 1. By illuminating our minds to know what to desire and say: 2. By actuating our Wills to Love, and holy desire and other affections. 3. By quickening and exciting us to a liveliness and • ervency in all. And so bringing our former habits into acts, the Grace of prayer is the heart and soul of gifts; And thus the Spirit teacheth us to pray.

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Yea, the same Spirit thus by common helps assisteth even bad men in praying and preaching, giving them common habits and acts that are short of special saving grace. Whereas men left to themselves without God's Spirit, have none of all these forementioned helps. And so the Spirit is said to intercede for us by exciting our inexpressible groans; and to help our infirmities when we know what to ask as we ought.

Quest. 168. Are not our own Reasons, Studies, Memory, Strivings, Books, Forms, Methods and Ministry needless, yea, a hurtful quenching or preventing of the Spirit, and setting up our own, instead of the Spirits operations?

Answ. 1. YEs; if we do it in a conceit of the sufficiency of ourselves, our reason, memory, studies, books, forms, &c. without the Spirit: Or if we ascribe anything to any of these which is proper to Christ or to his Spirit. For such proud self-sufficient despisers of the Spirit, cannot reasonably expect his help: I doubt among men counted Learned and Rational there are too many such, that know not man's insufficiency or corruption, nor the necessity and use of that Holy Ghost into whose name they were baptized, and in whom they take on them to believe. But think that all that pretend to the Spirit are but Fanatics and Enthusiasts, and self-conceited people; when yet the Spirit himself saith, Rom. 8 9. If any man have not the Spirit of Christ, the same is none of his. And Gal. 4. 6. Because we are sons God hath sent forth the Spirit of his Son into our hearts, whereby we cry Abba, Father.

2. But if we give to Reason, Memory, Study, Books, Methods, Forms, &c. but their proper place in subordination to Christ and to his Spirit, they are so far from being quenchers of the Spirit, that they are necessary in their places, and such means as we must use, if ever we will expect the Spirits help. For the Spirit is not given to a Bruit to make him a man, or rational; nor to a proud despiser, or idle neglecter of God's appointed means, to be instead of means, nor to be a Patron to the vice of pride or idleness, which he cometh chiefly to destroy: But to bless men in the laborious use of the means which God appointeth him: Read but Prov. 1. 20, &c. & 2. & 3. & 5. & 6. & 8. and you will see that knowledge must be labored for, and instruction heard: And he that will lie idle till the Spirit move him, and will not stir up himself to seek God, nor strive to enter in at the straight g •• e, nor give all diligence to make his Calling and Election sure, may find that the Spirit of sloth hath destroyed him, when he thought the Spirit of Christ • ad been saving him. He that hath but two Articles in his Creed, must make this the second: For he that cometh to God must believe that God is, and that he is the Rewarder of them that diligently seek him.

Quest. 169. How doth the Holy Ghost set Bishops over the Churches?

Answ. 1. BY making the Office itself, so far as the Apostles had any hand in it, Christ himself having made their Office.

2. The Holy Ghost in the Electors and Ordainers directeth them to discern the fitness of the persons elected and ordained, and so to call such as God approveth of, and calleth by the Holy Ghost in them. Which was done, 1. By the extraordinary gift of discerning in the Apostles. 2. By the ordinary help of God's Spirit in the wise and faithful Electors and Ordainers ever since.

3. The Holy Ghost doth qualify them for the work, by due Life, Light and Love, Knowledge, Willingness, and Active ability; and so both en • lining them to it, and marking out the persons by his gifts whom he would have elected and ordained to it: Which was done, 1. At first by extraordinary gifts, 2. And ever since by ordinary 1. Special and saving in some; 2. Common, and only fitted to the Churches instruction in others. So that whoever is not competently qualified, is not called by the Holy Ghost: When Christ ascended he gave gifts to men, some Apostles, Prophets and Evangelists, some Pastors and Teachers, for the edifying of his body, &c. Eph. 4. 7, 8, 9, 10.

Quest. 170. Are Temples, Fonts, Utensils, Church-lands, much more the Ministers, holy: And what reverence is due to them as holy?

Answ. THe question is either de nomine whether it be fit to call them holy, or de re, whether they have that which is called Holiness.

I. The word [ Holy ] signifieth in God, essential transcendent Perfection; and so it cometh not into our question. In creatures it signifieth, 1. A Divine nature in the Rational Creature (Angels and Men) by which it is made like God, and disposed to him and his service, by Knowledge, Love, and holy Vivacity; which is commonly called Real saving Holiness as distinct from mere Relative. 2. It is taken for the Relation of anything to God as his own peculiar appropriated to him: so infinite is the distance between God and us, that whatever is His in a special sense, or separated to his use, is called Holy: And that is, 1. Persons. 2. Things. 1. Persons are either, 1. In general devoted to his Love and Service; 2. Or specially devoted to him in some special office. Which is, 1. Ecclesiastical, 2. O • conomical, 3. Political. Those devoted to his general service are, 1. Either Heartily and sincerely so devoted (who are ever sanctified in the first Real sense also,) or only by word and outward profession. 2. Things devoted to God are, 1. Some by his own immediate choice, designation and command, 2. Or by general directions to man to do it. And these are, 1. Some things more N • erly, some things more Remotely separated to him. None of these must be confounded: And so we must conclude,

1. All that shall be saved are Really Holy by a Divine Inclination, and nature, and Actual exercise thereof; and Relatively Holy in a special sense, as thus devoted and separated to God.

2. All the Baptized and professors (not apostate) are Relatively Holy as verbally devoted and separated to God.

3. All that are Ordained to the Sacred Ministry are Relatively Holy as devoted and separated to that office. And the well qualified are also really Holy, as their qualifications are either special or common.

4. All that are duly called of God to the Place of Kings, and Judges and Rulers of families, are Relatively Sacred, as their offices and they, are of God and for him, and devoted to him.

5. Temples and other utensils designed by God himself, are Holy as Related to him by that designation.

6. Temples, Utensils, Lands, &c. devoted and lawfully separated by man, for holy uses, are Holy as justly Related to God by that lawful separation. To say as some do, that [They are indeed consecrated and separated, but not Holy ] is to be ridiculously wise by self-contradiction, and the masterly use of the word Holy contrary to custom and themselves.

7. Ministers are more Holy than Temples, Lands or Utensils, as being neerlier related to holy things. And things separated by God himself are more holy than those justly separated by man. And so of days.

8. Things Remotely devoted to God, are Holy in their distant place and measure; As the Meat, Drink, House, Lands, Labors of every Godly man, who with himself devoteth all to God: But this being more distant, is yet a remoter degree of Holiness.

II. Every thing should be Reverenced according to the measure of its Holiness: And this expressed by such signs, gestures, actions, as are fittest to Honor God, to whom they are Related: And so to be uncovered in Church, and use Reverent carriage and gestures there, doth tend to preserve due Reverence to God and to his Worship, (1 Cor. 16. 20.)

Quest. 171. What is Sacrilege, and what not?

Answ. I. SAcriledge is Robbing God by the unjust alienation of holy things. And it is measured according as things are diversified in Holiness: as,

1. The greatest Sacrilege is a profane unholy alienating a person to the fl • sh and the world, from God and his Love and his service, who by Baptism was devoted to him. And so all wicked Christians are grossly Sacrilegious.

2. The next is alienating consecrated persons from the sacred work and office, by deposing Kings, or by unjust silencing or suspending true Ministers, or their casting off God's work themselves. This is far greater sacrilege than alienating Lands or Utensils.

3. The next is the unjust alienating of Temples, Utensils, Lands, days, which were separated by God himself.

4. And next such as were justly consecrated by man; as is aforesaid in the degrees of Holiness.

II. It is not Sacrilege, 1. To cease from the Ministry or other holy service, when sickness, disability of body, or violence utterly disable us.

2. Nor to alienate Temples, Lands, goods or utensils, when providence maketh it needful to the Churches good: so the fire in London hath caused a diminution of the number of Churches: so some Bishops of old, sold the Church plate to relieve the poor: And some Princes have sold some Church Lands to save the Church and state in the necessities of a lawful war.

3. It is not Sacrilege to alienate that which man devoted, but God accepted not, nor owned as appropriate to him (which his prohibition of such a dedication is a proof of.) As if a man devote his wife to chastity, or his Son to the Ministry against their wills: or if a man Vow himself to the Ministry that is unable and hath no call: or if so much Lands or goods be consecrated, as is superfluous, useless and injurious to the common welfare and the state. Alienation in these cases is no sin.

Quest. 172. Are all Religious and private meetings, forbidden by Rulers, unlawful Conventicles? Or are any such necessary?

Answ. THough both such Meetings and our Prisons tell us how greatly we now differ about this point, in the application of it to persons and our present case, yet I know no difference in the doctrinal resolution of it among most sober Christians at all: (which makes our case strange.)

For ought I know we are agreed,

I. 1. That it is more to the honor of the Church and of Religion and of God, and more to our safety and edification, to have God's Worship performed solemnly, publicly and in great assemblies, than in a corner, secretly, and with few.

2. That it is a great mercy therefore where the Rulers allow the Church such public Worship.

3. That caeteris paribus all Christians should prefer such public worship before private; And no private meetings should be kept up, which are opposite or prejudicial to such public meetings.

4. And therefore if such meetings (or any that are unnecessary to the ends of the Ministry, the service of God and good of souls) be forbidden by Lawful Rulers, they must be forborne.

II. But we are also agreed, 1. That it is not the Place but the presence of the true Pastors and people that make the Church.

2. That God may be acceptably Worshipped in all places when it is our duty.

3. That the ancient Churches and Christians in times of persecutions ordinarily met in secret against the Rulers wills, and their meetings were called Conventicles, (and slandered, which occasioned Pliny 's examination, and the right he did them.)

4. That no Minister must forsake and give over his work while there is need, and he can do it.

5. That where there are many thousands of ignorant and ungodly persons, and the public Ministers, either through their paucity (proportioned to the people) or their disability, or unwillingness, or negligence, or all, are insufficient for all that public and private Ministerial work, which God hath appointed for the instruction, persuasion and salvation of such necessitous souls, there is need of more Ministerial help.

6. That in cases of real (not counterfeit) necessity, they that are hindered from exercising their Ministerial Office publicly, should do it privately, if they have true Ordination, and the call of the people's necessity, desire, and of opportunity; so be it they do it in that peaceable, orderly and quiet manner, as may truly promote the interest of Religion, and detract not from the lawful public Ministry and work.

7. That they that are forbidden to Worship God publicly, unless they will commit some certain sin, are so prohibited as that they ought not to do it on such terms

8. That the private meetings which are held on these forementioned terms, in such cases of necessity, are not to be forsaken, though prohibited: (Though still the honor of the Magistrate is to be preserved, and obedience given him in all Lawful things): And such Meetings are not sinful nor dishonorable (to the assemblers;) For as Tertullian (and Dr. Heylin after him) saith, Cum pii, cum boni cocunt, non factio dicenda est, s • d curia: When pious, and good people meet (especially as aforesaid) it is not to be called a faction, but a Court. Thus far I think we all agree.

And that the Church of England is really of this mind is certain; 1. In that they did Congregate in private themselves, in the time of Cromwells Usurpation, towards the end when he began to restrain the use of the Common Prayer. 2. In that they wrote for it: see Dr. Hide of the Churc • in the beginning. 3. Because both in the reign of former Princes since the Reformation, and to this day, many laborious conforming Ministers, have still used to repeat their Sermons in their Houses, where many of the people came to hear them. 4. Because the Liturgy alloweth private Baptism, and restraineth not any number from being present, nor the Minister from instructing them in the use of Baptism (which is the sum of Christianity). 5. Because the Liturgy commandeth the visitation of the sick, and alloweth the Minister there to pray and instruct the person according to his own ability, about Repentance, faith in Christ, and preparation for death and the life to come; and forbiddeth not the friends and neighbors of the sick to be present. 6. Because the Liturgy and Canons allow private Communion with the sick, lame or aged that cannot come to the assembly; where the nature of that holy work is to be opened, and the Eucharistical work to be performed; And some must be present, and the number not limited. 7. And as these are express testimonies, that all private meetings are not disallowed by the Church of England, so there are other instances of such natural necessity as they are not to be supposed to be against: As, 1. For a Captain to Pray, and read Scripture or good Books and sing Psalms with his Soldiers, and with Mariners at Sea, when they have no Minister. 2. There are many thousands and hundred thousands in England, that some live so far from Church, and some are so weak that they can seldom go, and some Churches have not room for a quarter of the Parish; and none of the thousands now meant can read, and so neither can help themselves, nor have a Minister that will do it; And thousands that when they have heard a Sermon cannot remember it, but lose it presently. If these that cannot Read or Remember, nor teach their own families, nor go to Church, do take their Families, many of them, to someone Neighbors house, where the Sermon is repeated, or the Bible or Liturgy read, methinks the Church should not be against it.

But it must be still remembered, that 1. Rulers that are Infidels, Papists, Heretics or persecutors that restrain Church-meetings to the injury of men's souls, must be distinguished from pious Princes that only restrain Heretics and real Schismatics for the Churches good. 2. And that times of Heresy and Schism may make private meetings more dangerous than quiet times: And so even the Scottish Church forbad private meetings in the Separatists days of late. And when they do more hurt than good, and are justly forbidden, no doubt in that case, it is a duty to obey and to forbear them, as is aforesaid.

Quest. 173. What particular Directions for Order of Studies, and Books should be observed by young Students?

§. 1. BEcause disorder is so great a disadvantage, to young Students, and because many have importuned me to name them some few of the best Books, because they have no Time to read, nor money to buy many, I shall here answer these two demands.

§. 2. I. The Order of their studies is such as respecteth their whole lives, or such as respecteth every Day. It is the first which I now intend.

§. 3. Direct. 1. The knowledge of so much of Theology as is necessary to your own Duty and Salvation, is the first thing which you are to learn (when you have learnt to speak). Children have souls to save; and their Reason is given them to use for their Creators service and their salvation. 1. They can never begin to Learn that too soon which they were made and Redeemed to Learn, and which their whole lives must be employed in practicing. And that which absolute Necessity requireth, and without which there is no salvation. 3. And that which must tell a man the only ultimate end which he must intend, in all the moral actions of his life. For the right Intention of our end is antecedent to all right use of means; And till this be done, a man hath not well begun to Live, nor to use his Reason; nor hath he any other work for his Reason, till this be first done. He liveth but in a continual sin, that doth not make God and the public good and his salvation his end. Therefore they that would not have Children begin with Divinity, would have them serve the Devil and the Flesh. God must be our First and Last and All.

§. 4. Not that any exact or full Body or Method of Divinity is to be Learnt so early. But 1. The Baptismal Covenant must be well opened betime, and frequently urged upon their hearts. 2. Therefore the Creed, the Lord's Prayer and Decalogue, must be opened to such betime; that is, They must be wisely Catechised. 3. They must be taught the Scripture History, especially Genesis and the Gospel of Christ. 4. They must with the other Scriptures, read the most plain and suitable Books of practical Divin • s (after named). 5. They must be kept in the company of suitable, wise and exemplary Christians, whose whole conversation will help them to the sense and Love of Holiness; And must be kept strictly from perverting wicked company. 6. They must be frequently, lovingly, familiarly yet seriously, treated with about the state of their own souls, and made to know their need of Christ and of his holy spirit, of Justification and Renovation. 7. They must be trained up in the Practice of Godliness, in Prayer, pious speeches, and obedience to God and man. 8. They must be kept under the most powerful and profitable Ministers of Christ that can be had. 9. They must be much urged to the study of their own hearts; To know themselves; what it is to be a Man, to have Reason, Free-will and an Immortal soul: what it is to be a Child of Lapsed Adam; and an unregenerate unpardoned sinner: what it is to be a Redeemed, and a sanctified, Justified person, and an adopted heir of life eternal. And by close examination to know which of these conditions is their own; To know what is their daily duty; and what their danger and what their Temptations and impediments, and how to escape?

§. 5. For if once the soul be truly sanctified, then 1. Their salvation is much▪ secured, and the main work of their lives is happily begun, and they are ready to Die safely when ever God shall call them hence. 2. It will possess them with a right end, in all the studies and labors of their lives; which is an unspeakable advantage, both for their pleasing of God, and profiting themselves and others; without which they will but profane God's name and word, and turn the Ministry into a worldly fleshly life, and study and Preach for Riches, Preferment, or applause, and live as he Luk. 12. 18, 19. Soul, take thy ease, eat, drink and be merry; and they will make Theology the way to hell, and study and preach their own condemnation. 3. A Holy heart will be always under the Greatest Motives; and therefore will be constantly and powerfully impelled (as well in secret as before others) to diligence in studies and all good endeavors. 4. And it will make all sweet and easy to them, as being a noble work, and relishing of God's Love, and the endless Glory to which it tendeth. A holy soul will all the year long be employed in sacred studies and works, as a good stomach at a feast, with constant pleasure! And then O how happily, will all go on; When a carnal person with a dull, unwilling, weary mind, taketh now and then a little, when his carnal interest itself doth prevail against his more slothful sensual inclinations; but he never followeth it with hearty affections, and therefore seldom with good success. 4. And a holy soul will be a continual Treasury and fountain of holy matter, to pour out to others, when they come to the Sacred Ministry; so that such a one can say more from the feeling and experience of his soul, than another can in a long time gather from his Books. 5. And that which he saith will come warm to the hearers in a more lively experimental manner, than usual carnal Preachers speak. 6. And it is liker to be attended by a greater blessing from God. 7. And there are many Controversies in the Church, which an experienced holy person, ( caeteris paribus ) hath great advantage in above all others, to know the right, and be preserved from errors.

§: 6. Direct. 2. Let young men's time (till about 18, 19, or 20,) be spent in the improvement of their Memories, rather than in studies that require much judgment: Therefore let them take that time to get Organical knowledge; such as are the Latin and Greek tongues first and chiefly, and then the Hebrew, Chaldee, Syriac and Arabic; with the exactest acquaintance with the true Precepts of Logic: And let them learn some Epi • ome of Logic without Book. In this time also let them be much conversant in History; both Civil, Scholastical (of Philosophers, Orators, Poets, &c. ) and Ecclesiastical. And then take in as much of the Mathematics as their more necessary studies will allow them time for (still valuing Knowledge according to the various degrees of usefulness.)

§. 7. Direct. 3. When you come to seek after more abstruse and real wisdom, join together the study of Physicks and Theology; and take not your Physicks as separated from or independent on Theology; But as the study of God in his works, and of his works as leading to himself. Otherwise you will be but like a Scrivener and Printer, who maketh his Letters well, but knoweth not what they signify.

§. 8. Direct. 4. Unite all 〈 in non-Latin alphabet 〉 or knowledge of Real e • tities into one science; both spirits and Bodies; God being taken in as the First and last, the Original, Director and End of all: And study not the doctrine of Bodies alone, as separated from spirits: For it is but an imaginary separation, and a delusion to men's minds. Or if you will call them by the name of several sciences, be sure you so link those severals together that the due dependence of bodies on spirits, and of the Passive natures on the Active may still be kept discemable: And then they will be one while you call them divers.

§. 9. Direct. 5. When you study only to know what is True, you must begin at the Primum c • gnoscibile, and so rise in ordine cognoscendi: But when you would come to see things in their proper Order, by a more perfect satisfying knowledge, you must draw up a synthetical sebeme, juxta ordinem • ssendi where God must be the First and Last; the first Efficient Governor and End of all.

§. 10. Direct. 6. Your first study of Philosophy therefore should be, of yourselves; To know a man. And the Knowledge of man's soul is a part so necessary, so near, so useful, that it should take up both the first and largest room in all your Physicks, or knowledge of God's works: Labor therefore to be accurate in this.

§. 11. Direct. 7. With the knowledge of your selves join the Knowledge of the rest of the works of God; but according to the usefulness of each part to your moral duty; and as all are Related to God and You.

§. 12. Direct. 8. Be sure in all your progress that you keep a distinct knowledge of things certain and things uncertain, searchable and unsearchable, revealed and unrevealed; And lay the first as your foundation, yea rather keep the knowledge of them as your Science of Physic by itself, and let no obscurity in the rest cause you to question certain things; nor ever be so perverse as to try things known, by things unknown, and to argue à minùs notis. Lay no stress on small or doubtful things.

§. 13. Direct. 9. Metaphysics as now taken is a mixture of Organical and Real Knowledge; And part of it belongeth to Logic (the Organical part), and the rest is Theology, and Pneumatologie, and the highest parts of Ontologie, or Real Science.

§. 14. Direct. 10. In studying Philosophy, 1. See that you neither neglect any helps of those that have gone before you, under pretence of taking nothing upon trust, and of studying the naked Things themselves: (For if every man must begin all a new, as if he had been the first Philosopher, knowledge will make but small proficiency) 2. Nor yet stick not in the bare Belief of any Author whatsoever, but study all things in their naked natures and proper evidences though by the helps that are afforded you by others. For it is not science but human belief, else, whoever you take it from.

§. 15. Direct. 10. So certain are the numerous errors of Philosophers, so uncertain a multitude of their assertions, so various their sects, and so easy is it for any to pull down much which the rest have built, and so hard to set up any comely structure that others in like manner may not cast down, that I cannot persuade you to fall in with any one sort or sect, who yet have published their sentiments to the World. The Platonists made very noble attempts in their enquiries after spiritual beings: But they run into many unproved fanaticisms, and into divers errors, and want the desirable helps of true method. The wit of Aristotle was wonderful for subtility and solidity. His knowledge vast; His method (oft) accurate; But many precarious, yea erroneous conceptions and assertions, are so placed by him, as to have a troubling and corrupting influence into all the rest: The Epicureans or Democratists, were still and justly the contempt of all the sober sects; And our late Somatists that follow them, yea and Gassendi, and many that call themselves Cartesians, yea Cartesius himself, much more Berigardus, Regius and Hobbes, do give so much more to mere Matter and Motion, than is truly due, and know or say so much too little of Spirits, Active Natures, Vital Powers, which are the true principles of motion, that they differ as much from true Philosophers, as a Carkass or a Clock from a living man. The Stoics had noble Ethical principles, and they (and the Platonists with the Cynics) were of the best lives: But their writings are most lost, and little of their Physicks fully known to us, and that also hath its errors. Patricius is but a Platonist so taken with the nature of Light, as insisting on that in Phanatical terms, to leave out a great deal more that must be conjoined. Telesius doth the like by Heat and Cold, Heaven and Earth, and among many observable things, hath much that is unsound and of ill consequence. Campanella hath improved him, and hath many hints of better Principles (especially in his Primalities) than all the rest: But he phanatically runs them up into so many unproved and vain, yea and mistaken superstructures, as that no true Body of Physicks can be gathered out of all his works. The attempt that pious Commenius hath made in his small Manual hath much that is of worth; but far short of accurateness. The Hermetical Philosophers have no true method of Philosophy among them; And to make their three or five Principles to be so many Elements, or simple bodies, constituting all compounds, and form up a system of Philosophy on their suppositions, will be but to trifle and not to satisfy judicious minds; especially considering how defective their Philosophy is made by their omissions. Lullius and his followers fit not their Method to the true order of the Matter. Scaliger, Scheggius, Wendeline and Sennertus (especially in his Hypomnemata ) were great men, and have many excellent things: But too much of Aristotle's goeth for currant with them. My worthy, Learned and truly pious friend Mr. Sam. Gott in his new Book on Gen. 1. hath many excellent notions, and much that is scarce elsewhere to be met with: But the tedious paragraphs, the defect of method, and several unproveable particulars, make it like all human works imperfect.

Therefore if I must direct you according to my judgment, I must advise you, 1. To suppose that Philosophers are all still in very great darkness, and there is much confusion, defectiveness, error and division and uncertainty among them. 2. Therefore addict not yourselves absolutely to any Sect of them. 3. Let your first studies of them all leave room for the changing of your judgment, and do not too hastily fix on any of their sentiments as sure, till you have heard what others say, and with ripened understandings have deeply and long studied the Things themselves. 4. Choose out so much of the Certainties and Useful parts of Physicks as you can reach to, and make them know their places in subserviency to your holy principles and ends; and rather be well content with so much, than to lose too much time in a vain fatigation of your brains for more.

I have made some attempt to draw out so much, especially de Mundo & de Homine, in my Methodus The logiae, though I expect it should no more satisfy others, than any of theirs have satisfied me.

§. 16. Direct. 11. When you have well stated your Ontologie, or Real Science, then review your Logic and Organical part of Metaphysics; and see Verba rebus aptentue; Fetch then your words and Organical notions from the Nature of the Things. Abundance are confounded by taking up Logical Notions first which are unsuitable to true Physical beings.

§. 17. Direct. 12. Somewhat of Ethics may be well learnt of Philosophers, but it's nothing to the Scriptures Christian Ethics.

§. 18. Direct. 13. Somewhat of artificial Rhetoric and Oratory should be known: But the Oratory which is most natural, from the evidence of things; well managed by a good understanding and elocution, which hath least of appearing art or affectation, is ever the most effectual, and of best esteem.

§. 19. Direct. 14. The doctrine o • Politicks, especially of the Nature of Government and Laws in General, is of great use to all that will ever understand the Nature of God's Government and Laws, that is, of Religion. Though there be no necessity of knowing the Government and Laws of the Land or of other Countries, and further than is necessary to our obedience or our outward concernments, yet so much of Government and Laws as Nature and Scripture make common to all particular forms and Countries, must be known by him that will understand Morality or Divinity, or will ever study the Laws of the Land. And it is a preposterous course, and the way of Ignorance and error, for a Divine to study God's Laws, and a Lawyer man's Laws, before either of them know, in general what a Law, or what Government is, as nature notifieth it to us.

§. 20. Direct. 15. When you come to Divinity, I am not for their way that would have you begin with the Fathers and thence form a body of Divinity to yourselves: If every young student must be put on such a task, we may have many Religions quickly, but shall certainly have much ignorance and error. We must not be so blind or unthankful to God as to d • ny that later times have brought forth abundance of Theological writings, incomparably more methodical, judicious, full, clear, and excellently fi • ted also by application, to the good of souls, than any that are known to us since the writing of the Sacred Scriptures. Reverence of antiquity hath its proper place and use, but is not to make men fools, non-proficience, or contemners of God's greater mercies.

My advice therefore is, that you begin with a conjunction of English Catechisms, and the Confessions of all the Churches, and the Practical holy writings of our English Divines: And that you never separate these asunder. These Practical Books do commonly themselves contain the Principles, and do press them in so warm a working manner as is likest to bring them to the heart: And till they are there, they are not received according to their use, but kept as in the porch. Get then six or seven of the most judicious Catechisms and compare them well together, and compare all the Confessions of the Churches, (where you may be sure that they put those which they account the weightiest and surest truths). And with them read daily the most spiritual heart-moving Treatises, of Regeneration, and our Covenant with God in Christ, of Repentance, faith, Love, obedience, hope, and of a Heavenly mind and life; as also of Prayer and other particular duties, and of Temptations and particular sins.

And when you have gone through the Catechisms, read over three or four of the soundest systemes of Divinity. And after that proceed to some larger Theses, and then to the study of the clearest and exactest Methodists; And think not that you well understand Divinity, till 1. You know it as methodized and jointed in a due Scheme, and the several parts of it in their several Schemes, seeing you know not the beauty nor the true sense of things, if you know them not in their proper places, where they stand in their several respects to other points: And 2. Till it be wrought into your very hearts, and digested into a holy nature; For when all is done, it is only a holy and Heavenly life, that will prove you wise, and make you happy and give you solid peace and comfort?

§. 21. Direct. 16. When you have gone so far, set yourselves to read the Ancients: 1. And take them in order as they lived, 2. Observe most the Historical part, what doctrines, and practices de fact • did then obtain. 3. Some must be read wholly, and some but in part: 4. Councils and Church History here have a chief place.

§. 22. Direct. 17. With them read the best Commentators on the Scriptures, old and new.

§. 23. Direct. 18. And then set yourselves to the study of Church Controversies (Though those that the Times make necessary must be sooner looked into). Look first and most into those which your own Consciences and practice require your acquaintance with: And above all here, read well those Writings that confute Atheists and Infidels, and most solidly prove the truth of the Christian Religion: And then those that defend the greatest points. And think not much to bestow some time and labor in reading some of the old School Divines.

§. 24. Direct. 19. When you come to form up your Belief of certainties in Religion, take in nothing as sure and necessary, which the ancient Churches did not receive. Many other things may be taken for truths; and in perspicuity and method the late times much excel them. But Christian Religion is still the same thing, and therefore we must have no other Religion in the great and necessary parts than they had.

§. 25. Direct. 20. Still remember, that men's various capacities do occasion a great variety of Duties: some men have clear and strong Understandings, by nature: These should study Things as much as Books; For possibly they may excel and correct their Authors. Some are naturally of duller or less-judicious heads, that with no study of Things can reach half so high, as they may do by studying the Writings of those who are wiser than ever they are like to be. These must take more on trust from their Authors, and confess their weakness.

§. 26. Direct. 21. After or with all Controversies, be well verst in the Writings of those Reconcilers, who pretend to narrow or end the differences. For usually they are such as know more than the Contenders.

I proceed now to give you some Names of Books.

Quest. 174. What Books Especially of Theology should one choose, who for want of money or time, can read but few?

Answ. General. THe truth is, 1. It is not the reading of many Books which is necessary to make a man wise or good: But the well reading of a few, could he be sure to have the best. 2. And it is not possible to read over very many on the same subjects, without a great deal of loss of precious time: 3. And yet the Reading of as many as is possible tendeth much to the increase of knowledge, and were the best way, if greater matters were not that way unavoidably to be omitted: Life therefore being short, and work great, and Knowledge being for Love and Practice, and no man having leisure to learn all things, a wise man must be sure to lay hold on that which is most useful and necessary. 4. But some considerable acquaintance with many Books is now become by accident necessary to a Divine. 1. Because unhappily a young Student knoweth not which are the best, till he hath tried them: And when he should take another man's word, he knoweth not whose word it is that he should take: For among grave men, accounted great Scholars, its few that are truly judicious and wise, and he that is not wise himself cannot know who else are so indeed: And every man will commend the Authors that are of his own opinion. And if I commend to you some Authors above others, what do I but commend my own judgment to you, even as if I commended my own Books, and persuaded you to read them: when another man of a different judgment will commend to you Books of a different sort. And how knoweth a raw Student which of us is in the right. 2. Because no one man is so full and perfect as to say all that is said by all others: But though one man excel in one or many respects, another may excel him in some particulars, and say that which he omitteth, or mistaketh in. 3. But especially because many errors and adversaries have many Books necessary to some, for to know what they say, and to know how to confute them, especially the Papists, whose way is upon pretence of Antiquity and Universality, to carry every Controversy into a Wood of Church History, and ancient Writers, that there you may first be lost, and then they may have the finding of you: And if you cannot answer every corrupted or abused Citation of theirs out of Councils and Fathers, they triumph as if they had justified their Church-tyranny. 4. And the very subjects that are to be understood are numerous, and few men write of all. 5. And on the same subject men have several Modes of Writing: As one excelleth in accurate Method, and another in clear convincing argumentation, and another in an affectionate taking style: And the same Book that doth one, cannot well do the other, because the same style will not do it.

Object. But the ancient Fathers used not so many Books as we do, no not one for our hundreds: And yet we honor them above the Neotericks: They lived before these Libraries had a being. Yea, they exhort Divines to be learned in the holy Scriptures, and the fourth Council of Carthage forbad the reading of the Heathens Books: And many Heretics are accused by the Fathers and Historians, as being studied in Logic, and curious in common Sciences: And Paul saith, that the Scriptures are able to make us wise unto salvation.

Answ. 1. And yet the New Testament was written (or most of it) after Paul said so: which showeth that he meant not to exclude more writing.

2. The Scriptures are sufficient for their proper use, which is to be a Law of Faith and Life, if they be understood. But 1. They are not sufficient for that which they were never intended for: 2. And we may by other Books be greatly helped in understanding them.

3. If other Books were not needful, Teachers were not needful: For Writing is but the most advantageous way of Teaching, by fixed Characters, which fly not from our memory as transient words do. And who is it that understandeth the Scriptures that never had a Teacher? And why said the Eunuch, [ How should I (understand what I read) unless some man guide me? ] Acts 8. 31. And why did Christ set Teachers in his Church to the end, till it be perfected, Eph. 4. 11, 12, 13. if they must not Teach the Church unto the end? Therefore they may write unto the end.

4. Reverence to Antiquity must not make us blind or unthankful. Abundance of the Fathers were unlearned men, and of far less knowledge than ordinary Divines have now: And the chief of them were far short in knowledge of the chiefest that God of late hath given us. And how should it be otherwise, when their helps were so much less than ours.

5. Knowledge hath abundantly increased since Printing was invented: Therefore Books have been a means to it.

6. The Fathers then wrote voluminously: Therefore they were not against more writing.

7. Most of the Bishops and Councils that cried down Common Learning, had little of it themselves, and therefore knew not how to judge of it: no more than good men now that want it.

8. They lived among Heathens that gloried so in their own Learning, as to oppose it to the Word of God, (as may be seen in Julian, and Porphyry, and Celsus ): Therefore Christians opposed it, and contemned it; and were afraid while it was set in competition with the Scriptures, lest it should draw men to Infidelity, if overvalued.

9. And finally, the truth is, that the sacred Scriptures are now too much undervalued, and Philosophy much overvalued by many both as to Evidence and Usefulness: And a few plain certain truths which all our Catechisms contain, well pressed and practiced, would make a better Church and Christians, than is now to be found among us all. And I am one that after all that I have written, do heartily wish that this were the ordinary state of our C • urches. But yet by Accident much more is needful, as is proved: 1. For the • uller▪ underst • nding of these principles: 2. For the defending of them (especially by those that are called to that work): 3. To keep a Minister from that Contempt which may else frustrate his labors: 4. And to be ornamental and subservient to the substantial Truths.

And now I will answer the Question more Particularly in this order.

I. I will name you the Poorest or Smallest Library that is tolerable.

II. The Poorer (though not the poorest ); where a competent addition is made.

III. The Poor man's Library, which yet addeth somewhat to the former, but cometh short of a Rich and Sumptuous Library.

I. THe Poorest Library is, 1. The Sacred Bible: 2. A Concordance (Downames the least, or Newmans the best). 3. A sound Commentary or Annotations, either Diodates, the English Annotations, or the Dutch. 4. Some English Catechisms, (the Assemblies two, Mr. Gouges, Mr. Crooks Guide,) Ames his Medulla Theology & Casus Conscientiae (which are both in Latin and English ) and his Bellarminus Enervatus. 5. Some of the soundest English Books which open the Doctrine of Grace, Justification, and Free-will and Duty; as Mr. Truman 's Great Propi • iation, Mr. Bradshaw of Justification, Mr. Gibbons Sermon of Justification in the Morning Exercises at St. Giles in the Fields, Mr. Hochkis of Forgiveness of Sin. 6. As many Affectionate Practical English Writers as you can get; Especially Mr. Richard Allens Works, Mr. Gournall 's, Dr. Preston, Dr. Sibbes, Mr. Robert Bolton, Mr. Whateley, Mr. R • yner, Mr. Scudder, Mr. T. Ford, Mr. How of Blessedness, Mr. Swinocke, Mr. Gouges, The Practice of Piety, The Whole Duty of Man, Dr. Hammonds Practical Catechism, Dr. Pierson on the Creed, Dr. Downame on the Lord's Prayer, Mr. Dod on the Commandments, Bishop Andrew's on the Commandments, Mr. Io. Brinsleyes True Watch, Mr. Greenhams Works, Mr. Hildershams Works, Mr. Anthony Burgess Works, Mr. Perkins Works, Dr. Harris Works, Mr. Burroughs, Mr. Thomas Hooker, Mr. Pinkes Sermons, Io. Downames Christian Warfare, Richard Rogers, John Rogers of Faith and Love, Dr. Stoughton, Dr. Thomas Tailor, Mr. El • on, Mr. Daniel Dike, Jeremiah Dike, Mr. Io. Ball of Faith, of the Covenant, &c. Culverwell of Faith, Mr. Ranew, Mr. Teate, Mr. Shaw, Mr. Rawlet, Mr. Ianoway, Mr. Vincent, Mr. Do • little, Mr. Samuel Wards Sermons, Mr. W. Fenner, Mr. Ru • herfords Letters, Mr. Joseph Allens Life and Letters, and Treatise of Conversion, Mr. Samuel Clerks Lives and his Martyrologie, The Morning Exercises at St. Giles Cripplegate, and at St. Giles in the Fields, Mr. Benjamin B • xters Sermons, Mr. George Hopkins Salvation from Sin, Dr. Edward Reynolds, Mr. Meades Works, Mr. Vines Sermons, Henry Smith, Samuel Smith, Tho. Smith, Mr. Strong, Ios. Simonds; as many of them as you can get. 7. And for all other Learning Alstedius his Encyclopaedia alone; supposing that you are past the Grammar School, and have necessary Lexicons, specially Martinius and Leighs Critica Sacra: If you can have more, get Bellarm. de Scriptor. Eccles. Cooks Censura Patrum, Scul • e • i Medulla Patrum, Clem. Rom. Justin, Tertullian & Cyprian; Helvici Chronolog. Hammonds and Beza's Annotations, with Junius & Tremel. Calvin on the New Testament: Thaddaei Conciliationes, Alstedii Definit. & distinct. Castanei Distinct. Ursini Catechis. Wendelini Theolog. Suecani Method. Descriptio, Davenants Works, and Cameron 's, le Blanck 's Theses, Grotius de Satisfact. Caranzus Epitom. Council. Ushers Annals, and Answer to the Jesuit, & de Success. Eccles. Stat. Drelincourts and Pooles Manual, Corpus Confessionum.

II. When you can get more, the next rank must have all the form • with these Additions following▪

I. FOr Lexicons: 1. For Latin besides Goldman, or H • lyoke, or rather H • ttons Morellius, or Cowper, get Martinii Onomasticon: 2. For Greek, Scapula, Pasor, Leigh, Simpson, and Henricpetri Lexicon. 3. For Hebrew, Buxtorfe, Schindler, Leigh.

II. For Logic: 1. Fasciculus Logicus, or Smith, Keckerman, Burgersdicius. 2. Of the moderate Ramists that take in both, Henry Gutberleth.

III. For Physicks: 1. Magyrus, Combachius, Burgersdicius, Wendeline, and Sennert • s. 2. Commenius. 3. Mr. Gott. 4. Bacon and Mr. Boile.

IV. More particularly, De Anima, Tolet, Melancthon with Vives and Amerbachius (they are printed together in one Book) Sennerti Hypomnemata, Scaligers Exercitations.

V. De Corpore Humano, Galene, Fernelius, Bartholine, Harvy de Generatione animalium.

VI. De Motu, Mousnerius, Dr. Walli • .

VII. Of Astronomy, Gassendi, Riolanus.

VIII. Of Geography: Cluverius or Abbot, Ortelius, Mercator, Heylin, the Globe or Map. Geog. Nubiens.

IX. Of Mathematics in general: Euclid, Barrow, Rami Schol. cum prolegom. Snellii, Bettinus, Herigone.

X. Arithmetic in particular: Record. Wingate, &c.

XI. Geometry: Ramus eum Comment. Snellii, & Schroneri, Metii, Dr. Wallis, &c.

XII. Music: Th. Morley, Simpson.

XIII. Of Chronology and General History: Helvici Chronol. Ushers Annals, Idea Histor. Univers. Bucholtzer, Calvisius, Functius, Jacob. Cappel, Raleigh.

XIV. Particular History is endless: Among so many I scarce know what to say more, than Read as many as you can: especially,

1. The Roman Historians, (which are joined together.)

2. The Greek Historians.

3. Diog. Laertius and Eunapius de vitis Philosoph.

4. Plutarcks Lives.

5. Of England, Matth. Paris, Howden, Cambden, Speed, Rushworths Collections.

6. Of France, Thuanus (who also taketh in most of the Europaean History of his time) Commines, Serres.

7. Of Belgium, Grimston, and Grotius, and Strada.

8. Of Germany, the Collections of Pistorius, Ruberus and Freherus.

9. Of Italy, Guicciardine.

10. Knowles Turkish History, and Leunclavius.

11. Of Abyssinia, Godignus, and D • mianus a Goes.

12. Of Judea, George Sandyes Travels, and Brocardus.

13. Of Armenia and Tartary, Haitho Armenius, and the rest in the Novus Orbis; especially Paulus Venetus there.

14. Of Africa and India, Leo Afer, and Ludovicus Romanus.

15. Of China, Siam, Iapon, &c. Varenius, Maffaei Histor. Indica eum Epist. Jesuit. Alvarez and Martinius.

16. Of Indostan, Terry.

17. Of Muscovy, Sigismundus.

18. Of Sweden, Olaus Magnus (but fabulous).

19. Of Scotland, Io. Major, Hector Boethius, Dempster.

20. Of Antiquities, Rosinus Rom. Antiquit. Godwin, Selden de diis Syris, &c. Ferrarii Lexicon.

XV. Of Church History: Josephus, Eusebius, Ruffinus Tripartite, above all Socrates and S • z • men, Orosius, Sulpitius Severus, Theodoret, Victor Uticensis, Beda, Jacobus a Vitriaco, Nicephorus Callist. Platina & Massonius de vitis Pontif. Abbas Urspergensis, Sleidan, Micraelius. Gentii Hist. Iud. M • lani Martyrolog. Clerks Martyrol. Hottinger, Illyrici Catalogus Testium Veritatis, or Morneys Mystery of •• iquity. Perin and Morlands History of Piedmont, and the Waldens • s, Histor. Persecut. B • hem. Sculteti Annals, & curriculum vitae suae: Knoxes and Spotswood Hist. Scot. Regenvolscia Hist. Eccl. Sclav • n. Ushers Primordia Eccles. Britt. Parkers Antiquitates Eccles. Britt. Melchior Adami Vitae The • log. Medicorum, Iuris Consult. & Philosoph. German. Fullers Church History, Clerks Live • ▪ many particular Lives as Jewels by Dr. Humphrey, Mr. Ios. Allens, &c. Boltons, &c. Also read the Epistles of Melancthon, Calvin, B • za, Saravia.

XVI. Of Medicine, Study no more than such as Horstius de Sanitate Studiosorum tuenda, or Follinus or Graterolus, or an Herbal, except you can go quite through with it; le • t by a half skill you kill yourself or others: But take 1. Sufficient exercise ad Sudorem, (aliquando largiorem, in habitu seroso vel pituitos • ). 2. Temperance: 3. A pleased contented mind. 4. Warmth and avoiding inward and outward cold: 5. And experience for your best Physic; and meddle with no more without necessity, and the advice of a very able experienced man.

XVII. Of Politi • ks, and Civil •• w, and Ethics, read Besoldus, Willius, Danaus, Fragoso de •• g. Rep. Mr. Lawsons T •• ological Woe •• s, Angelius, Dr. Zouch, Grotius de Iure Belli, Mynsingers Institut. W • si •• echius, Calvin's Lexicon, Eustachius Ethics and Pembles.

XVIII. For Methods of Divinity, read Pareus his Edit. of Ursine, Trelca •• us, Amesii Medulla, Musculi Loci Communes, Dr. Tully, Georg. So • nius, Tzegedines Tables, Calvin's Institutions, or Cololonius abbreviation of him, Lawsons Theopolitica, Wollebius, Cluto's Idea Theol.

XIX. Theological Disputations and Treatises which I take to be extraordinary clear and sound, escaping the extremes which many err in, and opening the Reconciling truth: Strangius, Le Blankes Theses, Mr. Trumans three Books, Grotius de Satisfactione: Bradshaw of Justification, Gibbons Sermon of Justification, Hotchkis of Forgiveness of Sin: All Davenants Works, Cameron 's Works, Testardus de Natura & Gratia: All Joshua Placaeus Works; Theses Salmurienses, Amyraut, Johan. Bergius, Conrad. Bergius, Ludovic. Crocii Syntag. Theolog. Synod. Dort, especially the British and Breme Divines in Suffrag. Iansenii Augustinus, all Augustine, Prosper and Fulgentius. Musculi Loci Communes, Dallaeus de Redemp. Wotton de Reconcil. Gattaker, Woodbridge of Justification, Stillingfleet, Ushers Answer to the Jesuits Challenge, and his Notes de Redempt. Univers. W. Fe • ner, Rob. Baronius de Peccato Mort. & Ven. Bishop Preston, Whateley, Vossii Theses, Bullingers Decades, Rob. Abbot.

XX. Commentators (besides the forenamed Annotations) Beza, & Piscator, Iunii & Tremellii Annot. Dr. Hammond, Grotius in Evang. Calvin, especially in Nov. Test. or Marlorates Collection on Gen. Psal▪ Isai. & N. Test. Which containeth Calvin with others: Mr. Pools Critics, Ainsworth, M • llerus, Willet, Pareus, Musculus, Lyra, Es • ius, Jansen, Chemnitz Harm. Mr. Cradocks Harm. Maldonado, Lorinus, Dixson, Hutchinson, Drusius, Picherelli opuscula.

XXI. Such as open some hard Texts only, and Reconcile seeming contradictions, Thaddaeus, Span • emii Dubia Evangelica: Magrii Conciliat. Sharpii Symphonia, Bertram, Brugensis, Alba: Walther. Lydius; Gatakeri Cinnus & alia: Richardson, Cameron's Myrothec. with Lud. Cappel; Crayus, Broughton, Heinsius, Nic. Fullers Miscellan▪ Gregory, Doughtyes Analecta. Dieterici Antiq. Biblicae, Caninii Disqu. Sui • erus, Boies, Medes Works, Weems, Bootii, Sculteti Exercitationes.

XXII. Helps to understand the Scriptures: Broughtons Consent of Scripture, Usher of the Septuagint, &c. Illirici Clavis Scripturae, The foresaid Treatises of Customs▪ all Bochartus (Geograph. & de Animalibus) Brierwoods Enquiries, Buxtorf de Synag. Iud. Cunaeus, Sigonius & Steph. Menochius de Repub. Hebr. Sixt. Amama, Euseb. Nirembergius de Antiq. Scripturae, the Polyglote Bibles various Versions, Ravanellus.

XXIII. For defense of the Christian • aith against Atheists and Infidels, Hier. Savonarola, Vander Meulin, Stilling fleets Orig. Script. Grotius de Verit. Rel. Christ. Morney▪ Cameron de Verbo Dei, Micrelii E •• nophron. Lod. Vives, Marsil. Ficinus cum notis Lud. Crocii, Dr. Jackson's Truth of S •• ipt. Campanella's Atheismus Triumphatus, L • ssius, Waddesworth of the Immortality of the Soul▪ • ir Ch • rl Wolseley against Atheism, Aut Deus aut Nihil, besides abundance of the Fathers, John Goodwin of Scriptures.

XXIV. Cases of Conscience, besides Ames, Perkins, Dixson, Greg. Sayrus his Clavis Regia, Azorius, Dr. Ier. Tailors Ductor Dubitantium.

XXV. Councils, Lydius Caranza, Crab, Binius, Spelman, Iustellus, Synod. Dordr.

XXVI. Canonists and Helps to understand Councils, The Decretals, or Corpus Iuris Canon. Zabarell, Panormitane, Navarrus, Albaspinaeus, Iustellus, Blondel de Decret. Balsamon, Z • naras & P •• tius, Miraei Notitia Episcopatuum (but not trusty), Chenu de Episcopatibus Gallicis, Filesaeus. Histor. Council. Trident.

XXVII. Fathers: Clem. Rom. Ushers and Iz. Vossii Ignatius, Justin Martyr, Irenaeus, Clem. Alexand▪ Tertullian, Cyprian, Origen, Athenagoras, Tatianus, Arnobius cum Minutio Foelice, Lactantius, Athanasius. These are not very Voluminous: Optatus, Eusebii Preparatio & Demonstratio Evangelica; as much of Jerome, Augustine, and Chrysostom as you can; Hilarius Pictaviensis, Prosper, Fulgentius, Vincent. Lirinensis, and (before them) Basil, Greg. Nazianzen and Greg. Nyssen. Epiphanius, Ambrose, Paulinus Nolanus, Cass • anus, Salvianus, Gennadius Massil. Gildas, Claudius Turonensis, Rabanus Ma • rus, Bernard.

XXVIII. Helps to know and understand the Fathers: Sculteti Medulla Patrum, Cocus his Censura Patrum, Rivets Critica Sacra, Dr. James, all Bishop Ushers Works; (but above all, a Manuscript of his now in the hands of the Archbishop of Canterbury;) Sixti Senensis Bibliotheca, Possevinus, many of Erasmus Prefaces and Notes: Dallaeus de usu Patrum, & de Pseudepigraphis Apostol. & de C • ltu Latinorum, & in Dionys. & in Ignatium, & pleraque illius, & D. Blondelli opera: Bellarminus de Scriptoribus Ecclesiast. Causabones Exercit. Vedelius de Sapient. Veterum, Polidore Virgil de Invent. Rer. Albaspine, Vossii Histor. Pelag. & de Symbolis, Pauli Erinac • i Trias Patrum, Photii Biblioth. Rouse his Mella Patrum, De la Cerda, and many others Notes.

XXIX. Later Writers and Schoolmen: Damasus, Anselmus Cantuar. Guilielmus Parisiensis, Guil. de Sancto Amore, Gerhardus Zutphaniensis (in Bibl. Patr.) Thaulerus, Thom. à Kempis, Lombard, Aquinas, Durand, Scotus, Ockam, Greg. Ariminensis, Rada, Alvarez, Ruiz, Suarez, Lud. a Dola, Ripalda, Buridanes Ethics, Meurisse Metaphys. Ferrii Scholast. Orthod. & defense. Posewitz Theolog. Scholast. Dr. Twisse, Strangius, Rob. Baronii Metaphys. Schiebleri Metaphys. Calovii Metaph. Divin. Dr. Barlowes Metaphys. Dr. Mores Metaphysics.

XXX. Controversies, (besides the forementioned against Heathens and Infidels.)

1. Protestants and Papists; Bellarmine, Stapleton, Costerus, Becanus, Holden, Brierleyes Protest. Plea, Richworths and Whites Dialogues.

Against them, A • esii Bellarm. Enervatus, Dr. Challoners Credo Eccles. Cathol. Chamier, Sadeel, Chillingworth, Ushers Answer to the Jesuits Challenge, and de Success. Eccles. Illyrici Catalog. Testium Veritatis; du Pless • s (Mornay) de Eccles. and Mystery of Iniquity, Dr. Field of the Church, Whitaker, Dr. John Whites Way to the true Church, and the Defense, Blondel de Ecclesia (Gallice.) All Dallaeus Works, Albertinus de Transubst. cum Clodii defense. Davenant de Iustitia, & Determinationes, Rivets Cathol. Orthod. Pet. Molinaei de Novitate Papismi (Englished), Pet. Molinaeus Iuniors Answer to Philanax Anglicus, Chemnitii Exam. Council. Trident. Reynolds Conference with Hart, & de lib. Apochry. Pet. Cousins Bishop of Durham of the Canon of Scripture, Drelincourts Manual, Pooles Nullity, and Dial. Bishop Downame de Antichristo, Stillingfleet, Till • tson, Voetius de Desper. Causa Papatus. Especially for the right of Kings against them, Will. Barclay, Grotius de Imperio Summar. Potest. Bishop Bilson of Obedience, Bishop Carlton de Iurisdictione, Bishop Robert Abbots, Goldastus de Monarchia (a multitude of old Writers collected) & Constitut. Imperial. M. Ant. De Dominis Spalatensis de Republ. Eccl. All Ludovicus Molinaeus Works.

2. About Predestination, Grace and Free-will, the Jesuits, Lutherans and Arminians against the Dominicans, Jansenists, and Calvinists: On one side, Molina, Fons • ca, Pennottus propugnac. Libert. Petr. a Sancto Joseph, Arminius, Episcopius, Corvinus, Grevinchovius, Tilenus, Tilenus Junior.

On the other side, Alvarez, Zumel, Jansen, Twisse, Synod. Dord. Molinaei Anatom. Armini. Ames, Zanchius, &c. But the Conciliators are • oundest.

3. Of Socinianism and Arianism. For them: Historians, Philostorgius and Sandius: Disputers, Volkelius, Socinus, Lushington on the Hebr.

Against them, Ios. Placaeus, Stegman, Botsaccus, Grotius de Satisfact. Zarnov •• ius, & John. Junius de Satisfact. Lawson on the Hebrews, Beckmans Exercitations, Trumans Great Propitiation, Stillingfleet of Satisfaction, Q. V. Crellius Refutatus, Essenius, Hoornbeeck.

4. Of Justification, enow are named before §. 18. specially Le Blank, also Pemble, Bishop Downame, Warren.

5. The Antinomian and Libertine Controversies: Pro: Dr. Crisp, Maccovius in quibusdam, Salt • a • sh, Crandon, Paul Hobson, Den, Town, Eaton.

Contr. Gataker, Ball of the Covenant, Anth. Burgess, All the Writers of Justification before praised §. 18. Welds Histor. of Austin.

6. About Infant Baptism: Cont. Tombes, Blackwood, Fisher.

Pro. Church, Marshall, Whiston, Blake.

7. Of the Lord's Day, or Christian Sabbath: Cont. Ironside, Heylin, Docklington, Franc. White, Brierwood, Broad.

Pro. Dr. Young, Eaton, Cawdrey & Palmer, Dr. Twisse, Hughes, Sprint, Dr. Owen, Mr. George Abbot, Shepherd.

8. Of Diocesan Prelacy: Cont. Cartwright, Calderwoods Altare Damascenum, Rob. Parker de Polit. Eccles. Beza, Gerson, Bucer's Dissert. de Gubern. Eccles. Baines Diocesans Trial, Blondel de Epis • . & Presbyt. Salmasius, Smectymnuus.

Pro. Petavius, Saravia, Geor. Downame, Bilson, Hooker, Whitgift, Dr. Hammond.

9. Of the rest of the English Conformity, Liturgy and Ceremonies, Pro. Dr. John Burgess, Whitgift, Hooker, Sprints Necessity • f Conformity in case of Deprivation, Paybody of Kneeling, Fulwood, Stileman, Durel, The Friendly Debate, The Ecclesiastical Policy.

Contr. Cartwright, Parker of the Cross, Bradshaws Twelve Arguments, &c. Ames against Morton, and his Fresh Suit against Burgess, Nicols, the Savoy Prop.

Against the new additions, little is said yet, through the restraint of the Law, except by Mr. Dan. Cawdry, and a Latin Apology, and Mr. Crofton, and Dr. Collins of the Covenant, and some things thrust out secretly, which contain but little of the true state of the case.

10. Of Erastianism. Pro. Erastus, Coleman, Hussey, Lud. Molinaeus, (in appearance) Selden de Synedriis.

Cont. Beza, Galaspies Aaron's Rod, & Nihil Respondes, Hammond of the Keys.

11. Of Separation: Pro. Johnson, Canne, Ainsworth: And for Semi-separation (from Liturgy and Sacraments, but not from Sermons,) Robinson.

Cont. John. Paget, Bradshaw, Gifford, Hildersham, Ball, Gataker, Bernard, Rob. Abbot (not the Bishop) Will. Allens Retract. of Separation.

12. Of Independancy: Pro. Norton (moderate) Hooker, Allen and Shepherd, Burton, Apologet. Narrative, Reasons of the Dissenters in the Assembly, Dr. Owen's Catechism, and of Schism.

Cont. Io. Ball, Rutherford, the Assemblies Reply: the London Ministers Ius Divinum Presbyterii, Cawdrey against Dr. Owen, &c. Ben. Camfield against Dr. Owen's Catechism.

XXXI. Conciliators: 1. Between discordant Christians in general; Iacobi Acontii Stratagemata Satanae: Usher in Eph. 4. 3. old Vincentius Lerinensis, Ruperti Meldenii Paraenesis; a Socinian Veritas Pacifica (and many such of theirs proposing ill terms).

2. Between Protestants and Papists: Thuanus, Pitcherelius, Erasmus, Wicelius, Cassander, Baldwin, Grotius, D • venport, alias Franc. a Sancta Clara, M. A. de Dom. Spalatensis de Rep. Eccles. Guil. Forbes Episcop. Edinburgens. Dr. Hammond, specially on Thess. & Revel. But Le Blanke judiciously only by right stating and narrowing Controversies. See Pet. Heylin of the Life of Archbishop Laud, Bishop Bramhall.

3. Between all Protestants, especially Lutherans, Arminians, and the Reformed Churches, Duraeus, Calix • us, Halls Peacemaker, & Pax terris, Bishop Morton, Davenant and Hall, together, their Pacific. Amyraut, Junius de praedeterminatione, & Irenic. Hottonus de Tolerantia, Paraei Irenic. Scultetus in Tit. All the Judicious Treatises commended §. 18. And of Papists about the like Controversies, Sarnanus, Suarez, Arriba, Jansen, Gibieuf. Guil. Camerarius, Scotus, a Dola.

4. Of Church Government: Ushers Reduction, John. Forbes Irenic. Stillingfleets Irenic. Halls Peace-Maker, and Modest Offer, Burroughs Cure of Heart-Divisions, Mat. Newcomens Reconcil. of Presb. & Indep. The New England Synods Propos. and the Defense, Lloyd.

III. I have gone so far in this second rank, that I must add but a few more for the third, lest I go above a Poor Mans Library.

I. ADd when you can, to your Lexicons, Morellius, or Cowper, Beckman de orig. verb. Phavori • us and H • sy • hius, and Dr. Castle 's Oriental Lexicon.

II. To Logicians, Downame, Dietericus, Lublin, Smigletius, with Aristotle; Claubergius.

III. To Physicks, Philoponus, Telesius, Le Grand, Cartesius, Regius, Hereboord, Sckeggius, Gassendi, Patricius, K. Digby, White.

IV. De Corpore humano, Crooks Anatomy, or Vesalius, Lower de motu cordis, Harvy and Walaeus de circulat. Sang. Willis Works, Needham de form foetus, Steno de Musculis, Sylvius, Horne, Bates and Gliss • n Anatom. Hepat. & de Rachitide, Wharton de Glandulis.

V. De Anima, Claud. Mammertus, Nemesius (in Bibl. Pat.) Plato, Plotinus, Fromondus, Cicero Tuscqu. H. More.

VI. Of Metaphysics, Scheibler, Suarez, Timpler, Burgersdicius, Senguerdius, Iacchaeus, Gorlaeus, Ritschel, Campanella, Meurisse.

VII. Of Chronology, Petavius, Ushers Chronol. & de Anno Maced. Isaackson's Chronol. Simpsons Chron. Beroaldus, Carion, Scaliger de Emend. Tempor. on Euseb. &c. Dr. Drake; See Bellarmine. Index in Script. Eccles.

VIII. History: The Roman and Greek are known▪ Of the Church; Evagrius, Gregor. Turonicus, Paulus Diaconus, Luitprandus, Frodoardus, Cedrenus, Curopalates, Ingulphus, Otho Frisingens. Crantzius, Trithemius, Camerarius, Spondani Epit. Baronii, Luc. Osianders Epit. Magdeburg. Foxes Martyrologie, Ehingers Hist. of England, Ingulphus, Will. Malmesbury, Mat. Westminster, Balaeus, Hollingshead, Lord Herberts Life of Hen. 7. The lives of Edw. 6. Q. Eliz. by Cambden, K. James by Wilson, K. Charles; Cromwells life; Prin's History of Bishops Treasons, and of Canterburies (Laud's) Doom, Heylins Life of Laud, The Troubles at Frankford, The Cabala Letters: Of Ireland, Sr. John Temple, Dr. Jones of the Rebellion, the Earl of Oreryes Answ. to a Petition; Of Scotland and other Churches Petraeus 's History. Also Mart. Crusii Turcograecia; Kircher of the Copties; Hornius, Archontologia Gothofredi edit. 1649. Rovillii promptuarium Iconum, Verheiden's Icones Theolog. Reformat. fol. Vossius de historicis; Bezae Icones, H • spinians Histor. Sacrament. et. de Orig. Templorum; Vossii Hist. Pelag. Gutberleth's Hist. Pareus, Laetus, Pezelius; But there is no end.

IX. Medicine: Herbals; Matthiolus, Johnson's-Gerrard, Parkinson, Langham, Monardus; Dispensatories, London-physicions, Schroderus: Anatomists before named, and Knoblochius: Practitioners; Hipocrates, Galen, Celsus, Fernelius, Montani Consilia; Crato in Schotzii • p. & Consil. Platerus, Forestus, Skenki • observe. Hollerius, Sennertus, Rondeletius, H • rstius, Frambassarius, Schatzii Aphoris. Solenander, Epiphan. Ferdinandus, Dodonaei Praxis, Morellius, Schonbornii Manuale, Domerelius, Conringius de ferment. Fienus, Gordonius; especially Riverius, Prevotius; &, si vacat, Zacutus Lusitan. Hartman, Quercetane, Crollius, Valentine, Helmont: For Surgery, Fabritius, Hildanus, Trigaultius, Forestus, Pareus.

But the chief Treatises of Medicine are those that treat of particular diseases or kinds; As Carolus Piso de morbis serosis, Eugalenus, Martinius, Sennertus, &c. de Scorbuto, Dr. Sidenham, de Febribus, Dr. Glisson de Rachitide: Willis de fermentatione & Febribus, Cattierus de Reumatismo, Marcuccius, &c. de Melancholia, Schmuzen &c. de Calculo, Capellutus de bubon. Guarenciers de Tabe Anglica: It's too long to name all.

So Rudius de pulsibus, Forestus de incert. uriu. judic. Sanctorius & Opicius de Med. staticâ; Deodatu • de Dietetic. Bacon de vita longa, Venner, Brunfelsis.

X To Politicks add, Tholosanus, Althusius, Arnisaeus, Bodin de Rep. White.

To Ethics, Buridane, More, Wendeline, Danaus, Gatakers Antonine, Seneca, Plutarks Morals.

XI. Systemes of Theology; Synopsis Leidensium, Lud. Crocius, Polanus, Bucanus, Dudley Fenner, Wendeline, Pet. Martyrs Loci Com. Theses Sedanenses, Ant. Fayus, Melancthon, Gomarus, P • zelius, Catechismus Romanus, Corpus confessionum, Altingius, Spanhemii Dispute. Snecanus.

XII. Choice Treatises; Parker de Descensu ad inferos, Garbut of the Resurrection of Christ, Bullinger de Orig. Errorum, Martinius de symbol. & alia. Olevian de foedere, Sanderson de Iuram. Pembles works, All Medes works: Rivets select Disputations, Zanchii Opera: Dr. Field: All Dallaeus, and Blondel, Turretine de Satisfactione.

XIII. Commentators; Davenant in Golos. Martyr in Rom. & Cor. Pelargus in Ma •••• . Fayus, Scultetus, Crocius in Eph. Luther in Galat. Sclater in Thess. Cartwright and Fulke on the Rhemists Notes: Arth. Jackson's Annot: Erasmus Paraphrase, Hyricus, Lightf • ot, T • ssanus, Melancth. R • llocke, Manton on James and Jude, Ames on Pet. Lud. de Dieu, on the Revel. Mede, Stephens, Napier, K. James, Brightman. All these on the New Test. or part. And Papists, Tolet (on Rom. &c.) Ferus, Brugensis, Montanus, Pererius, Corn. Mussus, Espencaeus. On the Old Test. Caj • tan, Bonfrerius, Pererius, Paul. Fagius, Mersennus, Rivet, Masius, Serrarius, Sanctius, Mercer, Ames (in Psal.) Amyraut in Psal. H • od in Psal. Pemble, Broughton and Parker on Dan. Attersol on Numb. &c. King on Jonah; If you would have more, see Bishop Wilkins Eccles. and Voetii Bibliot.

XIV. Subordinate Helps for understanding and Preaching. Concordances, Heb. Buxtorf, Graec. Stephani. T • ssani Index: Clerks Holy Oile: Wilkins Ecclesiastes and Gift of Prayer: Chapel, and Zepper's Meth. of Preaching; Oliv. Bowles. Alstedii Definit. & Distinct. Castanci Dist. cum Reeb. Drusii Proverb. & Adag. Haeb. Delrius & Schottus: Glassii Philol. Zehner, C • peli Critica Sacra, Gruteri vel Langii Polyanth. Sch • tanus in creat. Montague's Apparat & de Orig. • ccl. Franzius de sacrif. Wittichius de stylo.

XV. Of Christian Religion; its defense, Latitude, and the Infidels and Heathens compared; Raymundus de Sabundis Theolog. Natur. Pacardus, Aquinas cont. Gent. Pansa; Varenius de Relig. Indor. B • i • rwo • ds Enquiries; Thom. a Sancto Jesus & Acosta de Convers. B • eganius de Theol. Gentil. Vossius de Idolol. V • ssius de Theol. nature. Collius de Animabus paganorum: Eugubinus: Fotherby, Mersennus in Genesin.

XVI. Cates of Conscience more: Filliucius, Tolet de sacerdot. Reginald: Cajetan, Navarrus. See Montaltus against the Jesuits Casuists, and the Jesuits Morals, Downames and Whateleys Tables on the Commandments: Sanderson de Iuramento, & Fragoso aforenamed.

XVII. Of Councils more, and Canonists, and Liturgies: Ius Orientale Graecorum per Leunclavium; Bochelli Decreta Gallic. Sirmondi Council. Gall. Longus.

Actus Conventus Thorunensis: Formula Concordiae Germ: The Westminster Assemblies Acts. English Canons: Fasti Siculi: Morini exercit. Eccles.

Zepper. Polit. Eccles. Hammond, Le strange of Liturgies: Antiq • itates Liturgicae: Cassanders Works: Claud. Saints; Gavantus de Ritibus; Vicecomes.

XVIII. More of the Fathers I need not name: If you can get and read them, you may find their names; e. g. in Bellarmine. de Script. Eccles. Get the Bibliothec. Patrum of de la Bigne, and Macarius Hom. Ephrem Sy • us, (plain honest things) Theodoret, Cyril Hieros. Cyril Alexand. Isidore Pelusiota, Theophilact & Occumenius, S • dulius & Primasius, Remigius, Beda, &c. But many of them are very weak and dry. The chief use of the Fathers is to know Historically what Doctrine was then taught.

XIX. Schoolmen more; Bonaventure, Alensis, Cajetan, Bannez, Biel, Cameracensis, Franc. Mayro, Capreolus, Ri. Armachanus, Bradwardine, Faber Faventinus, Hervaeus, John. & Fr. Pici Mirandul. Fr. Victoria, Suar • z, Vasquez, Albertinus in Thom. Aquila Scottellus; Ripalda nameth more if you would have more.

XX. Antipapists: Pappus of their Contradictions; Gentiletus, Mortons Apology and Grand Imposture. Buckeridge R • ffeusis for Kings: Crakenthorpe; Pareus cont. Bellarm. Junius on Bellar. Birkbeck's Protestants Evidence, Hunnii Eccles. Rom. non est Christ. Hottoman, Brutum fulmen, &c. Eusebius Captivus, John. Crocius de schismate; Jewel, all Whitaker, Andrew's Tortura Torti, Wotton, Dr. Ier. Tailors Dissuasive. But they are almost numberless.

Note 1. THat these may seem too many though they are few to a full and rich Library.

2. That it is not my advice that you read over all these or half; For that would but make them a snare for sinning, and waste of time: But a Minister of the Gospel should have more Books by him than he can read over, for particular uses, and to see the Authors judgment occasionally, and to try other men's Citations.

3. That a Minister must neither study the matter without the help of other men's studies by Reading much; nor yet Read much without studying the Thing itself.

4. That though a man must not speak or write before he knoweth what and how, yet thus Exercising the Knowledge that we have doth greatly increase it. And no Minister must be studying, when he should be Preaching, Praying, Catechizing or visiting or instructing his flock.

5. It is but few men that are born with an acumen fit for Writings and Controversies; Those few must read the more to be fit for it: The rest may take up with such Preparations as they have use for, and exercise them, viz. in the Pastoral oversight of the flocks, and propagating plain and necessary truths: And therefore though I am one that have been thought to burden men's understandings with Methods, distinctions, directions and controversies, it is but few that I persuade to use them; and am as much as any for most men's adhering to plain fundamentals, and truths of daily use, and Love and honor those that go no further, and are faithful in this work: so be it they have not the Pride to think that they know more than they do, and to wrangle against that which they understand not, and set not the Church on fire as ancient Ignorance did, by accusing those of Heresy that knew more than themselves, when they got but the Throne or the Major Vote.

6. That though I chiefly commend Systemes of Theology, I know not one whose method satisfieth me, as well agreeing with Scripture, and the matter (else I had not troubled myself so much to seek a right method, and propose what I found): And I think no common Method more genuine, than theirs that expound the Creed, Lord's Prayer, and Decalogue, and the Sacraments, as the sum of all.

7. I mention none of my own Writings; for it will seem vanity: But, as many as they are, I wrote none which I thought needless at the time of writing them.

8. Though none should have so great fitness for the holy education of Children and Government of Families as Ministers, yet so great is the work of Overseeing the flock, requiring more time and parts than all that we have, and so great are the matters of our studies and labors, requiring our total and most serious thoughts that I earnestly advise all that can possibly to live single and without a Family, lest they mar their work by a divided mind: For nunquam been fit, quod fit prae-occupato animo, saith Jerome truly.

The whole man, and whole time is all too little in so great a work.