Necessity of Human Learning for a Gospel Preacher, Title page – Preface
A TREATISE Of the neceſſity of Humane Learning FOR A GOSPEL-PREACHER: Shewing the uſe of
I. Languages.
II. Rhetoric.
III. Logic.
IV. Natural Philoſophy.
V. Moral Philoſophy.
VI. Hiſtory.
VII. Chronology.
VIII. Arithmetic.
IX. Geometry.
X. Aſtronomy.
XI. Geography.
AND The benefits of Learning in all Ages. Alſo this Queſtion is Determined, Whether Grace be Eſſential to a Miniſter of the Goſpel?
By EDVVARD REYNER late Miniſter of the Goſpel in Lincoln.
LONDON, Printed by John Field, and are to be ſold by Joſeph Cranford, at the Sign of the Gun in S. Pauls Church-yard, 1663.
A PREFACE TO THE READER.
THe grand Enemy of humane Happineſs, having baffled Man in his firſt Encounter, and cheated him of his knowledge and his innocency together, hath ſtudied ever ſince to improve his Follies, and thereby to compleat his Miſery. In purſuance of which he ſaw it his concernment, to employ his policy in evacuating thoſe means, whereby the Sons of Adam might attempt ſome reparation of their loſs, and raiſe their Intellectuals, ſo much depreſſed by the fall which he occaſioned. Well underſtanding, that the intereſt of his Kingdom doth not a little depend upon the ignorance of men, as moſt proper to diſpoſe them for his conduct, and that which brings in great throngs of Subjects to him from the Pagan World: which might well add eagerneſs to his induſtry: in ſeeking the advancement of it, in that other part which calls it ſelf Chriſtian. And here, becauſe Light had broken forth, his buſineſs was, where he could not compaſs a total extinction of it, either to reſtrain its luſtre, or diſappoint its influence. The former he hath performed among the Papiſts, with whom it is ſo muffled, as not to be ſeen by vulgar eyes. The Romiſh Church being made a Stove of Devotion, where Religion is hatched in the dark, and men may grow hot with the ſentiments of a fiery zeal, without diſcerning any blaze, or ſpark of knowledge. But when the ſubtil Impoſtor meets with others, that cannot ſpare their ſight, that care not for having their Candle ſhut up in a dark Lanthorn, and that born by another too; adviſed by their differing tempers, he forms new Methods; and ſince they will not be patient without Light, he beſtirs himſelf, either to embaſe its Purity, or hinder its Efficacy, or counterfeit its Appearance.
Its Purity is embaſed, while it is mixt with ſhadow, with groſs Conceits, wilde Fancies, perplex Opinions; while obſcured by dark, abstruſe, or imperfect Repreſentations; while deflowred by corrupt Gloſſes, and tinctured by ſome ill diſpoſed Medium, through which it hath paſt, either in the form of a Verſion, or an Expoſition.
It is infeebled in its Operation, and its Efficacy obſtructed, when it is eclipſed through the interpoſition of ſome black ſuggeſtions, or clouded with doubts and ſcruples; when its raies are diſsipated and diſperſed, being ſplit with Diſtinctions, and bandied away in Diſputes; when it is imployed onelyonly to form the viſible ſpecies of Sanctity, to exhibite the glitterings and ſplendors, the quaint colours and imagery of a bare Profeſsion; while it ſerves but to gild mens Diſcourſes, and caſt ſuch a brightneſs upon ſome of their Actions moſt expoſed to obſervation, as may dazzle the eyes of others, that the impieties they more cloſely proſecute, may ſecurely eſcape both their notice and ſuſpicion too. Nor do there want other ſiniſter purpoſes to which it may be applyed; as, the rarifying of mens ſelf-conceit, till it ſwell and puff them up; the inkindling of heart-burnings and animoſities amongſt them; whileſt all the heat that accompanies the illumination of their mindes is derived upon their paſsions, and ferments their peeviſh humors, till they proceed to ſuch Calentures of contention, as are ever attended with a cold fit of Charity, if not of Piety too. And ſo their Light ſerves onelyonly to put out the fire of love, and making the fervency of their ſpirits exhale in their conteſts, leaves them to freez in the ſervice of God, and the concerns of their ſouls: by which means Satan is highly gratified, and his deſigns of defeating the moſt neceſſary knowledge not a little promoted. He is well content it ſhould ſhine for men to talk, but not to live by: he would either draw them to make an unprofitable uſe of it, or elſe withdraw them from making any at all: which he moſt uſually, and not unſucceſsfully, attempts, by entertaining their mindes with ſo many divertiſements, and diſtracting them with ſuch a variety of objects, as not to give them leave by me ditation to recollect, by a frequent and ſerious reflexion to unite thoſe beams which have disfuſed themſelves there; ſo as to beget a holy fervor within, and produce in the heart ſuch a vital flame, as might impart vigor to the whole man, and warm it into a pious activity. It is none of the leaſt pernicious of the Tempters Arts, to ſet mens Affections at odds with their Judgements, and make their Practice diſſent from their Principles: which he oft performs by preſenting to them, in the moſt alluring forms, the various delights of ſenſe, the ſweeteſt and moſt guſtful pleaſures, which may infuſe ſoft and eaſie prejudices into their minds againſt the ſtrictneſs of their opinions, and releaſe the ſeverities of their deportment, till their indulgence extend not onelyonly to the more modeſt ſallies of a luſtful inclination, but to the bolder excurſions of a diſſolute ſenſuality. Hence many live at ſuch a diſtance from their knowledge, that their Notions and their Actions ſeem to be calculated for very different Meridians: it being commonly midnight with the latter, when bright day with the former.
Thus I have recounted the principal Artifices, whereby the Prince of Darkneſs ſeeks to undermine and render ineffectual that Light, which men have received from Divine Revelation. A third Policy ſtill remains, which is, the counterfeiting of its appearance; while men are induced to ow their Illumination either to the flaſhes of Fancy, the lightnings of a heated brain, the appearing of Lucifer their morning-ſtar, or the riſing of ſome new Luminary, to which that transformed Angel performs the office of an Intelligence.
The old Sophiſter hath of late earneſtly applyed himſelf to the profeſsion of Optics, and chiefly taught men that experiment, in which, by ſhutting out the Light that ſhines in the place where they are, admitting none but at a little hole, they might have a more pleaſant and delightful view of things; whileſt objects from without ſhould croud in, and offer themſelves to their obſervation in the moſt lovely forms: For he knew, that when mens curioſity had once guided them to the trial hereof, thoſe things which they ſaw right before would now become invers'd, and be quite otherwiſe repreſented: and he, by a convenient diſpoſing and preſenting of Objects, might paint upon their minds what idea's he pleaſed; which would be more lively and expreſs, the nearer their minds reſembled unwritten paper, by being cleared of what good Principles were imprinted on them before. He hath circumvented many by inviting them out of the Sun-ſhine of Divine Ordinances to refreſh themſelves in the ſhade, and take the pleaſures of a retired Walk; where he hath led them on by degrees till the night hath overtaken them, and by concealing their way rendred the offer of his Lanthorn acceptable, who had ever an Ignis fatuus, or ſome wiſp of error ready, to direct their goings: as not ignorant, that when men are benighted, Lights of this nature will be more admired and followed then all the Stars of Heaven; and there are no better guides to his black Manſion the pit of deſtruction.
He hath a great advantage for impoſing upon ſuch as he hath got into the dark; for here rotten wood will ſhine, and any cheap deluſion ſerve to amuſe the ſight: though ſometimes he may go to the coſt of a more ſolemn cheat, of ſome gariſh apparition or ſplendid diſguiſe of error: yea, he can match Myſtery with falſhood, and teach the moſt ſhallow conceits to be profound. He hath a new-fangled dreſs to recommend the vaineſt and moſt Antic Tenets; and can cloath an ill-contrived opinion with a venerable obſcurity: By this means accommodating himſelf to minds of various conditions; ſome of which are taken with the ſurperficial gliſtering, others with the intricate dimneſs of what is propounded. But leſt the credit of his impoſtures, which have been ſo ſucceſsful, might fall, to ſupport it, and ſecure them from being detected, he hath tryed to diſparage all External Light (and Internal too, of which himſelf is not the Author) and diſoblige mens regard, both to Divine Declarations publiſhed in holy Writ, and to the Law of Nature, and thoſe notices of good and evil, which are moſt intimate and familiar to the mindes of men; and, laſtly, to the ſober judgements of Reaſon, and the genuine deductions either of Scriptural or Natural Principles. For it was eaſie to conclude, that if he could fetch men off from attending to theſe, he himſelf ſhould have leave to indite their Creed, and have their faith pliant to his propoſals: that he might be the Conductor of their Devotion, and the Infernal ſire lend the Coal with which their Incenſe ſhould burn.
But if he cannot deprive the Scripture of that Authority which it carries with men, he will endeavor to hinder them of a great part of the Contents and Advantages of it, by decrying all uſe of Reaſon and Learning in ſacred matters. For, if he can prevail with men to renounce the former, then farewel ſo much of the Divine Will, as is not ſet down in Scripture in expreſs terms, but onelyonly, though clearly, implyed, and flowing from what is written by a fair and neceſſary conſequence; which is the part of Reaſon to diſcern and deduce. Nor is its help leſs requiſite to the diſcovery of the genuine ſenſe, and importance of what is expreſly recorded, and needs to be interpreted; which muſt be found out by obſerving the Tenor and Series, the Scope and Deſign of the Diſcourſe, with the dependence of the ſeveral parts, and the proportion any particular place bears to others, by comparing obſcurer Texts with clearer, ſhorter with fuller; thoſe that have no limitations or reſtrictions with the like which have; and carefully distinguiſhing the various acceptions of words, eſpecially the figurative from the proper. All which are the operations of Reaſon: which is further inſtrumental to put a difference between Ceremonial and Moral Precepts; between thoſe that are of particular concernment as reſtrained to ſome certain Nation, Perſon, or Time, and thoſe which are of a general Aſpect, binding all indifferently, and perpetually. For, in as much as theſe are ſometimes in Scripture immediately connected or mingled together in the ſame tenor of ſpeech, and enjoyned alike, without the leaſt note of diſcrimination; there muſt be ſome other principle diſtinct from it to find out their difference, and that is Reaſon; which (beſides that it may infer it from the Scripture it ſelf, diſcerning which Commands are univerſal and perpetual, by collation of other places; which ſingular and temporary, by conſideration of circumſtances) is peculiarly fitted for acknowledging Moral Precepts, becauſe they are founded in Reaſon, have an eſſential conſonancy to, and connexion with a rational Nature, and are contained in that Law which God hath written upon the hearts of all men, and publiſh'd by the voice of Reaſon; which indeed is not more uſeful to diſtinguiſh commands, then neceſſary to render us capable of them. For therefore the bruits are exempted from the demands of obedience, and have no Law impoſed on them, becauſe they being creatures deſtitute of Reaſon, it's impoſsible for them to diſcern the differences of good and evil, or to underſtand an injunction, and conſequently to frame their actions by it: To which men are diſpoſed by thoſe rational faculties with which God hath inveſted them, and ſo come within the compaſs of an obligation, which could not elſe be faſtened upon them. Wherefore Conſcience, whoſe part it is to apprehend this obligation, excite men to their duty, and challenge them for their neglect, muſt needs be an intelligent and rational Principle; which evidently appears in that it operates by diſcourſe and ratiocination (whence its actings are stiled foreign reaſonings, Rom. 2.15.) ſeeing it draws particular concluſions from univerſal rules; collecting from the Law of God generally propoſed what ought to be done in ſpecial caſes and circumstances: and from the agreement or diſagreement of ſuch and ſuch actions to the Divine Will (which it finds by comparing one with the other) it judges them either good or bad, and thence infers mens duty for the future, and either their guilt, or their integrity as to what is paſt, while it directs, accuſes, or acquits; all which it performs by a Syllogiſtical Proceſs. He therefore muſt reſolve to make no uſe of God's Commands, who will not uſe his Reaſon: and he that would baniſh it, muſt ſend away his Conſcience with it; yea, and his Religion too. For it is a reaſonable ſervice, Rom. 12.1. a ſervice in which Reaſon, or what is endued with it, is preſented to God. Irrational Creatures were offered in Sacrifice under the Law; but under the Goſpel onelyonly rational. We muſt preſent our ſelves to God; and not our Bodies onelyonly, but our Minds, our reaſonable faculties: John 4.23, 24. Matth. 22.37. Mark 12.33.for God will be worſhipped in ſpirit: we muſt ſe… him with our underſtandings, and l… …im with all our minds, as well as with all our hearts. Our Love muſt be intelligent, as well as affectionate; and not onelyonly active, but contemplative, diſcovering it ſelf in frequent thoughts and meditations of him, and in diligent enquiries into his Nature and Will. True Religion is ſo far from diſcarding or depreſsing that which is of greateſt excellency in the conſtitution of man, his Reaſon, that it doth exceedingly raiſe and advance it; it cures its blemiſhes and imperfections, and conſigns it to ſpiritual and divine employments. God doth not deſtroy or void any thing in the new Creation which he made in the old, but onelyonly mends and rectifies it, ſanctifies and prepares it for thoſe purpoſes to which it was deſigned by him, but ſince grown indiſpoſed. The Candle of the Lord, of which the Wiſe-man ſpeaks Prov. 20.27. is not here extinguiſh'd, but ſnuff'd that it may burn the brighter; and encreas'd with illuſtrious acceſsions from above. In ſhort, He that is a Chriſtian muſt be a Man; and he that is a Man muſt be rational. For it is Reaſon that makes the Man, and gives him ſo great advantage and preheminence above all other viſible Beings. Take this away, and he becomes like the Beaſts that periſh which we ſinde eminently verified in No… …adnezzar; of whom, when he came from graſing, it's ſaid Dan. 4.34. That his Underſtanding, or (as it is Verſe 36.) his Reaſon (for both theſe are the ſame thing) returned to him: upon which he broke forth into the Praiſes of the moſt High, and made that excellent Confeſsion in Verſe 34, 35, 37. Thoſe therefore, who diſclaim Reaſon, caſt off the badge and cognizance of Humanity, and in effect give up their Names to an inferior Order of Beings, with a foul ingratitude reproaching the Bounty of Heaven, as if God had confer'd nothing valuable in that eminent favor and mark of excellency, by which he hath diſtinguiſhed them from brutiſh natures, and rendred them capable of apprehending ſpiritual objects, Heaven and future Happineſs; yea, and of perceiving and enjoying himſelf, of which the irrational Creatures are utterly incapable, and that becauſe they are devoid of Reaſon, which gives the capacity: though there be further qualifications requiſite to an actual fitneſs for the fruition of God; yet theſe are ſuch as cannot poſsibly be where the other is not. Let ſuch then, and ſuch onelyonly, ſpeak againſt it, as affect to be inapprehenſive, and are in love with ſtupidity. Surely no conſiderative perſon can account it the praiſe of thoſe in 2 Pet. 2.12. that they were foreign, as brute Beaſts, or (which the words properly import) as Animals without Reaſon. Was it the Perfection of the Galatians that they were foreign, unintelligent? Gal. 3.1.Or did Agur commend himſelf when he ſaid, He had not the underſtanding of a man? If it be of no moment, and not worth the having, why doth the Pſalmiſt warn us not to be as the Horſe, or the Mule, Pſalm 32.9, with 8.that have no Underſtanding, &c. and therefore are unteachable, not capable of any counſel, or being moved with Arguments and Perſwaſions? For, if Men wanted an intellectual faculty, in vain would be that inſtructing and teaching offered in the foregoing Verſe. Why doth God bid the Iſraelites, after their abſurd and irrational Idolatry, Iſaiah. 46.8.remember, and ſhew themſelves Men? that is, make it appear they were reaſonable Creatures by acting rationally. Why doth he call them to reaſon with him Iſai. 1.18. and often appeal to the judgement of Reaſon for the juſtification of his proceedings? as Iſai. 5.1, 2, 3, 4. Jer. 2.9, 10, 11. Ezek. 18.25, to 29. Micah 6.2, to 5. And why doth he ſo frequently in Scripture require us to underſtand, bring to minde, ſearch, examine, meditate, conſider, judge, all which are rational operations, if Reaſon it ſelf were uſeleſs to holy and divine intentions? Which that it is not, may abundantly appear from the uſe our bleſſed Savior made of it, eſpecially in his Conferences with Phariſees and Sadduces; and his Apoſtles in their Diſcourſes. The Goſpel was exceedingly propagated by Paul's reaſoning and diſputing, Acts 17.2, 3, 4. and 18.4. and 19.8, 9, 10. For Reaſon may do excellent ſervice in managing thoſe Arguments advantageouſly which are for the Truth (though they were ſuggeſted by the Spirit) and in refuting ſuch as are brought againſt it. It is neceſſary to acquaint us with the vices of Ratiocination, and detect falſe reaſonings; to diſcern the force of an Objection, and level an Anſwer aright; and, in ſhort, to decide a Controverſie, to prove, convince, and perſwade; none of which can be performed without reaſon ſhewn. All theſe things conſidered, methinks none ſhould in the least queſtion the requiſiteneſs of Reaſon, without which we can neither think nor ſpeak conſiſtently. Yet I finde an Objection, Object.urging the impertinency of it in divine matters, from its uncapableneſs of them; becauſe it is ſaid of the natural man (one who hath no higher Principle then Reaſon) that he receives not the things of God, 1 Cor. 1.14.neither can he know them, ſeeing they are ſpiritually diſcerned? To which I return, Solut.That divine matters, or the things of God, are of two ſorts:
I. Some of them were publiſh'd in and by the Creation; God having there contrived clear intimations of his own nature and minde into the conſtitutions and relations of things, from whence, by a neceſſary reſultancy, many verities and duties ſlow. For thoſe intimations are either ſpeculative, as, That there is a God; That he is wiſe, powerful, good, &c. or practical, as, That God is to be worſhipped; That we are to do as we would be done by; That Parents are to be honored, &c. Now both theſe Reaſon may finde out by reflexion and diſcourſe, by conſidering the quality of the Objects, and their intrinſic and eſſential reſpects; and conſequently natural Men, though Heathens, may apprehend them. The Speculative they may, becauſe God hath ſhewed theſe to them by the things which he hath made, Rom. 1.19, 20. And the Practical, becauſe they have the work of the Law written in their hearts, and, while they want the Scripture, do by Nature the things contained in the Law, Rom. 2.14, 15. By Nature, that is, by the information of Reaſon (the onelyonly knowing Principle in the Nature of Man) which, though imperfectly, dictates to them the ſame things that the Moral Law, ſet down in holy Writ, requires. And though it diſcover not all Natural Precepts, yet when it hath received them from the Word of God, and wiſtly looks upon them, it cannot but acknowledge and embrace them with ſome natural reſentments, as akin to thoſe Principles of prime note, that are neareſt alied to, and have the ſtricteſt conjunction with it ſelf; which are ſo highly reaſonable, and of ſo clear and conſpicuous a Goodneſs, that it can readily approve, and eaſily evince the dueneſs and equitableneſs of what it ſees deſcended from them. Hence that of our Savior to the people Luke 13.57. Yea, and why even of your ſelves judge ye not what is right? Of your ſelves; i. e. by that natural ability which God hath given you for this very purpoſe, to diſtinguiſh between Right and Wrong, and diſcern what is in it ſelf fit to be done, and what not?
II. There are other divine matters declared onelyonly by after-revelation, which cannot poſsibly be collected, and certainly concluded from the eſſence, capacity, or habitude of the things to which they relate, becauſe they do not reſult from them by any moral neceſsity, but are the intire effects of a free and poſitive Determination; the knowledge of which had been utterly unattainable, even by the greateſt ſagacity, if the ſame gracious Will that conceiv'd had not diſcloſed it. Now of this ſort are the Myſteries of the Goſpel, call'd the depths and hidden wiſdom of God, 1 Cor. 2.7, 10. and the things of the Spirit of God, verſe 14. And of theſe it is that the Apoſtle aſſerts the natural Man wholly inapprehenſive without the Spirit. He receives them not. foreign.He neither conceives, comprehends, nor cloſes with them
1. He could form no conception of them, except the Spirit had revealed them in the Word: ſeeing they were the ſecrets of the divine Breaſt, the ſtupendious products of his good pleaſure, and ſuch as could not fall within the compaſs of man's imagination, much leſs of his certain knowledge, if they had not been preſented to him from above. For he could not deduce them from the Principles of which he is naturally poſſeſs'd, ſince they have no neceſſary dependance on them; being of a quite different condition, becauſe the matter of the other is neceſſary; of theſe, arbitrary. In thoſe Maxims that are of natural cognizance, the terms do of themſelves cohere by an internal congruity: but in ſuch as are onelyonly known by ſupernatural revelation, they have no firm coherence, but what they receive from an external conſtitution. In the former the terms are linked together by the Complexion and Properties of the things denoted by them, which therefore are perfectly inſeparable: in the latter they are coupled onelyonly by the interpoſition of the divine Will, without which, as they were in themſelves ſeparable, ſo they had continued actually diſjoyned. Except therefore that Act, or Decree of Heaven, to which they owe their conjunction, were promulged, the Propoſitions which they make up, could they poſſibly have been thought of, yet could upon no ground have been aſſented to. For inſtance; Theſe Articles of the Chriſtian Faith, That Eternal life is to be had by the death of Chriſt, and that we muſt believe for the remiſſion of ſins, are not evidenced by any neceſſary relation, or intrinſecal and natural tie between their ſubject and predicate (between Eternal life, and Chriſts death; between Believing and Remiſsion) and could not have been rightly credited, had we not been expreſly acquainted with that determination of infinite goodneſs that hath joyned them together. Whereas in thoſe axiomes, that God is to be loved, and that he is to be honored, there is ſo intimate and eſſential a connexion between the parts (between God, and the right to love and honor) that he, who ſeriouſly attends thereto, may from thence, without any ſupernatural Revelation, be conſtrained to acknowledge them undeniably true, and worthy of all acceptation: ſince it is impoſsible that love and honor, if due to any excellency, ſhould not be ſo to the greateſt and moſt tranſcendent.
2. The natural Man is not able throughly to penetrate into, and comprehend divine Mysteries without the illumination of the Spirit, distributed betwixt the Object and the Faculty, whileſt it ſheds light upon the things revealed, repreſenting them to the minde with the greateſt evidence and advantage; and alſo aſsiſts and furthers Reaſon in the perception of them, clearing and ſtrengthening it, and removing thoſe prejudices under which it labored.
3. The Natural Man, without the influence of the Spirit diſpoſing him thereto, cannot fully cloſe with, and affectionately entertain the things of God. He can have no experimental feeling, no kindly and permanent impreſsions, no enlivening ſentiments of them.
Now take any, or all of the forementioned Senſes, and what do they make againſt the uſe of Reaſon in religious affairs? Will any one ſay, that becauſe it can have no apprehenſion of ſupernatural Myſteries before they be revealed, therefore it cannot apprehend them when they are revealed? He may as well conclude, that becauſe he cannot now look upon any of the Gold at preſent hap'd up in the Indian Mines; therefore, if it were taken out, brought over and laid before him, he ſhould not be able to diſcern it. Or who would argue, that ſince his eyes are dim, or have a web grown upon them; therefore if ever he ſee well, it muſt be without eyes? And yet thus they do, who, becauſe their Reaſon is weak, and wants much of its Primitive vigor and ſharpneſs, caſt it away as uſeleſs to any ſpiritual employment: which is to act at the ſame rate of diſcretion with him, who ſhould make blindneſs the cure of dimneſs, and put out his eyes to mend his ſight. The Spirit performs to our mindes the office of a Perſpective, rendring thoſe things conſpicuous which were before inviſible, and giving a diſtincter view of what was leſs clearly ſeen. Now a Perſpective ſuppoſeth a viſive faculty, to which it ministers relief. No man would be ſo abſurd as to think that he who hath got ſpectacles hath no need of eyes: ☜and yet he might, as well as conceit him who hath the Spirit to have no uſe of Reaſon. For this makes us capable of the operation and impreſsions of the Spirit, of apprehending what he ſuggeſts, and ſo of being affected with it, both becauſe affection ever ſuppoſeth an apprehenſion of the thing that excites it; and the moſt refined and ſpiritual affections are the workings of our rational part. Reaſon is the ſenſe of our ſouls; by this, when the Spirit hath put it into a right temper, we may ſee, and ſavor the things of God, and can ſee no more without it, then we can view or reliſh material objects without either ſight or taſte.
But I have outrun my intentions in the purſuit of a Queſtion, which nothing but a notorious ignorance or a great perverſeneſs could ever have ſtarted. The rather induced hereto, becauſe many of thoſe, who were no Friends to Learning, were oppoſers of Reaſon alſo; who now poſsibly may be rather ſilent then ſatisfied. And though, ſince the Scene of affairs was altered, their conceits walk not ſo much abroad as formerly, yet they may ſtill keep within doors: upon which account an attempt of this nature, in vindication of Reaſon, may not be impertinent; onelyonly it is ſo to be vindicated, as that nothing above its due be aſcribed to it; none of its extravagancies juſtified: it is by no means to be allowed when it grows immodeſt and imperious, and ſo big with Uſurpation as to control the dictates of Heaven, to proproclaim its own infallibity, and to baniſh faith out of Religion: which it doth, when men will not admit of Divine Authority in any matters of which they are not able in all points to give a clear and natural account: for they muſt either ſuſpect Gods credit, or prefer their own judgements before his, or at leaſt attribute as great perfection to their own underſtandings, as Omniſcience it ſelf can challenge; as if nothing were too wonderful for them: whereas indeed the ſlighteſt and moſt obvious of theſe inferiour things are of ſufficiency enough to poſe and baffle them. To exact all Truth by the ſcant meaſure of our own comprehenſion, and ſet our ſeal to none which is not modelled to, and juſt of the ſame ſize with our capacities; to preſcribe to an Infinite Underſtanding, and not ſuffer his Conceptions in any caſe to be above our reach, nor allow him any Reaſons to guide his Determinations by, but what we are acquainted with, is extremely arrogant and ſupercilious. For, though it be moſt certain, that God offers nothing to be credited by us, which is contrary to the ſound dictates of Reaſon (whereof he is the Author) or which would deſtroy the clear and indubitable evidence of thoſe diſcerning faculties, which God hath beſtowed upon us; ſeeing one Truth can be no more contrary to another, Scriptural to Rational, Supernatural to Natural, then God, who is the ſource of both, can be adverſe to himſelf, or be guilty of ſelf-contradiction: Yet it is as certain that he can preſent ſome Truths of ſo vaſt a bigneſs, as that to take the full dimenſions thereof, would be difficult above what the ſhortneſs of the moſt raiſed mind, in this preſent ſtate, can hope to attain to. No underſtanding, but that which is ſo large as that nothing can eſcape it, can warrantably argue from an ignorance either of the nature, cauſe, mode or end of any thing, to the non-exiſtence of the thing it ſelf. And to conclude that not to be at all, concerning which we underſtand not either how or why it ſhould be ſo, is no leſs abſurd in Theology, then in Phyſics and Politics. For this conſequence in Naturals would annihilate the greateſt part of the world, and deſtroy all that which poſeth humane ſagacity, our very ſelves not excepted. In Civils it would annul all public Decrees, Appointments, Tranſactions, when people have no proſpect into the breaſts of their Governors, to ſee the ſprings that turn the wheels of State, by being made partakers of the reaſons thereof. As to Divine matters, it takes away all myſteries, and will not permit the Kings of Kings his Secrets, nor that priviledge of earthly Princes, to have a heart unſearchable, Prov. 25.3. when indeed it becomes both Prudence and Majeſty ſometimes to be reſerved: ☞and excellent purpoſes may be ſerved by concealment, the nurſe of humility, veneration, obſervance and an inquiſitive diligence. God may keep ſecret the reaſons of ſome things which he requires to be done (as of divers in the Levitical Law) and alſo the modes of others (of which ſeveral in the Goſpely that he would have to be believed; to the end he may teach us rightly to value his Soveraignty and Infallibility, his Authority and Teſtimony; and to account the one of it ſelf alone a ſufficient obligation to Obedience, and the other to Faith. Beſides, that the underſtanding might have ſomewhat to exerciſe its ſubmiſsion, as well as the will. And ſure it can never ſubmit to a better judgement, nor more ſecurely credit, then where God relates: for though it cannot circumſcribe the thing in its whole latitude, nor diſcern how it ſhould be what it is repreſented; yet ſuppoſing the foreign (that it is ſo) to be certainly revealed, and atteſted by God, the clearneſs of the aſſertion will acquit our faith of blindneſs, and the infallibility of the Aſſertor, together with our own imperfection, and liableneſs to miſtake, vindicate it from unreaſonableneſs. For not the evidence, or demonſtration of what is testified, but the unqueſtionable credit of the teſtifier is the onelyonly ground and reaſon of Faith. I ſay, reaſon; becauſe believing is a rational act, an aſſent to ſome truth, as proved by certain authority. Believing without good reaſon is not Faith, but credulity. Not, that it's neceſſary we ſhould know the reaſon of the thing, but onelyonly of our belief of that thing; of which no greater can be found then his atteſtation who is all-knowing, and infallible; in whom infinite Wiſdom, Truth and Goodneſs meet and engage for our ſecurity: the firſt placing him as much beyond the poſsibility of a mistake, as the other two free us from the danger of a deluſion, while we ſincerely embrace his witneſs. In doing which we need not fear being any time driven upon the belief of contradictions, or impoſsibilities. For it is as eternally repugnant to his Nature to affirm an impoſsibility, ☞as to perpetrate any iniquity. Yet there want not thoſe who either make or feign abſurdities and contradictions in divine Doctrine: ſome make them by taking Scripture-expreſsions in an incongruous and inconſiſtent ſenſe: as thoſe, who, by introducing a corporal preſence, make the Doctrine of the Sacrament ſelf-repugnant, and diametrically oppoſite to the moſt ſolid evidence both of Senſe and Reaſon. Others feign abſurdities by the errors of their argumentations. For either they judge of ſome ſacred Verities by wrong Principles, with which they have no connexion or affinity: or elſe charge them with ſtrange and horrid Conſequences, of which they are wholly innocent. Either they miſtake the circumſtances and ſtate of the caſe, and ſo proceed upon a falſe Hypotheſis: or elſe their deductions are unnatural, wilde and impertinent: and ſo it is not the article, but their arguing that is unreaſonable; which makes nothing againſt the ſingular advantage of Reaſon in its ſober and circumſpect uſe, aſsiſted by a ſuperior direction, for finding out and maintaining Truth, and hindring the triumphs of Error: To which Learning alſo doth not a little contribute, as being the improvement and accompliſhment of Reaſon; as that which advanceth and embelliſheth our better faculties, which relieves the imperfections of our underſtandings, and helps to vindicate them from that darkneſs and confuſion that hath been the ſad concomitant of mans degenerd… by which means they become more quick and piercing, and we leſs liable to be impoſed on. Upon which accounts the Devil hath a great ſpight at it; and hath ſufficiently expreſt it of late, by working with ſo great a number of men to decry and vilifie it, and caſt dirt upon thoſe that were furniſh'd with it: which was the ready way to procure entertainment for all deluſions, as the conſequence two apparently proved. For then men committed their actions to the guidance of a wilde inſtinct, and counted it a great attainment to be beſide themſelves. A phrenſie then became deſirable for its lucid intervals; the eyes of many were darkened, and their heads ak'd with light; ☞they grew blind with Revelations, and unable to ſee for Viſions. Then was the ſeaſon that, by an overheat in the purſuit of ſome extravagant opinion, diſpoſed men to religious Agues, and put their piety into ſhaking ſits. Then to ſwell with Inſpiration, to converſe with ſtrange amuſements, to be full of Extaſie, and poſſeſſ'd with rapture, were eſteemed the chief indications of a ſanctified temper. And if in others Religion were not acquainted with ſuch impetuous concitations, but were more ſweet and calm, more ſedate and compoſed; or if conſcious to …dgement and diſcretion, to conſideration and …viſement, it was cenſured as unworthy of its name, and ſtamped ſomething of a more baſe allay. Men had brought a new Stile into their profeſsion, and not a few were (unawares) dating their Faith after the Roman account; while in guiding their courſe, they made uſe of ſuch a Compaſs as often varied in obedience to odd and unuſual attractives, and were ready to ſail to any Latitude and with any Wind (whether it came from Vaticano, or Averno was not material) ſo it blew but with pretence of a Commiſsion from the Spirit.
Common Breaſts had now got their Urim, and their Thummim too, and attain'd ſo far, that they left nothing for Heaven to compleat. Thoſe that knew leaſt were ſo improved in confidence, as not to open their mouths under an Oracle. The infallible Chair ſuggeſts not a greater peremptorineſs then breath'd in their dictates: which to contradict, or disbelieve, was infidelity, and ſomething not to be expiated with leſs then an Anathema. Now he that could till the ground thought his Heifer the fitteſt to plow up God's Riddles, and accounted it ſomething that belonged to his Occupation to ſow the ſeed of the Word. An ordinary Reaper would be thruſting his Sickle into God's Harveſt; and he that could tent Sheep was well qualified for the overſight of God's ſlock. Nor is the Military Man to be forgotten, who challenged the Sword of the Spirit, as the proper appendent of his Profeſsion, and ſitteſt to be managed by him who wore the Belt. The Forge was now ambitious to form Inſtruments for the Service of the Goſpel; and the Potter's Wheel to turn forth choſen Veſſels. The Shears would undertake to divide the Word aright, and a Pick-Lock ſerve beſt to open the Scriptures, whileſt the Key of Knowledge was wilfully thrown away. Now all good Literature was under a Cloud: Arts and Sciences were neglected. and deſpiſed Names: the Tongues (except illiterate) were nigh to ſilencing; yea, thoſe Languages which divine inſpiration hallowed were condemned for prophane: and Oriental Learning, which had lately ſhined ſo bright in the Weſt, now ſeemed to be ſetting here. Mens being able to word it ſo abundantly in their own Tongue was thought ſufficient to render all other ſuperfluous, and made a Copia verborum commence their higheſt Degree of Learning; while their unſettled humors carried them to affect a fluency of diſcourſe, as the greateſt accompliſhment that might entitle them to eſteem and reputation: of which thoſe held the principal place with many, who could at the loweſt ebb of ſenſe command a ſpring-tide of words, and fetch a whole ſlood of ſpeech in the moſt inſupportable drought of matter. Whoſe particular excellency it was to be very liberal of their ſtock of Language, and ſpend frankly upon poor Arguments; which the more weak and jejune they were, the ſitter Objects of their bounty.
Thus ſtrangely were men affected by the malign influence of new Light; which had now wel-nigh attain'd its Meridian, when this enſuing Treatiſe had its firſt Conception: occaſioned by a ſad reflexion upon the great contempt and decay of Learning, and the many miſchiefs ſpawn'd thereby. The Author (whoſe memory with me muſt ever be dear and precious) committed it to my care to ſee the Preſs delivered of it. Which accordingly I here preſent, together with a ſhort Account of the advantages of the Arabic Tongue; which I made bold to inſert, becauſe it is not inferior to divers others in uſefulneſs, though it hath not had the happineſs to be ſo well known, either by reaſon of the great ſcarcity or huge price of thoſe Books that ſpeak of it; and ſome but by the by neither, and in ſcattered hints. As for the Book it ſelf, though the deſign of it principally reſpected thoſe who ſlighted or were diſſatisfied with Humane Knowledge, yet it was not ſo narrow, as not to be comprehenſive of others too, who profeſs reſpect to it. Amongſt whom thoſe may more eſpecially claim an intereſt in the aſsiſtance which it offers, who either are better vers'd in the general Elogiums of Learning, then in the particular offices of the ſeveral parts thereof; or elſe more ready at the underſtanding of it as propoſed in Syſtemes, then at the diſcerning of thoſe improvements that may be made of it in reference to Divinty, and what tribute the ſeveral Arts and Sciences pay to this Queen of Diſciplines. Some happily may be hence directed to uſe the knowledge which they have; others enabled to diſcover what they want; and a third ſort quickned to the purſuit of what they neglect.
Liberal and uſeful Erudition ows moſt of the diſparagement at any time caſt upon it, either to the ſloath or unskilfulneſs of thoſe that have given up their names to it, becauſe too much unfurniſhed to produce any thing worthy of their education, or thoſe juſt expectations which that hath raiſed in others. Their ſtock being ſo ſlender, and ſo pitifully managed, comes to nothing, and ſerves onelyonly to make them, with greater confidence and oſtentation, betray their own weakneſs, and invite deriſion. Nor are thoſe to be excuſed, who, though better provided of Academical improvements, yet not maintaining their familiarity with their Studies, grow ſo negligent and loath to beſtow any pains upon thoſe performances which their charge exacts from them, that the crudeneſs of them renders them diſguſted of others, and their conceptions become as jejune and void of any ſprightful reliſh, as if their minds had never received any Artificial ſeaſoning, nor were tinctured with any principles beſides thoſe which are ordinarily found among the vulgar throng of men. What proceeds from them is of ſuch a condition, that it might better become ſome rude and unpoliſh'd heads. And no marvel, if by this means many ſuch be tempted to lift up themſelves, and vy abilities with their Teachers: Who though they ſhould highly extol and paſsionately defend Learning, yet if they but ſorily acquit themſelves when it comes to the proof, their very praiſes turn to a detraction, and make a blot where they intended a flouriſh. For it raiſeth mens ſuſpicion, and provokes their diſdain, to ſee but mean and deſpicable productions iſſue from thoſe things which carry a great port of commendation. Let Students therefore henceforward, as they would approve the ſincerity of their affection to good Literature, reckon themſelves concerned to uſe ſuch an induſtry in the proſecution of it, as may correſpond with its dignity and uſefulneſs, and enable them to give ſuch real demonſtrations of its ſingular advantages, as may anſwer the largeſt reports that are made thereof. By this means they may reſcue it from that ſcorn and contempt, to which the weakneſs of ſome, the lazineſs of others, and the unprofitableneſs of both have made it obnoxious.
As for thoſe who are fallen out with Learning, let them be intreated to demand of themſelves an anſwer to theſe two Queſtions.
Firſt, Whether their diſtaſte had not its riſe from Ignorance of it? For ſure it cannot be undervalued in the general without a good competency of that. Whether have they walked the round of Knowledge, viewed its ſeveral plantations, and taſted of the fruits that grow therefrom? If not; then they are concerned to inquire again, whether they be not in the Liſt of thoſe that fall under the Apoſtles cenſure, 2 Pet. 2.12. who ſpeak evil of the things that they underſtand not? And let them ſeriouſly ponder what a Charge is drawn up againſt them in that Chapter, and in the Epiſtle of Jude, where verſ. 12. they are elegantly ſtiled, … Pet. 2.17.Clouds without water, carried about of winds. Clouds, as oppoſing and obſcuring that light which is without them: And clouds without water, either as being big with hot exhalations, and delivered onelyonly of ſome tranſient ſlaſhes; or elſe as conceiving thunder, and bringing forth nothing but a huge noiſe. For ſo we find, verſ. 16. that their mouth diſchargeth great ſwelling words; ſuch as are onelyonly fill'd with emptineſs, at beſt but ſtuff'd with wind: whil'ſt, by lofty and myſtical terms, ſtrange and uncouth phraſes, in a great poverty of ſignification, they affect a more then ordinary grandure of expreſsion. And that which compleats this part of the deſcription is, that they are carried about of winds: of the various, yea contrary, blaſts of a pretended inſpiration; which, that it might be diſtinguiſhed from the ſweet and gentle breathings of the good Spirit of God, as being ſomething more bluſtring and impetuous then theſe are, it is in 2 Pet. 2.17. call'd a tempeſt; and they, Clouds carried with a tempeſt: becauſe inſpired with the vehemency of a ſtorm, rather then the ſoftneſs of a whiſper; and feeling not calm and equable motions, but violent and tumultuous agitations; being not ſo much led as hurried by the Spirit, and indeed tranſported out of their own ſight, and beyond all poſſeſsion and ken of themſelves, into a ſtate of ſtupidity, which yet their imaginations are apt to advance into a ſignal teſtimony of a raiſed piety. Now if ſuch as theſe condemn all acquired knowledge, they have more need to rectifie their judgement, then others to matter it.
The ſecond Interrogatory is, Whether the diſpleaſure they conceive againſt Learning, and the invectives they ſpend upon it, be not the reſults of pride and envy? Whether through the conſciouſneſs of their own imperfections they be not afflicted with the excellent accompliſhments they behold in others; and impatient of being out-ſtript, endeavor to bring down thoſe to their own level by detraction, to whoſe pitch they deſpaired of riſing by imitation? For it is a weakneſs incident to mean abilities, to propoſe themſelves as the ſtandard from which all others ſhould receive their juſt proportions: and to be offended at that depth, which is greater then their own ſhallows. So thoſe that go but a ſlow pace themſelves, whether through feebleneſs or liſtleſsneſs, uſe to be vex'd at the quickneſs of others, who cannot eaſily learn to be ſo dull, nor frame to proceed at that ſluggiſh rate.
I am ſtrongly inclined to think, that many mens diſſatisfaction grows hence, not that Science is not good, but that it is not theirs: Not that they diſcover not a brisk, and amiable luſtre in thoſe Pearls with which the Ring of Arts is all beſet; but that they have not the wearing of it. 'Tis the excentricalneſs of their capacities, becauſe they are out of the circle, that makes all the Diſciplines in the Encyclopaedia ſeem irregular. And this may the rather be thought, becauſe if ſuch men have got but a ſmall pittance of Erudition, they will think never the worſe of themſelves for it, nor refuſe its help, but uſe and ſhew it when ever they would ſet off themſelves moſt, yea when they declaim againſt it; hereby teaching their Tongues to accuſe themſelves of injuſtice.
If we reſpect parallel inſtances, we may find, that thoſe, whoſe ambition is too great for their merits, and their hopes too ſmall for their ambition, being deſtitute of means to advance them to any conſiderable eminency, ſometimes cry out of all preferment, dignities and honorable diſtinctions of men, earneſtly contending that there ought to be an equality amongſt them in condition, as well as there is in blood and excellency of nature: hereby deluding their aſpiring thoughts with a pleaſing ſatisfaction of bringing others to be like them, while they cannot attain to be like others. Again, we ſee ſome (in whom a greedy minde meets with a ſlender eſtate, and that not capable of acceſsion or improvement) diſſemble their covetouſneſs in a ſcorn and contempt of riches; and uſe all the Rhetoric they have to prove that ſuperſluous which they have not. But when any opportunity ſhall preſent either honor to the former, or wealth to the latter, they will receive them with as affectionate embraces, as before they ſlighted them with feigned pretences. Nor is the caſe otherwiſe here. Thoſe who are not inveſted with the ornaments and accompliſhments of the minde, acquired by learned Inſtructions, and liberal Studies, ſeek to diſgrace what they cannot enjoy, and by their reproaches to ſully the attainments of ſome, and check the endeavors of others, that ſo they may bring all to the like nakedneſs with themſelves. Yet certainly could they once be made maſters thereof, they would be ſo far from rejecting them, as to give them a cordial welcome, and recant their former calumnies in ample commendations. It's not unuſual for great perfections to ſuffer diminution by their diſtance, and appear the leſs becauſe far removed from the beholders reach. And 'tis well known, that where Envy is judge, Excellency it ſelf is a crime. This ever beſtows the worſt looks upon the beſt Objects, and deſigns the blackeſt Brands to what is brighteſt and moſt illuſtrious. But what Envy reads evil, Propriety corrects and ſigns good. If thoſe men were but intitled to the eminent endowments, which they are now diſaffected to while they ſhine in others, they would ſoon be abſolved from all their faults, and clear up into an unſtained innocency. Yea, the attempts of Envy are ſo inſeparably compounded with Folly, that it cannot but diſappoint its own intentions, and while it goes about to blot the reputation of Learning, it's conſtrained to ſubſcribe to its worth, being it ſelf as plain a confeſsion of the excellency of that which it ſeeks to deprave, as it is a clear diſcovery of the narrowneſs of thoſe ſpirits in which it reſides. To whom I ſhall onelyonly ſay, that what is worthy in it ſelf is never the worſe becauſe they want it. And to thoſe, whoſe ſcruples againſt ſo uſeful a good as ingenuous Literature, whether riſing in their own breaſts, or received from others, grow from want of acquaintance with it, I ſhall addreſs but this one requeſt, That they will be pleaſed either to apply their endeavors to the acquiring of it, and ſo ſuffer their judgements to be led by their experience; or elſe ſeriouſly to weigh the various advantages of it, as they are repreſented in the following Diſcourſe, and then calmly infer the moſt rational concluſion. For that plainly evinceth, that it is not ſo eaſie a matter as many imagine to be well accompliſh'd for the Miniſterial Profeſsion. No ſmall variety, no inconſiderable proportion of knowledge will ſerve the turn. He muſt liſten to the Tongues, be skill'd in the Arts, adviſe with the ſeveral Sciences, and be more then ſuperficially converſant in all, who would fully penetrate into the meaning of ſacred Writ, and be true to thoſe intentions which conſign him to that excellent function. The Languages eſpecially declare their own requiſitneſs, while they tell us all that we can know of the ſecrets of Heaven, and the concernments of Religion. Theſe are the Veſſels in which divine Truths ſet ſail from Heaven with the breathings of the Spirit, and ſince arrived at us from thoſe forreign Parts, for which they were firſt bound; and are not to be unladed of their rich fraught, but by ſuch as are well accuſtomed to them. It renders the ſtudy of words neceſſary, that they are the repreſentatives of things, the conveyances of Conceptions, the inſtruments of Communication, by which we may be let into the breaſt of another, and partake of his ſecret thoughts. Which is moſt true of thoſe Words in which the Scriptures were originally dictated (Hebrew, Chaldee, Greek) becauſe they preſent the onelyonly authentic Manifeſto, and the ſincereſt Expreſs of the pleaſure of God (no other ſo ſecurely admitting us to a participation of divine Counſels: ſeeing thoſe terms muſt needs give the moſt certain aſpect of the Authors minde, in which he himſelf hath choſen to exhibite it:) and therefore are moſt induſtriouſly to be conſulted by all thoſe who deſire a through inſight into it themſelves, and undertake the Explication of it to others; leſt they either miſconſtrue it, or elſe apprehend not the full importance of it; which thoſe that ever adhere to a Tranſlation, without giving themſelves the trouble of a further ſearch, are liable to. For there are many times ſo great elegancies and ſuch ſignificant force in the Text, as muſt be in vain expected from the moſt exquiſite attempts of any Tranſlation. Which (though it ſhould receive no diſadvantage from the Renderers, a priviledge which few enjoy) yet it might through an infelicity of expreſsion, chargeable onelyonly upon the Language in which it is framed, be unable to deliver that pregnancy of conception which is conſpicuous in the Original: the neareſt way to give an intimation of it, being to go about by a larger circuit of words then is permitted to the brevity of a Verſion. For Tongues have their differing genius: and one can breathe as much in an accent or two, as will ſerve another to run with to a full ſtop: and crouds ſuch efficacy into a ſingle clauſe, as, when poured forth into another kinde of Speech, may repleniſh the large receit of an intire Period; and yet happily remain inexhauſted. Thus it fares with thoſe Languages, in which the Will of God was primitively delivered; which in divers places are ſo compendiouſly copious, as to diſcloſe that in a few words, which will give an Interpreter a ſufficient task to repreſent in many: and ſometimes diſplay ſo rich a Senſe, as other Languages are ſcarce able to tell the value of, or ſum up, without the omiſsion of ſeveral items in their account. The ſearching out of which might deliver that pleaſure and ſatisfaction to the minde, which would be a ſufficient price and compenſation of the pains beſtow'd thereon. The milk of the Word is then moſt ſincere, when drawn immediately from thoſe full breaſts, the Hebrew and Greek Texts: whereas it becomes more dilute by being ſiled through a Tranſlation, where, part of the cream ſticking in the paſſage, it loſeth ſomewhat of its delicious and genuine reliſh. This water of life, when carried away from its fountain by derivation into other Tongues, doth not always retain its high guſt and generous Spirit; but ſometimes is more flat, and ſavors of the veins through which it paſs'd; exchanging an unimitable ſweetneſs for ſome auſtere quality. And here, not to make particular mention of any of thoſe neatneſſes and beauties, thoſe illuminations and graces of Speech, which are the proper embelliſhments of that faſhion of Language wherewith the Will of God was cloathed when it came firſt abroad into the VVorld, which muſt of neceſsity be put off together with it; I ſhall onelyonly take notice of ſome abatements ſacred Writ hath ſuſtained by Verſions in its ſubſtantial import, whether as to its comprehenſiveneſs, its energy, or its direct and true intention. And that becauſe Interpreters, who were not (as the ſacred Pen-men) ſecured from all miſtakes by an infallible guidance, did either extend their pains to too great a Sphere to manifeſt an equal exactneſs in every point; or not ſufficiently attend to the ſcope and (a) Through diſregard of the Time when thoſe words were ſpoken Acts 2.13. viz. at the Feaſt of Pentecoſt, foreign. is ill rendred new win…; for there could be none of that then, the Spring not being paſt. See He… and Beza in loc. and Vander Landen's Exerc. 10. vini pleni. foreign there is rather ſweet wine, the …eſt and mo…t ſprightly.circumſtances of ſome places; or pitch upon a leſs convenient pointing or reading, whence the LXX are thought often to vary from the Hebrew Verity; or they were not aware of the riſe … pedigree of ſome words (as thoſe many Arabic ones which occur in the Old Teſtament, eſpecially in Job, who was an Arabian;) or of the adopted ſignifications of others, as of thoſe many Greek words in the New, which preſent either a Hebraiſm or a Syriſm: or of the particular references of a third ſort to a certain cuſtom, Hiſtorical paſſage, or Geographical conſideration. To which, in the laſt place, may be added their not diſtinguiſhing rightly between appellatives and proper Names; ſo the LXX miſtake thoſe appellatives, foreign planicies, Jer. 32.44. foreign agri, 2 Kings 23.4. and foreign fortitudo, validus, Pſal. 74.5. expreſsing them by foreign. And the Vulgar Latine Interpreter, with others, in Acts 27.13. put Aſſon for foreign propè. But that miſtake is more general, whereby foreign 2 Sam. 6.3, 4. is rendred in Gibeah, foreign. LXX.whereas it ſignifies there in the hill, viz. at Kirjath-jearim (called alſo Kirjath-Baal, or Baalah, 2 Chron. 13.6.) where Abinadab dwelt, 1 Sam. 7.1, 2. which was a different place from Gibeah, as appears from Joſh. 15.57, 60. Sometimes on the contrary proper Names are taken for common. Thus, to ſay nothing of Gad, rendred a troop; Meni, …mber, Iſai. 65.11. Achad, One, chap…. 17. and Amon, a multitude, Jerem. 46.25. all being proper names of Idols: Phaleg. 1.2. c. 22.Bochartus conceives that foreign 1 Chro. 4.41. ſhould not be tranſlated habitations, but Meunims, or Maonites, as it is 2 Chr. 26.7. and Judg. 10.12. and in this very place by the Greek Interpreters foreign. Ib. 1.3. c. 13.And further, that foreign Ezek. 38.2. which we (as it is generally taken) expreſs by chief, but the LXX by foreign is the proper name of the River Araxes, and the Region about it: and ſo the words will run, Prince of Rhos, Meſech, and Tubal; that is, of Armenia Araxene, Moſchica, and Tibarenia, Countreys near adjoyning: from the two former of which it's probable the Ruſſians and Muſcovians received their original.
Thus we ſee that he may divers ways be defeated in ſearching out the true and full importance of divine Writ, who never conſults the Hebrew and Greek Text, where he might often ſpy that, which hath either eſcaped the Verſion, or is leſs appoſitely repreſented by it. An inſtance of which we have Deut. 16.2. rendred, Thou ſhalt ſacrifice the Paſs-over of the flock and the herd. Whereas the Paſs-over was not to be of the herd, but either a Lamb or a Kid, as is plain Exod. 12.3, 5. Here therefore is a difficulty, yet ſuch as is made by the Tranſlation; for the Hebrew is clearly free from it: foreign. LXX.foreign the clear and proper ſenſe of which is, Thou ſhalt ſacrifice the Paſs-over (i. e. the Paſchal Lamb) Sheep and Oxen: which were additional Sacrifices, beſides the daily Burnt-offering, required at that ſolemnity; Num. 28.16. to 24. 2 Chron. 30.15. and chap. 35.1, 6, 7, 14, 16, 17. verſes. Again, He that adheres to the uſual rendring of Gen. 17.14. will ſinde himſelf involved in the trouble of ſhewing how an Infant can be ſaid to break God's Govenant, in being uncircumciſed, and upon this account be liable to be cut off; to which task he is not obliged, who attends to the words of the Text, and in ſtead of The male, the fleſh of whoſe foreskin is not circumciſed, foreign Fut. K…l. a foreign&c. reads The male who ſhall not circumciſe the fleſh of his foreskin, &c. as meant of one, who not having been circumciſed in his infancy, when grown up neglects it through wilfulneſs or contempt, which guilt Children were not capable of; and this alone rendred the want of Circumciſion ſo dangerous: Joſh. 3.5, 6, 7.for it was omitted in the Wilderneſs forty years without ſuch peril. A third inſtance Iſai. 53.9. will afford us, where the Hebrew ſounds more clearly, and with greater conſonancy to Evangelical ſtory, St Rivet and … More in ſocum. foreign from foreign excelſum. aedi… ed tum, t…mulus.thus, And they (i. e. the people, verſe 8.) ordered his grave with the wicked, but with the rich man [was] his monument. The People would have had him buried with thoſe Malefactors with whom he ſuffered; but God, otherwiſe diſpoſed, and to ſhew the difference between them, by Joſeph of Arimathea, called a rich man, Mat. 27.57. provided ſuch a ſplendid Monument for him, as became both an innocent and an excellent perſon: ſo that ſome beginning of his Glory brake forth in the honorableneſs of his entombment. Another incongruity, though indeed in none of the weightier matters, is to be ſeen Matth. 23.23. where we ſhould read Mint, Dill, and Cummin: for foreign is Dill or Anet, not Aniſe, which is a different Herb, and in Greek foreign.
But, to diſmiſs miſrepreſentations of the Text; ſometimes a Tranſlation may very innocently occaſion a mistake in him that cannot ſee beyond it, by the ambiguous (b)As of M… ſters, Mat. 23.10 which there, anſwers to foreign, not to foreign, as many of late have miſtaken it.ſenſe or (c)As of thoſe words in priſon, 1 Pet. 3.19.reference of ſome word or phraſe in it, of which the Original is not conſcious. Hence divers of the Ancients have ſtrangely interpreted and applied ſeveral Scriptures, by pitching upon impertinent acceptions of words in the Greek Verſion, becauſe they wanted the light of the Hebrew to guide them to the moſt proper. Thus One proves the Fable of the Phoenix (and from it the Reſurrection) from Pſal. 92.12. foreign. Tertul. de Reſur. carni…, oper. edit. Laurent. pag. 34.Another cites Numb. 23.19. in theſe words, Lactant. de vera Sapient. 1.4. c. 18.Non quaſi homo Dominus ſuſpenditur, &c. which he brings as a Prophecy of Chriſt's hanging on the Croſs; miſtaking foreign, uſed by the LXX, not in its primitive notion of hanging, but Metaphorically, for to be various and inconſtant in his word, and ſo it anſwers to foreign; this being the true import of the place, God is not as man, that he ſhould lie. A third underſtands Pſal. 128.2. Auguſt. in loc.thus, Labores fructum tuorum manducabis; Thou ſhalt eat the labors of thy fruits (which he ſubtilly diſtinguiſheth from the fruits of labors) in ſtead of the labor of thy hands, the Greek being indifferent to both ſignifications by the ambiguity of foreign. Others (as Amama obſerves, A…i…arb p. 551.who hath many inſtances of this nature) reading foreign, Pſal. 39.5. and deceived by the doubtful ſenſe of foreign, as formed from foreign a hand-breadth, or foreign wreſtler, have taken this to be the meaning of the Text, P…giles poſuiſtidies meos.Thou haſt made my days full of wreſtling: to which ſenſe the Hebrew foreign is altogether a ſtranger. How requiſite then is it to have acquaintance with the Original? But if any think it may be well ſpared where Commentators are familiar, I would gladly underſtand by what foreign they would judge of Expoſitions, and tell which is beſt where they meet with thoſe that are very different. It's like ſuch would approve of their interpretation of Pſal. 17.14. who expound foreign by ſaturati ſunt porcina. Cajetan, though a very learned man in his way, yet being … Linguiſt run into a groſs miſtake (as Mr. Cartwright relates) by reading Eraſmus's Mellifie Hebr. l. 4 c. 10.Note on 2 Cor. 4.16. that de die in diem is not in the Greek foreign, ſed nove foreign whence Cajetan in his Comment puts nove in ſtead of de die in diem, and makes the Apoſtle to have written renovatur nove; upon which he delivers himſelf with wonderful ſubtilty. So may it often befall thoſe, who onelyonly take up the ſenſe of the Original at the ſecond hand: which indeed they had need have an inſight into, were it onelyonly to underſtand that Tranſlation throughly to which they ſtick, where it retains ſuch forms of ſpeech as are proper to thoſe Languages wherein the Scripture was penned. So doth ours in Hoſea 4.8. They eat up the ſin of my people: where ſin is put for a ſacrifice for ſin, becauſe the ſame word in Hebrew foreign (and ſo foreign Levit. 5.6.) ſignifies both. In thoſe words Luke 11.17. A houſe divided againſt a houſe falleth; the Noun is repeated, after the Hebrew uſage, See Gen 19.24. Iſaiah 16.7.to ſupply the place of a reciprocal Pronoun, which that Tongue wants; and ſo the ſenſe is, A houſe divided againſt it ſelf falleth; as may appear from Matth. 12.25. and Mark 3.35. The like we finde Rom. 7.23. But I ſee another Law in my members—bringing me into captivity to the law of ſin, which is in my members; that is, to it ſelf. Further, the knowledge of that idiotiſm of the holy Tongue, the putting of a third Perſon Active indefinitely for a Paſsive or an Imperſonal, will give light to divers expreſsions: As Micah 2.4. In that day ſhall [one] take up a parable againſt you; that is, a parable ſhall be taken up. So Revel. 16.15.—leſt he walk naked, and they ſee his ſhame; for, and his ſhame be ſeen. So Luke 12.20. This night they require thy Soul, (as it is in the margin) that is, thy Soul ſhall be required. Laſtly, to paſs over other proprieties of the ſacred Dialect, to live is put for life Phil. 1.21. after the maner of the Greek, as foreign, an Infinitive for a Noun; and ſo the ſenſe is, to me life, or my life is Chriſt, i. e. Chriſt is my life.
By this time it may ſufficiently appear, that unlearned perſons are unfit to undertake the Explication of God's Word, which the Apoſtle confirms, whileſt he chargeth them with wreſting the Scriptures to their own deſtruction, 2 Pet. 3.16. If any lay the ſame Action againſt learned men, let them conſider, that when ſuch diſtort any inſtance of ſacred Writ, it is no effect of their Learning, but either of their Ignorance, becauſe they do not know enough; or of their perverſneſs, and the depravedneſs of their minds, which diſpoſeth them either to diſſemble the Truth they have been convinced of, or to entertain ſuch erroneous Conceits as may beſt comply with their corrupt inclinations. And though they may put falſe Gloſſes upon Scripture, and ſet Learning upon the Rack to force out ſome Teſtimony to their Forgeries; yet, what ever ſhallow heads may imagine, it will appear to him that throughly examines what ever they can ſqueez out of it, that it hath not ſpoken any thing which imports a real Defence and Confirmation of them: and therefore is no more liable to be taxed upon this account, then the Scripture is worthy of blame, for being conſtrained to attend on unskilful Men, who lean upon it while they ſacrifice to their unſound Opinions. It is the lot of the moſt excellent things to be expoſed to abuſe, which is not the natural reſult of their own qualities, but of mens vices, and therefore miniſters no juſt ground either of their rejection or diſparagement. They argue but at a pitiful rate, who, becauſe ſome men do hurt with their Learning by miſapplying it, and others do no good with it while they neglect to uſe it, therefore conclude it a thing of no worth and goodneſs, but in it ſelf offenſive and diſallowable. Such may do well to conſider what Anſwer they will return to the ſame Argument, when levelled againſt the knowledge of the Word of God; when it ſhall be objected, That it is of pernicious conſequence, at leaſt unprofitable, for private men to have familiar acquaintance with holy Writ; for many have from hence taken the occaſion of groſs Conceptions, and by it defended Poſitions both ſtrange and impious; and others have been careleſs of imploying their knowledge to the purpoſes of a holy life. Its probable they would anſwer, that there are many private Chriſtians well verſed in Gods Book, who are not chargeable with either of theſe imputations, but make good uſe of their knowledge; and that others do not is their own fault. The like ſay I of Learning, which is not the worſe (any more then the former knowledge) becauſe ſome that have it are ſo bad. It hath done excellent ſervice in many, and would not have failed to have done ſo in more, had it been rightly managed. Arts themſelves are not to be loaded with the Artiſts guilt. Who will condemn all Trades for diſhoneſt, becauſe there are none but have ſome diſhoneſt men of them? And why ſhould ingenuous literature be more prejudiced by the irregularities of ſome that profeſs it? God himſelf hath given a ſignal Teſtimony to its excellency and uſefulneſs, by chooſing Perſons of the greateſt Sufficiency and Learning to pen his Word, viz. Moſes, Solomon, Daniel, foreign D…ctus, peritus. … in Pſal. 15.2.Ezra, (ſtiled foreign a ready or learned Scribe, Ezra 7.6.) Luke, who was a Phyſician, Col. 4.14. with Philem. v. 24. and conſequently a Scholar. And laſtly, Paul, who was Diſciple to Gamaliel a Doctor of the Law, and probably before had received ſome inſtruction at the Academy of Tarſus (his birth-place) to which Strabo gives the preheminence of all others, Geogr. 1.14.Athens and Alexandria not excepted: which may be the rather conceived, becauſe of his acquaintance with Heathen Authors, divers of which he cites. Now if God pitched upon ſuch accompliſh'd perſons to pen his Word, ſhall we think that any illiterate men may ſerve to preach and explane it? If any interpoſe and tell us that the plough afforded an Eliſha, the herd an Amos, the drag a Peter and John; they muſt needs grant, if they conſult the Scripture, and do not induſtriouſly ſhut their eyes, that God immediately, and in an extraordinary maner, gave them ſuch raiſed abilities as might bear proportion to the weighty imployment he called them to: Eſpecially when we finde the two laſt named, whom before ordinary parts and acquaintance with their Mother-tongue would ſuffice for the deſigns of a Net, and to deal in thoſe petty fallacies that intangle mute and unwary fiſhes, on a ſudden created unparallel'd Linguiſts, and made the Maſters of many Languages; having matter to ſupport their words, high impartance to recommend their matter, myſteriouſneſs to enhance the eſtimate of that importance, and clearneſs of underſtanding to unfold that myſteriouſneſs. But ſince the primitive Times we have no example of any in an inſtant furniſhed with miniſterial endowments, or whoſe intellectuals all on a ſudden, and without any culture, have ſhot up to a conſiderable height. Indeed there have not wanted ſome of late, who (their ambition leading them to affect the dignity of Inſtructers, and withall prompting an impatience of aſcending thereto by degrees) found out a way, by pretending a divine Mandate, at the firſt ſtep to go out Doctores Illuminati: though their Letters were never made Patents, nor had the Seal of Heaven upon them; and their undertakings witneſſed onelyonly a great weakneſs matched with an extraordinary confidence. They doubted not to rank themſelves amongſt the Stars of the firſt honor, but their irregular motion proved them very much depreſt, and in ſtead of the vigorous ſplendor of Truth, you could perceive nothing but a long tail projected from a diſheveled blaze. How great things ſo ever they boaſted of, yet that their performances were a ſhame to their pretences is ſufficiently known. Seeing then the qualifications requiſite to the underſtanding and diſpenſation of the Goſpel are not now beſtowed on a ſudden, they muſt either be attained by little and little, or not at all; by the ordinary aſsiſtance of the Spirit in the way of an induſtrious diligence and artificial improvements; by adviſing with the Tongues about the Words, with Grammar and Rhetoric about the Senſe, with Logic about the argument of Scripture, with History about Cuſtoms, and with the ſeveral Sciences about thoſe things which are of Philoſophical Conſideration. Concerning which I ſhall ſay nothing, having already ſlip'd into too great a prolixity; but ſhall conclude with this vote, That, ſince Learning is now grown into credit again, thoſe that own it would not ſuffer any ſtain and diſreputation to be cast upon it by the neighborhood of a vitious practiſe, nor maintain a ſeparation between Knowledge and Piety; but preſent them to the World embracing each other in the fastest cloſure, and diſcover the light of their minds in the luſtre of their lives. It is to do a great diſſervice to God, and a real pleaſure to the envious one, to ſet two excellent Daughters of the ſame Father at variance; in putting on Learning to deride Grace, or Grace to deſpiſe Learning. It is no offence for humane Knowledge to clear the way, where divine Obedience is to walk: That may be allowed to hold the Candle while this doth its work. It is a most amiable ſight, to behold the greet of ſcience and innocence; the Arts and Vertues mingling their ſplendors in a happy conjunction: to ſee a minde no leſs fraught with excellent qualities then rare notions, and as eminent for a gracious diſpoſition as a piercing conceit: to obſerve a well ordered demeanor attend upon a well furniſhed understanding, and the fruits of righteouſneſs ripen by the bright beams of ingenuous Literature. Which ſight, that it may be as ordinary as it is excellent, is the earnest wiſh of
An Honorer of true Goodneſs and good Learning. J. Reyner.