Vindiciae Literarum, THE SCHOOLS Guarded: OR, The Excellency and usefulness of Humane Learning in Subordination to Divinity, and preparation to the Ministry; AS ALSO, RULES for the expounding of the Holy SCRIPTURES: With a Synopsis of the most material Tropes and Figures contained in the Sacred SCRIPTURES. Whereunto is added, An Examination of john Websters delusive Examen of Academies.  
By Thomas Hall, B.D. Pastor of Kings-Norton in Worcester shire.  
In the end is annexed an elaborate Defence of Logic by a learned Pen.  
LONDON, Printed by W.H. for Nathanael Webb, & William Grantham, at the Bear in Paul's Churchyard, near the little North-door. 1655.   

Reverendis Evangelii Ministris, tam Doctrinâ & industriâ, quam Pietate & Zelo, conspicuis, Dº Martino Topham, D. Petro Watkinson, D. Tho. Shelmerdine, D. Rob. Porter, D. joh. Oldfeild, D. Everardo Poole, caeterisque Presbyterii Wirksworthiensis in comitatu Derbiensi Symnistis charissimis: Omnia quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pertinent.  
Fratres dilectissimi, mihique multis nominibus▪ plurimùm observandi!  
PEracto Pulpitorum & Baptisteriorum tutamine, ad Scholarum Vindicias progredior. Quibus verò hanc Literarū tutelam pitiùs consecrarem, quam vobis (v●ri verò venerandi) qui ad auxilium jehovae contra potentes & pravalen●es Chananaeos advenistis? necnon in decumana illa to●●us penè Reip. Apostasiâ inconcussi hactenus permansistis: imò Duces & Operarios quamplurimos sanos, sanctos, Probatos & Cordatos, in hac 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t●mpesta●e, Ost●o Ordinationis, non 
* i.e. commendatione Regum.  Ostio Caesareo, a●t Portâ aureâ confusionis, in messem Domini emisistis: Et quod majoris est gloriae, Salarium vobis à Magistratu (Ordinationis ergò) concessum, ad alendum & fovendum adolescentulos Academicos gratis & ●nanimitèr devov●stis, dedicâstis. Dignissimum sanè aemulatione exemplar. Indignum verò, ingenuè confiteor, vestro Patro●●nio munusculum hoc levidense▪ spero tamen Amoris & Honoris culpam mihi facilè indulgeb●tis: malim eu●m me parùm prudentem quam parum officiosum; immorigerum quam ingratu● videri. Ferunt Artaxerxem cum Plebeius aquam palmâ è fluvio subla●am exhibuisset, humani●èr admis●sse; pluris dantis animum, quam do●● p●etium aestiman●em: imò vel duo mi●u●a aereola in Gazophylacium animo prompto immissa Regi Règam fuere accepta.  Sic capitur minimo Thuris honore Deus. 
Opus itáq▪ hoc tripartitum vobis sese offer●, non ut tot tan● ásque 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erudirem, absit meo, procul absit animo talis & tanta Arrogantia. Qui Mecum habito, & nôrim, quam sit mihi curta supellex.  
Tyronibus parantur hae Vindiciae, non Veteranis; Neophytis, non Presbyteris: Sed ad vos haec veniunt ut Amoris. Gratitudinis & observantiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, propter Gratiam & benevolentiam ●●●am, tam mihi, quam fi●i●s me is ●uperrimè exhibitam, etc.  
Hîc obiter inscitiam & impudentiam inscii istius Cerdonis How, mundo petefa●tam invenietis: Scientia nullum habet mimicum praeter ignorantem. F●stinante verò calamo prorepit Webster, errorum sterquilinium, Familistarum coryphaeus, Complanatorum antesignanus, cum partu suo Elephantino: hic aranearum texit telas quae musculas nonnullas teneant, Volatilia verò ●obustiora facilè perrumpunt. Coaxat hic, imò plenis vociferatur buccis non solùm contra literatos, sed & literas; & tanquam Hercules furens, non Mino●● Gentium Diis sed & Aristoteli, Galeno, & omnibus Academiis bellum publicè indixit, & convitiorum plaustris oneravit. Hic tanquam alter Alexander, bellum cum captivis & foeminis gerere non potest, armati sint oportet quos hic prosequitur. Clamore tamen suo tanquam sorex suam prodit ignorantiam, stultitiam suam: nam cum somnia sua nec rectâ ratione, nec Aristoleticis Principiis tueri posset; ad nescio quam Pyrotechniam, Magiam, & Astrologiam confugit. Dignum patella operculum! Hic inant ventositate jactatus, ampullis & sesquip●dalibus verbis technas occultat suas, & pr●fert Paradoxa omnibus Stoicorum Paradoxis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Nonnulli enim Haeretici (ut rectè notavit Theologorum facilè Princeps Calvinus) similes sunt latronibus illis, quos vocant Aegyptios, qui incognitis vocibus & insolenti sermone suam tegunt improbitatem. In fruticoso gaudet aucept, Piscator in turbido, Fur in tenebris. Utinam tandem R●ip. Gubernatores, tales Haeresium satores, 
●extor hic res ●anitestissi●as in dubiū●ocar, itaque●on tam ratinibus eget●uam plagi●.  Satana legatos, & populi sed●ctores, vel virgis punirent, vel (si insanabiles) è medio tollerent, ne latiùs serpat à paucis in universos malum; malum enim quò communius, eò pejus.  
Ad summam, aliquot hîc reperietis Regulas Theologicas, quae sacras explicant Scripturas, i●ter omnia D●i dona verbo suo nihil praestantius, nihil utilius: hoc enim pedibus lucerna, vitae regula, clavis coel●, speculum sacrum, animae pabulum, mentis denique medicina. Hoc est Lydius ille lapis, quo adviterinum à puro puto dignoscitur auro; hoc est Malleus ille quo heterodoxas ho●●●num opiniones nullo negotio conteruntur. Hoc in adversis solamen, in secundis moderamen, Pietatis alt●r, adolescentiae Doctor, aetatis denique ingrav●scentis Ductor. Hoc est Lex illa pura, perfecta, vera, recta, perpetua, sincera, oculos illuminans, car laeti●icans, convertens animum: Hoc melle dulci●●, auro pretiosius, ut testatur Psalmist a (Psal. 19.7. ad 12.) Optime itaque de Ecclesia mer●erunt Scriptores illi, qui in hoc interpretando, illustrando, enodando operam & oleum consumpsere suum. Ad me quod attin●t, si opusculum hoc vobis arriserit▪ spondeo propediem (favente Deo) Apologiam pro Ministerio Ecclesiastico, in q●a ejus Digni●as, Necessitús, Efficacia & Vtilitas, contra omnes D●i & Ministeri● ejus hostes planè & plenè ostendetur. Interim haec omnia (viri ornatissimi) vestro subjicio judicio, acri●ri quam ut caecuti●e, sinceriori quam ut adulari velit aut possit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 levinscula candorem petunt vestrum; gravi●ra, limam & censuram. Deus Opt. Max. Synodum vestram servet incolumem, tam ab Epidemicis hujus ultimi & pessimi temporis Haerosibus; quam à malis illis moribus qui totum terrarum orbem pervaserunt. Ille vobis fortitudinem largiatur athleticam, ut domum Domini pro virili tueamini; ut lucos & altaria tam Romani, quam Anabaptistic, Baalis fund●●ùs aboleatis. Tubarum vestrarum cla●gor muros Babylonicos pon●ùs evertat, sit arcus vester ut arcus Ionathae qui à sanguine interfectorum & a●●pe fortium nunquam rediit vacum. Hac ut confestim fiant, Deus vos Spiritu suo sancto regat ac roboret, Gubernatores tuos ipse gubornet laboribus v●stris affa●im benedicat, in filiorum tuorum cordibus inscribat ille vanita●is & voluptatis Mundanae odium; necnon varitatis & pietatis accendat amorem: Gratiâ suâ vos omnes beet in hac vita, & aetornâ felicitate in faturâ. It a precatur  
Sympresbyter vester devotus, & Collega dovinctus, Thomas Hall. ● Mus●o meo Norton-Regis in agro Wigorn. Sept. 21. 1654.   

Vindiciae Literarum, THE SCHOOLS GVARDED: OR, The excellency and usefulness of Arts, Sciences, Languages, History, and all sorts of humane Learning, in subordination to Divinity, & Preparation for the Mynistry, by ten Arguments evinced, ten cavils raised against it by Familists, Anabaptists, Antinomians, Lutherans, Libertines, etc. are refelled and answered, and many cautions to prevent all mistakes are added.  
By THOMAS HALL., B. D. and Pastor of KINGSNORTON.  john 5.39. 
Search the Scriptures.  
Quaerite legendo, & invenietis meditando, pulsate orando, & aperietur vobis contemplando.  Augustin. 
Non est Syllaba neque apiculus in Scriptura in cujus profundis non lateat grandis quispiam thesaurus.  chrysostom. 
Crede, Stude, vive, Pinge Aeternitati.  à Lap. 
With an addition of about one hundred Rules for the expounding of the Scriptures; and a synopsis of all the most material Tropes and Figures contained therein.  
LONDON, Printed by W. H. for Nathanael Webb and William Grantham, at the sign of the Bear in Saint Paul's Churchyard near the little North door. 1654.   

To the Candid and Courteous Reader.  
OBserving that dangerous Tenent of the Anabaptists to spread like a Gangrene, over most parts of the land, 
Samuel How, the preaching Cobbler, or the cobbling preacher, is full of such tatching, viz. that the seven liberal Sciences are but profane, vain babble. How's sufficiency of the spirits teaching.  viz. That Arts, Sciences, Languages, etc. are Idols, Antichristian, the smoke of the bottomless Pit, filth, froth, dung, needless and useless for the right understanding of the Scripture: the spirit alone (say they) is sufficient without these humane helps, 
Some ignorant people would have all men as ignorant as themselves, that so their own ignorance might not be discovered. Like those whom St jerom taxeth, who accounted rusticity and lack of learning, to be sanctity. Crassam illi rusticitatem solum pro sanctitate habent. Hieron. Epist. 84. & 102. ad Marcellum. To the understanding of the formale externum, or letter of Scripturo, Arts and Tongues are necessary, as the assistance of the holy Ghost is to the formale internum, or genuine sense of it. Waterhouse Apol. page 7.  and therefore the Taylor-King of Leyden, burned all books save the Bible. I shall therefore take some pains to discover the vanity of this erroneous Tenent, that I may prevent (if possible) the sad consequences of it; to this end I shall show, 1. What we grant them, & how far we go. 2. Where we part.  
1. We willingly grant that the assistance and direction of God's holy spirit, is absolutely necessary for the sound and saving understanding of the Scripture. 'Tis it that must enlighten, enliven, sanctify, and fit us for the work, for without him we can do nothing, john 15.5.  
2. As we acknowledge that this gift comes from the spirit of God, so we likewise acknowledge, that he bestows it now in the use of means; by Prayer, Reading, Study, skill in Arts, Sciences, Languages, etc. True, in the Apostolical times, God poured out an extraordinary measure of his spirit on many, who had Learning and Languages by immediate infusion, we now by acquisition; they had it Given, we Gotten; they by Revelation and Inspiration, we now by Industry and Study: and yet even then we read that Paul had his Books and Parchments, 
Libros vocat vetustiores ab aliis scriptos; membranas recentiores à se conscriptas▪ à Lap. Apparet Apostolum jam morti vicinum non tamen à lectione destitisse; hinc r●f●llitur fanaticorum ●uror, qui libris contemptis damnataque omni lectione selos suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 joctant. Calvin Noverat Timothy diligent-●am, & tamen illi commendat assi duam lectionem. Idem.  2 Tim. 4.13, 15. which some conceive to be Note books of his own making; and in the person of Timothy he commands all Ministers to give attendance to Reading, Meditation, etc. and to give up themselves wholly to them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, be in them. (1) Be intent and industrious in studying, sis totus in illis 1. He must read, and then exhort, that like a good scribe he may bring out of his treasury, things both new and old. 2. He must meditate on these things, and so digest them, turning them in succum & sanguinem, that so he may be able to speak non ex ore, sed è pectore, experimentally, powerfully. God hath ordained means for the attaining of every thing, and he that contemns the means, contemns the blessing; 'tis God's blessing on the diligent hand, which as in all other things, so in this, doth make men rich; as nemo casu fit bonus, so nemo casu fit doctus, virtus discenda est, 
Divina summ● indigent diligentia●▪ thesaurus no● in superficie, sed profundo reconditur. Chrysost.  saith Seneca: We must therefore, so Read, Study, Search, etc. as if we were to do all ourselves, and yet when we have done all, so rest upon God for aid, as if we had done nothing. Truth like Treasure, lies deep and hidden, and cannot be found without search, and study; we must therefore serve providence in the use of means, else we tempt God, Pro. 2.3, 4, 5. 
Admotâ manu invocand● est Minerva. We come now to understand Scripture by ordinary means of study, learning, prayer, etc. not by extraordinary revelation. See Doctor Hammond in his Preface to his Annotat. on the New Test.  If thou criest after knowledge, there is Prayer, and seekest her as silver, there is endeavour in the diligent use of means; then shalt thou understand the fear of the Lord, there is success; and therefore it was a good Prayer of Sir Thomas Moor, Domine Deus fac me in iis consequendis operam collocare pro quibus obtinendis soleo ad te orare. 3. We grant that the abuse of Philosophy, when it is preferred before Divinity, or puffs men up with pride, or is used to adulterate and corrupt the truth and simplicity of the Gospel, that then it is odious and abominable. But this is not our question, whether the abuse of Philosophy be unlawful, this is granted on all hands: But the question between us and the Anabaptists, is, whether the right and sober use of Philosophy, 
See the necessity and excellency of humane learning Dr Reynolds Preface to the Passions.  and other humane Learning be requisite for a Divine. This we affirm, the Anabaptists, etc. deny. I shall therefore set down this Antithesis to their Thesis, and will confirm it by Arguments, viz. That the knowledge of Arts, Sciences, History, Languages, etc. are very useful and needful qualifications for a Minister of the Gospel.   

CHAPTER I.  
I Come now to the Arguments, for the clea●e● convincing of our judgements, in the truth of this point. The first is drawn from the necessity of humane Learning: Thus,  
That which is necessary for a Divine, may not be contemned, [whether the necessity be absolute, or only of expediency.]  
But humane Learning is necessary for a Divine, Ergo, It may not be contemned.  
The Major no sober man will deny: The Minor I will prove by its parts. 1. The Languages, Latin, Greek and Hebrew, are some part of humane learning, 
Et si sine illâ quidam non inutiles Ecclesiis fuerunt, cum tamen lingua illa totius Christianismi quasi quoddam commune sit vinculum, & omnes penè ingenio●um faetus in hac lingua sint editi, mutilam oportet esse cognitionen quae sine hujus linguae notitiâ habetur. Walaeus  and these are necessary for a Divine 1. For Latin, many learned Commentaries are written in that language, which a man cannot enjoy without some knowledge of this Tongue; besides, many English words of much use in Divinity, are borrowed of the Latin, which no man can well understand without some insight in this Language.  
2. The Greek tongue is necessary, because the New Testament was written in it; besides, many Latin words are derived from it, which we cannot fully understand without some knowledge here: also many terms of Art (in Grammar, Rhetoric, Logic, Physics, Metaphysics, etc.) are borrowed from hence. What gross errors did many of the Ancients run into, and what lame interpretations, do they oft make, for want of insight in the Original Languages; yea we had never enjoyed the translation of the Bible, if some men had not attained this part of humane Learning, the Bible would have been as a sealed book; for how could men, women, and children be able to read the Scripture, had there not been learned men, who by great pains and study obtained the knowledge of the Originals?  
3. Some insight in the Hebrew is necessary, because it is that sacred Language in which the Old Testament was written, 
Habet omnis linguae sua propria locuti●num genera, quae cum in aliam linguam transferuntur, videntur absurda. Hyperiu● l. 2. obs. 6. p. 117.  besides it hath a certain Idiom, and peculiar form of speaking, which cannot well be expressed in a translation, without some loss; all Authors being best and purest in that Language, in which themselves writ. 2. The emphasis and force of the word is more clearly seen in the Original Text, 
Propter interpretum diversitat●s cognitio Hebrae● & Graecae linguae est necessaria. Augustin.  then in a translation. 3. There aré great differences amongst Interpreters, which cannot well be reconciled without some insight in the originals. Thus, in points of controversy, when one says it is thus, and another thus, 
Cognitio fontinum necessaria est. 1. quando 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explicare volumus. 2. ut plures sensus inveniamus. 3. ut idi●mata, phrases, & prover●ialinguae sanctae cognoscamus. 4. ut menda corrigamus. 5. ut quaedam loca meliùs intelligamus. 6. ut Latini sermonis ambiguitatem vitemus. Mel. Can. l. 2. c. 15.  we must then of necessity have recourse to the fountains. 1. Because they are immediately sent from God to us by the Prophets and Apostles. 2. The Apostles themselves did sometimes correct the translation of the 70 e. g. the 70 say I have called my sons; but Ma●. 2.15. saith, I have called my son out of Egypt. 3. He that understands the Original, seeth with his own eyes, when he that peruseth translations, sees with the eyes of others. Scit● & sanè claris. ille Whitaker. de Scripturâ controvers. 1. Qu. 2. cap. 9 mihi p. 210. Ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & proprietatem vocabulorum intelligendam, quae sanè admodum latè patet, fontes sunt utiles; nam in fontibus omnia sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quam in quarumvis translationum rivulis, etc. cui suffagratur Epigrammatista.  
Multum crede mihi, refert, à fonte bibatur.  
Quae fluit, an pigro quae stupet unda lacu. Mart. v. plura apud Hyperium de ratione stud. Theolog. l. 1. c. 9 & Bowles Pastor Evangel. l. 1. c. 11. p. 71. 
Physica Davidis est contracta in unum velut● systema, Psal. 104. Alsted. Philosophia est lorica Dominicae vineae. Clem. Alex. lib. jobi omni doctrinae genere refertus (i) Poetices, Dialectices, Rhetorecies, Phy●●ces, Astronomiae. Rive●.   
2. The necessity of Arts and Sciences, will appear if we look into the body of the Scripture. 1 There are physics in Genesis, job, Ecclesiastes; how oft do we read in Scripture, of the Sun, Moon, Stars, Fire, Hail, Snow, Winds, Thunder, Lightnings; and also of Fowls, Fishes, Beasts, Plants, Trees, Seas, Fountains, Minerals; besides, many diseases, as the Leprosy, Palsy, Fever, Pestilence, etc. Without some insight in natural Philosophy, we canno● so exactly know the nature of all these▪ yea we shall find Ethics in the Proverbs, and Economics in Paul's Epistles; Politics in Sam. Kin. Geometry in the building of Solomon's Temple, and Astronomy in job, etc. with Metaphysics of God, 
Metaphysican ad Theologos jam adultiores remitto, quia citra firmos atque in Theologia exercitatos sensus errorum faecunda est nutrix. Walaeus Orat. 1. p. 304.  Angels, Truth, Good, etc. Ad rem & opposite claris. Ravanel. Ea est scripturarum amplitudo, ut res Metaphysicae, Physicae, ●stronomicae, Geographicae, Musicae, Ethicae, Oeconomicae, Politicae, imo ipsae Mechanicae, & quae ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 specta●t passim contineantur. Cut astipulatur doctiss à Lapet S. Scripturahabet objectum omne scibile, disciplinas omnes, & qu●cquid sciri potest suo sinn complect●tur, ideoque universitas quaedam est scientiarum, scientias omnes vel formaliter, vel eminenter continens▪ v plura Alsted Praecog. lib. 2. cap. 104. & 206. Hyperium l. 1. c. 45. etc. ☜ L. Verulam Advancement of Learning, p. 44. to 48. nec non claris. Schiblerus in proaem●o ad Metaphys. c. 2. clarissimè ●vincit, Philosophiam utilem esse ad Theologiam; ac itidem Doctis. Paraeus tripli●em fatetur esse Physicae usum. 1. ad explicandos terminos Theologicos communes de rebus naturalibus. 2. ad illustrauda● rerum naturalium cognitionem. 3. ad adjuvandam cognitionem Dei; [qu●a eju● 〈◊〉 sibilia ex visibilibu pervidentur, Rom. 1.19, 20. Paraeus in Colos. 2.8. ubi plura.  
2. Grammar is requisite to explain the words, terms, and phrases of Scripture. 3. The Scripture also is full of Rhetoric, 
Troporum cognitio scripturarum ambiguitatibus dissolvendis est necessaria. Aug de Doct. Christ. lib. 3. caep. 28.  many Tropes and Figures are there, what abundance of Metonymies, Ironies, Hyperboles, Hypallages? See Illyrious Claris. Script. and Westhemerut. The Scripture is full of learning and 
* Vide Rivet. Isagog. ad scrip. cap. 28.  eloquence all the eloquence of Cicero, and flowers of Demosthenes, with the rest of those learned Heathen, is but as chaff to wheat, and droste to refined gold: for the Penmen of Scripture, 
See more fully Perkins on Heb. 11.12. page 9●. 94.  were not simply men, but men inspired with the Holy Ghost.  
4. Logic is necessary for analysing defining▪ dividing, and more orderly resolution of a Text; also for Argumentation and defence of the truth against an adversary. The Apostle would have a Minister 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ 2 Tim. 2.15. to divide the word aright. Now, without some skill in Arts, he'll rather tear it with his teeth, and pull it a sunder with his nails, then rightly divide it; and although it be the spirit of God that helpeth us to the sense of Scripture, in a spiritual saving way, for we are not able by our will to believe it, to apply it, to conform to it; yet as it is a Text consisting of words, and a coherence to make up the sense; 
See more fully Perkins on Heb. 11.12. p. 93.94.  so the instrumental way to discover that, is by the help of Arts, and therefore▪ those that are unlearned, are said to 
* 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set them on the rack to make them speak what they never meant.  
Mr Ant. Burges, Ser. 106. page 602.   ●●rest the Scriptures, 2 Pet. 3.16. to mangle and torture them to their own destruction; as a 
* 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, set them on the rack to make them speak what they never meant.  
Mr Ant. Burges, Ser. 106. page 602.   reverend Divine hath well observed▪ neither is Logic a profane thing, (as some profane ones imagine) for the Scripture itself useth many Logical Arguments, from the cau●e, the effect, the consequent, from mercies, judgements, and from the Old Testament, it's written, etc. e. g. God is a spirit, Ergò he will be worshipped in spirit. So, he that commits sin is the servant of sin, but ye commit sin, Ergò. A good Shepherd lays down his life for his sheep: but I (saith Christ) am that good shepherd, Ergo, See a clear syllogism in the second figure, john 8.47. Whosoever is of God, heareth God's word, but ye hear not his word, Ergo, ye are not of God. This may stop the mouths o● some that say Christ never used Logic, nor had any humane learning.  
5. Ecclesiastical History is necessary; many things in Scripture receive light from josephus, 

Historia plurimùm nos adjuvat ad sanctos libros intelligen does. Aug. dè Doct. Christ l. 2. cap. 28. Hyperius l 4. c. 2.  
Bowles Pastor Evangel. l. 1. c. 19 p. 119.   Eusebius, Q. Curtius, Xenophon, besides, they will furnish a man with examples of God's judgements on his enemies, and his blessings on his people; being rightly used, they will much enrich a man. They may be read at succisive hours for recreation, after strong labour. With what cautions and conditions they are to be read, I shall for brevity sake, refer you to two learned Authors. Now as humane learning is necessary for the better understanding of the Scripture, ●o without it we cannot understand many classical Authors, as Lactantius, jerom, Austin, Ambrose, Basil, etc. who borrowed much of Cicero, Quintilian, Virgil: And thus we see the usefulness and ornament of learning every way; to which I shall add the testimony of a sweet Divine, 
●●rough●, ●. 6.3.  whose judgement may peradventure take with some men, more than another man's. He that is learned in something, (saith he) covets after more still, and certainly none but ignorant people are enemies to learning; those that never knew the worth of it, these are they that cry it down: therefore those that are contented with little, nay and think their little too much sometimes, are of poor, mean, and base spirits, far from following on to know the Lord.  
Yea, 
Sam: How's sufficiency of the spirits teaching. Ob. 5. and Ob. 6.  How himself confesses. That humane learning being sanctified is an excellent help to the right understanding of Scripture, and that in itself it is a good thing, and good in its proper place, which is for the repairing of that decay which came upon man for sin, and so it is fit for Statesmen, Physicians, Lawyers and Gentlemen, yea and all men so far as they can attain to it, are as men beyond and above others that are without it, yea and beyond all other excellencies that this world can afford. Well said and well sowed Sam: these stitches will hold; yet see how like a ●ight sectary he plays fast and loose, like the cursed Cow, that having given a good mess of milk, knocks down all with her heels again: for mark his following words: But bring it once to be a help to understand the mind of God in holy Scriptures, and there its detestable ●●lth▪ dross and dung, good for nothing but to destroy, and cause men to err. etc.  
Quo teneam vultus mu●antem Protea nodo.  

The second ARGUMENT.  
That which is commanded by God, and commended to us by the example of his servants, ought still to be practised by us, [unles●e any one can show a countermand and prohibition, which in this case none ever yet could do.]  
But reading, study, meditation and humane industry is commanded by God, and commended to us by the example of his servants, Ergo. The Major is undeniable, the Minor I prove by its parts. 1. Humane industry and learning is commanded, 1 Tim 4.13, 15. give attendance to reading meditation, etc. yea, he must give up himself wholly to them, that so like a good scribe, he may be able to bring out of his treasury, things both new and old, Mat. 13▪ ●52. Now look what Paul enjoins Timothy, concerns all the Ministers of the Gospel successively to the end of the world; but to what end is all this diligence required, if the spirit's teaching were solely sufficient.  
2. It is commended to us by the example of God's servants, they are oft commended in Scripture for their skill and dexterity in humane learning. Thus Moses is said to be learned [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Moses eruditus fuit in omni, in omni sapientia, in omni sapientia Aegyptiorum▪ Prid.  he was instructed therein from a child] in all the wisdom of the Egyptians, [amongst whom in those day's learning flourished much] and was mighty in words and deeds, Acts 7.22. Now the learning of the Egyptians is said to be fourfold, viz. Mathematics, Physics, Ethics and Divinity; their wisdom (what ever it was) appears to be very great, for when the Lord would set forth the wisdom and great abilities of Solomon, he tells us that it excelled all the wisdom of Egypt, 1 Kin. 4.3.  
2. Solomon was a very great Philosopher, so that he could discourse from the Cedar to the Shrub, 
Tractat Theologica, Ethica, O●●onomica, idque verbis tam ●ppositis & significantibus, sententiis tam gravibus, figuri● adeò lepidis & scitè picturatis tropis, ut ●um non solùm Philosophum summum, & summum Theologum, sed & summum orato●rem ac poëtam necessario sint agnituri qui in ejus lectione cum judicio versab●●tur. Rivet.  he had great insight in the nature and qualities of Fowl, Fish, Beasts, Herbs, Trees, insosomuch, as they came from all the parts of the earth to hear his wisdom, 1 Kin. 4. 32, 33, 34. As he was most wise, so he was most eloquent, an absolute Orator, one that found out acceptable words, [Eccle. 12.10.] adorned with many Tropes and Figures, far surpassing all the eloquence of Cicero, Demosthenes, etc. Cum divina fuerit in eo eloquentia, in eum confluxisse par est credere, quicquid in variis olim oratoribus seorsim emicuit suavitatem Socratis, subtilitatem Lysiae, acumen Hyperidis, sonitum Aeschinis, vim Demosthenes', gravitatem Africani, lenitatom Lael●i, & siquid ●ale in laude positum sit, & eloquentissimis quibusdam viris tributum à Cicerone lib. 3. de Oratore. Rivet.  
3. I say (as 'tis conceived) 
* Amos Isaiae pater, frater fuit regis Amasiae, qui unus fuit ex majoribus Christi. Arcular. In magno hoc scriptore nihil est rusticum, nihil inconditum, nihil improprium, nihil eximio orature, i● eximio pr●phetâ nono currit dign●mum. Rive● sagog. ad s●● c. 28. p. 488 plura  of the blood Royal, was an excellent Rhetorician, and had the tongue of the learned given him, Isaiah. 50.4 as appears throughout his whole Prophecy.  
3. Christ himself honoured learning so far, (though he be not tied to Schools or means) as to sit amongst the Doctors, both hearing them, and ask them questions▪ and in his disputations he used Logical consequences and reasonings from the Old Testament to the New. The Apostles also had excellent abilities, insomuch, as the Pharisees wondered that unlearned and ignorant men should have such gifts, but by this they knew they had been with Jesus. [Acts 4.13.] and were trained up in his school, which is far beyond all the schools of the Scribes and Pharisees; they were not therefore simply unlearned, but only in the Pharisees esteem, and in respect of the ordinary means of attaining learning.  
4. Apollo's is commended for his eloquence, Acts 18.24. Ingenio valebat Dialectico, Mathematico, & Oratorio. Dr Prideaux concio. 3.  
5. Daniel and his three associates, had knowledge and skill in all the learning and wisdom of the Caldaeans, Dan. 1.4, 17. and though Daniel had a great measure of the spirit, yet it is worth observing, that he gave himself to study, and reading books for all this, Dan. 9.2. I Daniel understood by books the number of years, etc. Yea so exquisite was he in all natural, acquired, and spiritual perfections, that it was then a Proverb: Art thou wiser than Daniel? Ezek. 28.3.  
6. Paul was bred up at the feet of learned Gamaliel, and could speak languages more than they all, 1 Cor. 14.18. He was so eloquent, that at Lystra he was taken for Mercury, the God of Eloquence, Acts 14.11. he was an exlellent Orator, as appears, Acts 26. and an excellent disputant; he disputes Philosophically at Athens, with the Philosophers: he was well versed in the writings of the Heathens; hence he citys Epimenides the Poet, to convince the Cretians, 
Veritas ●st veritas à quocunque dicatur.  Tit. 1.12. and Aratus to convince the Athenians, Acts 17.28. and Menander to silence the Corinthians, 1 Cor. 15.33. yea it is said of all the Prophets, that they used means by enquiring and searching into the Gospel, 1 Pet. 1.10. By all this it appears, that God's dearest servants formerly, made use of humane learning in carrying on the work of the Lord, and therefore we conclude it is lawful and useful still.   

The third ARGUMENT.  
Humane learning is necessary for the convincing and confuting of a learned adversary, how shall we be able to preserve the truth in its purity, to stop the mouth of a subtle Jesuit, or learned Heretic, without learning? This sanctified and rightly improved, is an excellent means to bring down Antichrists Kingdom; and therefore 'tis well observed, that errors were never higher, and truth lower, than when ignorance prevailed, and learning was suppressed and contemned, when 'twas suspicious for a man to have Greek, and heresy itself to have Hebrew. Popery never fell, till learning rose; it's a dark Religion, it grows and spreads itself by ignorance and Barbarism, no way so speedy to bring down these walls of jericho, as the promoting of all kind of good literature and learning.  
2. If we would convince an Heathen, it's necessary that we have some knowledge of their Authors, that we may wound them with their own quills: this made 
* Theodoret Triparttit. Hist. l. 6. c. 17. V plura apud Davenant in Col. 2.8. p. 183.  julian complain, [Propriis configimur pennis è nostris enī libris arma capiunt, quibus in bello adversus no● utun●ur.] And thereupon he made a Law, tha● children should not read Philosophers or Poets. 
Ab ●thnicis si quid benè dictum, ab iis tanquam ab injustis possessoribu● in usum nostrum est vindicandum. Nun aspicimus quanto auro & argentosuffarc●natus exierit de Aegypto Cyprianus Dr. sua●●ssimus, & Martyr beatissimus? quanto Lactantius? Victorinus, Optatus, Hilarius● Aug. the doct. Christ. l. 2. c. 40.  The Israelites furnished themselves with the spoils of the Egyptians; David helps himself with Goliath's sword; Paul strikes the Heathen with their own writings, and makes their books like handmaids to wait upon Divinity: therefore when he came to Athens amongst Philosophers, he disputes with them▪ from their own principles, Acts 17.28.  
3. If we would convince a Christian of his ingratitude, unrighteous dealing, stupidity, private-spiritednesse, etc. it may be useful sometimes to quicken our Auditors, by setting before them what excellent things very Heathens by the light of nature have done. Thus the Lord sends the revolting Jews to learn better things of Heathens, jer. 2.10. and sometimes sends us to the teaching of nature, 
Benè dicta Philosophorum sunt peculia Christianorum. Iust. Martyr.  1 Cor. 11.14. All that hath been said, may be summed up in this Argument, thus That which is necessary for the convincing of a learned adversary, an Heathen and a deboist Christian may in no wise be contemned.  
But humane learning is necessary for the convincing of a learned adversary, an Heathen and deboist Christian, Ergo.   

A fourth ARGUMENT.  
A min●ri ad majas. 
Quomodo quis institueretur ad prudentiam humanam▪ vel ad quemcunque actum sine literis, cum instrumentum sit ad omnem vitam literatura? Tert. the idol.  If humane learning be requisite for Lawyers, Politicians, Physicians, etc. then (a fortiori) it is much more requisite for a Divine, [whose calling is more weighty, being about the soul, and therefore calls for the best accomplishments.]  
But humane learning is necessary for Lawyers, Politicians▪ Physicians, etc. (according to Sam: Hows own confession) Ergo, I conclude it is much more necessary for a Minister.   

A fifth ARGUMENT.  
Holy men thus accomplished are fittest for Gods use; 
Apud G●acos n●mosatis inst●uctus habitus est ad docendam religionem nostram nisi ver●atus in Philosophicis discipn●s. Arctius.  this appears in all ages. God sends a learned Moses and Aaro● to oppose the learned Egyptians; he sends a learned Isaiah, jeremy, Ezekiel, to oppose the false Prophets: he raised up a learned Athanasius, to oppose Arrius: a learned Austin, to oppose Pelagius: a learned jewel, Whitaker, Fulke, Perkins, etc. to oppose the subtle Jesuits: a lear- Camero, Moulin, Ames, Twisse, etc. to oppose Arminius, etc. True▪ God can extraordinarily work by weak unlearned instruments, and out of the mouths of babes, and sucklings, can confound his foes; but ordinarily he fits and qualifies such as he appoints for high and noble imploument, with accomplishments answerable to their work. God never sends any, but he first fits and prepares them; all idle ignorant sots▪ he rejects, as none of his sending. Hosea 4.6. Dyers when they would colour Scarlet or Purple, do first prepare the Cloth for it, by laying some ground colour: So those whom God intends for choice service, he first pr●pares them and sharpens their wit by humane learning, that they may be vessels of honour fit for the Master's use. To make this plain by an instance; 
Nec dubitamus, ●aeteris paribus, maj●rem & ple●●rem mensuram communi●ari publicis ●ccl●siae administris, ●ive in una aliqua particulari, Ecclesi●a munn● suum ●heant; sive in caet is aliquo leg●time, & in Christi nomine congregato, de ve●● Scripturae sensu inter se c●●serant, quam singulis & privates, qui neque tot don●s instructi sunt, neque ●ot ocul evident, ●●que privatâ & si●plic● medita●●one, aequare p●ssunt muliaum collectionem & d●squis●●●onem. Rivet.  take two godly men of equal natural abilities, they both have the spirit of God, we will suppose the one to be a private Christian, bred up to a Trade, wanting humane learning; but the other is bred up to learning, accomplished with Arts, Sciences, Languages, etc. give them both one Text, and equal time for preparation; though the good man that want● learning-may deliver honest things▪ yet for want of the languages, and other endowments, he's like a Pigmy to a Gian●, etc. The like may be said of their computations with a ●●arned adversary▪ A Carpenter may as well build a house without Axes, Hammers, and other instruments, as a man make Sermons the● hath no learning. And that all the world may see the folly of those Sectaries, which want humane learning; I shall here present you with a wes●e of Sam: How's nonsquiturs the bare rehearsal of them is confutation sufficient, and thus he begins his cobbling Logic. Moses forsook the treasures of Egypt. Ergò, he forsook his learning too, which was a part of that treasure; Paul counted all but loss for Christ, Ergò, he cast off his learning for him. The Ephesian converts burnt their Magic books, [Act● 19.18, 19] Ergo, we must burn our Logic books. Believers shall all be taught of God, Ergò, they need no humane learning: humane learning puffs men up, Ergo, we must throw it away: the spiritual man discerns all things, Ergò, he hath no need of humane learning: God forbids us to add any thing to his word, Ergò, away with humane learning: humane learning is attained by our own industry and pains, Ergo, away with humane learning, as being fitter for Egypt and Babylon, therefore the Church of Christ: Simon Magus must repent of his wickedness, Ergo he must repent of his humane learning: God respects no man's person, Ergo, unlearned men are fitter for the Ministry, then learned: God chooseth the foolish to salvation, Ergo, he chooseth the foolish for administration: since the Gospel is foolishness, Ergo, it must have foolish Teachers. 
If there be any thing here that needs an answer, you shall have it in the answers ●he Objc●  Contraries must not be put together, but the Gospel and human learning are contraries. That which is cursed, and we must beware of being spoiled by it, that must be abhorred, but such is Philosophy, Col●. 8. There's a great woe falls on the world. Rev. 9▪ 1. to 11. Now, part of this woe is humane learning, the very smoke of the bottomless pit, E●go. Thus we see what it is to want humane learning, and how this man's illogicall consequences do agree, like Harp and Harrow, and come as near together, as St Germane lips, which were nine miles asunder.   

A sixth ARGUMENT.  
That which is the badge and practice of wicked men▪ may not be practised of the people of God; [they ●ust not conform themselves to the wicked of the world.]▪ But to seek the destruction of humane learning, is the badge and practi●e of w●cke● men▪ I never read in any History, sacred or Divine, of any but wicked men that ever did oppose it; julian the Apostate was one, he sought to destroy schools of learning, that with their downfall, he might the better destroy the Christian Faith. 
V. Nazianz. Orat. 3. Socrat. l. 3. c. ●. 10.  Fidel●bus prohebu●t ●●tam Philosophiam liberales ar●es, lectionem E●hnico●um scriptorum, fieri non potest quin vehementer prosit▪ quod Hostis prohibuit. Aretius.  

Humanitatis studia ita oderat & contemnebat, ut ejus studiosos uno nomine Haereticos appellaret, etc. Platina in vit. Pauli 2. pag. 793.  2. The next that I read of, was that wicked Pope Paul the second, who so hated humane learning, that he called all scholars Heretics, or such as should but ●ame an University in jest or earnest, persuading the Romans not to bring up their children in learning, saying, that 'twas sufficient if they could but write and read: Sure Sam: How, Tom: Coll●er, and this Pope, were kinsmen, they speak all one Dialect.  
3. The last are the tumultuous Anabaptists, Familists, Antinomians. and Libertines in Germany, they cried down humane learning, and burned all books save the Bible▪ etc. but we know their end.   

The seventh ARGUMENT.  
If humane learning be needless, than the erection of Universities and Schools of Learning would be vain; [for to what end were it to set up Schools of Philosophy, Arts, Sciences, etc. if none might learn the●●.]  
But the erection of Universities and Schools of learning, is not vain: for we read in Scripture of Schools and Colleges, where the sons of the Prophets were trained up in learning, and studied the Law of God, that they might be fit to teach others. 
Hic erat caetu● & collegium Prophetarum.  Thus Samuel kept a School a N●ioth in Ramah, 1 Sam. 19.19, 20. Elisha erects a School at Gilgal, and there like a 
* Regens, docens dirigen●, quasi dux & Magister, ● Lap. Hinc colligimus quasdam fuisse Prophetarum scholas, in quibus sormarentur, qui deinde ver am religionem docerent, purilaté ●que doctrinae retinerent, Calvin.  Tutor or Master instructs those young men, called the sons of the Prophets, 2 Kings 4.38. We read of another School at Bethel, 2 Kings 2.3. and another at jericho, ver. 5. and another at Mount Ephra●m, 2 Kings 5.22. Paul was brought up at the feet of a learned Gamaliel, Acts 22 3. with ● 1.39. By him 'tis like he was informed in humane learning, wherein he did excel ●s appears by his writings: And therefore all zealous Constantine's have in their several generations, been careful to erect and encourage Schools and Nurseries of good literature and learning, with all their might. True, the place can do little if the spirit be wanting; [as 
* Si desit SS. non adjuvat. locus; idem enim L●t q●i in Sodomic sanctus ex●●tit, in monte peccavit, primus nuster pareus, in Paradisa concidit, & si locus servare po●uisset, Satan de c●lo non cecidisset, Greg.  Gregory super Ez●k 9 in another ca●e ●aies] but yet the spirit works by mean●, and 'tis good to ●it in the winds way, we shall ●ail the sooner and the better for it.  
Ob. There is no such express command in scripture, for any such Schools of learning.  
An. Yet there is that which is equivalent to it, for we read of the Schools of the Prophets, and of a College, 2 Kings 22.14▪ Huldah the Prophetess dwel● in the 
* Quo loco d●batur opera erudition & doctrinae; in eo enim habitabant prophitae & doctores, ● Lap. Among the ●●ralites 48 Cities wer● appointed ●or the Levites, which were as the common Schools and Universities for the ●hole Kingdom. Pu● h●● Pilg. lib. 1. cap. 11.  College ay in the place where the Prophets, and such as were children of the Prophets, had their usual abode. [as the late learned Annota●. well observe] We read also that the sons and pupils of the Prophets, had a peculiar place to dwell together in, which upon their increase, was too little for them, and therefore they desire it may be enlarged, 2 Kin. 6.1.2, etc. A School to teach children to write and read, is no where in express tear●s commanded; yet Sam: How and Collier (as ●lack as he is) acknowledge tha● children ought to be taught to wri●e and read. He that would see all the objections made against Universities more fully answered, let him peru●e that learned, modest, elaborate Treatise o● Mt ●lake, Vindiciae foederit. chap. 18. 〈◊〉 Ca●v●nus Scho●as aperir● & doctores constitu● nec●sse est: nam si haec ordinaria media neglexerimus, & librorum aliarúmque●erum ad studia necessariarum curam abjecerimus, qu●bus erudiantur & praeparentur futari ol●m divinae voluntatis testes, & qui ecclesiam aliq●o ordine regant, horrenda● sanè confusionem in e●clesiam, & in nostra capita derivabimus.   

The eighth ARGUMENT.  
If the quilders of Babylon have been, and still are at great cost and charges to promote learning, that they may the better destroy the truth, surely then the builders of Zion (who have far better work, and shall have better wages) ought to be more active this way; but the builders of Babylon have been, and still are at great cost and charges to promote learning, that they may the better destroy the truth; [hence they have set up eighteen Universities in Spain, eleven in Italy▪ many in France, and shall England have none to oppose them?] Some have pictured the world with its feet upwards, to note unto us, that all things in it are turned upsidedown; surely if Universities and Schools of good learning, which our pious ancestors have been at such cost to erect, should now be destroyed, this picture of the world would soon be ours▪ and a floodgate would be opened to all errors, heresies, blasphemies, profaneness and barbarism itself, as we see amongst the savage Indians. Hence this present Parliament acknowledge, that for the propagation of the Gospel in New England, Universities▪ Schools and Nurseries of literature must be settled there, for instructing and civilising them. See the Act for promoting the Gospel in New England.   

The ninth ARGUMENT.  
That which in itself considered, is an excellent gift of God, and is ordained by him for excellent ends and uses, may in no wise be contemned by us:  
But humane learning in itself considered, is an excellent gift of God, and is ordained by him for excellent ends and uses.  
Ergo, it may in no wise be contemned by us.  
The Major is clear. 

S. How confesses that humane learning in it sel●▪ is a good thing, and good in its proper place, for the repairing of that dec●y which came u●on man for sin. N●w i● humane learning be to good, than the more of it the better, there can be no ●xc●●●e of what is good in itself.  
P●rit philosophia ingenuitatem, quâ redduntur ingenia liberalia, atque it● p●aeparātu● ad mu●us vitae rectè ob ū●ae Alst. Non 〈◊〉 sed persi●● not●●●as naturales; persicit intellectum q▪ parit cognitionem De● & Creaturatum, Alsted.   The Minor I prove by its parts.  
1. Humane learning is an exc●llent gift of God, far surpassing all the rich●s and treasures of the world; those adorn but the outward ●an, this helps to enrich and ennoble the soul, which is the better part; and therefore the holy Ghost commends the godly for their excellency in this particular, as we have seen in the second Argument.  
2. God hath ordained it for excellent ends and uses: It's an excellent means to prepare us for the true Religion, it helps to civilize us, and to mollify the harshness, and mitigate the fierceness of our natures, it roots up barbarism, beastliness, cruelty, etc. on● of their own could say,  
— Ingenuas didicisse fideliter arts. Emollit mores, nec sinit esse feros▪ Ovid. it helps to preserve humane societies in peace; it's also a means to improve and perfect our natural gifts and abilities. It fits us for noble achievements, and excellent employments, both in Church and State.   

The tenth ARGUMENT.  
That which ha●n ●e●n commended to us by the unanimous consent of the Ancient Fathers, and by the Church of God ever since in its succeeding generations, ought not to be lightly rejected of us; but the so●er and modest use of humane learning, hath been commended to us by the Ancient Fathers, and by the Church of God ever since in its succeeding generations, Ergo, it ought nor to be lightly rejected of us.  
The Major no ●ober ●an will deny. The ●●nor I prove. 1. See Austin de Doct Christiana l. 2. total. (and Epist. 13●.) where he pleads for ●ra●mar, Rhetoric, Logic, etc. 2. See jerom Epist 84. add Magnum, & 102. ad Marcellam & Praef. in job. So Clemens Al●xandr●nus, l 1 and●. Stromat. I●a B●si● us Ma●n●●▪ ad Nepotes de legendi● E●● nicks Scriptor b●s. Ter●ul in Apolog & in Apocal. c. 5. ●ust●n Martyr Orat ad Gentil & S n▪ R●m Cyp●ian Epist ad ●ornelium. N●●z●anzon▪ crudites 'em Basil●●● Eth●tcis scriptorious vehem●e●ter c●mme●dat Lactant●● ille Firm●●nus ●mn●a 〈…〉 is, orat●ribus, & P●ilosophis confirma●, etc.    

Diluuntur Sophismata. CHAP. II.  
I Come now to answer all the Cavils and Objections which Anabaptists, Antino● ians, Familists and Libertines. etc. have fiamed against humane learning. When one had made a long O●ation in the praise of Hercules, ne asked hi●, Quis illum vi●u●e●avit? who ever dispraised him? implying that 'twas a needless thing to pra●se that which n●ne ever yet dispraised: but if any should ask me who ever dispraised humane learning▪ I think ther● is no part of the Land but can tell him. Yet I wish there were not some that have been trained up to learning, that do despise and dispraise it; if wisdom must be beaten, 
Oportet sapientiam ab insipientibus feriri, Diogen.  let it be by her foes, not friends▪ by fools, not wise men, by Barbary and not by Athens: what their great Bulwarks, and strong ●olds are, I come now to examine.  
1. Ob, Their Achilles and chief Argument is, Colos. 2.8. Beware lest any man spoil you through Philosophy, and vain deceit, after the traditions of men, after the rudiments of the world▪ and not after Christ; from hence they argue thus;  
Whatsoever the Scripture condemns, that must not be practised:  
But the Scripture condemns Philosophy, Ergo.  
Ans. The Major must be limited thus, whatsoever the Scripture really and absolutely condemns, that may not be practised by us; [for there be many things in Scripture, which are comparatively and seemingly condemned, which yet are not absolutely condemned, nor unlawful, as 
* See more, Appendix, Rule 32  Host 6.6. john 6.7, etc. I will have mercy and not sacrifice (1) comparatively mercy rather then sacrifice.] and then the Minor is false. But all Philosophy is really and absolutely condemned in Scripture. For the Apostle doth not in this place condemn all Philosophy, but only abusive Philosophy, such as spoils and corrupts the soul with its delusions; and is 
* 
Philosophia falsa & fut●lis, Philosophia no●e est visi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Camerarius.  
Sub philosophiae nomine tantum damnat omnes adulterina● doctrinas quae nascuntur ex humano c●pi●e, qualemcunque habeant ●●tionis colorem. Calvin in lo.   falsely so called. The words are plain, beware lest any man spoil you [or make a prey of you, by causing you to err from the faith] through Philosophy: So than it is not all Philosophy, but spoiling Philosophy, vain Philosophy, such as the false Apostles used; whom he compares to Thiefs, who labour secretly and subtly to make a prey of the flock, when they cannot do it violently. [So much the Original will bear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Qui depraedetur vos, verbum militare, quod significat praedam eligere.] This will further appear.  

1. From the Context.  
2. By the Exegesis.  
3. By the Apostles practice.   
1. From the Context, ver 4. Let no man beguile you with enticing words. See, 'tis not simply and absolutely words, but beguiling enticing words which the Apostle condemns: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, qui ●alsò ra●●●cinando▪ fallit.▪  So it is not simply and absolutely Philosophy, but deceitful beguiling Philosophy, which draw● the heart away from Christ, and the simplicity of the Gospel. Non verum usum syncer● Philosophiae, sed abusum, qui est confu●io Philosophiae cum Evangelio, prohibet; vel potius sop●●sticen illam rejicit, quam falsi aliqui Philosophiae titulo venditant▪ cum sit tantùm inanis quaedam deceptio, Puzel. 2. By the Exegesis, the latter part of the verse (as it is usual in Scripture) doth expound the former. 
Cavete à Philosophia quae nihil aliud est quam inanis deceptio. Calvin.  Beware lest any man spoil you through Philosophy; but what Philosophy doth the Apostle mean? why he tells you, such as brings forth 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vana ●ec●ptione. V●r● Philosophia est partus rectae rationis, & ae●erna veri●●●i● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. (1) puulei particula, C●em. Alex. Sirom. 1.  vain deceit▪ and is full of sophistry, and captious subtlety. Now not all Philosophy is such; for true Philosophy is the truth of God, and the fruit of right reason, Rom. 1.18.19. 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ipsius, much of God may be seen in the nature of the Creatures, Acts. 14.17. 2. The Philosophy which Paul condemns is such as is according to the Traditions of men, not according to the mind of Christ, but such as is pleasing to flesh and blood 3. It is founded in the rudiments of the world, and withdraws men from Christ; and then the best ethical Philosophy in ●lato, Aristotle, etc. when it in is put the name of Christ, must be rejected.  
3. The Apostles practice shows that he doth not condemn all Philosophy, for himself oft used it, in disputing Philosophically, with the Philosophers at Athens, and confounding th●m out of their own writings. Acts 17.28 29. Rom. 1. and was well ver●ed in humane Authors, as appears by his prompt quotations of them Now see what a Paralogism here is [fallacia à dicto secundum quid, 
N●que s●mplici●e● damnatur ab Apostolo philosopia, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (1) quatenus sese intra fines sues non continet, nec ad gloriam Dei f●rtur, nec verbo Dei regi s● sinit. Beza.  ad dictum simplicite●] because the Apostle condemns spoiling Philosophy, vain Philosophy, beguiling, false, frivolous Philosophy, Ergo, he condemns true Philosophy, which is a gift of God, and a great help to the knowledge of Divinity 'Tis plain, that the Apostle condemns the abuse, and not the true use of Philosophy. Now if the abuse of a thing must take away the use of it; away then with the Sun, which some Idolaters worshipped by day, and with the M●on, which they worshipped by night, and so were Atheists by day and night; yea away them with bread, drink, clothes, fire, air, water, etc. for all these are abused by men, 
Fallacia Aridentis.  Ergo, by this anabaptistical Logic, they must be all cast away. We must therefore know, that when the Scripture or Fathers condemn Philosophy, 'tis the vanity, errors, figments, and abuse of Philosophy, which they speak against, 
Si Philosophiam damnare● Apostolus, damna●et utique lum●n rationis, & Deum ejus authorem summâ of ●●ceret injura●â. Davenant in Col. 2.8. ubi plura.  and not that knowledge of the truth found out by the light of natural reason, whereby we come to know much of God, this being an excellent gift of his, granted to man for his good, being no way repugnant, but subservient to Divinity. Ad rem & appositè Tilenus, [Syntag. P. 1. p. 59] Quae a●versus Philosophiam, vel P●ulus, vel prijc● Pa●res paulò inclementiùs dixisse videntur, abusum ipsi●s, non ipsam, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q●and●m & insan●entem sapient●am, Philosophiae nomine 〈◊〉 in. è dignam, perstring●n●. The 〈◊〉 me of the Apostles words is this q. d. Have a special care, lest any false Teachers make a prey of you, and beguile you with their vain Philosophy and worldly wisdom, mixing Divine things with humane, and measuring heavenly m●steries by their natural reason, drawing you from the truth of Christ, and from the simplicity of the Gospel, to the traditions of men, and beggarly rudiments of the world.  

The second OBJECTION.  
Rom. 1.21, 22. The Apostle condemns the Gentiles (say they) that had but mere natural knowledge, because they did not glorify God, but became unthankful, vain in their imaginations, foolish and dark, etc.  
So 1 Cor. 1.20. The wisdom of this world ay Philosophy (say they) is condemned as foolishness: From hence they argue thus;  
That which breeds idle speculations, vain deceits, airy nothings, but fills men full of foolishness and darkness, that must be avoided;  
But Philosophy doth so, Ergo.  
An. I answer to the Minor by distinguishing of Philosophy, which is twofold. 1. Philosophia propriè sic dicta, Philosophy truly so called, which is an excellent gift of God, and a part of divine wisdom, 
Res Dei ratio. Tertullian.  whereby we come to know much both in Divine and humane things, so far as by the light of nature they may be known. This the Scripture never condemns; but rather condemns men for not walking up to such knowledge, and answerable to such light Rom. 1.  
2. There is Phil●so●hia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, impropriè & ●busivè sic dict●, Philosoph false●y ●o called, 
Secuti sunt non veritatem cordibus impressam & in operibus Dei ●lucen●e●, sed vanissi●●● suos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & disq●●si ●●es. Pareus De mundanae sapienti● vanitate lequitur. Calvin.  wh●n men follow the idle dreams▪ vain speculations, and a●r● nothings of their own brain, besides, and contrary to the word of God. This, and this alone is that which the Scripture so oft condemns, 'tis not true Philosophy, but va●●e Philosophy, not the right use, but the vain▪ and foolish abuse of it, as appears, Ephes. 4.14. and 5.6. 1 Cor 2 4. 1 ●im. 1 4. and 6.20. and 2. ● 16. Tit. 3.9 'Tis that Science falsely (not truly) so called, which exalts it ●el●● against Go●. and co●●upts the simplicity of the Gospel's which the holy Ghost in Scripture ●o o●t blames No ● this is mere fallacious arguing (〈…〉 former from Col. 8) to 〈…〉 the abuse of a thing 〈◊〉 ●ll the true use of it; and would overthrew all things quickly. Ad rem & apposite Partus. Deus Philosophiam per se non rejicit, quae alioqui inter eximia Dei dona censetur; sed quia ábsque vera illa sapientia, quae in agnitione & timore Dei consisti● mera est vanitas omnis humana prudentia & eruditio. Pareus.  
The like answer serves for 1 Cor. 1.20. The Apostle there condemns not the use, but another abuse of Philosophy, in that they set it above Divinity, when like a handmaid, it should only have waited on it. 
Qui vult sapiens fieri in Aristotele, stul●i ficetur in Christo, ut Catechismus regat Philosophiam, non regatur ab câ▪ Luther.  This appears from the circumstances in the Text, they preferred their own wisdom, and made it the Rule of their lives, contemning the Cross of Christ, and its doctrine as foolishness, ver. 18 22, 23. they preferred their humane reason, and philosophical conceits before the plain preaching of Christ Crucified, which they accounted foolishness▪ all that these Gentiles sought for, was wisdom, wisdom (1) a wisdom conformable to natural reason, believing no more in Religion, than they can see natural reason for. This is that the Apostle blames them for, as Calvin well observes. Non simpliciter damnat ●postolus aut naturalem perspicaciam, aut prudentiam usu & experientiâ collectan, aut cultum ingeui● literis comparatum, sed hoc totum ad perspiciendam spiritualem sapientiam nullius esse momenti affirmat.   

The third OBJECTION,  
The Ancient Fathers do of● condemn Philosophers; Irenaeus confutes many of their vain opinions; Irenaeus adversus Haereses, l. 2. c. ●9. So Lactantius institut. l. 3. c. 2. 
Haereticorum Patriarchae Philosophi. Tertul. l. de anima c. ●. Plato nem omnium haereticorum condimentum vocat.  Tertullian declaims against them very much, he calls Philosophers the Heretics Patriarches, because many of the Heretics drew their errors out of their writings, as the Valentinians, Arrians, Marcionites. etc.  
Ans. They speak not against Philosophy, but against some vain Philosophers, who abused Philosophy, to the maintaining of errors and Heresies. Now à persona ad rem non valet consequentia, because some men abuse wine, or a sword, it doth not therefore follow that wine is naught, or a sword evil; the fault is in the person, who abuseth the wine to Drunkenness, and the sword to violence.  
2. 'Tis one thing to reject the errors and vanities of Philosophers, 
Errata artificum non sunt imputanda ips● arti, nec Philosopha●●umerr●res ipsi Philosophiae.  and another thing to reject Philosophy itself; the Fathers condemned the one, but not the other. Sanè & soli●è claris. ille Theolog. Professor; Patres abusum, non usum legitimum rationis exagitant, nec de vera Philosophia, sed perperam Philos●phantium fucis, fravae, subtili●ate, aut ignorantia, eorum dicta sunt intelligenda, etc. Dr ●rideaux. Lect. 14. S. 14 page 227. ubi plura.   

The fourth OBJECTION.  
The Saints are all taught of God, they have the inward teaching of the spirit, which is sufficient in itself (●aith Sam: How) Ergo, they need no outward teaching by men brought up in humane learning  
An. Subordinata non pugnant. The outward teaching is subordinate, but not opposite to the inward; nor doth Gods inward teaching by his spirit, any way exclude, but rather include the outward teaching; for whom God teacheth now, he teacheth not immediately a● formerly, but mediately, by means; and therefore he that promised to teach them by his spirit, promised also to give them Prophets, Pastors, Teachers, accomplished with all needful abilities for the better edifying of his Church, Eph. 4.11, 12.  
2. I answer, à Pari: if humane learning be needless because the spirits teaching is sufficient, then by the same Argument, natural reason should be needless; for such as condemn Arts, may as well condemn Reason, for what are Arts, but Reason brought into rule and order?   

The fifth OBJECTION.  
Paul counted all but Dung for Christ [Phil. 3.7, 8.]  
But his humane learning was a part of this All; [for he was a Pharisee, and they excelled in knowledge, and were the chief teachers of it in Christ's time.]  
Ergo, he counted it but dung for Christ.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay res omnes, eloquentiam, opes, delicias, gloriam, &c pro. Christo damna, imò ster●●ra existimo. ● Lap.  Ans. This is a Dunghill-Argument, and is easily answered by limiting the Major; Paul counted all but dung for Christ comparatively, not simply; and so when Riches, Pleasures, Honours, etc. come in competition with Christ, they must be esteemed in comparison of him, as dross and dung: if a man have riches, he must not cast them away, but he must cast away his confidence in them; so if he have learning, and skill in Arts, he must not cast it away, (for in itself it is a good gift of God, Exod. 31.2, 3, 4, 5.) but he must cast away his pride ●nd glorying in it, 
Spoliavit se Paulus non opibus. sed perversâ fiduciâ óperum. Calvin.  he must glory in none but Christ; thus Paul cared not to know any thing in comparison of the excellent knowledge of Christ Crucified, 
In oratione prima.  1 Cor. 2.2. Thus Nazianzen, a very learned man, accomplished with much Athenian Eloquence, rejoiced that he had any thing of worth, to esteem as nothing in comparison of Christ.   

The sixth OBJECTION.  
From Rom. 8.7. The wisdom of the flesh is enmity against God, and 2 Cor. 10.4. The weapons of our warfare are not carnal.  
Ans. Learning sanctified is no carnal thing, but the good gift of God, and so is not enmity to God, but pleasing to him; nor doth the Apostle by the wisdom of the flesh mean Philosophy, but the corruption and depravation of our natures; and therefore he doth not simply condemn wisdom, but fleshly wisdom, such as proceeds from the pravity of the flesh, and makes us rebel against God.  
2. Though Logic▪ Philosophy, Rhetoric &c in themselves considered are not able to convert a soul, ●et being spirituallized and improved to the right opening and expounding of the Scripture▪ they may be a means the better to convince our judgements, and work upon our affections, and so help forward our conversion. Ploughing, Sowing, and breaking the clods etc. of itself cannot make the corn to grow, yet 'tis a means which God hath ordained for that end, and we must use it if we expect his blessing.   

The seventh OBJECTION.  
1 Cor 1.17. Paul would not preach the Gospel with the wisdom of words, Ergo. we may not do it.  
Ans. It is one thing to preach in the wisdom of man's words, 
Taxat Pseuda postolos quod rhetoricati sint in Christo praedicando neglect â Evangelii simplicitate. Musculus.  and another thing to make use of learning in our preparations for preaching. The Apostle therefore doth not simply condemn learning, eloquence, freedom of speech, etc. (which in themselves are the good gift of God) for Paul used much of it himself, and was able to speak more tongues than they all; but that which he condemns is vain, affected strains of eloquence, and pompous words, whereby the simplicity of the Gospel was corrupted, 
Eloquentia ipsa non est culpabilis, sed eâ malè utentium perversitas. Aug.  and souls kept thereby from Christ: Now this is the abuse and not the right use of learning, which Paul condemns. The Scripture itself is full of Divine eloquence & Rhetoric 
* See more fully, Mr Perkins on Heb. 11.12. p. 93. Qui dedit Petrum piscatorem, dedit & Cyprianum rhetorem. Aug.  and it may lawfully be used by a Minister of the Gospel, not for ostentation, but edification, for being sanctified, it is a furtherance and not a hindrance to the hearers. Non laudatur ruditas, sed simplicitas; nec vituperatur eruditio, sed oftentatio; improbat Apostolus non omnem, sed affectatam eloquentiam, & mixturam sapientiae humanae cum doctrinâ Evangelii, ut quam scitissimè acutissimus Pareus in locum.   

The eighth OBJECTION.  
Philosophy is contrary to Divinity● now contraries (says Sam: How) must not be put together, but the Gospel and humane learning are contraries, Ergo.  

Verum vero contrariari non potest, a● vera philosophia est veritas Dei, Roma. 18. Deus non est sibi contrarius in lumine naturae & gratiae. Philosophia sana non pugnat cum Theologia, sed ipsi ancillatur. Alsted.  Ans. Nogatur Minor. Philosophy and humane learning is not contrary, but subservient; not opposite, but subordinate to the Gospel. [raetionem supponit, non opponit, instruit non destruit sacra Theologia] Hence the Lord oft commands us to make use of our Reason▪ to judge▪ examine, try all things, that we may discern truth from falsehood, and light from darkness, Eph. 5.9. and 4.14. 1 Cor. 14.20. See this more fully handled in the first caution following, etc.   

The ninth OBJECTION.  
Christ was destitute of humane learning, (saith How the Cobbler) yea it is blasphemy (saith he) to affirm he had humane learning; since the Jews admiring, said, how knoweth this man letters or learning, having never learned, john 7.15. It's therefore enough (saith How) for the Disciple to be as his Lord, he being destitute of humane learning, his Disciples may well be without it also, as it appears they were, Acts 4.13.  
Ans. Here's a Cobbler's End indeed, had it appeared at another season, it might have had a fire instead of an Answer. 1. Then I utterly deny that Christ had no humane learning; 
Christ and his Apostles made use of tongues and Logic for opening of the Scripture, some times they make use of the Hebrew Text, and translate it into Greek, and sometimes they draw logical consequences from the Old Test. to prove the principles of the New, as Exod. 3.6. compared with Ma●. 22.32.  for Isaiah 11.2, 3. and 50.4. tells us expressly, that he had the tongue of the learned given him, and that the spirit of wisdom▪ understanding, counsel, might and knowledge should rest upon him, and make him quick of understanding, and therefore there are said to be hid in him treasures of wisdom and knowledge, Col. 2.3. Now, how he came by it, whether by infusion from Heaven, or the personal union, or education at Schools, it's not material▪ since it's apparent by Scripture, that he was full of wisdom; insomuch, as the Pharisees wondered that Christ a Carpenter's son, never taught at Schools and Universities, should be able to speak so learnedly, promptly and fully: now had they not been grossly blinded by unbelief, they might easily have seen, that since Christ had not his learning by ordinary and usual means, therefore he had it extraordinarily, and immediately from God, and so have acknowledged the evidence of God's spirit therein.  
2. 'Tis true, the Apostles were unlearned in respect of education. 
Indoctos elegit Christus sed oculavit in prudentes; simúlque dona dedit & ministeriae.  they were never brought up at Universities, but in respect of inspiration they were not unlearned; for Christ made them learned, and fitted them before he sent them; (as I have proved at large in another Treatise) insomuch as the Scribes wondered at their boldness and abilities, 
Pulpit Guarded, Ob. 3. p. 53  Acts 4.13. and how, they being unlearned, should come by such learning. In a word, they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illiterate men, or men without letters, not simply, (for they had spent some time in studying the Scriptures, & were all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, taught of God, joh. 45. and 14.26 1 Thes. 4.9. 2 Pet. 1.21.) but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Pharisees esteem they were unlearned, (who conceited that the empire of learning was within their own dominion) 2. Because they were not brought up in ordinary Schools of learning, though they were brought up in the School of Christ, which was incomparably better. The learning is still the same, 
Nunc cum confirmatum habeamus Evangelium & ecclesia const tutam expectare ulteriùs Enthusiasmos, neglectis ● mediis, vertiginosi est cerebelli ad Anticyras potius quam ad Aegypttos relegandi. D. Prid. council. 1.  only the way of attaining it, is different now from what it was in the Primitive times; Christ, the Prophets and Apostles had it by supernatural and immediate revelation and infusion, we now by Reading, Teaching, Education, Study, and Pains, in Schools and Universities.   

The tenth OBJECTION.  
But there are many errors amongst Philosophers, Poets, Heathens, etc. what shall we do in such a case?  
Ans. The Apostle tells you, 1 Thes. 5.21. Try all things, and what upon try all you find to be sound and good, hold that fast. We must therefore read with judgement, and not like children, swallow all that's put into our mouths; and this brings me to the cautions, which are ten.    

CHAP. III. Ten Cautions.  
FIrst, Beware of the two extremes, set not Philosophy, and Arts too high, nor yet too low; Medio tutissimus ibis. The Anabaptists offend in the Defect, and totally cry down all humane learning. Others offend in the Excess, preferring it before Divinity; they set Hagar the servant in the chair, and make Dame Sarah wait. This is to abuse it, and not to use it: then a thing is abused, when it is not used in that manner, and for that end to which God hath ordained it; when we set it higher than God would have us, Idolising it, resting in it. Philosophy is ordained by God to be an help and furtherance in the study of Divinity; now when men make it an hindrance to the prejudice of the Scripture, hurt of the hearers, vainglory in the Teachers, etc. This is to abuse, 
Philosophia tanquam famula sit Theologiae subdita; ancilletur, non Dominetur.  not use Philosophy; which ought always to be subservient, but never superior to Divinity; and therefore when Hagar begins thus to usurp over her Mistress, it's time to cast her out till she submit herself. Philosophy is a good servant, but an ill Mistress to Divinity, and therefore Luther wittily compares it to the Ass on which Christ road, which must be subject, not superior to Christ and his Gospel. It is the folly of many young wits, that they prefer Aristotle before Paul, and are so wedded to the opinion of the one▪ that they scarce ever affect the truth taught by the other, in sincerity: these like Penelope's suitors, leave the Mistress, and fall in love with the maids. Hear what the learned à Lapide saith in this case; 
à Lap. come. in Gen. p. 5.  Ancillantur Theologiae quasi Dominae & Reginae omnes liberales disciplinae, omnes scientiae atque arts, quae certis singulae terminis continentur. Sacra autem haec scientia ambit omnia, complectitur universa, omniumque usum suo jure sibi assumit; ut proi●de quasi omnium perfect●ssima, omnium finis & scopus, ultimo loco veniat addiscenda. Cui suffragatur claris. Walaeus. Arts & scientiae ancillentur veritati Theologicae, 
Orat. 1. p. 303.  non praesint; leges ab ea accipiant, nullas praescribant. ●mp●um est humana inventa caelest● veritati praeferre aut divina mysteria angustis humant ingenii mensuris circumscribere; ex hoc vitio pleraeque haereses ortae sunt, etc. Sane & sci●è ●ic Aquinas. Theologia accipere potest aliquid à Philosophicis disciplinis, non quod ex necessitate ●is indigeat, sed ad majorem manifestationem eorum, quae in hac scientia traduntur Non enim accipit sua principia ab aliis scientiis, sed immediatè à De● per revelationem, & ideo non accipi● a● aliis scientiis tanquam à ●uperioribus, sed ut ●●ur eis tanquam inferioribus & ancillis, 
Aquinas 1 par. Q. 1. Art. ●,5. ubi plura Ex Philosophorum ingeniis omnis haeresis onimatur. Tertullian.  etc.  
The second Caution; Beware of mixing and confounding Philosophy with Divinity; this hath brought many Heresies into the Church. This was the fault of the false Apostles, whom Paul blames, for mixing the works of the Law with Faith, and bringing Philosophical Tenants into Divinity, and in this kind the Schoolmen were grossly guilty, 
Hipotiùs superstitionibus & subtilitatibus litant, quam textùs simplicitati. Al●ing. Nihil odiosius nimio acumine.  who made Divinity stoop to Philosophy, and went about to prove its deepest supernatural mysteries, by natural reason out of Aristotle, and so are become a Dunghill of errors; and are compared by some, to one having bread and good wine hanging ●on both sides them, yet himself hungrily gnawing a flint stone. 
V Bowles Pastor Evangel. l. 1. c. 19 p. 125.  [Theologiam in mataeologiam converterunt, eorum doctrina Philosophica magis fuit quà● Theologica, quique magis ratiunculis humanis▪ quam testimoniis divinis nituntur & disputant] We must not bring down the mysteries of Religion to be scanned by Philosophy, but we must make Philosophy wait and submit to Divinity. 
Deceptoria est Philosophia cum sertur extra proprios limits ay cumstatuere conatur de illis rebus quae non possunt dijudicari, etc. Divenant in Col. 2.8. ubi plura.  Every Science must keep its proper bounds, for many things which are true in Philosophy, yet are not so when applied to Divinity; & è contra. e. g. Ex nihilo nihil fit, of nothing, nothing is made, this is true in Philosophy, yet in Divinity we know that God created all things of nothing. So, A privatione ad haebitum non datur regressus. This is true in Philosophy, and according to the course of nature; but not in Divinity, since God by his omnipotency works above nature, and can raise the dead. So the righteousness by which a man is just and righteous, is inherent in himself, and not in another. So, Virgo non est mater, nec homo Deus. Philosophicè haec sunt vera, non Theologicè; Physicè, non hyperphysicè. Abusus itaque est cum rerum physicarum propria transferuntur ad res hyperphysicas. Intra terminos oportet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nec licèt temerè cantare canticum Domini in terra aliena, ne fiat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ay transitus in aliud genus.  
3. Beware of abusing these particular Arts and Sciences. 1. Grammar God hath ordained it as a means to explain phrases and terms in Scripture: now when men play upon the words, and look more at them, then at the matter, this is an abuse of the Art: so when men fall to Logomachies, and contending about words, which Paul condemned, 1 Tim. 6.4. and 2.2, 14.  
2. Rhetoric is, a●used when men coin figures, and change the literal into an Allegorical sense, as Origen did, this is a corrupting of this go●d Art, and is condemned, Col. 2 4.  
3. It's an abuse of Logic, when by Sophistry and false reasoning, we labour to draw men into errors. Dialectica ad omnia pexetranda & dissolvenda plurimùm valet; tantùm cavenda est libido rixandi, & puerilis quaedam ostentatio decipiendi adversarium. August. de Doct. Christiana. lib. 2. cap. 31, 32, 33, 34.  
4. It's an abuse of Mathematics, 
See more fully Mr G●ree against judicial Astrology. And Mr Waterhouse in that excellent Treatise of his in Defence of humane learning, p. 30, 31.  (which includes Arithmetic, Astronomy, and Geometry) when men take upon them to cast a Figure, or from the Stars, to calculate men's nativities, or to foretell the states of Kingdoms and Commonwealths; a sin which Gods word oft condemns, and therefore ranks Astrologers with Sorcerers, to whom they are near allied, Isaiah 47.11, 12, 13, 14▪  
5. It's an abuse of Physics, when we poor so much on the Creatures, that we forget their Creator, and look so much after second causes, that we forget the first.  
6. It's an abuse of Metaphysics, when men labour by dark terms, 
Metaphysica in utrámque partem disputat omnia, vix quicquam certi habet, distinctiuncul●s f●volis & ineptis omnia elidit & eladit, m●●er omnis sophistica & dec●ptionis. Al●ingius.  improper phrases, idle questions, and vain subtleties, to corrupt the truth, draw men to Atheism, and make them mere Sceptics in Religion. Sic Scholastici Doctores in Papa●u Metaphysicis terminis res Theologicas contaminârunt, Pareus in Col. 2▪ 8. ubi plura. We must therefore bring humane learning home to Divinity, to be pruned and pared with spiritual wised●me, and then it may lawfully and profitably be used; as the Israelites might not marry with a Micianite whom they had taken in War, 
Termini Philoso●hici i● rebus Theologicis applicandi, antequam 〈◊〉, ab omni imperfectione liberentur. Dithmar.  till she was purified. ay they must shave her head, pair her nails, and put off the Garment she was taken in, and then they might marry with her, Numb. 31.18, ●9. and Deut. 21. 1●, 12, 13.  
4. Beware of Pride in humane learning, let it not so puff you up, that you cannot submit to the simplicity of the Gospel, 1 Cor. 8.1. for as learning is the ornament of the mind, so humility is the ornament of learning: many insult over their brethren, and contemn the people of God that want these qualifications, like the Pharisees, joh. 7.48, 49 Whereas the having of t●o●e should make us more humble, considering the great account such have to make, for according to men's gifts, helps and talents, must their account be; they that have received great abilities, and have either idly buried them, or basely abused them by drawing ignorant persons into error of life or doctrine, such shall receive the greater condemnation.  
5. We may not stuff our Sermons with Philosophy, though we may use it in our preparations, yet we must sparingly mention it in public. 
Peccatur à mu●tis quod conciones populares mag●s exornen● poëtarum versibus quam Scripturae testimoniis. Areti. The less colour is in the glass, the lighter and better it is. Pulchrè perversa doctrina paleae comparatur quae medullam non habet, nec potest credentes nutrire. Hieron.  Artis est celare artem. 'Tis not Aristotle, Tully, Horace, etc. but the holy Scripture that can convince t●e judgement, and make it yield: we must therefore do by our humane learning, as Abraham did by his Ass and his servant. Gen. 22.5. it may go with us, to the foot of the hill, but not ascend into the Sanctuary. God will have no ploughing with an Ox and an Ass, Deut. 22.9. but if any man speak, it must be with that fear and reverence, with that preparation and discretion, as becomes the Oracles of ●od, 1 Pe●. 4.11. for what is the chaff to the wheat saith the Lord? jer. ●3. 28. Quid facit cum Psalterio Horatius? cum Evangelio Maro? cum Apostolis Cicero? nun scandalizatur frater si te viderit in idolioracumbentem? Hieron. Eustachio. Vain Rhetorical, 
Tropos ignaris tra●ere non decet, ne artem Grammaticae docere ●id●amur. Aug.  Philosophical flourishes do savour of ostentation, wast the time which might be better spent, and hinders the Edification of the hearers; for as in all things, so especially in Preaching, all things should be done to edifying, and therefore 'tis observed that God's servants, Moses, Christ Paul etc. though they were singularly learned, and well accomplished with all kind of learning, yet they concealed it, and seldom or never showed it in their public preaching, but came with holy simplicity, and in the demonstration of the spirit; and thus in our age did holy Perkins, Greenham, Baine, B●field, Sibs, Preston, etc. Minimè probi illorum affectatam vanitatem, qui undique corr●gatis sententiolis infarciunt suas conciones, scrip●urarum interim prorsus immemores, etc. ut appositè acutissimus Davenant in Col. 2.8. v. plura Ames. CC. lib. 4. cap. 26. Q. 6. & Zep. de arte contion. l. 2. c. 6.  
6. Spend not too much time in them, rest not here; many study Heathens so long, till they become almost heathenish, like the man that studied School-Divinity so long, that at last he had forgot the Lords Prayer. Many of origen's errors, came from an overweening love of Philosophy.— 
In Philosophiae indagatione ●●m●um tempo●is ne insumatur, nec speculationibus ●●u●malibus aetas▪ quae se●i●s impendi deb●t, te●atur. Walae.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Hippocrat. Omne nimium vertisur in vitium. I have known some in my time in the University, that doted so long on Philosophy, that they proved errand drones, and could never relish Divinity: what we say of a mere Logician, is also true of a mere Philosopher, Merus Philosophus, merus Asinus. These studies are but the elements and preparations only to Divinity, 
Rudimenta sunt non opera. Sen.  they are but the way, not our mark and chief end, and therefore our learning of these Sciences (as Austin well observes) must be modesta & succincta, else it may prove vinum inebrians, implens non nutriens, infla●s non aed●ficans, saith Bernard. These prepare the wit for higher studies, 
Praparent ingenium, non detineant. Sen.  but we must not rest here. Nam si exotica illa cum Scripturae thesauris comparentur; nihil nisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nugae erunt & quisquiliae, Tilenus. Has itaqu● disciplinas, paucis▪ & velut ad majora utilioráque properan● percurre. Hyperius de rat. stud. Theolog. l. 1. c. 7. p. 6. ubi plura.  
7. I speak not this to discourage any young beginners, (as if I would have none to be Ministers▪ but such as can read a Lecture in Philosophy) who strive and study for competent abilities, in Arts and Languages, nor any who have real abilities, and shall be judged sit by a Presbytery, and so called to the Ministry, 
Philosophia Theologo est necess●ria non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ay non quoad notitiam simpli cem & absolutam, s●d quoad no●itiam pleniorem & solidiorem. Dithma●.  though for the present they be defective this way: for humane learning doth not empower, but fits us to preach; it doth not make us Ministers, but it maketh us able Ministers of the Gospel: it's necessary, not simply add esse, to the being, but ad b●ne esse to the well being of a Preacher: 'tis requisite necessitate expedientiae & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ non necessitate absolutâ, as if a man could know nothing in Divinity without it. ●he wan● of it is a blemish and defect, which by all good means we should labour to remove; for though a man may be a Preacher and a Disputant without it, yet he shall never be so complete a Preacher, not dexterous a Disputant, as he that hath it: and therefore I would advise all such, (I have known some that having strong natural part●, in a short time have gained good insight in the Arts and Languages) though they cannot attain that perfection which others have, yet to get such a competent measure of knowledge herein, as to be able to help themselves, and to see with their own eyes, and when doubts arise, not to be quite to seek, else the profane of the world will soon discover their weakness, and they shall be sure to hear of it to their sorrow, unless they be very humble, gracious, and wise to prevent it▪ etc. v. plura apud Claris. Hyperium. l. 1 c. 7. p 60.  
8 Get your learning sanctified; a learned head and an unsanctified heart is a fit instrument for the Devil to do much mischief withal: such oft prove the ●o●est enemies to Religion; who more learned than the Egyptians, yet who more gross Idolateis, and greater enemies to God's people? Who more learned than the Scribes and Pharisees, yet who more graceless in their lives ● Paul meets with most opposition at Athens, amongst the learned Philosophers, Acts 17. So true is the Proverb, the learnedst Clerks, are not always the wisest men, they are like an Ass decks with costly ornaments. 
Literatus stultus, phaleratus Asinus.  All the humane learning in the world cannot bring a man to salvation, it may help to curb corruption civilize a man, and prepare him for better things, but 'tis the saving knowledge of the word, which giveth more grace, james 4 6. there only true comfort is to be found; hence it's called by way of exclusion, The word of life, and the word of comfort, excluding all true comfort from any other word or writings, 
E●si illa naturalis cognitio usum suum insignem habet, sine Theologiae tamen supervent● salutaris esse non potest. Qumtum ergò corpus ani●ae, terrena coelestih●s, externa & fragili● ae●●ni● & spi●itualibus ●edunt; tantùm caeterae omnes scientiae hu●● c●dere libe●●er debent. Wal.  which hath made the Godly to prefer it before all the treasures in the world. We should therefore moderate our delight in other studies, and make them all subservient to this; for this is not the end of our lives to get humane learning▪ nor must it be preferred, much least be equallized to the knowledge of God in his word, but always kept in subordination to it; else what will it profit us to be good Grammarians, and have skill in tongues, to have our he●●s full of knowledge, and our hearts empty of all goodness; or to be good Logicians, and ●ki●●ull in answering fallacies, yet suffer the Devil to delude us with his sophistry, or to be good Historians, and know what's done abroad, yet be ignorant of the state of our souls at home, etc. Consider that humane learning is but a common gift of the spirit, which is oft bestowed on Reprobates and Heathens, as well as on God's people; and therefore the Lord in his wisdom oft passeth by the learned, proud, self-conceited Rabbis of the time, and chooseth the poor, the simple, and meek of the earth, to set forth his praise, 1 Cor. 1.26, 27.  
9 Yet beware of offending in the defect: 
Maneat usus, tollatur abusus.  Let not the abuse of any thing, take away the lawful and sober use of it. God would have us to use all helps, (for now we have nothing by Inspiration, Revelation, or any such extraordinary way, but all by study, pains and industry) he would have us make use of our Reading and Rea●on, and not be like Horse and Mule, which have no understanding, Psal. 32.9. nor like children tossed to and fro with the delusions of men. Eph. 4. 1●. The worship which he calls for, must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, rationalis (i) agreeable to right reason.  
Away then with those fanatics, Enthusiasts, Anabaptists etc. who boast of the spirit, and of their revelations (the common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and refuge, when they are at a stand for Scripture to prove their errors, than they fly to Revelations, as the Papists when nonplussed, fly to traditions) and under this pretence, they cry down Languages, Arts, Sciences, Universities, etc. But let their pretences be never so specious, they are but back friends to Religion, that decry humane learning. julian's Edict forbidding Christians the use of Schools, and exercises of Learning, was esteemed a more dangerous engine to overthrow the Christian Faith, than all the bloody persecutions of his predecessors, etc.  

CORONIS.  
LAbantibus literarum studiis, & maximae Rei-publicae utilitates simul concidunt; pro cognition & Scientia, turpissima rerum omnium ignoratio; pro sincero Dei cul●u, anilis superstitio; pro dicendi facultate, stupida infantia; pro consilii copia & ubertate, mentis & judici● inopia; pro exculi â morum elegantia▪ agrestis & inamaena rusticitas▪ pro mansuetudine & humanitate, barbara quaedam feritas in vitam hominum invadit. Cooper.  
Certainly much respect is to be given to the learning & godliness of men. There is a great delusion in many men's hearts, that makes them think it to be half Popery, to give any respect to learning; although the abuse of learning hath done much evil, against that much hath been▪ & may be said: but I dare avow this, that never since the beginning of the world could a man be found to speak against learning, but an ignorant ●an; neither is it like; nay I may aver it it is impossible, that any but such will be found to the end of the world; learning hath so much of God in it, that it never had, nor will have any enemy but ignorance, etc.  
When we see grace added to learning, it should add much to our esteem of such a man, it is the orient pearl in the gold ring, etc. Burroughs Irenicum, chap. 13. p. 88, 89.   

Sam: How the Preaching Cobbler, or the Cobbling Preachers Epitaph, by R. O.  
WHat How? how now: hath How such learning found,  
To shrew Arts curious Image to the ground?  
Cambridge and Oxford may their glory now,  
Veil to a Cobbler, if they knew but How:  
Though big with Arts, they cannot overtop,  
The Spirits Teaching in a Cobbler's shop.  
Reader, if thou an humane Artist be,  
Let humane learning be no judge for thee:  
Lay down thy Arts, then try this Cobbler's End,  
And see, if it be by the Spirit penned.  
Mean time adieu, ye Arts and A●●ists all,  
The Spirits teaching may attend the Aull;  
And thou brave Cobbler blow another blast  
Upon their learning, though thou blow thy Last.  
R. O.   

An Answer to R. O. his Verses made in commendation of a Book of Samuel How, a Cobbler.  
WHo's this, R. O. a Psychopannychist,  
Rather the la●e Pamphleting Mortalist?  
If it be He, no wonder that he so  
Admire the Cobbler▪ and even kiss his Toe;  
And nothing make o' ● ' University,  
Compared with his Awll-suffic●ency.  
'Tis just with God, ●ha● he that vilifies  
The glorious Sun should ●lowwormes Idolise;  
And he that smells no sweetness in a Rose,  
Should judge a Dunghill fittest for the nose,  
And he that Mortal ma●●s the Soul▪ should call  
This Samuel H●w, Doctor Angelical,  
Yea think this Sa●u●ll Prophecies as well,  
As ever did the Prophet Samuel.  
Indeed for Mortal Souls he is as fit  
As lasts can be for sho●es or sho●es for feet:  
And fitter than the noble ● Muses Sonn●s,  
All whose brave blood, a course Immortal runs;  
Except this one degenerate, R. O.  
Who may unto his learned Cobbler go,  
A●d to his cure with his old shoes commend  
His deca●d Soul, since Sam: can both amend.  
Doubtless he will do thus; and perhaps too,  
He will at last be taught to patch a shoe;  
And to his end profess à Cobbler be,  
Imagining some rare Divinity  
Lies in that Art, whe●e men have every hour,  
Fresh charge of soles, and over them such power.  
I wish he may wax wiser. But if he,  
For Sam: How's sake, will needs a Cobbler be,  
Let him be one in grain Sam: hath set forth  
A knocking p●●ce of wo●ke, of lasting worth;  
Which ought to be dispe●sed by Translations,  
For England's honour and the good of Nations.  
T●is let R. O. Latinis●e: then all  
May him Translator ●f Translatours call.  
D. Hallophilus.   

On Samuel How the Cobbler, lately turned Preacher, etc.  
WHo is sufficient for the Ministry?  
Cried once the Gentiles Doctor. That am I,  
Thinks every Tradesman in these dregs of Time.  
Even How the Cobbler dares the Pulpit climb.  
Belike he thinks the difference is but small  
Between the sword o'th' Spirit and the Awl.  
And that he can as dexterously divide  
The word of truth, as he can cut an Hide:  
And that the souls of people cannot choose,  
But be as tractable as the soles of Shoes.  
In time perhaps he may his error see,  
And say, none e'er was more deceived then Herald  
The faults of shoes he doth no sooner spy,  
But he knows how to cure them presently.  
The faults of men he may his spirits spend  
Upon, and irritate, but not amend.  
'Tis not so easy in the Ministry,  
To set men Upright that do tread awry,  
As in the Gentle Craft. The holiest Hearts  
Joined with the greatest prudence, pains and parts,  
Have, oft complained that they could do no good,  
On this and that and th' other piece of wood.  
Our shoes are soon prevailed with, to quit  
Their ancient soles, and new ones to admit.  
Men will not be so soon persuaded to  
Put off the old Man, and put on the New.  
But we may fear, that How▪ and such as He,  
Mechanics, that invade the Ministry,  
Have no such end▪ as sinners to convert,  
But (O mischievous madnesse●) to pervert  
Such as are converts, or are coming on  
In a fair way toward Conversion.  
They press not the New Man, but such New Ways,  
As lead men from the Ancient of Days.  
Whether we New Creatures be or not, we see  
They do not care, so we their Creatures be.  
Against our Reverend Clergy they inveigh,  
Because it is a Mountain in their way.  
Could they remove that once, all would be theirs;  
The Fathers outed▪ they should be brave Heirs.  
Just s●ch as Absolom, had he overthrown  
His Father David, and possessed his Thr●ne.  
The l●berall Arts they likewise do decry,  
Those needful Hand-ma●ds to Divinity.  
This high bo●n Lady, they would leave as bare  
As new shorn Sheep, or naked Indians are.  
The Spirit they say sufficient is They might  
Say too, the Mo●n affords sufficient light,  
Without this Train of Stars; ye Stars be gone;  
we'll be contented with the Moon alone.  
But against learning would they blaterate,  
Unless themselves were so illiterate?  
The Ape much fault with Fox's tail doth find,  
Because himself can nothing show behind.  
The Fox those Grapes doth greatly vilify,  
Though ne'er so precious that do hang too high.  
Could tails he had, they'd well enough please Apes;  
And Foxes could they reach them would praise grapes.  
These Animals too, had they the Arts they want,  
They would them prize, and scorn the ignorant.  
To strike all dead, those Pillars of our Land,  
Jachin and Boaz may no longer stand  
Tabor and Hermon, mountains that maintain  
The gowned Nation they would make a Plain.  
What need, say they, o'th' two fold Athens now,  
Or Mother's Breasts, when we past children grow?  
Our Land can now well spare those two great Eyes.  
Yes, so it can, if it will Heathenize.  
I'm sure it may well spare such Mouths. If God  
Permit them long, we may cry● Ichabod.  
For such wild Preachers, whatsoever they say,  
Will Preach true Preaching, and even Christ away.  
Th. Elshmor.    

Centuria Sacra. About one hundred Rules for the Expounding, and clearer understanding of the Holy Scriptures. To which are added a Synopsis, or Compendium of all the most material Tropes and Figures, contained in the Scriptures.  Psal. 119.96. 
I have seen an end of all perfection, but thy Law is exceeding large.  Mat. 5.18. 
Heaven and Earth shall pass away, but not one jot or tittle of God's word shall pass away.  
jotaunum, & apex unus non cadet de Scriptura, nihil ergo contemnendum aut parvi faciendum in Sacris literis.  Illyricus. 
Adore plenitudinem Scripturarum.  Tertullian. 
LONDON, Printed by W. H. for Nathaniel Webb and William Grantham, at the sign of the Bear in S Paul's Church yard, near the little North door. 1654.   

To the Candid and Courteous Reader.  
Reader,  
WHen I had perused the Theological Rules of Mr▪ Wilson, which came but lately to my hands by reason of their scarcity, they being Printed 1615. I conceived it might be an acceptable service to the Public, to Reprint them with some additional Rules; 
Ignorantia scripturarum peperit haereses. Chrysost.  especially now, when errors abound so much through ignorance of such Rules. But when I perceived by the Printers, that the Press at this time (when Trading is so dead) would not bear the volume, I was constrained to take another course, and to set forth my own Rules single by themselves; yet have I given the succum & sanguinem, the Marrow of Mr Wilson's Rules, there is not a rule of his, that is very material, but thou hast it virtually, though not literally here. These Rules I have been gathering many years for my own private use; here thou hast them enlarged with references (for brevity's sake) to such as handle any Rule more fully. To them is added an Alphabetical Table, which will be very useful for the finding out of any thing that is material. I have also added many Tropes and Figures, with explanations of the quotations where need required, etc. Now the blessing of God go with it, and give it favour in the eyes of his people, the Lord make it mighty and successful for the destruction of sin and Satan's Kingdom, and for the advancement of the Kingdom, of his dear son; this is and shall be the prayers of him who is  
From my Study in Kings●orton Sept. 12. 1653, Thy servant in and for the Lord. Th. Hall.   

Rules to be observed for the right Interpretation of Scripture.  
FIrst, They that would understand the meaning of God's spirit, must be men of spiritual minds, 
Sit mens nostra terrenâ faece perpurgata, passionum discussis nebuli●, sancta & sublimis e●●ecta, ut apta▪ habilisque reddatur ad coeles●ia haec dogmata ba●ri●da. à Lap. Deus amicis suis arcana animi sui communicate. john 15.15.  1 Cor. 2.15. the spiritual man ay the regenerate man judgeth all things ay he is not only certain of the truth which himself holds, but he can also judge and clearly discern the errors that are held by others. They have received an Unction from the holy one (1) they have the holy spirit of God, and this benefit they have by him, that they know all things, [1 Ioh● 2, 26, 27.] not simply all things that are knowable, but all things that are necessary to salvation; and herein the poorest Idiot (being a sound Christian) goeth beyond the profoundest Clerks that are not sanctified; for he hath his own heart instead of a Commentary, ●o help him in the understanding of the most needful points in Scripture. He than that would interpret Scripture, 
Sine pur● m●nte & Sanctorum imitations, nemo compre●enderit Sanctorum verba. Athanas. D●us se puris videndum praebet in verb● suo in ●ac vita, & visione gloriosá ●n suturâ Mat▪ 5 8. Rive. Nunquam Pauli sen●um ingreduris, nisi Pauli spiritum im●ib●ris. Be●.  must come with a Scripture-frame of Spirit; he must have a holy and heavenly heart, suitable to the holiness and heavenliness that is in the word. The Scriptures spiritualness, calls for a heart filled with Scripture spiritualness, to set forth its excellencies: for as no man can rightly sing David's Psalms, without David's spirit; so no man can rightly expound the Word of God without the spirit of God. Carnal, sensual hearts, and such divine, spiritual work, will never agree. A vessel that's full of poison, cannot receive pure wa●er; or if it could, yet the Vessel would ●aint it.  
Sincerum est nisi vas, quodcunque insundis acessi●. Hor.  
'Tis the nature of the Word to be facile and comfortable to such as are of a semblable disposition to it, [Micah 2.7.] but dark, 
Luce● Scriptura, sed fi●is lucis. Tilen. Pium & prudentem requirit lectorem.  harsh, and hard to the wicked, unregenerate, unmortified men. Sin in the affection, will quickly breed error and darkness in the understanding; Pride, Covetousness, etc. blind the judgement, john 5.44. Luke 16.14. We must be renewed in the spirit of our minds, before ever we can prove what is that good and perfect will of God, Rom. 12.2. for the secrets of the Lord are revealed to none but such as fear him. Psal. 25.12, 14. Pro. 1.7. and 9.10.  
2 Rule. He that would know the mind of God in Scripture, must earnestly beg for the direction and assistance of the spirit of God, 
Benè orasse est bené studuisse. Luther. Vbi Deus Magister est, quam ci●ò discitur, quod docetur. Leo. V. Bowles Pastor Evangel. page 117.  that so he may be taught of God, to know and do his will. Nature is blind here, 1 Cor. 2.14. the natural man perceives not the things of God: he may peradventure know the History, but not the Mystery; he may read the words, but shall never savingly know the mind of Christ without his spirit: 'tis this Eyesalve which must make us see, and lead us into all truth. We must therefore take David's course, go unto God by Prayer, 
Hanc veram sapientiam non lectio docet, sed unctio; non litera, sed spiritus; non eruditio, sed exercitatio in mandatis Domini. Ber. in Canto Ser. 37. Sine s●iritu arcana spirit●s quaerere, nihil est aliud quam fine luce videre velle. Rive.  and beseech him to enlighten thy understanding, that thou mayest see into those deep mysteries, and wonders of his Law, [Psal. 119.18.] He that would have this wisdom, must ask it of God; for the Scripture can never be rightly interpreted without the assistance and teaching of that spirit, by whom they were inspired that wrote them. No Scripture is of private interpretation, [2 Pet. 1.20▪] that is private which is merely of man, as ver. 21. private is not here opposed to public, but to divine, or to the holy Ghost: Now our interpretations coming from the spirit, are falsely called private, because 'tis that spirit teacheth us, which teacheth all the faithful. This is the chiefest work, and as it were the foundation of all the rest, without which all other means are vain, 
O●ationi lectio, l●ctioni succedat●o●ati●, Hie. odd I●aetam. Ad mentis puri●at●m industria & ex●rcitati● diligentest ad●ungenda. Rive. ●sagog add script. cap. 18 p. ●59.  therefore begin and end with Prayer.  
Now though a man be Godly, and have the spirit, yet he must use the means which God hath ordained for the right understanding of Scripture, for God will be found only in his own way.  
3. The Original languages must be studied, 
Non est in lege vel una litera ● qua non montes magni dependeant. Rabbin.  they have many special Ididioms, proprieties, phrases and elegancies, which cannot be fully expressed in our own o● any other language, and therefore 'tis necessary that we understand them in some competent measure; that so in our doubts we may have recourse to the fountain itself, 
Hebraei sontes hibunt, Graeci (1.) Sept. rivo●, Latini paludes. Sphinx.  from whence the waters drink most sweetly. The ignorance of Greek and Hebrew hath been the cause of many errors in the Ancients, and especially amongst Monks and Friars. 
Bonus Grammati●us, bonus Theologus.  Till we understand the words; we can never find out the sense; nor without them shall we be able to defend ourselves, or offend an enemy. To give an instance or two, 
Bell. lib. 2 c. 12. de verbo Dei See more, D● Prideaux▪ fascicul. Q 5. p. 36.  Gen. 3.15. the Vulgar Latin, Bellarmine, and the Schoolboys of D●way, say, [ipsa] she shall break; we say ipse, he shall break. Now by having recourse to the Original, the doubt is easily answered. The pronoun is Masculine [●His] he, 
Evincit hoc Do●tis. P●rcus R●●. 8. in locum.  or it, ay the seed, Zera, which in the Hebrew is of the Masculine Gender: 'tis not [H●] she, in the Feminine Gender: the promise is confined to Christ, the promised seed, this glory must not be given to his Mother, who ingenuously confesseth him to be a Saviour to herself, as well as unto others, Luke 1.47. Thus the Rhemists would prove freewill from that Text, Luke 2.14. Peace on earth, to men of good will; but what says the Original? the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies Gods free love to us, but never our free will to good. So Ephes. 2.10. the Vulgar Latin says we are God's workmanship created in Christ, in operibus bonis, in good works; but our Translation saith, to good works; and so saith the Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ad, non in.  
Besides the tongues, a sound and solid interpreter had need of Rhetoric to understand Tropes and figures which are frequent in Scripture: also Logic to Analyse a Text, Philosophy, natural moral, economical, with some knowledge in ecclesiastical Histories; all which rightly improved will give us great light into the Scripture.  
4. Ever observe very carefully the circumstances in a Text; 
Quis, cui, causa, locus, quo tempo●c, prima. Sequela.  as who speaks, when, to whom, the scope, the end, the matter, especially observe the context what goes before, and what follows. The Rule of the Lawyers hold well here, judicandum non est de jure ex sola line â. We must not judge of the Law by one line, 
Vt âbsque fundamento imbecilla est aedificatio, ita nisi invento scopo Scriptura est mutilis. Chrys. Ex antecedentibus & consequentibus colligitur verus Scripturae sensus. Aug. Vide Hyperium de ratione studii Theolog. lib. 2. cap. 11. & Illyricum Tract. 1. page. 20, etc. See m●●● fully Master Robert's Preface to the Key of the Bible. page 43. and Bernard's Faithful Shepherd lib. 4 cap. 2. page 188.  but observe the drift and scope of the place; this gives great light to a Text, and helps to overthrow many errors. One sound Reason thus drawn from Scripture, is of more worth and strength than the opinions of a thousand Chrysostoms', origen's, Augustine's, &c. Remember this distich of Glassius, Quis, scopus, impellens, sedes, tempusque, locusque, & modus; haec soptem, scripturae attendito loctor. The Author, Scope, occasion, Theme, Time, Place; and next, the Form, these seven let him attend that reads the Text.  
The Scripture lies not in the naked words, 
Ne putemus in verbis Scripturarum esse Evangelium, sed in sensu; non in superficie, sed in medulla, no● in sermonum foliis, sed in radice rationis. Hieron. in Gal. 2.  or letters, but in the true senic and scope of the words, there lies the life and soul of the Scripture. Mens legis est lex: not the bare words, but the meaning of the law is the Law.  
5. Dark and hard places are to be expounded by plain ones▪ for the Scripture is both Text and gloss, 
Vnus locus per pl●ra intelligi debet, obscura per apertiora. Aquinas pars 1. q. 1. aut 9 Scriptura est catenae similis, quae tota si●i ●o●s●et Chrys. Magnificè & salubriter SS●a Scriptu●as modifi●avit, ut locis ap●rtioribus fami occurreret, obscuri●ribus autem ●astidia deterge●et nihil ●nim ●erè de illis obscuritatibus eruit quod non plam●ssimè dictum alibi reperiatur. Aug lib. ●. cap. 6. the doctr. Christiana. Moris' est Scripturarum obs●uris manifesta Sub●ict●re. Scriptura est oratio una copulativa, qu●r●●●na pars confirmat, clucidat. exponit alieram. 〈◊〉  and ever hath light in some place, to clear the darkness of others: one Scripture oft expounds, but never contradicts another. Amicae semper Scripturarum lights. In Scripture there are places where th● Lamb may wade, and the Elephant may swim; some places are clear and plain to instruct our ignorance, others are dark and difficult, [2 Pet. 3.16.] too quicken our diligence, to make us dig and 
* N●n dixit ligite Script●ras, sed s●rutamini ay come labour & diligentia ●ffodite arcanos Scriptura●am ●hes●ur●s, 〈◊〉 qu●m v●a● metall●●● aurum & argentum studiose scrutantu●. chrysostom.  search, [john. 5.39.] too make us fervent in Prayer, humble in meditation, to make us prise his word, which contains in it such high and heavenly mysteries, and to work in us a love to the Ministry, which God hath set apart for the opening of these mysteries. If ever we would be good Interpreters, we must oft compare one place with another, and dark places with plain; for what is obscure in one place, is made plain in another, so that the Scripture is the best expounder of itself. thus Isa 51.1. look to the rock from whence you were hewed; what's that? ver. 2. to Abraham your Father, and Sarah your Mother. So joh. 6. Christ having spoken of eating his flesh, presently adds, that he spoke of a spiritual, not a corporal eating. Thus the Lord in his wisdom hath left some things dark to exercise us, that by search and comparing it with other Scriptures, we might be at last acquainted with the whole Scripture, and not rest contented with the knowledge of some part of it, but might have it richly dwelling in us. Hence he makes the Prophets to expound Moses, 
See more Bernard's Faithful Shepherd. l. 4. c. 2. p. 192.  and the Old Testament is explained in the New. e. g. Exod. 3. I am that I am; what's that? the Prophet Isaiah will tell you, Isa. 48. I am the first and the last, ay the eternal Jehovah. Thus Christ confutes the Devil by comparing one place with another, Mat. 4.7. Those holy Levit●s, 
* Mephorac● exponendo sensum dabant intelligentiam per scripturam▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 collatis testimoniis demonstrans; C●rti facti ex collatione Scripturarum. See more fully Robert's Key. p. 59 Rule 8.  Nehemiah 8.7, 8 and Paul in the Acts 9.22. and 16.10. They gave the sense, comparing Scripture with Scripture. Parallel Texts (like glasses) set one against another, cast a mutual light, and as the Lapidary brightneth his hard Diamond with the dust shaved from itself: so must we clear hard Scriptures by others that are plain and perspicuous, as an 
* Trap. come. on Mat. 4.7.  acute and pious Divine hath well observed.  
6. We must beware of taking those words literally, which are to be understood figuratively, or of taking things figuratively, 

In Scriptura explicanda manifesta est haeresis sicut figurata propriè accipere, ita quae sunt propriè dicta ad Tropicam locutionem detorquere. Aug. de Doct, christ. l. 3. See more, Weemse 1 Vol. p. 231, 232, etc. Vbi malè nemo pejus.  
Fas est interpreti ex duabus interpretationibus cum utraque textui congruit, alter utram absque vitio sequi. Ravenel.   when they should be interpreted literally; we may not make figures where the Scripture makes none, nor make it bleed with straining it too hard. This was origen's fault, sometimes he would take that literally, which was to be understood mystically; thus mistaking that place, Matthew 19.12. He gelded himself; and many times he allegorizeth even plain Scripture, and therefore often misseth the true sense. Now if a word admit of many significations, by the scope and circumstances of the place we may find, which is the most proper signification; and where the Text will bear it, we may make use of both.  
7. All all our expositions must agree with the Analogy of Faith, Romans 12. 6. We must Prophesy according to the proportion or analogy, 
2 Tim. 1.13. Heb. 6.1. Per analogiam intelligimus non tanti●m quod totidem verbis expressè in SSreporitur, sed etiam quicquid ex iis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. per consequentiam necessariam deducitur D. Morton, Apolog. Analogia est cum veritas unius Scripturae ostenditur veritati alterius non repugnare. Aq● p. 1. q 1. art. 10. See more, Bernard's Faithful Shepherd. l. 4. c. 2. p. 184.  [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] of Faith; which is nothing else but the constant tenor of the Scripture, in the plain points of Religion, as the Articles of our Faith, the Lords Prayer, the Creed, and the fundamentals in our Catechi●e, all which are proved by clear Scripture. Now in expounding, still have an eye to this, and know, that what ever interpretation contradicts this Analogy of Faith, is always false. e. g. this is my body, it cannot be true literally, because it is contrary to the Analogy of Faith, which tells us that Christ's humane nature is ascended into Heaven, and the heavens must contain him till his second coming, Acts 3.21. it must therefore be understood figuratively. So Rom. 12.20. to feed our enemy, and give him drink, are to be taken literally; because they are agreeable to the Analogy of Faith; but to heap coals of fire on his head, must be taken figuratively, because in the letter it is contrary to the sixth Co mandement, So Mat. 5. 29. We should therefore take special care to be well grounded in the fundamentals and principles of Religion; for ignorance is virtually every error. Mat. 22.29, ye err not knowing the Scripture: and seminally 'tis every sin, this made Paul a persecutor, 1 Tim. 1.13. and the Jews to crucify Christ, Acts 3.17.  
8. You must come to this work, with an humble heart. 
* S. licèt per se clarissima, suverbis tamen est abscura ob corum caecitatem & pravum af●ectum. Luth.  Purge out all pride, self-conceitedness, and prejudicated opinions, lay aside all by-ends and aims, become a fool in thyself, that thou mayest be wise in God, submit thy judgements, will and affections to his his will, and then he will teach thee, Ps. 25.9 Isay, 28 9 Mat. 11.25. God will not vouchsafe to show us so much as the form of his house, till we are humbled, Ezek. 43.11. 
* Mater omnium Haereticorum superbia. Aug. SS. Vult in ●imore & humilitate tractari, & magis studio piae orationis penetrari, quam acumine ingenii. L● de scrip. Sicut Demost in eloquentia, pronunciationi primas, secundas, tertias de dit: ita ego in Christi sapientia primas, secundas tertias, dabo humilitati, quam Dominus noster ut doceret▪ humiliatus est nascens, vivens, mor●ens. Aug.  A proud person is fit to make an heretic, he doth not take the sense which Scripture yields, but impo●eth his sense upon it; he is ready to interpret that for Gods will, which is most suitable to his own, Psal. 50.21. these like the spider, turn all to poison. Get an humble heart, and then thou wilt look on every truth of God, as infinitely above thee, and so wilt willingly receive it from any; even a child with Scripture-Reasons may lead thee, 
Veniat, venias verbum Domini, & submittemus ei, sexcenta si nobis essent colla. Mel. Ada.  Isa. 11.6 then, and never till then, wilt thou say with Baldassar, a German Divine, let the word of the Lord come, let it come, had we six hundred necks, they should all submit to it. We must not do (as many do in our days) who bring the Scripture in subjection to their opinions, conceits and practices, 
Is optimus interpres qui sensum è scriptura potius retulerit, quam attulerit, Hilar.  when they should humbly and readily conform their opinions and practices to the scripture.  
9 Ignorant persons that cannot use these means, must go to such as are godly, and have skill, as the blind man that cannot see himself, will seek out for a guide. Ma●. 2.7. the Priests lips must preserve knowledge, and the people must seek God's Law at his mouth. They must read good books, get sound Commentators, confer much, humbly suing to God for direction, who first or last will resolve our doubts. To the diligent hand that makes rich in spirituals as well as temporals, and if we be active for knowledge, and in despite of all oppositions, can follow on to know the Lord, he hath then promised that we shall 
* Cognition approbationis, no● apprehensionis experimentali & affectiuâ, non discursive  know him, Host 6.3. If we be diligent in searching, God will be faithful in revealing; and if we sincerely do our duty, we shall quickly find the blessing.  

Bonum est scire & sequi.  10. Practise the truth, when the Lord shall make known any truth to you, presently obey it, and submit to it, so shall you know more of God's mind, john 7.17. 
Via rectè judi candi de doctrina est, si praepa●etur animus ●●udio placendi Deo & faciendi ipsius volunta tem. Rolloc. in job.  when our workings and walkings be Scripture-explications. God then delights to reveal himself unto us: if David will but keep the precepts of the Lord, he shall be wiser than the Ancient, wiser than his Teachers, [Psal. 119.98.99, 100] and wiser than his subil● enemies. Oh then let our practice come up to our light, and our Gospell-principles be answered with Gospell-conversations, and our gospel-light, with Gospel's lives; for then the Lord finding us faithful in a little, will show us yet greater things, Phil. 3.15. and if we be careful to obey his truth, he hath then promised to give us his spirit, [Acts 5.32.] which shall be in us a spring of illumination, sanctification, consolation, etc.  
11. Words of knowledge imply affection and practice, 
Recordatio Dei notat cu●um Dei: ut impii oblivisci Deo dicu●tur. Sibyl.  Ec●l. 12.1. Remember ay know, fear, love and obey God. So 1 Cor. 11.24. do it in remembrance of me; ay with care, feàr, love, delight; for 'tis not a bare Historical remembrance, but a sin crucifying, soul-affecting remembrance. So Deut. 8 11, 18. Psal. 1.9, 17. and 106. 21. and 1.6. 2 Tim. 2 19  
12. The Hebrews instead of an Epithet, 

Vanitas vanitatum, est Hebr. ay summa, vanissima vanitas. v. à Lap. in Eccles. 1.2. ubi plura.  
Homo ille merum scelus: haec enim est vis idiotismi Hebraeici. Beza.  
Col. ●. 13. filius dilectionis (i) dilectus & 3.12. viscera misecordiae (i) visceralem misericordiam.   do put the substantive in the genitive case; as men of mercy, for merciful men a land of desolation ay a very desolate land, a man of desires, ay a man very desirable and lovely, Dan. 9.23. the son of perdition ay one ordained for damnation, john 17.12. The man of sin, 2 Thes. 2.3. there is an emphasis in it ay a very sinful man, a man made up of wickedness, being as it were sin itself in the abstract. So Benmavoth, a son of death, 1 Sam. 20.31. ay one that shall surely die; a son of Belial ay one notoriously wicked, 1 Sam. 2.12. so Eph. 2.3. children of wrath. ay by nature we are all poor, damned, undone creatures ' 'Tis an Hebraifme very frequent in Scripture: hence Christ is called a man of sorrows, Isaiah. 53.3. ay a man even compacted and compounded of all kinds and degrees of sorrows. 
Vir dolorum (i) undique doloribus obsi●us, ex doloribus conflatus, & non nisi dolour, imò pelagus dolorum esse videretur. ● Lap.  So jeremy (15.10.) was counted a man of contentions ay an exceeding contentious man: thus Genitives are put for Adjectives, and do increase the signification.  
13. One proper name is oft given in Scripture to several persons: as the name of Pharaoh, 
Pharaonis vocabulum non personam, sed dignitatem notat.  was a common Title to all the Kings of Egypt; joseph stands before one Pharaoh, Moses is sent to another, etc. 
* V. Ravanel. in verbo Pharaoh.  Writers observe ten of that name in Scripture, as the Philistines called their Kings Abimelech, and the Romans called their Emperors, Caesar; so the Egyptians called their Kings by the name of Pharaoh. Thus we read of three Herod's. 1. Herod the Ascalonite, in whose reign Christ was born. Mat. 2.1. 2. Herod the Tetrarch, who beheaded john. 3. Herod Agrippa, who killed james, Acts 12.  
14. When a Text admits of several interpretations, which must I choose? 1. Observe the Context, the scope and drift of the place, and see which exposition agrees best with that, and cleave to that; it's stronger than the sayings of a thousand origen's, Augustine's, &c. 2. Observe which agrees best with the Analogy of faith, and other places of Scripture. e. g. Pro. 25.21, 22. Rom. 12.20. If thy enemy hunger, feed him, etc. by so doing thou shalt heap coals of fire on his head: Some by coals here understand, coals of confusion; 
Intellige carbones ignis esse urentes poenitentae gemitus, quibus superbia sanatur ejus qui dolet se inimicum f●isse hominis à quo ejus m●s●ri●e seri● subvem●ur. Aug. de Doct. Christ. l. 3. cap. 16.  others coals of conversion; though both may stand, yet the last is far more safe and genuine 1. Because it agrees best with the Context, which forbids private revenge, and commands us to love our enemies, as ver, 19 before the Text, and ver. 21. after plainly show, be not overcome with evil, but overcome evil with good, ay by thy goodness, and unexpected kindness, thou shalt so melt and humble him, (as a great fire makes the hardest Iron and Steel to melt) that of a foe he shall become a friend. 2. This exposition is most agreeable to the Analogy of faith, which commands us to love our neighbour, yea though he be our enemy, and to seek his good, but never his ruin: now that sense which calls us from malice to charity, is ever best. Thus that act of Naaman, [2 King's 5.17, 18.] in going to the house of Rimmon, is very much controverted; some say he sinned in so doing, others as godly and as learned, say no: what shall we here do? scan the Text, and we shall find it probable, that he did not sin: For 1. 'Tis concluded by all, that Naaman was a true convert, and the Text clears it. 1. He will do nothing without the Prophet's direction and approbation. 2. Whereas before he was an Idolater, and sacrificed to false-gods, now he resolves to worship only the true God. ver. 17. and if so, is it likely that he would desire a toleration to sin? or doth he not rather beg pardon for his former Idolatry; for the words may be read in the Preter Tense, as well as in the Future. q. d. the Lord pardon thy servant, that when my Master went to the house of Rimmon to worship there, and leaned on my hand, and I bowed myself, 
Fuit curvatio Politica & civilis, non ●eligiesa. ● Lap. Obsequium suit Domino debitum à ser● o, id●ò null â ●ege prob●itum. Sanctius▪  etc. 3. Naaman's bowing, was not a Religious worship given to the Idol, (for he had openly disclaimed all Idolatry before) but his bowing was only in a civil respect, that the King might lean on his shoulders, and this he did, (as Mr Perkins well observes) with open and public protestation, that he would worship none but the true God, and therefore to him he resolves to build an Altar in his own Country. 
Haec verba sunt ejus, qui postulata concedit. San.  4. The Prophet would never have bid him go in peace, had he begged for a toleration in Idolatry; for what peace can there be to the wicked?  
Ob. He begs for pardon, therefore he sinned in what he did.  
Ans. He being tender conscienc'd, 
Consul G. Abbot Praelect. 42 p. 160, etc.  and scrupulous (as most young converts are) craves pardon for this his bowing, though but in a civil respect, as fearing it might be interpreted a Religious worshipping of the Idol, etc. This is a charitative interpretation, and they say it is best offending on this hand: love takes doubtful things in the best sense. 
Dubia in parte meliori sunt interpretanda. See more Weemse. 2. vol. l. 1. Ch. 3. p. 100▪ Wendelin Theolog. l. 1.6.24. p. 601.   
Take but one more perplexed Text, and I have done, Eccl. 7.16. Be not righteous overmuch, etc. 1. Say some, these are not the words of Solomon, but of the Atheist, and carnal Politician, who hearing ver. 15. of the righteous man's perishing in his righteousness, and the wicked man's prolonging his days, presently the carnal man with his corrupt reason concludes, Be not then righteous over much. q. d. seeing righteous men fare so ill, 
Dum furor in cursu est, cur●enti cede furori, say Politicians.  carry things with indifferency, and be not too precise and too holy, and more wise than other men; be discreet and wary lest thou bring thyself into danger and trouble.  

Loquitur de justitia illa severa quâ saepè proximos judicamus. Scarpius.  2. Say others, here is condemned all rigour in Justic●, whether vindictive, distributive, or commutative. Magistrates must not be too severe in executing extreme justice on every slight occasion and sin of infirmity; 
Est justitia absoluta, sic nemo justus; justitia inchoata▪ sic justus p●rit, justitia aequivoca▪ sic ne sis justus nimis. v. con●i●. Dr Halli coram Synod. Dordreit. p. 41▪  but they must use a discreet moderation and equity, not being too severe on the one hand, nor yet too remiss in sparing or favouring wickedness on the other hand: So private persons must not stand too much upon their own right, nor yet suffer their innocence to be too much wronged▪ but in charity and wise integrity we should yield sometimes to others, considering our humane frailty.  
3. Some conceive that here is condemned curiosity and carelessness. q.d. do not curiously search into those mysteries which are not revealed; lest by thy pride and curiosity, thou bring Gods judgements on thyself; nor yet be so wicked and careless as to neglect the truth that is revealed.  
4. Say others, 
Propriè nullus est nimis justus, temperaus, etc. quia quò major est justitia vel virtus, ●ò est perfectior. ● L●p.  here is condemned, not true righteousness, or true wisdom, (for so we can never be too righteous, too wise, or too religious and forward; in justice, as it is justice, we cannot exceed, though in respect of the circumstances, as the persons to whom, when, and where we do justice, we may exceed or come short, as Pro. 17.17. to condemn the just is the excess, and to spare the wicked, is the defect of justice) but Solomon here condemns pharisaical righteousness; when men are not content with the righteousness which Gods word reveals, but out of their pride and self-conceitedness, they will have a righteousness of their own beyond the word; thus the Pharisces trusted so much to their own righteousness, traditions and works, that they contemned Christ. These, these are the men that are over-righteous: such are Papists and all will-worshippers with their merits, works of supererogation, 
Quisquis plus justo non sapit, ille sapit. Ma●●.  etc. Thus the Anabaptists are over-righteous and rigid, they boast of their perfection; when he that hath but half an eye, may plainly see their gross imperfections; they tell us that the Church must not be a mixed society, they ● ust all be Saints, real Saints say some, etc. What is this but to be over-wise; even wise above that which is written? Vanitas ●îc notatu● hypocritarum osten●antium non suas vir utes, sed virtutum umbras quibus prae aliis semper apparere student. R gidi s●l●nt esse viriutis satellites & praecones, neque satis est i●●is si sint re●iquis similes, qui n●scio quia peculiare semper affectant. bayus in locum. 
See more fully Mr Baxters CC. Direction 26.  Though I shall condemn none of these opinions, yet the second and the last in my judgement are most sound, agreeing best with the context and analogy of faith.  

V. Pagnin l. 3. inst●●. cap. 12.  15. The Hebrews often use the Imperative Mood for the Future Tense, to show the certainty of a thing, as Amos 5.6 Seek the Lord, and live ye ay ye shall certainly live. So Deut. 32.49.50. The Lord bids Moses go up to Mount Neoo and die there ay thou shalt certainly die there▪ and on the contrary, they sometimes put the Future Tense for the Imperative Mood, as Exod. 20. thou [shalt] not kill, steal etc. for do not kill, steal, etc. So Mal. 2.7 shall preserve knowledge ay let them preserve knowledge.  
16. Then a thing is said to be done in Scripture phrase, 
Res tum demùm dicuntur fieri, cum incipia● manifestari. Reg. Patrum.  when it begins to be done; Thus jeremy tells the people that after 70 years' captivity in Babylon, they should return from thence, yet many were left in Babylon after that time; but because the return from thence began that year, therefore it's said to be done then. 
To crucifixerunt actum inchoatum significat, non perfectum. ● Lap. in john 19.14.  Thus Christ is said to be crucified at the third hour. Mark 15.25. because the Jews than cried, crucify him, crucify him, and Pilate consented to them, commanding that he should be scourged, and as it were prepared for the Cross, but at the end of the third hour, the sixth beginning, Pilate juridically condemned him, and presently they crucified him. Mark then declares the original and beginning of Christ's Crucifying at the third hour, but Matthew [27, 46] with the rest, set forth the execution and compliment of it at the sixth hour; or dividing the day into four quarters (3 hours to each quarter) it was in the third of them, that Christ was Crucified.  

In illis quae Metaphoricè dicuntur, non oportet accipere similitudinens secundum omnia. Reg. Schola.  17. In Parables we must always look more to the sense and scope, then to the letter. Now in a Parable there are three things considerable.  

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

Theologia symbolica, sive parabolica, non est argumentativa. Aquinas.  Hence we say, that borrowed speeches make no grounded Arguments; they illustrate, but they prove nothing; they are comparisons, but not foundations. Thus Mat. 13.24, 25, etc. The Parable of the Tares mixed with the Wheat, doth not argue a toleration of all sects, but the scope of it is to show that there will be a mixture of good and bad in the Church to the end of the world.  

Meiósis.  18. In Scripture many times less is spoken then is ● e'er as Psal. 51.17. a broken heart God will not despise ay he highly prizeth a broken heart. So 1 Thes. 5.20. despise not prophesying ay see that you highly prise the preaching of the word. 
job 5.17. 1 Tim. 4.12. and Tit. 2.15. 1 Sam. 12, 21. which cannot profit ay which will greatly hurt you. jer. 32.35. which I have not commanded ay I have seveerly forbidden.  So Heb. 10 38. if any apostatise, God's soul will take no pleasure in them ay he detests and abhors them 1 Cor. 10.5. but with many of them, God was not well pleased ay he was highly displeased. Psal. 22.6. Pro. 24.23. 'tis not good ay it's very evil, Exod. 20.7. not hold him guiltless ay he will certainly punish him, Mat. 12.32. never remitted ay certainly punished.  
19 In Scripture there are also many hyperbolical speeches, by way of amplification; as, thy seed shall be as the sand of the Sea. Gen. 32.12. 1 Sam. 13.5. Psal. 78.27. as the stars of Heaven. Heb. 11.12. as the dust of the earth, Gen. 13.16. Numb. 23.10. a land flowing with milk and honey, Exod. 3.17. I will make your Heaven's Iron, and your earth brass, Levit. 26.19. Swifter than Eagles, stronger than Lions, 2 Sam. 1.23. judges 20.16. Rivers of tears run down mine eyes, Psal 119.136. not a tear or two, but abundance of tears. So Psal. 46.2, 3. and john 21. ult, by these instances 't will be easy to observe more.  

Scriptores sacri in ●itandis. V. T. testimoniis non tam verba sequuntur aut numerant, quam expendunt sententias, quae si serventur de verborum qualitate ac numero non laborant. Sanctius. Christ and his Apostles did follow the Septuagint, which gives the sense and not the words See more fully Weemsee jewish Synag. c. 4. p. 61, etc. D. Prid. fascicul. cont. Q. 3 page. 24. 1 Aeternum pro diuturno. Hyperbole. 2. Typicè aeternum. So Canaan was a type of Heaven an eternal inheritance. 3. Catachrest●e aeternum, that which endured a long time, was said to be eternal, thus circumcision was a covenant for ever ay till Christ came, Weemse. 1 Vol. p. 259.  20. Christ and his Apostles citing testimonies out of the Old Testament, do often follow the Septuagint, rendering the sense but not the words, because the Scripture lies not in the bare words and syllables, but in the sense and meaning. Hence sometimes they change something for illustration. Thus Michah 5.1. compared with Mat. 2.6. Micah calls Bethlehem little, in respect of outward pomp and riches; Matthew calls it famous and great, because Christ should be born there. Thus Mal. 3.1. with Mat. 11.10. and Host 1.6. with Rom. 9.25. sometimes they omit a word, sometimes they add something for explication sake, as Mat. 2.15, 23. and 26.31. Rom. 10.15, 18, 19, 20, 21. 1 Cor. 2.9.  
21. These words [for ever, and from Generation to Generation, etc.] do oft signify in Scripture phrase, not eternity, but only that which shall endure a long time, for some ages and Generations of men, as Gen. 13.15. and 17.8. Exod. 28.29. Levit. 25.46. Deut. 15, 17. 1 Chro. 15.2. Psal. 132.14. and so the word [no more] doth not totally deny, but only signifies many times some delaying of time, as 1 Sam. 7.13. the Philistines came [no more] into the Coast of Israel: how can this be, when it is apparent they came divers times after, both in the days of Samuel, Saul and David? 
See Mr Leigh Heb. Crit. in verbo G●olam. p. 374. fol.  the answer is easy, q. d. The Philistines were so shattered and broken by the immediate hand of God, that they durst [no more] at this time, adventure to set upon Israel. So Isaiah 23.12. 
V. plura apud S●lmeron. Prolegomen. 13. formul. 29.  Ezek. 26.13, 14. Tyre shall sing [no more] nor be built [any more] yet after some time she was rebuilt and returned to her former mirth and Merchandise.  
22. False, unprofitable, useless things, in Scripture-dialect, are accounted as no things: thus a wicked graceless, unrighteous man, is accounted as no man, jeremy 5.1. run to and fro through the streets of jerusalem, and see if you can find [a man] why? the streets were full of men, yea, but because they were not good men, God accounts them as no men. Thus the wicked are said to have [no heart] Hos 7.11. i. no heart to goodness, and then as good have no heart at all. Thus the wicked are said [not to hear] the law, because they do not hear it rightly, obediently. Thus the Priests are said [not to know] the Lord, jer. 2.8. they were Priests, and so could not be totally ignorant, but because their knowledge was merely notional and speculative, without obedience and practice, God esteems it as no knowledge.  
23. By an Euphemismus or Anti-phrasis, the Scriptures sometimes put a fair name on a foul vice. Thus, I Kin. 21.13. Naboth is said [to bless God and the King] (i) to curse them. So job 1.5. it may be my sons have sinned; and [Baruch, have blessed God] (i) have ●ursed him. 
See more Weemse. 1. Vol. l. 2. c. 3. p. 247, etc.  Thus the vessel wherein Nature doth ease itself, is vailed with the periphrasis, a vessel wherein is no pleasure, jer. 22.28. Host 8.8. So Deut. 23.15. judges 3.24. and 14.18. job 31.10. Psal. 51. Title. David went in to Bathshebah. So Rom. 1.24, 26, 27.  
24. 'Tis a safe way, where a Text admits of many (but not contrary) senses to take in all, lest we miss the meaning: where no reason doth constrain, we are not to restrain the words, but may take them in the largest sense, if there be nothing to hinder us, neither matter, phrase, context, or scope; nothing contrary to other Scriptures, nor the analogy of faith; then may you take all; for in a Scripture which may without impeachment of any truth, admit divers senses, I may not be so positive in one, as to reject all others. e. g. Pro. 23.23. buy the truth, what truth? why truth in judgement, truth in affection, truth in doctrine, truth in discipline, truth in words, and truth in works: all these must we labour for, but the two first being most genuine, and the foundation of all the rest, are principally to be sought after. So Ephes. 5.16. Redeem the time, why but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, opportunitas temporis; yet because the word is taken promiscuously in the New Testament, we may make use of both, and say, redeem time, and especially the seasons of time. Thus in that much tortured Text, 1 Cor. 12.7. There was given me a thorn in the flesh, the messenger of Satan to buffet me. Interpreters vary here very much: so many men, so many opinions, so that as one saith in a like case, 
Nescio an hic locus ●acilior suisset si nemo cum exposuisset. Maldonat. Caro hîc meo judicio non corpus, sed partem animae nondum regeneratam significat; q. d. mihi da●us est stimulus▪ quo caro mea pungeretur: neque enim adhuc sum ad ò spiritualis cum obnxious sim tentationibus s●cundum carnem. Calvin in locum.  I think this Text had been clearer, if some had never meddled with it, especially the Ancients are much mistaken about this thorn in the flesh, etc. 1. Some of them think it to be some bodily sickness, some say 'twas a perpetual headache, others, the gout, or a pain in the small guts, or weakness of stomach, or fleshly lusts, or at least some disease laid on him by the Devil: these are most of them ridiculous.— Would the magnanimous Apostle (think we) that had gone through so many difficulties and dangers, have begged so oft and earnestly to be delivered from a poor disease? nor is it probable that so mortified, so laborious, so temperate a man, should be troubled with lust, or if it had been so, no doubt but he would have used that remedy, which he prescribed to others in that case, 1 Cor. 7 9 besides, the remedy being spiritual, v 9 it is not probable that the malady was corporal: others think this thorn to be some cruel persecutor, such as Alexander the Coppersmith, of whom he oft complains, 2 Tim. 4.14. he by his persecution and reproaches, seemed to be the Devil's agent to buffet him, but this sense is still too narrow, for these were but external thorns, of which the Apostle used to glory, and not complain.  
3. Others more genuinely take it metaphorically, for internal temptations, which are fitly called 
* Hoc in meditato habeant qui praestant eximiis virtutibus: si qua habeant admissa vitia, si quibus odiis impetantur, si quibus sugill●entur maledictis, non tantùm ●erulas ess●cael●stis m●gistri, s●d colaphos, qui verecundtam incutiant, & retund●● omne superbly & seraciam. Calv. in locum.  buffet, because they come so thick upon a man, that he can hardly take breath; the Devil dog's good hearts with foulest lusts, sometimes with Atheism, Idolatry, blasphemy, etc. in all or any of which, if the soul be merely passive, (as the word buffeting here implies) they are Satan's sins, & our crosses only; and therefore the most pious and judicious, do conceive this thorn in the flesh, & 
* By the messsenger of Satan, some conceive i● meant, some sin whereunto Paul was tempted, as a means to keep him humble, for nothing is matter of so great humiliation to a gracious hear●, as the feeling of the power and strength of sin within it.  messenger of Satan, to be some inward corruption edged with a temptation, which Satan stirred up in his heart to vex him; or original corruption set on by the Devil; others conceive it to be a wound in the spirit, the sting of conscience pressing him down to the lowest hell, (in his own sense) who before was taken up to the highest heavens; and this seems best to agree with the scope of the place, for ver. 7. he tells us, that he had abundance of Revelations ias at his first conversion, Acts 9.5. 2. When he was called to Macedonia, Acts 16.9. 3. When he went to Corinth, Acts 18.9. 4. When he was sent to the Gentiles. Acts 22.17. 5. When he was in danger of shipwreck, Acts 27.23. and here when he was caught up into the third Heaven, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est aculeus corpor●●nhaer●ns, vel spin● pedem pungens. Ego sub hoc vocabulo comp●●hendi arbitror omne genus tenta●●o●nis quo Paul●, exer●●batur. Calvin▪  v. 2.] Now lest the Apostle should be exalted above measure [he doubles that saying] God in his wisdom lets Satan lose upon him, to humble him, to buffet and vex him, and keep him low: now because this somewhat hindered him for a while in the cheerful discharge of his calling; it's fitly compared to a thorn in the foot, with which a man cannot go but lamely, and with very great pain, etc. Briefly, the Paraphrase may be this, q. d. God hath vouchsafed me many glorious Revelations, with the number of which lest I should be exalted, and too much puffed up (as our frail nature is easily transported) there was through the holy permission, and wise ordination of God, 
Attendant omnes pii quantum sit superb●ae venenum, quod non po●●●● nisi veneno cura●i. Aug.  way given to some strong and violent corruption, edged with a temptation from Satan, to humble and afflict me, lest I should be exalted above measure; whereupon I oft and earnestly besought God, that he would be pleased to rebuke the ●empter, and to free me from those violent injections, which Satan darted in upon me, and from those troublesome suggestions of the fiend: But he said unto me, content thyself to wrestle a while with this temptation, knowing that 'tis sufficient that I do by my power defend thee, and by my grace uphold thee from the prevailing power thereof; besides, the glory of my power will be the more seen in thy weakness, 
Conside●emus diligenter quis hîc loquatur, vicerat tot p●ricula, tormenta & alia mala; triumphum de omnibus Christi hostibus egerat, expulerat mortis timorem, mundum renuntiaverat, necdum tamen subegerat penitùs su●erbiam; imò ad●ò anceps illi certamen restabat, ut vincere non posset nisi colaphis caesus Calv▪ in locum.  etc. Now when Paul saw that God gained glory, and himself humility by it, he was contented to bear it, yea he resolves to glory in it, since he saw it was a medicine to cure him of pride, and not a poison to destroy him: So that here as in a glass, we may see why the Lord suffers his choicest servants to be vexed by Satan, and afflicted with variety of temptations. viz. to hide pride from their eyes, and to keep their graces in exercise; I shall shut up all with that excellent counsel of Musculus on the place. Cogitandum est hîc prohomini, quam proclive sit carni ut propter qualemcúnque praerogativam infletur ac superbiat: etenim si hoc erat Apostolo tot laboribus ac periculis depresso úsque adeò timendum, ut singulari quadam antidoto opus haberet, per quod contra tentationem superbiae in humilitate ac modestia contineretur; quid nobis non est multo timendum amplius qui et si parem revelationum excellentiam consecuti ron sumus▪ multò tamen minus habenius roboris ad resistendum tentationibus superbiae, quantumcunque levibus ac minutis, quam habuerit ille contra tam graves superbiendi occasiones. Quare admo●um desipiunt qui studio dignitates ac honores in hoc saeculo ambiunt, non considerantes quantis seipsi periculis obnoxios reddant.  
Now in this variety of opinions, I shall leave the judicious Reader to his choice. Ego enim facilè patior unumquemque abundare suo sensu. Luther.  
25. Some numbers in Scripture have a kind of eminency and excellency in them; especially these three: Three, Six and Seven. 
Numerus Ternarius symbolum est multitudinis & universitatis tria enim sum onnia. scilicet, p●●ma. Aris.  Hence the Scripture when they would enlarge or multiply the sense, they use one of these numbers. Thus jer. 7.4. They cry the Temple of the Lord, the Temple, the Temple ay they did oft repeat that word. So jer. 22.29. O earth, earth, earth, hear the word of the Lord; that threefold repetition makes the speech more emphatical and vigorous. So Ezek. 21.27. I will overturn, overturn, overturn it, ay I will mightily and surely overturn it. So when the Angel would show the greatness of God's plagues, he cries, woe, woe, woe, Rev. 8.13. Thus Eccl. 4.12. a threefold cord ay a cord of many folds. So the most holy God, is proclaimed the thrice Holy God, Isaiah 6.3. Thus even Heathen Authors have used the word, 
— O térque quantérque beati. Virg.  and when we would express the greatness of a man's happiness or honour, we style him thrice happy, thrice honourable, etc. Thus the number three implies completeness and excellency, as Exod. 23 14, 17. and 25.32. and 27.1. Deut. 17.6. and 19.7, 9 2. The number six, notes perfection, as may be seen in the work of Creation, the Lord could as easily have made the world in a moment, as in six days; but the Lord saw it good to take a complete number of days, for so complete a work, Gen. 1. u●t. Thus when the Lord would bring a full and complete judgement on wicked Gog, 
Agit de pleno Gog inter●●u & excidio. à Lapet Numerus sep tenarius significat in scriptures. 1. Multitudinem. 2. Perfectionem. Percu●am vos plenâ, perfectâ & multiplici plagâ. à Lap.  Ezek. 39.2. sextabo te. I will smite thee with six plagues (as in the Margin of our Bibles) (i) I will punish thee full sorely. 3. Seven is a famous number, implying, 1. multitude. 2▪ perfection, Levit. 26.18, 21, 24, 28. I will plague you yet seven times more ay many times more, or more extremely. Deut. 28.7. they shall flee before thee seven ways ay many ways, a certain number for an uncertain Gen. 4.15. vengeance shall be taken on him sevenfold ay he shall have manifold punishment. 
V. Se●●enarii numeri vim apud Anl. Gell. l. 3▪ c. 10.  Ruth 4.15. better to thee then seven sons ay than many sons. So Psal. 12.6. and 119.164. Pro. 24.16. and 26.25. falleth seven times ay he falleth oft into trouble, yet riseth again. 1 Sam. 2 5. the barren hath borne seven▪ (i) many, she is a complete mother, and hath a flourishing family. So Micah 5.5. Zech. 3.9. Mat. 12.45. seven unclean spirits ay a multitude of Devils, etc.  
26. Ordinary examples of the Saints approved in Scripture, being against no general precept, have the force of a general rule, and are to be followed, yet in following examples we must observe. 1. How they did a thing. 2. When they did it. 3. Where they did it. 4. Why they did it, as the learned Weemse hath well observed, 
Weemse jewish synag l 2 ch. 5. p. 265.  to whom I shall refer you for full satisfaction in this point. See more, Rule 50.  
27. The order of time is not always kept in Scripture, but sometimes that is placed first which was done last; 
In scriptura non est prius & posterius.  the Saints looked more at the substance, then at small circumstances in their writings; and therefore the placing of things must not be strictly urged in Scripture; for 'tis usual by a prolepsis or anticipation of time to relate that first which is last, as john 11.2. 'tis said Mary anointed the Lord, 
To unxit accipitur non de unctione praeterita, sed futura, per anticipationem. à Lap.  yet 'tis mentioned in the next Chapter per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & est una de regulis ad intellig●ndam scripturam sanctam necessariis. Luth. loci come. p 75.  
28. Arguments drawn from silent authority, 
Argumentum ab authoritate ●eg●nte, sed non ab authoritate negativa, v●let in Theologicis.  in matters of fact, conclude nothing. e. g. there is no mention made of Adam's repentance of his sacrificing or performing any pious exercise whilst he lived on earth▪ yet it doth not follow therefore, he did none of these things. We read of no parents Melchisedech had, yet we cannot therefore conclude that he had none: if all should be written, the world itself could not contain the books, john 21. ult. and therefore it will not follow, 
There are five kinds of questions in Scripture. 1. Q. Dubitans, a doubting question, as Psal 77.7, 8. 2. Q. Docens, ● teaching Q. Is. 60.8. it teacheth us the multitude of those th●t shall ●l●ck after the means of grace 3. Queen Disc●ns, Ma●k 10 16. he desi●es to learn the way to Heaven. So Acts 2.37. 4. Q. A●●irmans, 2 Kin. 12 19 & 14.18. jer. 23.29. 5. Q. Negans, as Psa. 19.12. who can understand his errors ay no man can understand the full depth of them. Abbot.  because the Scripture doth not mention such a thing, therefore it was not done.  
29. He that will understand the Proverbs, must mark their opposition, if Parables, their scope, if other places, their dependence.  
30. Interrogations (oft times) are emphatical and strong affirmations or negations, as Gen. 4.7. if thou do well, shalt thou not be accepted? this interrogative is in sense a vehement assertive or affirmative. q. d. thou shalt surely be accepted both thou and thy sacrifice, if thou dost well. Thus Gen. 13.9. and 37.13. joshua 1.9, 10, 13. have not I commanded the? ay I have without all question assuredly commanded thee, for this interrogation with the Hebrews, is a strong affirmation. So Gen. 37.13. 2 Sam. 13.28. 2 Kings 6.32. john 4.35. Mark 12.24. and jer. 23.23, 24. 2. Sometimes they are strong denials, as Gen. 18.14. is any thing too hard for God? Mat. 12.26. Rome 3.3. and 10.14, 15.3. Sometimes questions do diminish and abate the sense, Zech. 4.7. Who art thou O great mountain? thou lookest very big and great, 
See more fully ● Hyric. Cla. de Tropis. p. 211.  but who art thou? I will tell thee O proud oppress●r, and opposer of my people, though in thy own conceit thou art a Mountain invisible, unmoveable, yet in my people's eyes thou art but a molehill, and shalt shortly be made a nothing, even as a plain before them. Thus when David would abate himself, he cries, who am I? what is my house? 2 Sam. 7.18. 4. Sometimes they intent, raise, and heighten the sense, by way of admiration, Ps. 8.10. Exod. 15.11. Who is a God like unto thee? let all the world if they can, show such a God as thou art. So M●. 7.18. the question puts the brightest glory upon God, in pardoning sin; there is no sin-pardoning God, but our God only. 5. Sometimes they are expostulatory, & complain, Ps. 22.1. Why hast thou forsaken me? jer. 12.1. Wherefore doth the way of the wicked prosper? 
Epitasis sive auxésis est non vulgaris cum affirmatur aliquid, & contrarii ipsius adjungitur negatio. Sanct.  Is. 1.21.  
31. When the Scripture would strongly affirm, it doth it oft times by denying the contrary. So Isaiah 38.1. thou shalt die, and not live, Ezek. 18. 21. ay thou shalt certainly die. Deut. 28.13. he shall make thee the head, and not the tail. john 1.20. he confessed and denied not. Isaiah 39.4. jer. 42.4. 
* ay Deus est lux purissima.  1 john 1.5. 'tis very familiar with the Hebrews, by affirming and denying to express the same thing for stronger confirmation of it. Negatio contrarii auget vim affirma●ionis. Deut. 33.6. Pro. 30.11. 1 Sam. 1.11. john. 20.27.  
32. The Scripture speaks many things negatively, which are to be understood only comparatively, as Host 6.6. Mat. 9.13. I will have mercy, and not sacrifice. ay comparatively, I desire mercy [rather] than sacrifice. So 
* So john 6. 4●. and Heb. 8 11. 1 Cor. 3. ●. and 15 10. So Gen. 32.28. ay he shall rather be called Israel, than jacob. Pr. 8 10 (i) buy wisdom rather than gold. Luke 14.12, 13. ay rather the ●o●r than the rich▪ Eph. 6.12. Luke 9.56. joh. 3.17.  jer. 31.34. they shall no more teach every man his neighbour. The words must not be taken simply, & negatiuè, for a pure negation (as some Libertines would construe them) but comparatively, ay there shall be far greater knowledge and clearer light under the new Testament, than was under the Old, Isa. 11.9. not that there shall be no teaching at all, (for Christ hath given some to be Pastors and Teachers, Ephes. 4.11, 12.) but in Gospel's times they shall not only be taught by men, but they shall be taught inwardly and experimentally by God himself, 
q. d. they shall not every man teach his neighbour, so obscurely by Ceremonies, Types and Figures.  Isa. 54.13. his spirit shall lead them not only unto, but into truth, joh. 16.13. So 1 Cor. 1.17. not to baptise. ay comparatively, Christ sent me rather to preach then to baptise, 1 john 3.18. love not in word [only] but [rather] indeed and in truth, 
So Psal. 51.16.17. the words must not be taken 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & absolutè, sed comparatè. q.d. 'tis not so much the outward, as the Inward sacrifice which God requires. In comparationibus saepè negatur illud quod non est excludendum, sed tantùm alteri postponendum. Dau.  Mark 9.37. he receives not me, but him that sent me ay he [rather] receives the father sending, then me sent, because he receives me for his sake, Col. 3.23. do it as to the Lord, and not ●o men ay rather to the Lord then to men, because ye serve them for the Lord Christ's sake.  
33. When the Hebrews would express any excellent, great, or glorious thing, they oft join the name of God with it, 'tis a frequent Hebraisme: Thus Abraham is called a Prince of God, Gen. 23.6 ay a mighty Prince, the mountains of God ay high and excellent mountains, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & est epitheton omnis rei admirandae & magnae. Wemsee. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Exod. 3.1. and 4.27. Psal. 46.4. the City of God ay a glorious City. Psal. 36.6. So Cedars of God ay tall Cedars, Psal. 80.11. a river of God, Psal. 65.10. wrestlings of God, Gen. 30.5. Harps of God, Rev. 15.2. ay excellent Harps. Res Dei Hebraeis dicuntur eximiae, Deo Opt. Max. dignae. Paraeus. Thus great hail is called God's hail, El-gabbish. So a strong Lion is called the Lion of God, ariel. 2 Sam. 23.20. Moses is said to be fair to God ay exceeding fair, Acts 7.20. So Nineveh was great to God ay very great, jonah 3.3.  


Si videtur flagitium jubere, aut beneficentiam vitare, ●igurata est locutio. Aug.  
When the literal sense is against modesty, piety, or good manners, it must be left. Weemse 1 Vol. l. 2. c. 1. p. 232. Aug. de Doct. Christ. l. 3. c. 16.   34. When the literal sense is against any commandment of the Law, than the words must not be taken properly; else the Grammatical and most immediate sense, is ever soundest, unless some apparent error in doctrine, or mischief in manners follow: for when a sense crosseth any truth taught in other Texts of Scripture, 'tis always a false sense; but if it agree with the Original, the scope of the place, and the analogy of faith, 'tis good. Augustine's counsel is good, there are four things (saith he) to be observed in expounding Scripture.  

1. Phrasis Sc●ip●urae.  
2. Circumst●●●iae.  
3. Collat●●●●orum locorum.  
4. Analogia ●●dei.   
35. Words of fact, are oft put for words of speech, as Exod. 13.2. Sanctify the first born ay command them to be sanctified. jer. 1.10. I have sent thee to destroy, etc. ay to preach, and thereby to declare, that I the Lord will do it. john 4.1. Christ is said to baptise ay he commanded his Disciples to do it.  
36. 'Tis usual in Scripture, to put the abstract for the concrete, to set forth the excellency of a thing. 
Erit B●racha benedictio (i) ita plenè per omnia benedictus, ut videatur esse ipsa benedictio▪ à Lap.  Thus God tells Abraham that he shall not only be blessed, sed erit ipsissima benedictio, Gen. 12.2. ay affluens omni benedictione, & non tam benedictus, quam ipsa benedictio dicitur. So the Sanctum Sanctorum, dicitur ab Heb●aeis sanctitas sanctitaetum (i) eximiè sanctum. So Christ is called, 1 Cor. 1.30. not righteous, but Righteousness, 
Rom. 1.25. veritas pro vero cultu, mendacium pro falso. Talis Hebraismus plerúmque est significantior, ut scelus pro scelesto, ste● qwi ●inium pro curpi.  Sanctification, etc. ay summus & saptentissimus justificator & sanctificator noster. So 1 Cor. 15.50. and circumcision for the persons circumcised. Rom. 4.9. Phil. 3.3. So abomination oft put for abominable, Pro. 3.32. and 11.1. and 15 8.9.  
37 The conjunctive particle [And] doth not always distinguish ●ivers things, but is oft used by way of explanation, 
Conjunctio [&] non semper diversa distinguit, sed expositivae particulae saepè vicem gerit perfiguram quam vocant Hendiadis. And is oft taken comparatively, for much more as Psal. 125.2. And the Lord is about his people. q. d. as the Mountains are about jerusalem [●o fortify and d●f●nd it] so much more is the Lord about his people [to fortify and defend them] So Amos 1.3. for three transgressions, And, ay much more for a fourth I will punish, etc. Sola express dicta in probando fundamentali dogmate admittunt Sociniani: Hos refellit doctis. Horn beck contra Socinian. l. 1. c. 9 p. 211, 212. etc.  as Mat. 3.11. he shall baptise you with the Holy Ghost, and with fire ay with the Holy Ghost, which shall be like fire to purge out your dross. john 3.5. except a man be born again of water and the spirit ay with spiritual water, or the spirit which is like water to cleanse, cool, and refresh us. Spiritum & aquam pro eodem posuit, frequens loquendi mos est in Scriptura, cum de spiritu fit mentio, ad exprimendam ejus vim, aquae vel ignis nomen adjungi. Calvin.  
38. Where one and the same word is used in divers senses, in divers places of Scripture, the circumstances of the Text, must judge and declare in what sense it is to be taken there.  
39 Whatsoever is truly and sound collected from Scripture (by good consequence) is Scripture, as though it were expressly written. e. g. the word Trinity, Sacrament, Thou shalt baptise Infants, are not literally and syllabically in Scripture, yet since by good consequence they may be gathered from thence, it is equivalent as if in so many letters they were written there, Mat. 22.32, 33. else disputations, Sermons, and books consonant to Scripture should not be credited. See this more fully cleared in my Font-Guarded. p 34, 35. and Mr Sidenham against Anabapt. p. 6, 7, etc.  
40. Contemn not the judgement of those learned, Godly, Orthodox lights which God hath raised up in this latter age of the world, whose names are precious in the Church of God, for their Piety and Fidelity in his work; as Calvin, Beza, Bucer, Bullinger, Peter Martyr, Wolphius, Marlorate, Musculus, Zanchy, Perkins, Paraeus, Piscator, Rivet, etc. many green heads (out of pride and self-conceitedness) contemn these famous lights, and trust to their own wit, and so run themselves on many rocks: it's good for young men, especially at their first setting forth, to make use of the labours of godly and Orthodox Divines; not that I would have any to pin their faith on any man's sleeve, be he never so godly, or learned; only I would not have men rashly, without good ground and strong reason, to descent from the common judgement, and received opinion of those whom the Church of God hath found faithful in expounding Scripture.  

Amen est vox non jurantis, sed affirm m●s & graviter asseverantis & ●apissime opta● is. Adverbio●um geminatio vel emphasin, vel dist●ibutionem notat, ut Lev 6.12. manè, manè, ay quolibet ma● tutino tempore; ita Eze. 13.10.  41. When the Scripture affirms a thing earnestly, as being a matter of great concernment, it useth to double the asseveration, as john 1.51. and 3.3, etc. no Evangelist but john, useth this double affirmation, and he useth it nineteen times in his Gospel, this he did the rather to strengthen our belief, and to show how sparing he was of an oath; and for the greater certainty of the thing. As Pharaoh's dream was doubled, to show the certainty of it, Gen 41.32. In Scripture there is a threefold Amen. 1. Assenting, Deut. 27.26. and 1 Cor. 14.16. 2. Assuring, Mat. 5.18. 3. Assevering, so here, Amen, when prefixed, is a certain and earnest asseveration, when affixed at the end of our Prayers, etc. it notes our assent and assurance. q. d. Quae ego dic● sunt Amen Amen ay vera vera, hoc est, verissima certissima, & omni alia veritate veriora, omni alia certitudine certiora. à Lap. in john 3.3.  

Suppositio nihil ponit in esse.  42. Suppositions in Scripture, are no Positions, when the speech is only hypothetical, it concludes nothing; for a conditional proposition doth not simply affirm, and therefore conclusions gathered from it, as if it were affirmative, will not hold, e. g. Ezek. 18.24. If a righteous man turn from his righteousness. Hence the Arminians conclude, that a righteous man may fall from grace: but 1. This is but a supposition, and so concludes not. 2. The Text doth not speak of Evangelicall righteousness, but of a legal, civil, moral righteousness, which may be lost. So Ezek. 14.14 [i●] Noah, job and Daniel should pray for them, etc. it doth not therefore follow, that the Saints departed, do pray for living Saints. Mat. 11.21, 22. [if] ●he mighty works which were wrought in thee, had been done in Tyre and Sidon, they had repent, etc. it doth not therefore follow, that there was some inclination in Tyre and Sidon to repentance, as Luke 19.37. if these should hold their peace, the stones would speak; it will not follow that therefore there was some inclination in the stones to speak.  
43. When the Scripture doubles any thing. 1. In denouncing judgements, it notes the certainty, 
V. Greenhill on Ezek. 5.8. See more fully Illyric. de Tropis. p. 28 4.  celerity, and frequency of them, as Gen. 2.17. dying thou shalt die ay thou shalt surely die. So 
* Multiplicando multiplicabo (i) valdè multiplicabo dolorem tuum.  Gen. 3.16. 2. In promising mercies, it notes reality and earnestness. Isaiah 40.1. Ezek. 37.5, 6. Isaiah 55.1. come, come, come. Hab. 2.3. Host 2.19. thrice I will betrothe thee: the iteration implies affection, intention, and reality. 3. In prophecies it notes the speediness and certainty of them, Gen. 41.32. Exod. 3.7. Heb. 10.37. 4. In Prayer it notes the fervency, and earnest desire of him that prays. 
* 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. precibus precatus est (i) ferventer precatus est.  james 5.17. he prayed in prayer ay he prayed earnestly: many pray, but they do not pray in prayer, Mat. 7.21. 5. In Narrations and Repetitions, they serve either for confirmation to assure us that the matter is true, and worthy to be noted, or else for explication, the latter clause exegetically expounding the former, as Deut. 11.22. usually it is emphatically, as jer. 18.18. come let us devise devises ay let us be earnest and active to plot jeremy's ruin. So john 9.4. I must work the works of him that sent me; there is an emphasis in the expression, and it notes Christ's strong intention on the work of God. 
So Isa. 6.3. jer. 22 29.  Ita conduplicat Paulus quaedam ad majorem emphasin, maxim in gradibus comparationis, idque ut plurimum excessum significet, ut ad Phil. 1.23 multò magis meliùs (i) longè meliùs; 
Geminatio Idiomate H●b●aico nomina aliquando distribute. Sanctius in Ezek. 14 4: vir. vir. He●. ay quicunque vir.  à Lap. So Eccl. 1.2. 6. Sometimes it signifies distribution. 1 Chro. 16. a gate and a gate ay every gate, and 2 Chro. 19 5. Levit. 17.3. a City and a City ay every City. Ezek. 14.4. man, man ay every man. Levit. 18.6. Psal. 122.4. 7. It notes variety or diversity, as Pro. 20.20. a weight and a weight ay divers weights, an heart and an heart ay a divers and a double heart. 8. It notes excellency, as Cant. 1.1. sung of songs, God of Gods. Psal. 116.2. King of Kings ay most high and excellent. 9 An adverbe double, doth increase the denial, as Mat. 5.20▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ye shall not, not (i) in no wise enter. So Rev. 21.27. and Heb. 13.5. there are five negatives, I will not, no I will not, I will not leave thee nor forsake thee.  

44. Of Scripture Weights and Measures.  

Of the Line. 2. Reed. 3. Palm, etc. See Godwins jewish Antiq. l. 6. c. 9  FIrst, there was the common Cubit, from the point of the Elbow to the top of the middle Finger. 2. There was the Cubit of the Sanctuary, which was more than the common Cubit. Deut 3.11. the Cubit of a man was ordinarily a foot and a half, or half a yard; this was the common Cubit; but the holy Cubit, or the Cubit of the Sanctuary was a full yard containing two of the common Cubits: by this Moses measured the Tabernacle, and Solomon the Temple. 3. There was a Geometrical Cubit, which contained six common Cubits, and according to these (its thought) that Noah's Ark was built, Gen. 6.15, 16.  
2. The Hebrews had measures of capacity, and those were of two sorts.  
1. Some were for dry things, as corn, seed etc.  
2. Some for liquid things, as Wine, Oil, etc.  
1. The measures of dry things, were 5 especially.  

1. A Kab.  
2. An Omer.  
3. Modius, a measure.  
4. The Ephah.  
5. The Homer.   
2. The measures of liquid or moist things, were three especially.  

1. The Log.  
2. The Hin.  
3. The Bath.   
1. The Kab was the first and the least measure, 
In aridis fuit, quod Cad erat in liquidis.  which the Hebrews had, they used it in the measuring of dry things; 'twas the eighteenth part of an Ephah (say some) the sixth part of a Satum, it contained the quantity of 24 egg shells; 'twas equal to our Quart. The famine in Samaria was so great, that a fourth part of a Kab of Doves dung, was sold for five pieces of silver, 2 Kings 6.25. an Ass' head (though it could have but little meat on it, 
Cum Hannibal Casilinum obsideret, Must unus vend●batur ducentis denariis. Val. Max. l. 7. c. 6.  yet in that extremity) was sold for ten pounds, (say some) and the fourth part of a Kab of Doves dung, which is conceived to be about a pound and one ounce ay 13 
* Reckoning 12 ounces to the pound, and not 16, as we usually do.  ounces, was sold at 12. s. 6. d. This was Gods just judgement on them for their Idolatry and sin, that they who set at naught the word of God, that heavenly Manna, and most precious food of the soul, should now be enforced through necessity to pay most dea●e for base things, and at other times contemptible, and all to satisfy their hunger.  
2. An Omer was the tenth part of an Ephah, Exo. 16.36. some call it Gomer, because Y is pronounced by H or G. it contained about three pints and an half. 3. Modius a measure, or satum was a Gallon and half, we translate the word in general, a measure, 2 Ki●g● 7.1. to morrow a measure ay a Satum of fine flower shall be sold for a shekel.  
4. The Ephah was the tenth part of an Homer, equal with the [Bath] in liquid things: about an English bushel, it contained three Pecks and ten Gomers, Levit. 19.36. 1 Sam. 1.24. and 17.17. Isaiah 5.10. Amos 8.5.  
5. The Homer as the Talon, was the greatest weight; so the Homer was the greatest measure, it contained (say some) as much as a Camel could well bear at once: about ten bushels (say others) about five bushels others say. Ezek. 45.11. it contained ten Ephahs ay 45 Gallons, or 5 Bushels and 5 Gallons.  
2. The measures of liquid things were, 1. The Log, it was the least measure of liquids, 'twas the twelfth part of an Hin, containing in quantity six egg shells, about half a pint, Levit. 14.10, 12, 15, 21, 24.  
2. The Hin contained about three Quarts, Exo. 29.40. and 30.24. Numb. 5.4, 5. Ezek. 4.11.  
3. The Bath, the tenth part of an Homer, equal with the Ephah, the same which in Greek is called Hydria, in Latin Cadus; it contained four Gallons and an half, Ezek. 45.10, 11, 14. Isaiah 4.10.  
45. Concerning the Coins that were among the Hebrews, as the Mite, the Quadrants, the Gerah, Didrachmum, Stater, Denarius, a Shekell, a Talon, etc. Interpreters vary much about them: those that have done best both on Weights and Coins, are à Lapide in the end of the Pentateuch. Weemse, 1 Vol. in the end p. 129, 
See more, Wilkins Ecclesiast. p. 42. ult. Edit.  etc. Godwin jewish Antiq l. 6. c. 10. Breerwoods' little Tract, de Ponder. & pretiis vet. nummorum cum rec●ntioribus collatione; and above all, our last large and learned Annotations on the whole Bible, are so.  
46. The Imperative Mood commanding, is oft put for the Optative, wishing, as Cant. 1.2. Let him kiss me, for, oh that he would kiss me. So Mat. 6.9, 10. let thy name be hallowed, let thy Kingdom come. q. d. oh that thy name might be hallowed, and thy Kingdom come.  

Mos est Scripturae, ut optare videatur malum, cum non optet, sed praevideat. Aug.  47. Many imprecations are not so much Prayers, as Prophecies; foretelling what shall be, rather than desiring they should be.  
48. There is a singular variety, but no contrariety in the Scriptures; there is a sweet Harmony and consent in them, the Old Testament agreeing with the New, 
Quae pugnare videntur nostrâ culpâ ac ignorantiâ talia esse existimantur, q●res non intelligimus, velcircumstantias non expendimus: Illyricus.  Moses with the Prophets, and the Apostles with them both, if any place seem to contradict another, the fault lies in our own blindness, and not in the Scripture, which is always at peace with itself. e. g. Christ is called David's Lord, Psa. 110.1. and elsewhere he is called David's son, Mat. 22.42, 43, 44, 45. The answer is easy, Christ was David's Lord in respect of his Divinity, and David's son, in respect of his humanity. So, as he was God, the Father and he were one; but as he was man, so the Father was greater than he. 
Christus qui per se & propriè est pacis author; per accidens, ●rop●er hominum malitiam turbarum est occasio. Cal. Non veni mittere pacem (i) terrenam & mundanam; non pacem spiritua●em mentis, & pacem unionis fidelium inter se, ac cum Deo & Angelis eju● Christum allaturum praedixit Isaias 9.6, 7. & 65.25. 〈◊〉 14. à L●p.  Thus Christ and the Gospel simply considered in themselves, bring inward peace. john. 14.27. my peace I give you; but accidentally meeting with the corruptions of men and the malice of Satan. So Mat. 10.34. I came not to send [outward, worldly] peace, but a sword. Satan and his Agents being enraged at the publication of the Gospel, will raise up stirs and oppositions against it. Thus Mat. 10 10. a staff is forbidden the Apostles, yet Mark 6.8, 9 a staff is allowed them. Ans. We must distinguish of staves 1. There are striking defensive staves, which cumber those that carry them, and are a burden to them, these are forbidden. 2. There are itinerary staves, Whereon. Travellers do ease themselves, Gen. 32.10. these walking staves Mark means. Duplex tum fuit in usu baculus. s●●l. defensiorius & portatorius, itinerarius seu sustentatorius: 
See most seeming contradictions reconciled very satisfactorily, in Sharpius his Symphony.  loquun●ur Evangelistae de defensorio & portatorio qui oneri fuit portantibus: Christus verò apud Marcum, itinerarium & sustentatorium baculum adjumenti loco permittit. Sharpius.  
49. Whatsoever is said in Scripture, for the comfort of one, must be applied by all in the like case and condition. 
Deus erga similes similiter se gerit.  That promise which God ●ade to joshua [joshua 1.5] is by the Apostle applied to all the fai●●full, 
Quod convenit tali, quam talis, connveit omni tali.  Heb. 13.5. that promise which belongs to one believer, as a believer, belongs to every believer; what he promiseth to one he promiseth to all that a●e in that state: for though some may have mo●e grace, yet none have more 〈◊〉. Look what promise God made to Abraham, David, Paul, etc. as believers▪ we 〈◊〉 and must apply them as ours▪ for all the promises are our heritage▪ and belong to us, as well as our forefathers; to us Gentiles, as well as to the Jews. Acts 2.39. the promise is to you and to your children, and to such as are afar off. Rom. 4.16. Ephes. 3.6.  
50. Examples may be followed where there are the like causes. circumstances and conditions; 
V●i similes causae & circumstantiae, ibi locum habet exemplum.  when the equity of the thing is universal and the cause common; else extraordinary cases will not make an ordinary Rule. e. g. Ehud killed Eglon [judg. 3.20, 21.] therefore a Friar may kill a King. Ans. Non sequitur, 
Fecit hoc Ehud Dei instinctu, eóque hostem potius interemit, quam populi rectorem tyrantium. à Lapet:  for Ehud had a special commission from God, to do what he did, he raised him up to be a deliverer of his people, ver. 15. and therefore this can be no precedent to any, to murder Princes, though they be Heretics and Tyrants. 
Samson (singulari inflinctu) directè intendebat Philistaeos occidere, indirectè seipsum▪ Ames.  So Samsons kill himself, is no ground for self-murder [judg. 16.30.] for what he did, was done by an extraordinary motion, and instinct of God's spirit, nor did he directly and primarily intent his own destruction, but the ruin of God's enemies. Elijah by extraordinary calling, called for fire from Heaven, and burned the Captains, therefore the Disciples may call for fire from Heaven to burn the Samaritans [Luke 9.55.] this will not follow, because they acted not by the same spirit; Elijah was led by a spirit of zeal, but these by a fiery, furious, rash spirit. Thus the act of Phinehas was extraordinary, Numb. 25.8, 11. Nor will it follow, because the Apostles anointed the sick with oil, and cured them [jam. 5 14.] therefore we may do so to; for that gift was miraculous and peculiar to those Apostolical times, and is now ceased; besides, that oil was ad sanationem, for health and recovery; but the Papists is ad viaticum, for a journey, when men are dying and past recovery. Thus because in the Apostolical times, there was an extraordinary gift of Prophesying and interpreting Scripture by Revelation without any study, it doth not follow that therefore the same gift abides still, and All may Prophesy.  

E● si [donec] aliquando terminum significat, tamen ple●úmque infinitum tempus significat. Paraeus.  51. The word [until] in Scripture, is oft taken for never; it importeth not always, any definite space of time, but signifieth an infinite time, or to eternity. Thus Mat. 1.25. until she had brought forth, etc. ay never. So Mat. 5.26. until thou hast paid the utmost ●arthing ay never. So Gen. 8.7. and 28.15. 1 Sam. 15.35. and 2 Sam. 6.23. Psal. 110.1. Mat. 28.20. 1 Cor. 15.25.  
52. The word [none] is oft put for few, as jer. 8.6. no man repent ay none comparatively, they were very few. So 1 Cor. 2.8. none of the Princes of this world ay few, Isaiah 64.7.  
53. The Present Tense being put for the Future Tense, doth signify the certainty of a thing, as Isaiah 21.9. Rev. 18.2. 
Anadiplosis propl●●●c●, pro cadet, 〈◊〉 est ce●●ò, brevi, peni●us. Pareus. So Judas 14 the Lord cometh ay he will as surely come, as if he were now coming.  Babylon the great fallen, is falled ay it shall as certainly fall, as if it were already done, the doubling of it also implies the greatness, neetnesse, and certainty of it● downfall. Cecidit significat actum instantem & quasi inch●antem. 2. cecidit (i) j●m cadere incipit, ac brevi prono casu c●det Babylon. à Lapids.  
54. The word [Rather] is not always put comparatively, when two persons or things are compared, as like and unlike: but sometimes negatively, as a denying particle, 
Impropria est comparatio, neque enim quasi 〈◊〉 ambobus sit justitia, publicanum Christus gradie tant●●● aliquo praesert, sed intelligit cum suisse grat●m Deo: quum Pharisaeus in totum rejectus fuerit. Calvin.  instead of [not] as Luke 18.14. this man went away, [rather] justified then the other. q.d. not the other, but he went away justified; for the Pharisee was not at all justified, Mat. 5. ●0. neither is there more or less in justification; but our Saviour here useth a popular kind of expression. So john 3.19. men loved darkness [rather] then light. q.d. they loved not light, but darkness.  

Propositio indefinita aequipollet universals. Keckerm.  55. An indefinite speech in Scripture, is equivalent to an universal, as job 14.1. Man that is born of a woman ay every man. So Pro. 28.14. blessed is [the man] that fears always ay blessed is [every man] that truly fears God. So he that believes shall be saved ay whosoever he be. So, blessed are they that mourn, etc. ay all they inclusively, and only they exclusively, etc. The Scripture abounds in such kind of speeches.  
56. The Scripture oft puts a thing in the Participle of the Present Tense, to note a continued act. 
Fuit aedificans. Montanus.  Thus Cain is said to be building [Gen. 4.17.] too denote his earthly affection, and that he made it, as 'twere, his only work to build Cities; he did not only build, but he was [building] as if he meant to live here for ever. Thus to encourage us to pray, 
Audi●ns orationem. Mont.  'tis God's prerogative Royal to be a God [Hearing] Prayer, Psal. 65.2. he not once or twice heareth, but is continually [hearing] he makes it (as I may say) his great work to be still hearing, observing, and answering the Prayers of his people. So Pro. 13.20. he that walketh [ambulans Heb.] with wise men shall be wiser (i) he who is continually amongst them, and trades (as 'twere) with them, shall in time learn wisdom from them. So Mat. 24.38. the sin of the old word is thus described, they were eating, drinking, marrying; not that 'tis a sin in itself, to eat, drink, marry; but when men eat and drink excessively, so much the Participles imply 
* Significat brutorum instar for'rs ventri deditos. Beza. Edere & bibere non est peccatum, his verò negotiis immori, vel deditum esse cum Dei contemptu, scelus exitiosum est. Pareus.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay edentes, like brute Beasts, they did not only eat, but they were always eating, it was their Trade and work; they passed without intermission from eating to drinking, from drinking to marrying, etc. they followed it close, as if it had been their only work, and they born for no other end. So 1 Tim. 5.17. Ministers must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, laborantes; still labouring for God, and spending themselves in his service. So Ephes. 5.20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, gratias agentes, we must not give thanks for a day or two but always, on all occasions we must be giving thanks.  
57 The Scripture sometimes denounceth judgements, and promiseth blessings to the Parents, which yet were fulfilled to their children only. Thus Noah cursing Ha●s. Gen. 9.25, 26. a servant of servants shall he be to his Brethren, etc. this was fulfilled in his posterity, the Canaanites, who served the Israelites under the conduct of joshua. God promised the Land of Canaan to Abraham, 
Canaan datur Abrahamo in praesentia, de jure: Posteris verò poss●ssione. Parcus.  Gen 13.15. yet not he, but his posterity enjoyed it four hundred years after, in Ioshua's time. Thus Isaac said to jacob, Gen. 27.29. be Lord over thy Brethren, and let thy mother's sons bow down to thee. This was not fulfilled in Esau, who instead of serving, did rather Lord it over jacob, but this Prophecy was fulfilled in Esau's posterity, when the Idumaeans and Moabites were brought under the subjection of David. So Gen. 49 7. I will divide them in jacob, etc. where by jacob and Israel, is not meant the person, but the posterity of jacob or Israel.  
Exact, clear, and satisfactory in this kind, that I shall only refer the Reader to them, for full satisfaction in his doubts.  
If any desire yet fuller satisfaction, and more Rules, let him peruse Atte●soll on Numbers. p. 10. and p. 371. and p. 1050. B. Andrews large Catechism. p. 66, 67, 68, etc. I can give you no more but the bare quotations of these two, 
See 43 Rules more, in à Lap. Prolegom. Epist. ad Romanos. p. 16.  being plundered of them in the troubles. See Weemse Jewish Synag. c. 23. p. 42, etc. Perkins Art of Prophesying, c. 4. and 5. Stoughton, David's Love to the Word. c. 12. p. 401, etc. Bernard's Faithful Shepherd. l. 4. c. 2. p. 175. Mr White of Dorchester's Rules for Reading Scripture. c. 12. p. 160. 
Sunt non nulli qui plures regul●s co●●igerunt, qui à studiosis diligenter versandi sunt; imprimis Andreas Hyperius in utilissimo libro de ratione studii Theologici. Riu.  Hyperius de ratione Studii Theol. l. 2. c. 8, 9, 10, 11, etc. a little book, but of great worth▪ its full of excellent directions for young men in their studying of the Scriptures, etc.   

16. Rules to direct us in the right expounding of the Law.  
THE knowledge of the Law in its utmost extent and spirituality, is very necessary for every Christian. We are all by nature, Pharisees, and have high conceits of ourselves; and though many will confess themselves to be sinners in gross, 
Psal. 119.96. God's Law is exceeding broad, and reacheth further than duties or vice● expressly there named. Blake on the Covenant. p. 19  yet descend to particulars, and then I have had many that could keep all the Commandments: Now when such shall be made to see the spiritual nature of the Law, and how it condemns, not only the gross act, but also the secret corruption of our hearts; heart-murther, heart-pride, heart-theft, heart-adultery, etc. they will us, humble make us poor in spirit, sensible of our own impotency, and inability to any goodness; when in this glass we shall see the numberless number of our sins, and those Seas of wrath due unto us for them; this will make us fly to Christ, as to our City of refuge, and prise a Saviour above all the Kingdoms of the world, etc.  
2. As the Law is a glass for detection, so 'tis a Rule for direction, by which all believers must frame their lives, serving him who hath redeemed them, in Righteousness and Holiness all their days: and therefore it's very necessary for all God's people, to know what vices are forbidden, that they may shun them; and what duties he enjoines us, that we may practise them. To this end I have taken some pains to collect all the Rules (which in my little reading I have met with) that give any light into the Commandments, that having a compendium of them at hand▪ we might have recourse to them on all occasions: as for the particular opening of every commandment, I shall refer the Reader to Mr Brinslyes Watch, Mr Whately, and Dr downham's Expositions of the Commandments.  
1 Rule. Every Precept of the Moral Law, is both Affirmative and Negative, 'tis not sufficient that we fly evil, but we must do good, Psal. 34.14. Mat. 3.10. and 25▪ 42. Isaiah 1.16, 17. for every Commandment hath two parts, the first, Affirmative, commanding a duty, the neglect whereof is called a sin of Omission. 2. The Negative, forbidding vice, the doing whereof, is called a sin of Commission.  
2. Under the Negative, the Affirmative is always comprehended: when a sin is forbidden, 
Omnia praecepta synecdochic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concepta sunt, ideóque ex vitiorum interdictis contraria virtutum mandata sunt intell●genda. Tilen.  the contrary Grace is commanded; he that says we shall not kill, commands us also to preserve the life of our Neighbour. Occidisti si non fovisti. Aug. Qui prohibet impedimentum praecipit adjumentum.  
3. When a sin is forbidden in any Commandment under it, (by a synecdoche) all the sins of the same kind, 
A principaliori crimine caetera quóque minora e● assi●●a intellige. à Lap.  are forbidden also. e. g. under adultery is condemned fornication, incest, ●apes, Sodomy, etc. Under murder, is forbidden malice, ra●h anger, ●ighting, etc. with all kind of murder, 
M●mento plus ●esse semper in praeceptis ac interdict●s quam verbis ●x●rimitur.  mental, verbal, real, 1 john. 3.13. and thus Christ himself expounds the Law, Mat. 5.21, 22. and the reason why God puts the name of the great sin upon the lesser, is to make us see the heinous nature of it to hate a man, or give way to rash anger, ●any think it a small matter; but when the Lord tells us it is murder, than we see the greatness of it: Thus Rebellion is called Witchcraft, 1 Sam. 15.23.  
4. Every Precept is spiritual, Rom. 7.14. the Law is spiritual. 
In omnibus mandatis ●am interna quam externa 〈…〉 p●aec●p●●r.  Man's Law binds the hands and tongue; but God's Law binds the heart and soul, john 4.24 it requires not only outward obedience in words and works, but also inward in the heart and mind; God sees, and punisheth as well for inward sins, as for outward, Mat. 5, 28. it takes notice of heart-adultery; and herein this Royal, excellent Law of God [jam. 2.28.] excels all humane Laws. 1. men's ●awes take no notice of every small offence, 
De minutis n●n cu●a● lex. Reg. juris.  but God's Law observeth and condemneth even the least sins, even Gnats as well as Camels; the Nazarite must not only forbear the wine, but he must not so much as eat the kernel of the Raisin [Numb. 6.4] nor the husk. 2. men's Laws take no notice of thoughts, 

Cogitationis poenam in nostro ●o●o nemo luat. ●uriscons.  
Praeceptum ultimum per superiora omnia deducendum, ut intelligatur non exteri●res tantum actus, sed interiores etiam pr●vos motus in illis, prohiberi. Ge●hard.  
I●a Sabba●hum externo ore & interna devotione sanctificandum▪ prohibet Deus non externam tan●ùm opus homicidii, su●ti, adulterii, sed internas etiam cogitationes occidendi, etc. Wendol.  
Quando mand●tur aliquid, mandatur & omne per quod pervenitur ad illud. Regula.   they cannot punish for them; but God's Law reacheth the heart, and binds the most secret cogitations. Gen. 6.5. God takes notice of the evil of the imaginations and thoughts of our heart, he sees our wrath, and observes our very countenance. Gen. 4 6. why art thou wroth? and why is thy countenance falle●? and the gnashing of the teeth. Acts 7 54. making mouths, Isaiah 57.4. pointing with the finger, Isaiah 58.9. those small things which men think nothing, yet God's Law condemns.  
5. The Law is perfect, requiring perfect obedience, both inward and outward, both of parts and degrees: therefore when any duty is commanded, there the highest degree of it is commanded, Mat. 22.37, 38. and where a vice is forbidden, there the least degree of it is forbidden, and bears the name of a gross sin, that we might esteem no sin small.  
6. When a duty is commanded, the means to attain it are commanded also, and when a vice is forbidden, the allurements thereto are forbidden▪ e. g. when the Lord commands us to worship him alone, this includes Praying, Reading, Hearing the word, watching over our hearts and ways, and frequenting good company; hence David bids the wicked depart, that so he might keep the Commandments of the Lord, Psal. 119.115.  
7. Where any virtue is commanded, a vice forbidden, there also the signs are commanded and forbidden, as well as the things themselves. e. g. he that commands us to be gracious, commands us also to show forth the fruits of him that hath called us, and that our light should shine before men, and our moderation be known to all, etc. 2. For vices, we must not only shun the sin, but the shows also and appearances of sin▪ 
Quando aliquid prohibetur, prohibetur & illud per quod p●rvenitur ad illud. Reg. juriscons.  1 Thes. 5.22. jude 23. lofty looks and strange apparel, etc. which are signs of pride, must be avoided. Isaiah 3.16. Zeph. 1.8. 1 Tim. 2.9. we must shun lewd company, suspected places, lewd speeches, and all the signs of incontinency: we must not only abhor the Devil's Beef, but his Broth too. Isaiah 65.4. jacob must bury the earrings, lest they make an Idol. Gen. 35.4. The men of Ephesus repenting, burn their books of Sorcery: the Lord condemns the dregs of sin, as well as the sin itself▪ he that says we shall not kill, says also we shall not revenge, no nor once remember the wrong. Le. 19.18.  
8. All men are bound to a religious observation of God's Commandments, none are exempted, God hath not made one commandment for the rich, and another for the poor; but high and low, rich and poor, Jew and Gentile, bond and free, of what Nation Sex or condition soever they be, they must observe God's righteous commands; 
Futuro utuntur Hebraei pro imperativo. Non occides (i) ne occidito, etc.  as God is Lord of all the world, so he expects obedience to his commands, from all. Hence the Commandments are published in the second person singular [Thou] speaking particularly to all, etc. thou Lord, thou beggar, etc.  
9 The Law must not only be observed, 
Lex non solùm observanda, sed etiam conservanda.  but also preserved by us. e. g. 'tis not sufficient that the Master keep the Sabbath himself, but he is bound to see that all his family observe it also; & so in every other Commandment; 'tis not, sufficient that I do not kill, but I must do what in me lies, to preserve others from killing. We must therefore in our places and callings, by instruction, direction, correction, etc. labour to prevent sin, in all about us, else we may become accessaries to other men's sins, and that seven ways.  

1. Mandando.  
2. Comm●nda●do.  
3. Permi●tendo.  
4. Provoca●do.  
5. Consentiendo.  
6. Difendendo.  
7. Consociando.   
1. Mandando, by commanding and giving direction. David did not kill Uriah with his own hands, but giving directions to joab, 
Quod quis per alium f●cit, id per se fac●re videtur. Reg. ●●ris.  and writing to him how it should be done, 'twas his murder. 2 Sam. 11.15. Saul killed the Priest, 
●e patratis s●●leribus gl●●●ari, patrantibus abbland●ri, id de plora●ae est improbitat●s. Parcus.  in commanding Doeg to do it, 1 Kings 21.10.  
2. Laudando, by commending men for their pride, drunkenness and profaneness; 'tis in a manner all one, to commit a sin, and to commend it. Ro. 1.32. nihil interest faveásne sceleri an illud facias. Seneca.  
3. Permittendo, by conniving at the sins of others, and not restraining them when it is in their power. 
Qui non vetat peccare, cum possit, jubet.  Thus Eli became accessary to the sin of his sons, 1 Sam. 3.13. and Pilate to Christ's death, john 19.16. and Ahab is said to kill, when he suffered Letters to be written in his name, to have Naboth killed. 1 King. 21.19.  
4. Provocando, by incitation, stirring men up, and provoking them to do wickedly. Thus did jobs wife, job. 2.9. and jesabel, 1 King. 21.25. a sin forbidden, Gal. 5.26.  
5. Consentiendo, by consenting. Thus Saul was accessary to Stevens death, Acts 7.58. and 8.1. The Hypocrite consents with Thiefs, and partakes with Adulterers, Psal. 50.18.  
6. Defendendo, by justifying the wicked, and condemning the just, Pro. 17.15. calling evil good, Isaiah. 5.20.  
7. Consociando, by being familiar with men in their sin. God hath ordained our non-communion and withdrawing of ourselves from them to be a means of their reclaiming. 2 Thes. 3.14. have no company with such, Rom. 16.17. 2 john 10. 1 Cor. 5.9.  

Obligant semper & ad semper, in omni loco & tempore.  10. The Negative Commandments bind most strongly, they bind us always, and to all times, 'tis unlawful at any time to sin, I may never blaspheme, curse, 
Affi●mativa non obligant ad semper licet semper spectanda sunt pro loco, sed pro tempore varias accipiunt limitationes & interpretationes.  lie, etc. In the Negative, the acts of vice are always forbidden, but in the Affirmative, the acts of virtue are commanded, with due consideration of circumstances; for although they bind us always, yet they bind us not to all times; we must admonish our brother, read, pray, hear, give alms, etc. yet are we not bound to these at all times: hence all the Commandments almost, are Negative. 1. Because Negative Commandments bind more strongly. 2. They work on our minds, and more than Affirmative ones, 3. Because our nature is exceeding prone to evil. 4. This is the true order of repentance, first to cease from evil, and then to do good.  
11. We must apply the curse particularly, to the breach of every commandment; if we have profaned the Sabbath, taken God's Name in vain, etc. the curse is due to every one of these sins, Deu. 27. ul. Gal. 3.10. & so the blessings, though they be not particularly expressed, yet must be applied by every one that yields sincere obedience to the Law.  
12. Remember, that the first and last condemn the very motions of the heart, against God, or our Neighbour, though we never yield consent unto them: this humbled Paul so exceedingly, Rom. 7.  
13. Sins against the first Table, are greater than sins against the second (caeteris paribus) comparing thoughts with thoughts, words with words, & works, the comparison must be equal, as blasphemy, and the highest degree of sin against God, is greater than theft, or murder: but if the comparison be not equal, it will not hold, for Adultery is a greater sin, than the least breach of the Sabbath; and murder is a greater sin than the least abuse of God's Name.  
14. The second Table must give place to the first; 
Obedientia primae tabulae derogat secundae, quando utrâque simul locum habere nequit. ut Luc. 14.16. Gerhard.  hence Mat. 22.38. Christ calls it the first in order and Nature, because the love of our Neighbour flows from the love of God. 2. The great Commandment in excellency and dignity, because it more immediately commands things concerning God. Our Neighbour must be loved but only in and for the Lord, so far as may stand with his glory: 'tis no dishonour to our Fathers on earth, to see their heavenly Father served before them, Ephes. 6.1. Acts 4.19. and 5.29. 
Lex ceremonialis cedit mo●ali. Reg.  This Rule holds in Morals, but not in Ceremonials, for God would rather have a Ceremony omitted, than our Neighbour's safety endangered, Host 6.6. Mat. 12.3, 4, to chap. 15.3, 4.  
15. We must obey God's commands, purely for the commands sake, many will seem to observe them for self-ends, to merit, get praise, &c. but we must have respect to them all, simply, because our God commands them.  
16. Precepts presuppose faith▪ e.g. Do this, and thou shalt live ay do it in Christ. So Eccl. 12.13. Keep the commandments ay in Christ or by faith in him. So, thou shalt love the Lord, with all thy heart ay Evangelically.  
17. God who made the Law, can dispense with his own Law in things that touch not upon his nature, justice, purity, etc. God cannot sin, because purity is natural to him, he cannot lie, because truth is essentially and intrinsically in him; but for things which are out of him, and belong to his sovereignty, he is an absolute Lord, he is Lord of days, and Lord of goods and life; here he may dispense, and command Abraham to sacrifice Isaac, and the Israelites to spoil the Egyptians, Exod. 3.22. and Solomon to make Pictures and Cherubins (which we may not) For, 1. He had God's express command to make them. 2. They were Types of Christ, they foreshowed his glory, whom the Angel's worship. 3. They were placed in the holy of holies, where the people could not see them, much less worship them.  
See 16 Rules more by Mr White of Dorchester, in his Directions for reading the Scripture, p. 300, &c.  
Sat vice coronidis illud Tileni, Syntag. c. 7 p. 49.  
Praecipua ad Script●r is rectè interpretandas media sunt haec: frequens oratio, linguarum cognitio, fontium inspectio, verborum propriorum & figuratorum distinctio, argumenti & scopi consideratio: causarum circumstantiarum, antecedentium & consequentium notatio: logica analysis: locorum obscuriorum cum illustrioribus, similium cum similibus, atque etiam dessimilium cum dissimilibus comparatio, historiae naturalis & humanae peritia, ac postremò fidei analogia, ad quam tanquam ad amussim & norman certissimam, exigenda est cujuslibet loci interpretatio.   
FINIS.   

RHETORICA SACRA: OR, A Synopsis of the most material Tropes and Figures contained in the Sacred Scriptures; by the knowing of which, we may of ourselves observe many more like unto them.  
Many Texts of Scripture are here expounded, many errors confuted, and the Marrow of most Rhetoricians (in reference to Divinity) collected.  
All the Tropes and Figures are set in an Alphabetical Order, for the more easy finding of them, and illustrated with variety of instances for the better understanding of them.  
Christus judaeos ad Scripturarum non simplicem & nudam lectionem, sed ad investigationem perquam diligentem relegavit: non enim dixit, Legite Scripturas, sed Scrutamini (i) diligenter quaerite & quasi essodite latentes in câ Thesauros..  à Lapide è Chrysostomo 
Sacrarum literarum haud postrema intelligentiae pars posita est i● Tropis & formulis loquendi cuique linguae familiaribus.  Westhimer. 
Habent Hebraei linguam ut vocabulis augustam, ita densitate Troporum cum primis  Augustam. Idem. 
London, Printed in the Year, 1654.   

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

ANadiplôsis, when a word that is used in the end of one sentence, is repeated in the beginning of the next, as Psal. 122.2, 3. our feet shall stand in thy gates O jerusalem, jerusalem is builded, etc. So v. 5. there are the thrones of judgement, the thrones of, etc. Psa. 145.18. the Lord is nigh to all that call upon him, 
See more fully Glassius his Philologia, Edit. 3. p. 1423.  to all that call upon him in truth. So Deut. 8.7. the Lord bringeth thee into a good Land, a Land of brooks. So Isaiah 30.9. jeremy 2.13. and 12.11. Luke 7.31, 32.  
Anaphora, when the same word is repeated in the beginning of sentences, as Psal. 29.3. to 10. the voice of the Lord is upon the waters, the voice of the Lord, etc. So Psal. 27.1. and 118.2, 3, 4. and 124.1, 2. and 148.1, 2, 3, 4, and 1●0 1, 2, 3, 4▪ 5. So jer. 50.35, 36, 37. a sword is upon the Chaldeans, a sword is upon the liars. jer. 51.21, 22, 23. Ezek. 27.12, 15, 16, 17, 18. Rom. 1.21, 22, 23. thou, thou, thou, 2 Cor. 11.20 and 1 Cor. 1.20. Phillip 4.8. Amos 1.3▪ 6, 9  
Antimetabole, is an inversion or change of words, as 1 Cor. 11.8. Man is not of the woman, but the woman of the man. So 2 Cor. 12.14. children ought not to lay up for their parents, but Parents for their children.  
Antitheton, is the illustration of a thing by its opposite, as Isaiah 5.47. I looked for grapes, and behold wild grapes, for judgement, and behold oppression; we looked for light, but behold obscurity; for brightness, but we walk in darkness.  

More ●umano Deus in seri●turis ad homin●s loquitur. Aug. Asf●ctus ●●ibu●n●ur Den seem dum ●s●●ctus.  Anthropopathia, is a figure very frequent in Scripture, as when it speaks of God after the manner of men, and by bodily things sets forth his divine excellencies. Thus passions, as Joy, Anger, grief, etc. are attributed to God. Thus he is said to have eyes, signifying his omniscience, a hand, signifying his power, wings, to show his care and protection of his people, nostrils, noting his indignation▪ etc.  
Ar●siópesis, 
Plena effectû● reticentia. Bucer. See Glossius. p. 1437.  when out of an holy anger or vehemency, we cut off some word or part of a sentence, which yet is understood, as Psal. 6 3. but thou O Lord, how long? q. d. how long wil● thou delay to send me help and soccour. So Luke 19.42 O if thou hadst known! q d. how happy had it been for thee, if thou hadst known. So 1 K●n 21.7. dost thou now govern the Kingdom of Israel— Arise. q.d. art not thou a King? then mayest thou do what plea●eth thyself, therefore arise speedily and be doing. Remember this was the counsel of a jesabel. So Psal▪ 95.11. and Heb. 3▪ 11. to whom I swore in my wrath 
* Si, apud Hebraeos ●st nota jurantis, ut 1 Sam. 14▪ 45.  if they enter into my rest▪ q.d. they shall never enter into my rest, if they come there, let me not be God, or let me not be true. So Psal. 89 35. So 2 Cor. 12 6. I will say the truth— ●ut now I forbear. So 
* Ver●a abrupta ad sestinationem re● notan●●m, & ad ●rep●da●ionem m●●●●dam. Pa●●us.  Hosea 8 1. Trumpet to mouth. Heb q.d. ●et the trumpet to thy mouth, as an Eagle. Heb q.d. the enemy shall fly swiftly, as an Eagle, Isaiah 1.13. I cannot bear your sin. Vehemen issimam indignationem repraesentat.  
Apostrophe, is the turning of a speech from one person to another, many times abruptly. Thus Psal. 2.9. the Prophet sets forth God's judgements against the enemies of Christ: then ver. 10. he presently turns his speech to the great ones: Be wise now therefore, O ye Kings. So Isaiah 1.2. the Prophet finding the people to be rebellious, turns his speech to the inanimate creatures, Hear O ye Heavens, and hearken O earth. So Gen. 49.18. judg. 5.21, Psal. 109.21.  
Asyndeton, or Dialyton, hath no copulative, as 1 Cor. 13.4, 5, 6. charity suffereth long, charity envieth not, etc. So 1 Thes. 5.16. to 22. Rom. 3.11. to 16. Psal 66.1 2, 3 Rom. 1.29. 2 Tim. 3.2.  
Catachrésis, an improper kind of speech, as Exod. 20.22. ye have 
Quasi sensu percepistis.  seen that I have talked with you ay ye have heard the Lord speak. So Exod. 23.19. thou shalt not seethe a Kid in her Mother's milk, mother is not so proper a term with us, for a dumb creature. So Isaiah 64.1. O that thou wouldst ●end the Heavens and come down! He speaks of God after the manner of men: if a man were in Heaven, and should descend, he having a body, which is a gross substance, must needs divide and rend the Heavens, but God being a most pure spirit, passeth through all things, with out any dviding or rending; yet is there in these divine condescensions of speech, a singular excellency; the Lord in his goodness, considering our weakness, doth even stammer with us, the better to instruct us. Thus Teachers are said to have a voice, Psal 6.8. and 39.12. the Lord hath heard the voice of my weeping.  
Climax, or gradation is frequent in Scripture, when the succeeding clauses transcend each other, as Mat. 7.7, 8. Ask, Seek, Knock; 'tis not a simple repetition, but a gradation. So Rom. 5.3, 4, 5. Tribulation worketh patience, patitience, experience; and experience hope. So Rom. 8.30. Whom he did predestinate, them he also called; whom he called, them he justified, and whom he justified, them he glorified. So Host 2. 21, 22. I will hear the Heavens, and they shall hear the earth, etc. So Rom. 10.14, 15. How shall they call on him, on whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a Preacher, etc. So jam. 1.2, 3, 4. Temptations prove us, probation brings forth patience, and patience help● on towards perfection. So 2 Pet. 1.5, 6, 7. add to your faith, virtue▪ and to virtue, knowledge; and to knowledge, temperance; and to temperance, patience, etc. So judges 5.30. A work of divers colours is excellent. 2. A work of divers colours of the Needle, is more. 3. Wrought on both sides, that's most of all. So 1 Cor. 11.3. The head of every man is Christ, and the head of the woman is the man, and the head of Christ is God. So john 1.1, 2, 3 4, 5.  
Ellipsis, the defect or wanting of a word, as Exod 4.25. Z●pporah took a sharp [stone or knife] is understood. So Isaiah 1.13. I cannot iniquity ay I cannot bear iniquity. So Host 8.1. [see before, Aposio●ésis.]  
Enallage or Heteresis is, 1. Of the Gender, sometime the Feminine Gender is put for the Masculine, thus effeminate men are called women, Isaiah 3.12. 2. Of the person, thus one person is oft put for another, as the second for the third, and the third for the first. 3. Of the number, thus the singular number is oft put for the plural, and so on the contrary.  
Epanalepsis, when the same word is put in the beginning, and the ending of a sentence, as Phil. 4.4. Rejoice in the Lord always, and again I say, Rejoice. So Psal. 8.1, 9 and 46.1. ult. the same sentence is put in the beginning and ending of the Psalm. So 1 Cor. 3.21, 22. All things are yours, whether things present, or things to come, All is yours. So Rom. 15.4. whatsoever things were written aforetime, were written for our learning. So 1 Cor. 14.15. I will pray with the Spirit, and with the Understanding also. I will sing with the Spirit, and with the Understanding also. 2 Cor. 4.3. If our Gospel be hid, to them that perish it is hid. So it runs in the Original.  
Epanodos, when the same word is repeated in the beginning and middle; or in the middle & end, as Psal. 114.3, 4, 5, 6. Ezek. 32.16. this is the lamentation, where with they shall lament her, the daughters of the Nations shall lament her, they shall lament for her, etc. john 8.47. He that is of God, heareth God's word, ye therefore hear them not, because ye are not of God, Rom. 7.19. the good that I would, I do not; but the evil that I would not, that I do, Gal. 2.20. I live, yet not I, but Christ liveth in me, and the life which I now live, I live by faith. So 2 Cor. 2.10, 15, 16.  
Epanorikósis, or correction, is the reinforcement of the clause last uttered, by the subsequent. So Gal. 3.4. and 2.20, have ye suffered so many things in vain? if it be yet in vain. So Luke 11.27. When the woman cried, blessed is the womb that bore thee, Christ converts he. verse 8. yea rather blessed are they that hear the word of God, and do it. 
Corre●tio, q.d. quid dico suscitabit? imo ●am constitutus est, & in regno versatur. junius. Commiserationis ergô.  So 1 Kings 14.14. the Lord shall raise up a King, who shall cut off the house of jeroboam that day; but what, even now? So Rom. 8.34. and 1 Cor. 15.10. I have laboured more abundantly than they all, yet not I, but the grace of God which was in me.  
Epistrophe, when there is the like ending in sentences, as Psa. 136. per totum. for his mercy endures for ever. Ezek. 33.25, 26. and shall ye possess the Land? ye stand upon your sword, etc. and shall ye possess the Land? So joel 2.26, 27. and my people shall never be ashamed, and ye shall eat in plenty, etc. and my people shall never be ashamed. So Amos 4.6, 8, 9, 10, 11. yet have ye not returned to me saith the Lord, etc. So Haggai 2.8, 9 and 1 Cor. 13.11. when I was a child, I spoke as a child, I understood as a child, I thought as a child. So a Cor. 11.22. are they Hebrews? so am I. Are they Israelites? so am I  
Epizeuxis, when the same word is doubled by way of emphasis, as Isaiah 40.1. comfort ye, comfort ye my people. Isaiah 51.12. ay, even I am he that comforts you. Isaiah 38.19. the living the living, he shall praise thee. Mat. 23.37. O jerusalem, jerusalem, which killest the Prophets. The name is doubled, to express the great affection of the speaker So 2 Sa. 18.33. 
Commiserationis ergò, etc.  O my son Absalon, my son, my son, etc. Thus Deborah quickens herself. judg. 5.12. awake, awake, Deborah, etc. So Isaiah 51.9. and Ezek. 21.9.27. I will overturn, overturn, overturn it ay I will certainly overturn it.  
And this is done sometimes by way of amplification, as Psal. 145.18. the Lord is nigh to all that call upon him, even to all that call upon him in truth. So Psal. 68.13. the Kings of Armies do fly, do fly [fugiunt, fugiū●] q.d. they fled amain. ●o joel 3.14. multitudes, multitudes ay great multitudes.  
3. By way of transition, as Hosea 2.21. I will hear the Heavens, and the Heavens shall hear the Earth, and the Earth shall hear the Corn, etc.  
E●phenismus, is a fair kind of speech, as Gen. 4.1. Adam knew Eve. See the like mo●est expression, Numb. 31.17. Mat. 1.25. Luke 1.34. Thus Incest and Adultery is sometimes expressed by a modest term of uncovering the nakedness. Levit. 18.6. and 20.11, 17. Ezek. 22.10. T●us to sanctify, is put for to defile. D●ut. 22.9. So an Harlot is called Kedesuh, a holy woman. Gen. 38.21. by a contrary meaning, as being most unholy and unclean. Thus words sometimes have contrary significations, 
See more Rule 23.  as Barac signifies to bless or curse. Chesed signifies piety or impiety, Levit. 20.17. but Psal. 106.1. it signifies goodness.  
Exclamatio is that whereby we express our affection. It is sometimes used per modum optationis, when we earnestly desire a thing, as 1 Chro. 11.17. Oh that one would give me of the water of the Well of Bethleem! Isaiah 64.1. O that thou wouldst rend the Heavens, and come down! Psal. 84.1.  
2. Per modum admirationis, by way of admiration, as Rom. 11.33. O the depth of the riches, both of the wisdom and knowledge of God  
3. Per modum objurgationis, by way of reproof, as Gal. 3.1. O foolish Galathians, who hath bewitched you? So Acts 7 51, 52.  
4. Per modum Dolentis, by way of lamentation, Rom. 7.24. Oh wretched man that I am, etc.  
Exegesis, it is usual with the Scripture, having said a thing in one member of a sentence, 
H●c Schema Ecclesiastae frequenter usu● erit, quoties res poscit affectum n●si enim i●er●s quod docere vis, praetervolat oratio nec acule●s in animis audientium relinquit. Dresser.  to repeat the same again, by way of explication or confirmation in the later part as Psal 6.8 9 and 33. 10. 2 Kings 20.3. Remember O Lord, how I have walked before thee, in truth; what's that? an● with a perfect heart, and have done that which is right in thy sight. So Isaiah 3.4, 9 and 14.13, 14. john 1.3. Rom. 11.7 8. God hath given them the spirit of slumber, what's that? eyes that they should not see, and ears that they should not hear. So 2 Tim. 3.1. he tells us in general, that the last days shall be perilous, than verse 2, 3, 4, 5. he tells what particular vices should reign, and make the times so perilous. Yea, such is the goodness of God to his people, that when the Scripture hath spoken any thing darkly, it useth oft times to join some plain thing to give light to it, as Isaiah 51.1. what is somewhat dark in that verse, is presently explained in the second. So Deut. 7.3. they must not match with Idolaters, why so? v●. 4 6. First, because by this means, they will draw you to worship their gods. 2. This will provoke God to anger. 3. You are an holy people, sequestered for God's special service, etc. Thus oft, not always, we have the sense at hand: yet sometimes we must search and go farther off to find out the sense of some places, which we read.  
Hendyadies, when one thing is divided into two, as Mat. 4.16. in the region and shadow of death, for, the shady region of death. So Mat. 20.20. Worshipping and desiring ay desiring by worshipping.  
Hypallage, when the order of the words is changed, as job 17.4. thou hast hid their heart from understanding ay thou hast hid understanding from their heart. 
Dominum praesepis (i) cognovit Dominum in praesepio se alentem. à Lap.  So Isaiah 1.3. the Ass knows his Master's crib, or, he knows the Master who feeds him in his crib. So Heb. 3.13. through the deceitfulness of sin ay by deceitful sin.  
Hysterologia, or Hysteron-Proteron, is a placing of that before, 
Crebrâ Hysterologiâ utitur jeremia.  which should be after, and somethings after, which should be before. The Pen men of Scripture, do not always observe the just order of things, but the truth of the History; they set them down, in that order, in which they came to their minds, and not in that order, which they fell out in. Psal 7.14. he traveleth with iniquity, and hath conceived mischief. Here the birth is set before the conception. [See more in Rule 27]  
Hyperbole, is twofold. 1 
* Vel Epitasis (●) intentio, cum verbi vires intenditur.  Auxésis, when we increase the signification of a speech. So Gen. 29.31. jacob is said to hate Leah, when he only neglected her, and loved her less. So Mat. 10.37. compared with Luke 14.26. and john 12.25. We must not simply hate father, mother, life, etc. but comparatively, when they come in competition with Christ. So Pro. 13.24. he that spares the rod, hates his son ay he doth not truly love him, that lets him go astray to his own destruction, and so acts the part of one that hates him. Thus Gen. 13.16. Abraham's seed shall be as the dust of the earth, and stars of Heaven ay his posterity shall be very many. So Psal. 51.7. whiter than snow. Lam. 4.7. whiter than milk, more ruddy than Rubies. So 2 Sam. 1.23. swifter than Eagles, stronger than Lions. 2 Sam. 2.18. swift as a Roe. Isaiah 49.2. I have laboured in vain yet not altogether in vain, though for little good. So Gen. 11.4. and 13.10. Isaiah 7.15, 25. joel. 3.18. the hills shall flow with milk, and the mountains with wine. So Canaan was styled a Land flowing with milk and honey, Numb. 13.27, 32, 33. Cities fenced up to Heaven, Deut. 9.1. So Psal. 107.26. they mount up to Heaven, and go down to the depths ay they are sorely tossed up and down. Gal. 4 15. ye would have plucked out your own eyes, and have given them me; 'tis a proverbial speech, q.d. you would have parted with your dearest things, to have done me good. john 21.25. the whole world would not contain the books ay they would be very many. john 12.19. the whole world goeth after him ay many follow him. Luke 18.1. Pray 
* Tô semper, idem est quod sedulò perseveranter, assiduè. à Lap.  always ay be constant and persevere in the duty. Mat. 6.3. Acts 2.5. Mat. 19.24. it's easier for a Camel to go through the eye of a needle. [See more, Rule 19]  
2. Me●ósis, Litote, Tapinósis; when less is spoken, and more is meant. Pro. 3.11. despise not the Lord's correction ay highly esteem it. Rome 2.4. despise not the riches of his goodness ay prise it highly. Mal. 2.14. she is thy companion ay thy chiefest and choicest companion. Heb. 13.4. whoremongers and adulterers God will judge, ay he will plague them here, and condemn them hereafter. Heb. 10.38. my soul shall take no pleasure in him ay I greatly abhor him. Psal. 105.15. Touch not mine anointed ay hurt them not. 1 Sam. 24.14. whom dost thou pursue, a dead dog, a ●●ea? ay a poor, weak, contemptible person. Mat. 7.23. depart from me, I know you not (i) I detest you, and will for ever punish you. Mark 3.29. shall never be forgiven ay shall be eternally punished. Mat. 12.20. a bruised reed he will not break ay he will cherish and preserve it. Psal. 5.4, 5. thou art a God that takest no pleasure in wickedness ay thou greatly hatest it. john 11.11. Lazarus sleeps ay is dead. Levit. 26.36. thou shalt fly at the shaking of a leaf. Rom. 4.19. not weak in faith ay very strong in faith. Revel. 12.11. they loved not their lives unto the death ay they exposed their lives to all danger, for the cause of Christ. 1 Cor. 10.5. with many of them, God was not well pleased ay he was highly displeased. [See more, Rule 18.]  
Insinuation, is a holy Rheroricall winding ourselves into men's affections; sometimes by loving and sweet compellations, as Rom. 12.1. I beseech you brethren. Sometimes by appeal, as 1 Cor. 11.13. judge in yourselves is it comely. Sometimes by Anticipation, as Acts 26.27. believest thou the Prophets? 
* Est in hâc Apostrophe acer stimulus quo pungit Agrip pam, ut creda● in Christum. à Lap.  I know thou believest: he would even persuade him, that he believed, and verse 29. I would to God that not only thou, but that all that hear me this day, were both almost, and altogether such as I am, except these bonds; they yet knew not that bonds and suffering for Christ, was a great honour, and therefore he puts in this exception.  
Ironia, Ironical, taunting speeches may lawfully be used, as occasion serves.  
1. God himself used them. Gen. 3.22. the man is become as one of us ay as one of the Trinity, 
Voluit Adam nobis per esum pomi sieri similis, en quam factus est dissimilis! voluit scire bonum & malum, en in quale ignorantiae barathrum corruit. à Lap.  whereby God declares his great disdain of their affectation of an impossible pre-eminence in being like to God. q. d. by his sin he is become most unlike to us. See how well Satan hath performed his promise to man, is not he become like one of us? and hath not he gained a goodly measure of knowledge, both of good and evil? So judg. 10.14. Go, cry to the gods which ye have chosen. 'Tis an Ironical upbraiding them for their Idolatry, which they found so comfortless, in their greatest need, their Idols being no way able to deliver them. So Isaiah 14.4 8, 9 God himself teacheth his people to de●ide the proud King of Babylon.  
2. Christ used it, Mat. 26.45. sleep on. q.d. go to now, sleep on, take your rest if ye can, behold a perilous time is at hand, wherein ye shall have little list or leisure to sleep.  
3. Elijah used it to the Worshippers of Baal. 1 Kings 18.27. he mocks them, and bids them cry aloud to their drowsy or busy god, peradventure their Baal was asleep, or in a journey, etc. So Mica ah bids Ahab go up and prosper ay go up and perish, 1 Kings 22.15. So Io● [17.2.] taunts at his fal●e friends, in an ironical expression: No doubt but ye are the people, and wisdom shall die with you. q. d. in your own conce●t, there are no men in the world but you. No doubt but reason hath left us, and is given wholly unto you; yea wisdom is so tied to your persons, that her conservation and mine depends on yours. So Amos 4.4, 5. come to Bethel, and transgress at Gilgal, 
Si sapis, metu mortis & divini judicu resiaena tuas voluptat●s, resist tuis cupid●tatibus, amores va●●s ●uri si●a, ut jud●i qui concissi● earum usum. ●ed v●●u it abusum con●ruonired●las rationem. ● Lap.  multiply transgressions, etc. q. d. since by no means ye will be reclaimed, but are desperately set on sin; go on, and fill up the measure of your sin. Thus Solomon, without any breach of charity, or stain of holiness, checks the young man's ●olly, with an nonny, Eccl. 11.9. Rejoice O young man, etc. but know, etc. by an ironical concession, he bids him 〈◊〉 joice and take his pleasure, etc. and then maries all wi●h a s●inging but, in the end. So Paul with an holy scoff, derides the Corinthians, 1 Cor. 4.8, 10 ye are full, ye are rich, you reign as Kings, etc. we are fools, ye are wise, etc. we are nothing, you are all. etc. [ironica est concessio, exprimens Corinthiorum de seipsis corruptam opinionem. Aretius.]  
A Sarcasme, which is a biting taunt, is near to an Irony, but that it's somewhat more bitter, as Gen. 37.19. behold the Dreamer comes! Thus Michal spits out bitter reproaches against David, 2 Sam. 6.20. How glorious was the King to day? ay how contemptible and inglorious? Thus Shimet reviled him, 2 Sam. 16.7. Thus the people taunt at Moses, Exod. 14.11. because there were no graves in Egypt, hast thou brought us to die in the wilderness? Thus the Jews reviled Christ, Mat. 27.29, 42. 
In gestu magis quam verbis ostenditur, fitque, cum naso suspenso quippiam fastidimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enim est nasus. See Mr Leigh on the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Luk. 4.23. they mocked him, saying, Hail King of the Jews. Nah. 3.14.  
Mycterismus, is a kind of scoff, near to the former. Thus the Pharisees derided Christ, Luke 16.14. they did not simply contemn him, but they showed their contempt of him by their gestures; they blow their noses at him, as the original imports, [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deridebant eum, vel sannis eum excipiebant. Beza.  
Metalepsis, when there are many Tropes in one word, as Mat. 21.10. all the City was moved; the City put for jerusalem, by a synecdoche generis, and jerusalem put for its inhabitants, by a Meton. subj. So Mal. 4 2. wings put for beams, by a catachrestical Metaphor, and beams for comfort and refreshing, by a metaphor.  
Mimesis, is an imitation of the words of others. Thus David useth the words of rebellious Rulers, Psal. 2.3. let us break their bonds asunder, etc. So Paul useth the words of the Epicures. 1 Cor. 15. 3●. and the Prophet speaks in the language of the Profane Jews, who made a mock at God's word and threatenings. 
Irrident verbum Dei, habentque pro balbutie ineptâ. Musculus.  Isaiah 28.13. Manda, remanda, expecta, reexpecta, Tsulazu, Kaw, lakau, Kau lakau, Micah 3. 1●.  
Metaphors are frequent in Scripture, for our apprehension sake. Thus Christ is called a Rock, a Vine, a Lamb, a Lion, a Shepherd, a Door, a Wav, an Husbandman. So man is called a shadow, a flower, grass, a Wolf, Bear, Dog, Isaiah 11.6. Thus we read of Metaphors from Leaven, Salt, Trees, Seed, Bread, etc. besides many hyperbolical Metaphors, as Psal. 65.13. the fields sing. Hab. 2.11. the stone out of the walls shall cry. Lam. 1.4. the ways mourn. Gen. 4.10. thy brother's blood cries. [He that would see more Scripture Metaphors, from seeing, hearing, smelling, touching, tasting, etc. let him peruse Peachams Rhetoric.  
Metonymia, 1. Of the efficient cause, thus Moses is oft put for the writings of Moses. Luke 16.29, 31, and 24.27. john 5.45, 46. 
N●x● caput sequitur & paena culpam individuam, uti lictor ●eum, conitatur  Thus sin is put for the punishment of sin, Gen. 4.7. sin lieth at the door ay the punishment of sin. So Numb. 32.23. your sin will find you out ay the punishment of your sin. Thus john 7.39. the holy Ghost was not yet given ay the miraculous and sanctifying gifts of the Holy Ghost, were not to fully given, as they were after Christ's ascension. So Gal. 3.27. ye have put on Christ ay ye are made partakers of his benefits. Psa. 128.2. labour, put for the food gained by the labour of the hands.  
2. A Metonymy of the Subject. Thus by a Sacramental Metonymy the Scripture oft gives to the Sacraments, the names of the things signified by them. Thus Circumcision is called the Covenant, Gen. 17.10. when 'twas only a Seal of the Covenant, and the Paschall Lamb is called the 
* Fuit s●gnum illius transitus. Met. sub.  Passeover, Exod. 12.11. and Baptism is called the New-birth, Titus 3.5. and the bread Christ's body, of which it is a sign, Mat. 26.26. So the cup is put for the wine in the cup, Luke 22.20. ay vinum poculo contentum, continens pro re contentâ] Thus the earth is put for the men in the earth, Gen. 6.11. the earth was corrupt. So jerusalem, judaea, Samaria, are put for their inhabitants. So the house for the people in the house. Luke 19.9. Salvation is come to thy house, Act. 26.31. Pr. 11.29. 
Hebraei per M●tonymiam, quâ continens pro contento ponitur, Deum vo●can● Scamaim ay ●oelum. à Lap.  Thus Hell is put for the Devils in Hell & Heaven, for God who dwells in Heaven. Luke 15.18. I have sinned against Heaven ay against God who dwells in Heaven. So Mat. 21.25. Thus the days are put for the men that live in those days. Ephes. 5.16. and the nest, for the young ones in the nest. Deut. 32.11. as an Eagle stirreth up her nest ay provokes her young ones to fly. So the heart is put for all in the heart, the will, affections, and the whole soul, because the soul keeps its chief residence there, though it be in the whole body, and every part of it. jer. 17.9. the heart is deceitful ay the soul with all its faculties and affections. So Deut. 30.6. Psal. 4.4. commune with your heart ay with your soul. jer. 4.14. wash thy heart ay thy whole soul.  
Thus the gate is oft put for the Judges, who (among the Jews) sat in the gate, Mat. 16.18. 1 Sam. 4.18. and 9.18. Psal. 69.12. So the tongue is put for the speech. Pro. 10.20. the tongue of the just, is as choice silver. So Pro. 11.10. the City rejoiceth ay the men in the City. So 2 Cor. 4.4. the end of this world ay of the wicked who live in the world. So 1 Cor. 11.10. the woman hath power on her head ay she hath a veil or cover, which is a sign of her husband's power & superiority over her.  
3. A Metonymy of the adjunct, thus the Governor is oft put for his Army. Saul hath slain his thousand. So Christ is put for his members. Mat. 25.35. I was hungry, and ye gave me meat ay my faithful members. So Acts 9.4, 5. I am Jesus whom thou persecutest (i) whose Disciples thou persecutest. Psal. 16.6. the lines are fallen ay the portion divided to me, by cords o● lines. Isaiah 34.17. Psal. 78.55.  
Thus the Abstract, is oft put for the Concrete. 
justitia est adjunctum hominis.  Psal. 11.7. the righteous Lord loveth righteousness ay righteous men. jacob swore by the fear of his father Isaac, Gen. 31.53. ay by the Lord, whom Isaac feared. So Ephes. 3.10. Col. 1.16. 1 Cor. 12.28. Helps, Governments, for Helpers, Governors. So circumcision, for the persons circumcised. Gal. 2.12. So Paul is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 24.5. 
Sic scelus pro scelesto, & exi●●iale vocant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ay exitium, per Autonomasiam. à Lap.  not only a pestilent fellow, but the very pestilence and plague itself. Pro. 11.1. false weights are an abomination ay men that use false weights are abominable. So the belly is put for a Belly-god. Tit. 1.12. and wickedness for wicked men, Gen. 19.15. [See more, Rule 36.]  
Thus the sign is oft put for the thing signified, as, the Sceptre for the Kingdom, Gen. 49.10. the sword for authority, it being a sign of it. Rom. 13.4. the keys, for Ecclesiastical▪ power. Mat. 16.19. Thus the Name is oft put for the thing itself, Rev. 3.4. thou hast a few names ay men professing the truth. Pro. 18.10. the name of the Lord ay the Lord himself. Phil. 2.10. Ephe. 5.20. Acts. 1.15.  
Thus the time itself is put for the thing done in time. 1 Cor. 4.3. 
* q. d. I expect another day, beside man's day; now man carries all before him, he hath all the doings now, he may judge & censure as he pleaseth, it is but his day, and I regard it no●.  man's day ay ●ans judgement; save me from this hour ay from this danger. john 12.27. So job 32.7. day's should speak ay the aged who have seen many days.  
4. A Metonymy of the effect. 2 Kin. 4.10. death is in the pot ay poison or some deadly thing, which causeth death. So Mar. 9 17, 25. a dumb spirit ay making men dumb. Rom. 8.6. to be carnally minded is death, ay tendeth to death, or bringeth death. So Rom. 6. ult. and 7.7. is the Law sin? ay is it the cause of sin? Heb. 11.39. they received not the promises ay the fruit of the promises, for they had the promises, but the accomplishment was in the time of the Gospel. john 3.19. this is the condemnation ay a special cause of condemnation. john 17.3. this is life eternal ay 'tis the way to life eternal. Gen. 25.23. two Nations ay the fathers of two Nations. Thus the Law is said to be pure, righteous, etc. Psal. 19.8, 9 because it makes men so.  
5. A Metonymy of the matter. Gen. 3.19. dust thou art ay thou art form out of the dust. Psal. 105.18. he was laid in Iron ay in setters. Psal. 115.4. their Idols are silver and gold ay made of such metal.  
Paranomasia, is a pleasant sound of words, as Psal. 21.7. In te confisi, nunquam confusi. So Isa. 5.7. in the Original, is an excellent Paranomasia. Mispal Mispach, Zadaca Zeaca. So Rom. 2.1. in quae al●um damnas, teipsum condemnas▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So in the Greek there is an exc●llent Paranomasia. 2 Cor. 4.8, 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. haesitamus, at non prorsus haeremus. So Mat. 8.22. let the dead bury the dead. 2 Tim. 4.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So 1 Tim. 3.16. Rom. 12.2. Mat. 16 18. and 24.7. Phil. 3.2.3.19. [See the Original] 2 Cor. 6.10. as poor, yet making many rich, as having nothing, and yet possessing all things. So Bethel shall be Beth-aven▪ Amos 5.5. Psal. 25.16. Gna● ani, af●flictus ego etc. Hosea 4.18. a●abu hebu am●nt ●ona.  
Periphrasis, is the using many words for one thing. Thus john 21.20 the Disciple whom Jesus loved ay john. The fruit of the vine ay wine. To lay down this Tabernacle ay to die. The Doctor of the Gentiles ay Paul. The Father of lying and murder ay the Devil. So death is called the going the way of all the earth▪ because none can escape it: and Solomon calls it our long home, etc.  
Pleonasmus, the most wise God condescending to our rude and weak capacity, oft useth sacred P●eonasmes, ●or the better clearing of things to our understanding, and beating them into our dull apprehensions. So Deut. 13.4. those inculcations are not vain, but serve to work things the better upon our hard hearts. So Deut. 32.6. O foolish people and unwise. 1 john 1.1. we have seen with our eyes, etc. john 1.3. and 6.33, 34, 35. Mat. 5.2, etc. Christ calls himself seven times there the bread of life. The Psalms are full of such pleonasticall inculcations. The Scripture is o●t exegetical, what it speaks darkly in one place, it explains in another.  
Polyptoton, is a variation of cases, as Rom. 11.36. of him, from him, to him, etc. john 17.25. 2 Cor. 12.14 Luke 8.5.  
Polysyndeton, when words and sentences are knit together, with many copulatives, as 1 Cor. 13.1, 2, 3. and though I have the gift of prophecy, and understand all mysteries, and all knowledge, etc. So Gal. 4.10. Ro. 8.38, 39  
Prolepsis, or Hypophora, is the prevention of an objection, as Pro. 3.9. Honour the Lord with thy riches. Ob. So I may beggar myself: he prevents this objection, so shall thy barns be filled. So Mat. 6.33. first seek spirituals, above and before temporals. Ob. So I may impair my wealth, health, etc. He prevents this, all these things shall be cast as an overplus into the bargain. So john 11.2. [See more, Rule 27.]  
Prosopopaeia, the feigning of a person, as when we bring in the inanimate creatures, speaking or hearing, etc. So 1 Kings 13.2. O Altar, Altar, thus saith the Lord: he speaks to the Altar, as if it were a person that heard him. Psal. 98.7.8. let the sea roar, and the floods clap their hands, and the hills rejoice. Rom. 8.19, 20, 21. The Apostle brings in the creature waiting, groaning, travelling. So Isaiah 35.1, 2. he attributes joy and singing to the wilderness. See a most lively, rhetorical, prosopopeical description of the terrible Army of the Babylonians, joel 2.1.10 12. So joshua 24.27. this stone shall be a witness, for it hath heard all the words of the Lord. Isaiah 1.2. Hear O Heavens etc. judges 9.8. jotham brings in the trees, speaking like men. The Olive will not leave his fatness, nor the Figtree his sweetness, nor the Vine his wine, to reign over others; 
Stultitiae est, abject ● libertate, spresis piis Magistratibus, omnem potestatem impio, improbo, crudeli nebuloni committere. Wolphius in locum.  but 'tis the bramble, that affects sovereignty and dominion, a base, scratching, worthless, fruitless shrub, good for nothing but to stop gaps, and keep out beasts, from spoiling the pleasant fields, and afterward to be burnt. [Rhamnus exilis est, unde vix umbram jacit quae protegar, ac sub se delitescentes pungit & stimulat. à Lap.  
Synecdoche generis, when a general word comprehends the particular. Mar. 16.15. Go preach the Gospel to every creature ay to every rational creature. Psal. 1.6. the Lord knows the way of the righteous. viz. with a knowledge of favour and approbation. So Amos 8.14. they swear by the sin of Samaria ay by the Idol that is placed there ay the golden Calves. Thus wickedness is put for Idolatry, Zach. 5.8. and for Incest, Levit. 20.19. Thus the Philistine is put for Goliath, the Apostle for Paul, our Saviour for Christ. Mat. 11.18. john came neither eating nor drinking. viz. after the common manner. Gen 31.21. jacob fled over the River ay Euphrates. Psal. 19.7. the Law of the Lord ay the whole word of God. 1 Cor. 6.12. all things are lawful ay all adiaphorous things. jer. 8.6. no man ay very few.  
Thus the whole is oft put for a part, as Mat. 3.5. all judaea went forth ay a great part. So 1 Kings 10.24. all the earth went to hear the wisdom of Solomon. Mat. 4.23. he healed all diseases ay all sorts of diseases presented to his cure. Luke 2.1. all the world was taxed ay all the Provinces belonging to Augustus. 1 Tim. 2.3. who will have all men to be saved, etc. ay all the Elect, of what Nation or Degree soever. Rom. 10.12 God is rich to all ay to all that truly call upon him. Heb. 2.9. he tasted death for every man ay for every sanctified man. ver. 10. All in Scripture, is oft taken distributively, for some of all sorts, not collectively for the whole mass of mankind. The ignorance of this distinction is the ground of many errors amongst us.  
Thus the plural number is put for the singular, as Mat. 27.44. the thiefs ay one of the thiefs upbraided him.  
2. Synecdoche speciei, when a particular implies the general, Mat. 4.4. and 
* Per panem, ●ntellige o●nia hujus vitae admi nicula, ut cibum, potum, vestimenta.  6.11. bread ay all kind of food. So Gen. 3.19. Thus peace is oft put for all temporal blessings. So a brother is put for a Kinsman, Mat. 12.47. thy brethren are without ay thy kinsmen Caesar for the chief Magistrate. Mat. 22.21.  
Thus a part is put for the whole, Rom. 13.1. let every soul ay let every man be subject. So the roof is put for the house, Mat. 8 8. So Gen. 46.26. all the souls that came out of Egypt. Eze. 18. the soul that sins. So the body is put for the whole man. Rom. 12.1. Thus prayer is oft put synecdochically for the whole worship of God. Luke 18.20. two men went up to the Temple to pray ay to worship God. So Rome 10.12, 13. joel 2.32. Acts 2.21. Gen. 4.26. and 12.8. first, because it is a special part of God's worship, very pleasing to him. 2. Because prayer must accompany every Ordinance, Luke 18.12. I fast twice in the Sabbath ay in the week. 
A potiori die hepdomas vocatur Sabbathum. à Lap.  Thus oft the denomination is given from the better part; as Zion for all jerusalem, and jerusalem for all judah.  
Thus the fear of the Lord is oft put for the worship of God. Pro. 14.26. Psal. 130.4. Deut. 6.13. Acts 10.35. Psal. 128.1 and 112.1.  
Thus the hand is put for the whole man, Pro. 10.4. and the head for the whole man, Pro. 11.26. blessing shall be upon the head of, etc. Pro. 3.22. grace to thy neck ay to thy whole man.  
Thus the singular number is put for the plural. jer. 8.7. the stroke knows her time ay the strokes. Numb. 6.24▪ 22. the Kenite (i) the Kenites shall be wasted. job 14.1. man ay all men have but a short time.  
Thus a certain number is put for an uncertain. Zach. 3.9. Christ is said to have seven eyes ay many, to signify his singular care over his Church. So Rev. 1.20. and 5.6. Deut. 28.7.25. ●●y seven ways ay many ways. Psal. 12.6. job 5.19. Psal. 119.164. seven times a day. Pro. 24.16. the righteous falleth seven times a day ay oft. Eccl. 11, 2, 9 Mat. 12.45. seven other spirits, etc. If any desire to see these Tropes and Figures more fully explained, let him peruse the learned, Glassius his Philologia, the second Part.  
FINIS.   

An Index of all the Figures contained in this Tract.  

ANadiplósis.  
Anaphora.  
Antimetabole.  
Antitheton.  
Anthropopathia.  
Aposispésis.  
Apostrophe.  
Asynde●on.  
Catachrésis.  
Climax.  
Ellipsis.  
Enallago.  
Epanalepsis.  
Epanados.  
Epa●orrhósis.  
Epistrophe.  
Epizenxis.  
Euphemismus.  
Irsi●natio  
Ironia.  
Metalepsis.  
Mimesis.  
Metaphora.  
Metonymia.  
Mycterismus.  
Paranomasia.  
Periphrasis.  
Pleonasmus.  
Polyptoton.  
Polysyndeton.  
Prolepsis.  
Prosopopeia.  
Synecdoche.   
IEroboamus ille impius Rex Apostatarum ab ecclesia & à regno juda▪ sicut corruperat religionem, sic everterat sebulas; quoniam seiebat ibi per fidos Prophetas conservari puritoatem doctrinae & religionis. Sed Elias & Elisaeus cum scirent, non posse religionem puram servari sine scholis, illas instanrârunt cumque impii reges vectigalia quae de bebantur sustentandis scholis transtulissent partim ad suos privatos usus & partim in adulatores & ventres: mul●i boni viri conserebant è suis facultatibus ad sustentationem studiosorum, qui modico contenti, fortiter veram doctrinam defenderunt adversus Sacerdotes  Baal. Zarich. in 4. Praecept l. 1. c. 19  

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


A.  ABstract oft put for the Concrete. 
Rule 36  Amen, doubled, what it signifies. 
Rule 41  Analogy of faith, what it is. 
Rule 7  And, how used in Scripture. 
Rule 37  Anticipation, what it is. 
Rule 27.  Anthropopathia, what it is. See in the Figures. 
 Arguments drawn from silent authority, conclude not. 
Rule 28.  Aposiopests, Apostrophe, Asyndeton. See in the Figures. 
   


B.  WHen a thing begins to be done, it's said to be done. 
Rule 16.    


C.  CAtechresis. See the figure. 
 Circumstances in a Text to be marked. 
Rule 4  Coals of fire what. 
Rule 14  Comforts spoken to one, must be applied to all in the like case. 
Rule 49  Commandments, 17 Rules to expound them, at the end of the 57 Rule. 
 Comparing of Scripture, useful 
Rule 5  Scripture consequences, are Scripture. 
Rule 39  Coins in Scripture, what. 
Rule 45    


D.  Dark places are opened by plain ones. 
Rule 5  Doubling a word in Scripture, what it signifieth. 
Rule 43    


E.  FOR ever, what it signifieth in Scripture. 
Rule 21  Euphemismus, what. 
Rule 23  Examples when they bind. 
Rule 26 50  Exegesis, what it is, and when used. See in the figures. 
 Expound one place by another. 
 Epanelepsis, Epanadoes, Epanorth●sis, Epistrophe, Epizeuxis, etc. See in the Figures. 
   


F.  Figure's in Scripture, expounded. See the Appendix in the end. 
 We must not take figurative for proper speeches. 
Rule 6.  Future Tense put in the Imperative Mood. 
Rule 15    


G.  GEnitive Case put for Adjectives, 
Rule 12  God, added to a thing, notes its excellency. 
Rule 33    


H.  TH●re is an harmony in the Scripture. 
Rule 48  Heart, what it implies. See Metonymia subjecti. 
 Read with humble Hearts. 
Rule 8  Humane Learning, its excellency, with many Arguments in defence of it, etc. See the Preface. 
 Hyperbole, Rule 19 See the Figure. 
 hypothetical speeches conclude not. 
Rule 43  Hypallage, and Hysterologia. See in the Figures 
   


I.  IMperative Mood, oft put for the Optative. 
Rule. 46  Interrogations, their manifold use in Scripture. 
Rule 30  Irony, See that Figure. 
   


K.  Word's of knowledge, imply the affection. 
Rule 11    


L.  Language's needful. 
Rule 3  Law, seventeen Rules to expound it, at the en● of 
Rule 57  The judgement of the godly learned to be prized. 
Rule 40.    


M.  MEasures and weights in Scripture, what. 
Rule 44  M●i●sis, what. 
Rule 18. See the Figure.  Modest Terms in Scripture. 
Rule 23  Moses put for his writings. See Metonymia efficientis. 
 Mimesis, Metalepsis, Metaphora, Metonymia, Mycterismus. See in the figures. 
   


N.  NAaman, whether he sinned. 
Rule 14  No more, how used. 
Rule 21  None, put for few. 
Rule 52  Not▪ put comparatively. 
Rule 32  Numbers how used. 
Rule 25    


P.  PArable how used. 
Rule 17  Paranomasia, Periphrasis, Prolepsis, Prosopopaeia, Polysyndeton, etc. See in the Figures. 
 Things put in the present Tense, signifying certainty. 
Rule 53  Men partake of other men's sins, seven wa●es. Rule 9 in expounding the Law. 
 Practice, the best way to understand Scripture. 
Rule 10  Prayer, needful to understand Scripture. 
Rule 2  One proper name is given to several persons. 
Rule 13    


Q.  Questions in Scripture, what they signify. 
Rule 30    


R.  RAther, not always comparative. 
Rule 32. and 54  Who are righteous overmuch, where that much controverted Text, Eccl. 7.16, is explained. 
Rule 14    


S.  SAcraments have the names of the things signified. See Metonymia subjects. 
 Expound Scripture in the largest sense. 
Rule 24  The Sense kept, not always the words. 
Rule 20  Scripture oft affirms, by denying the contrary. 
Rule 31  The Scope of a Text must be observed. 
Rule 14.  Bring a spiritual mind to the reading of Scripture. 
Rule 1  Synecdoche, Generis, speciei, etc. See the Appendix. 
   


T.  THorn in the flesh, what it is, where that perplexed Text, 2 Cor. 12.7. is fully explained. 
Rule 24  Until, oft signifies in Scripture eternity. 
Rule 51  Useless things are oft accounted as no things. 
Rule 22.    


W.  Word's of fact oft put for words of speech. 
Rule 35     

HISTRIOMASTIX. A whip for WEBSTER (as 'tis conceived) the Quondam PLAYER: OR, An examination of one john Websters delusive Examen of Academies; where the Sophistry, Vanity, and insufficiency of his New-found-light (tending to the subversion of Universities, Philosophers, Physicians, Magistrates, Ministers) is briefly discovered, & the contrary truth asserted.  
In the end there is annexed an elaborate defence of Logic, by a very Learned Pen.  Phil. 3.2. 
Beware of Dogs, beware of evil workers: who hatch the Cockatrice eggs, and wove the Spider's Web; he that eateth of their eggs dyeth, and that which is crushed, breaketh out into a Viper, Isaiah 59.5.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
Mortalibus omnibus doctrina est honori.  
Qui veritati contradicunt, & in sua vanitate decepti decipiunt, ranae sunt, taedium quixem afferentes auribus, nullos autem praebentes cibos mentibus.  August. de convenient Decalogi. 
London, Printed in the Year, 1654.   

The Preface to the Reader.  
Courteous Reader,  
AFter I had finished my Vindiciae Literarun, or Schools Guarded, my Stationer sent me down one Webster, an enemy to Arts and Artists, desiring me to send some brief Answer to it; upon this I fell to examine Websters Examen and found him so soul false & bitter against Humane Learning, and Universities (both which I defended in my Vindiciae) that I thought it convenient to vindicate what I had asserted, and to leave the Logical and Philosophical part to be examined by those whom it more especially concerned: which since I penned my discourse, I find to be done so elaborately and accuratly, by 
Dr Wilkins, and Dr Ward.  two very learned pens (in their Vindiciae Academiarum) that I was resolved to lay my own Answer by, and had done so, but that I received a very learned defence, of Aristotelian Logic, which I judged worthy of the public view. If thou reap any benefit by this Tract, let God have the praise, and the Reverend ●cute Logician thy thanks, whose elaborate Animadversions, have drawn this, from thy  
Friend and Servant in the Lord, THOMAS HALL.. Kingsnorton S●p●e●b. 4. 1654.   

Examen Examinis: OR, A word to Mr Webster, concerning his examination of ACADEMIES.  
SIR Hercules, (for in that Title I perceive you glory) in your Epistle to the Universities, you tell us that you never feared any Adversary, for his supposed strength and if any one inquire Who, or What you are, you tell him, that you are neither Prelatical, Presbyterian, nor Independent. But what shall we then call you? if any one ask, tell him (say you) that Hercules is easily known by his foot, and the Lion by his paw, etc. We see then who you are, viz. an Herculean-Leveller, a Famalisticall Lion, 
jesuita est omnis homo. Our Webster is some kin to them, for he can change with every time, etc.  a dissembling Friar, a Profane Stage-Player, and professed friend to Judicial Astrology and A●●rologers, such as lying Ly-ly, Booker, Culpepper, etc. A great stickler for the fire and Furnace of Chymestry, for Magic and Physiognomy, etc. I must confess I never ●et saw your person; but let me tell you, I have seen your Lion's paw, and Levelling club, wherewith you think to beat down Universities, Humane Learning, etc. and in their stead, to set up your own Idle and Addle conceits. What spirit leads you, appears [page 8 of your book] where you tell us, Arrius is called a Heretic, but you question how justly [a tender conscienced n●an indeed] but as for the Orthodox, Woe to ●hem! for you tell us they all wrest the Scriptures to make good their Tenants [a heavy charge, could you make it good]  
The Proverb says, Ne Hercules contra duos sed t●● contra ducentos, imo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If Hercules may not ●ight against two, what an Hercules are you, that dare oppose more than two thousand, and Goliath-like, bid defiance to all the Academies and Armies of the living God: you tell us plainly, that in your ●igh flown conceit, Homo is a common name to all men. All those viri Dei, those holy-learned men of God, which are in the Land, if they be not of your Familisticall-Levelling-Magicall temper; they are all in your eye, but h●mines, plebeian, low and common men, etc. How much better had it become you, like Hercules, to have endeavoured the cleansing of that Augaean stable of errors, Heresies and blasphemies, which like a Morphew, have overspread the face of the Church; to have cut off those Hydra's heads, and helped our Atlases to hold up the Heaven of the Church. It had been more for your credit and comfort to have employed your time and Talon in defence of Languages, Arts and Sciences, (especially in such a season as this, when so many decry them) then thus to wove the Spider's Web, which may peradventure catch some feeble flies, when stronger ones break thorough.  

Bibitur auro venenum.  'Tis true, sometimes you gilled over your errors with golden words, and set a gloss upon your false wares: but poison is never the better for being drunk out of a golden cup, the whore of Babylon deals so with her guests, Rev. 17.4. and the Apostle tells us, that false Teachers, with fair words and fine speeches, do deceive the simple, with plastered words, they parget over the matter. Rom. 16.18. 2 Pet. 2.3. 
* Alludit ad Mercatores qui verb●s fictis & arte compositis, supra veritatem laudant & extollunt suas merces, ut faci● ùs cas extrudant, & cariùs vendant. Sic Haeretici ut suam haeresim divendant, & spargant, ●am blandis & elegantibus v●●bis adornant, & quasimeretricem sermonis lenocinio fucant, ut videatur pulchra & elegans inslar Helenae. 〈◊〉 Lapide in locum.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fictitiis verbis quia more plastis ac figuli multa confingunt, ut haeresis suae idolum velent, vestiant & ornent.  
But that you may see your folly the better. 1. I shall begin with your contradictions. Sometimes you plead for Academical learning, and anon you cry it down; like a Thief, we sometimes find you in the way, and presently you are crossing it again. Thus [page 3.] you cry up Humane Learning as good, excellent, and of manifold transcendent use; whilst moving in its own Orb, it enables men for all kind of undertake, Military and Civil, without which, men do not differ much from beasts, etc. [So page 8, 9] yet as if you had forgot what you had said, in the same page you tell us (how truly let the world judge) that this humane learning, disables men for the Ministry, is a vain Tradition, and makes men uncapable of Gospel mysteries, etc.  
Quo teneam vultus mutantem protea nodo?  
So, one while you plead for teaching children without the Grammar Rules [page 22] yet page 24. you cry up Mr Brinslyes way of teaching, which every one knows (who knows the Method of that Godly man) hath reference to Rules.  
2. Your sophistry, and fallacious arguing is very frequent, to give you a taste only, 
I find it done already, very acurately, by Dr Ward in his Vindiciae Academiarum.  (for as you desire to stir up some to plead your cause, so I doubt not but some of the Lords Worthies, who have more time and Talents for such work, will arise and plead his cause more fully.)  
1. 
1 He's against Learning.  You tell us, that humane learning puffs men up, makes men selfe-confident and proud; that it is but a carnal thing, a fleshly power, (just so say your brethren, the Familists, and Anabaptists) that the 
* I have proved the contrary in my Vindiciae Literarum▪  Apostles never taught or practised any such matter, but bade us beware of Philosophy, Col. 2.8. for it is a fleshly weapon, earthly, sensual, devilish, an Idol of man's inventing, spiritual sorcery or enchantment, yea Reason is a Monster, and the very root and ground of all Infidelity, etc.  
Answ. Behold here that Damask-Web, (as his verifying friend calls it) which Mr Webster weaves. 1. He Argues from the abuse of a thing, to the taking away its use; because some men abuse humane learning to pride, and self-conceitedness, therefore away with humane learning, Non sequitur; for then, because some men abuse, meat, drink, clothes and riches; we must throw away meat, drink, clothes and riches.  
2. It is not Philosophy simply, that the Apostle condemns, Col. 2.8. but vain, 
V. Vindiciae Literarum. c. 2. page 30.  spoiling, abusive Philosophy; as you may see more fully in my vindication of that place.  
3. Neither is humane learning a carnal, fleshly, sensual Idol of man's inventing; but the good gift of God, coming from the Father of lights, who is purity itself: As I have proved at large, in my Vindiciae Literarum.  
4. Neither is Reason a Monster▪ (as you Monsterlike affirm) but being rightly improved, is a great help in Religion; as is excellently proved, by the learned Culverwell in his profound discourse, of the light of Nature: fit it is fit we should give unto Reason, the things which are Reasons, and to Faith, the things which are Faiths.  
Ob. But 'tis the spirit (says Master Webster) that must teach us, and the spirit that must unlock the Scriptures, and the spirit that must enlighten us, etc.  
Answ. True, but yet the spirit of God works by means (as I have proved before in my Vindiciae.) Who ever expects help from God, 
V. Vindiciae Literarum, Prefu.  must not sit still and dream the spirit will help him; but he must arise, and serve Providence in the use of means; for the spirits Teaching doth not exclude, but include the use of all good means, etc.  
Yet that you see Mr Webster's Herculean strength, he comes now to grapple even with Aristotle himself [c. 6.] this Chapter he spends wholly, 
2 He's against Aristotle.  in combating with him; no less Adversary than the Prince of Philosophers can try his strength. 1. He tells us, that Aristotle was but a man, and so might err; and is not Mr Webster a ma●? and doth he not err with a witness? 2 He tells us, that what Aristotle hath written, was rather by a Diabolical, than a Divine instinct [I rather suspect that he is led by a Diabolical instinct, that speaks it.] 3 His Principles are false, his Manners corrupt, many of his books spurious; besides, he is ambiguous, brief, ●ame intricate, erroneous etc. In a word, a blind Pagan, the proud Stag●rite. I wish he were not more blind, corrupt and proud that speaks it]  
Qu. But since aristotelical Philosophy will not down with Mr Webster, what new-light shorter cut, and easier way hath this Hercules found out: for like another Caesar, Viam aut invenie●▪ aut faciet. He'll ●ither find a way, or fra●●e you one out of his empty sconce?  
Ans. Why, 'tis Magic [page 68, etc.] that noble, 
No●e, 'tis Diabolical Magic, which Webster pleads for, as appea●s by his commending Lily the Wizard.  and almost divine science (as he calls it) of natural Magic. This key (if you will believe him) will better unlock nature's Cabinet, than syllogisms; yet he complains, that this is neglected by the Schools, yea hated and abhorred, and the very name seems nauseous and execrable to them. [and that very justly considering whether your Magic leads men] Butler O Magic, Magic, where hast thou ●ame hid so long, that Mr Webster is fain to conjure thee up again, and none but he and his associates, could find out this short cut before? 'Tis true, there is Astronomy, which is an Art that considers the divers aspects, and natural properties of the Stars, and this is lawful. But then there is 
* See Perkins 1 Vol. p. 39▪ and 43, 44.  Magia Diabolica, a Devilish Magic, when men take upon them, to foretell things contingent, by the Stars, those are called judicial Astrologers, and in Scripture they are oft joined with Witches, wizards, and Sorcerers, Deu. 18 10, 11. Dan. 2.2, etc. yet this Devilish Art, doth Mr Webster plead for [page 51] and spends well-nigh a page, in the commendation of Astrology and Astrologers, such as &c. 1. He calls it a Science or Art. The learned 
* Weemse 4. Tom. on the Magician. page 62.  Weemse hath proved the contrary; yea, the Lord Verulam (whom he citys so oft) is here against him. 
Lord Verulam's Advancement of Learning. p. 147.  Astrology (saith he) is corrupted with so much superstition, that there is hardly to be found, any sound part in it. 
Aug. the doct. Christian l. 2. chap. 21.  S. Austin that had studied this way, yet concludes, Astrologia est magnus error, & magna dementia, etc. 'tis a great error, a great madness, and superstition easily refelled.  
2. Yet he calls this a high, a noble, an excellent 
* Astrologia judiciaria non est Scientia. Thes. Cantab. 1654.  Science, and useful to all mankind; a study, not unbeseeming the best wits, and greatest Scholars, no way offensive to God or true Religion, etc.  
A dangerous and false assertion, the contrary whereof, is most true in the judgement and experience, 
See Wendelius Physic. c. 27, 28. page 620.630. and Weems Magician. sect. 7.  of all godly learned men such as Calvin Beza, Perkins, Weemes, Gataker, Geree Vicars etc. they all condemn it, as a most ignoble, dangerous study, unbeseeming choice wits, offensive both to God, and all good men. Hence these judicial Astrologers were formerly excommunicated, and cast out of the Church; and by the Decrees of Emperors, banished out of the Commonwealth. Never more need of punishing such offenders, when they are grown so bold, and brazenfaced, as to publish their lies and abominations in Print to the world, and so provoke God to forsake us, Isaiah 2.6. Therefore thou hast forsaken thy people, because they be replenished from the East, and are Soothsayers, like the Philistines. 'Tis an Art that leads men to the Devil, I have conferred with some, and read as much of others, who have gone about to study this Art (as Webster calls it) they have been fain to throw away their books, for fear of Satan's appearing; so ready is he to step in, when once he finds us out of God's way Usually, such are Wizards, and therefore I cannot but wonder how Mr Webster durst be so impudent, as to commend the worth, virtue, and learning, not only of these lying, deluding Prognosticators, Booker and Culpepper, but he also extols that lying, railing, ignorant Wizard, Ly-ly, who hath not only reviled the most learned and Reverend Mr Gataker, with the Orthodox Ministry of the Land; but with his lies, hath abused both Church and State, to the great dishonour of the Nation: as appears by the pious and judicious Mr Gataker's Vindication of his Annotations, on jer. 10.2.  
And since Mr Webster talks so much of this noble Science, and what sufficient Reasons he could give in defence of Mr lilly's Astrology, he may do well in his next Pamphlet, to prove it a science, and to bring forth his strong Reasons. In the mean time I shall love humane learning the better, whilst I live, because 'tis opposed by Stargazers, and judicial Astrologers: as David loved God's Law the more, because wicked men sought to destroy it, Psal. 119.126, 127. the Father tells us, Nil nisi grande aliquod bonum quod à Nerone damnat●m, It must needs be good, which wicked Nero hates. So humane learning must needs be good, which Astrologers and Wizards hate and oppose. And that you may see the same spirit which breathes in Lily, dwells in Webster, he useth the lying, railing language of Lilly. Shall the thundering Pulpit-men (says Lillian Webster) who would have all men's faith pinned upon their sleeves [this is as true as all the rest] and usually condemn all things they understand not [it seems Mr Webster knows more in this Art, than honester men do,] make me silent in so just a cause? [Oh no, 'tis a ●ime of liberty, and you think you may be bold, but such as you must know, that though you may for a time, escape the punishment of men, yet you cannot escape the revenging hand of the Almighty, but as you have sinned against the Lord, so be sure first or last, your sin will find you out. And yet that all the world may see what spirit leads this man, 'tis worth observing, whom he commends, not only Lily and Booker, but also Friar Bacon [sic mulus mulum, it becomes one Friar to claw another] and Paracelsus, a Libertine, a Drunkard, a man of little learning, and less Latin; he was not only skilled in natural Magic, (the utmost bounds whereof, bordered on the suburbs of Hell) but is charged to converse constantly with Familiars, 
See more, Fuller's Ho●y state, lib. 2. cap. 3.  and to have the Devil for his Purse-bearer, yet this is one of Mr Websters society. Noscitur ex comite, etc. Like Lettuce, like Lips; such as his company is, such is he.  
Add to this, his praising the study of Physiognomy, as an excellent, laudable, and profitable Science; [which yet the Learned judge vain and foolish] also his extolling of Chemistry, and preferring it before Aristotelian Philosophy, and advising scholars to leave their Libraries, and fall to Laboratories, putting their hands to the coals and Furnace. [So they may quickly find pro thesauro carbones, beggary instead of Learning, and walking thus in the sparks of their own fire, lie down in sorrow, Isaiah 50. ●●.] this is Mr Webster's short cut, a quick way to bring men to the Devil or the Devil to them.  
2. Mr Webster having sufficiently railed on Aristotle, the Prince of Philosophers, next he falls foul on Galen, 
3. He's against Galen, and Physicians.  the Father of Physicians, only for building on Aristotle's Principles; out of his ignorance, he calls him an ignorant Pagan, an Idol, a blind guide, etc. and at last falls foully on the Physicians themselves [page 107.]  

4. He'● against Ministers.  3. He comes now to Ministers, and rails on them, for suffering themselves to be styled by that blasphemous title of Divines; this the Priests (that Title to show his contempt of the Ministry, he puts on the Ministers of the Gospel, though that Title be never given them, quà Ministers in all the New Testament) blasphemously assume to themselves.  
Ans. 1. 'Tis false, the Title is not blasphemous, for 'tis given to S. john, who is called by way of eminency, and distinction, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The Divine. As Theology and Divinity are terms convertible in our language, so is a Theologue and a Divine, the same in sense, though it differ in sound: and therefore if the Scots do well (as you say they do) in calling their Ministers Theologues; then ours do not ill, in speaking plain English, and calling them only for distinction sake, Divines ay men set apart for the study of Theology or Divinity. Now see the wit, or if you will the malice of this Magus, this Magician (for he pleads for the lawfulness of such Titles.) The Scots (saith he) may call their Ministers Theologues; but our people, may not call their Ministers Divines. This distinction is like the man's, that said, Pepper was hot in operation, but cold in working.  
2. 'Tis false that we assume it, much more that we blasphemously assume it to ourselves▪ if people will give us that Title, only for distinction sake, who can hinder him?  
3. The ground he builds on, is rotten. viz. 1. Because holiness is essentially proper to God. 2. Be cause we are Holy and Divine by participation only, therefore we may not be called Holy and Divine.  
Ans. The answer is easy. Though to be holy and Divine, be essentially proper unto God, yet by way of Analogy and resemblance, it is also given to Angels and men. Hence the godly in this life, are called Saints, holy, and in the very letter, partakers of the Divine Nature, [2 Pet. 1.4.] not essentially, but Analogicallie, partaking of those graces whereby we resemble God.  

He's against Magistrates  4. He falls foul on Magistrates, and te●s them plaintie [page 98.] that they must not at all intermeddle with the things of God, lest miser●e and destruction follow them to the grave, etc.  
Ans. What is this but to destroy the Magistracy? to rob them of their coercive power, and make them like Saint George, that sits with a drawn sword, but never strikes (a sit emblem of Mr Websters Magistrates.)  
Ob. But Mr Webster would have them punish Thiefs, Murderers, Adulterers and Drunkards, only they must not punish the Saints, lest God require the blood of his Saints at their hands. [page 98.]  
Ans. 1. If the Magistrate must punish Thiefs, Murderers, etc. then à fortiori he must much more punish spiritual Murderers, Thiefs, etc. for as 'tis a greater sin to kill the soul, then to kill the body, so they deserve severer punishment. 'Tis no Policy, but cruelty, to suffer Woolves and Foxes to destroy the flock: neither is the coercive power of the Magistracy, under the Law, abolished by the Gospel, as is excellently cleared by Mr Prin, in a Treatise called the Sword of the Magistrate; and since by Mr Cobbet on the same subject.  
2. The Saints must be considered under a double notion. 1. As Saints walking up to their principles and living in the fear of God, and he that abuseth and kills such Saints simply on this account, must look to answer for their blood.  
But 2. Consider the Saints, as erring and wand'ring from their Principles, by Adultery, Murder, Drunkenness, Heresy, etc. and so they may and must be punished, though not as Saints, yet as sinning and transgressing Saints: yea though they should plead conscience for what they do, and say, as Mr Burroughs in his Irenicum▪ c. 6. p. 34 proves.  
Thus you see, how Mr Webster is against learning, against Aristotle, against Magistracy, against Ministry, against Physicians, and against all that is truly good: like Ishmael, his hand is against every man, and therefore it's just that every man's hand should be against him.  
Q. But what is the sum of Mr Websters desires, and what would he have us to study?  
A. He tells you. 1. That you must lay aside all your paper Idols, and sleight Aristotle, who hath in him, many things frivolous, vain, false and needless.  
2. He tells you, that you give up yourself to Mathematics, Optics, Geometry, Geography, Astrology, Arithmetic, Physiognomy, Magic, Protechny, Chemistry, Pneumatithmy, Stratarithmetry, Dactylogy, Stenography, Architecture; and to the soul ravishing study of Salt, Sulphur & Mercury [a medicine for a Hor●e] These, these, if you will believe Mr Webster, are the only excellent studies for Academians.  
But Sir, if these inferior Arts (the alwfulnesse of some of them being justly questionable) be so useful and excellent as you affirm, than à fortior● Logic (which you slight as prejudicial to Theology) and Physics, Ethics, etc. with the superior Arts and Sciences, must needs be much more excellent, and therefore Mr Webster is much to be blamed, for crying up those low, inferior, empty things; and crying down those choice, ingenious, useful Arts and Sciences, which do so much fit and further men in their preparation to Divine studies.  
To conclude, the world may here see, what stuff still comes from Lame Giles Calvers shop, that forge of the Devil, from whence so many blasphemous, lying, scandalous Pamphlets, for many years past, have spread over the Land, to the great dishonour of the Nation, in the sight of the Nations round about us, and to the provocation of God's wrath against us, which will certainly break forth, both upon the actors & tolerators of such intolerable errors, without speedy reformation and amendment.  
Since I framed this discourse, there came to my hands, a very accurate and learned Examen, of Mr Websters illogicall Logic, which now follows in its order.  

Examen Examinis. An Examination of Mr WEBSTERS Illogicall Logic, and Reasoning even against Reason.  
THis Mr Webster (as I suppose) is that Poet, whose Glory was once to be the Author of 
* As the Devil's Law-Case.  Stage-plays, but now the Tutor of Universities. But because his Stage-Players have been discountenanced by one of the late Parliaments; does he● therefore address himself to the Army▪ for the like force, and as little favour in behalf of all Humane Learning? for advancement whereof, 
Reperto quod est optimum, qui aliud quaerit, pejus vult. Quintil.  the best way being already found, he that seeks for another, desires worse (and so none at all) though he pretend to a Reformation. For my own part, I could wish that his Poetry still had flourished upon Mr Johnson's account, in his Epistle before one of his Plays (the Fox) to the two most equal Sisters; the Unniversities (a far better address, than this here) but it is odious to be like the Fox in the Fable, who having lost his own Ornament, envied his fellows theirs, by pretending burden or inconvenience. I have neither leisure nor lust, to examine all his Examen; but yet to know Hercules by his foot, I cannot but observe▪ how in his Chapter of Logic, he Reasons against Reason: and as Diogenes accused Plato, with a worse pride of his own; so he prosecutes Aristotle, under the name of Arch-Sophister, indeed with his own sophisms; which what may we call but envy and pride, those two Mothers (saith Aquinas) of discord: whilst one through envy, recedes from the way and will of another, through pride, to prefer his own As Quintilian (if that Dialogue de Oratoribus be his) condemns the Oratory of his time, as abused to incense the people in Principes viros, ut est natura invidiae: not sparing (not only Sy●la and Pompey, but) even Scipio himself; or as Livy: Et ante alios in Caemillum.  
But what if Oratory be thus abused to calumniating, should there be therefore no Oratory at all? or if Logic to cavilling, no right reason at all? as indeed there is none such without the orderly use of it, for rationis est ordinare (saith Aquinas) and that is best done, not by the Web which is here woven, to unravel all Humane Sciences, but by the Art of Logic. Such a Master whereof, was Aristotle▪ that of him we may say for knowledge, as for virtue, Valerius Maximus of the said Scipio, Quem Deus immortalis nasci voluit, ut asset in quo se virtus per omnes numeros hominibus efficaciter ostenderet.  
But let us see, what against so gloria light, and to falsify the sight or sense of all ages hitherto, is here produced by him, who hoc tantùm rectum quod sap●t ipse pu●at.  
Chap. 4. §. 1. What here he saith, is no more than may be objected against any Science or Art (though never so much by himself approved) e. g. his own late Poetry, and now beloved Astrology (yea the Gospel of Peace itself may be abused for war and discord:) but whatsoever 
* Finis operantis  the aim of the Logician is, the 
* Finis operis.  end of the Art is truth.  
As to that of Aristotle, for which so vehemently he inveighs against, or rather proudly insults over him; the more strongly the opponent maintains his part (for which purpose in his Topics, he supplies him with store of Arguments) the respondent his, the more effectual is their disputation, for the end thereof, viz. the discovery of truth: as Scaliger saith, ut ex silice & ferro elicitur ignis, it● conflictu ingeniorum veritas. And besides, in his Politics also, he observes the rules to be kept for upholding Tyranny: but will Mr Webster therefore conclude, that he allows of that way of Government?  
Sect. 2. Or is truth his own end, in accusing whole Universities of most rational men, and even Logic itself, as proceeding very preposterously, whereas, Logic is indeed the Mistress of all due method to all Sciences, and to himself if methodical. As if the Prince in whom as supreme consists the Order of the whole community, should be accused himself for breaking it, which as such, whether good or evil, he keeps, though if evil, not so well as he might; and by keeping his subjects in it, preserves them by it: for all things consist in order, which confounded, they come to naught. Logic, as such, proceeds orderly, directing the mind in the knowledge of truth, as first in the apprehension of simple Terms, and then in the composition and division of the same, and last of all in Discourse, without confusion, falsehood, or fallacy. In which last, it proceeds as well à posteriori, by induction, to find out the truth, or to know that such an affection is the true property of such a subject: as à priori, by demonstration, to perfect the knowledge of it: for than is the knowledge distinct and perfect, when the thing is known as it is, as the effect by the cause, as it is by its cause, which is the order of Nature: and not the cause by its effect, which is our Method, through the imperfection of our Intellect, deriving its notions from sense, and so beginning à posteriori, but à parte rei, indeed preposterous. First, then doth Logic proceed preposterously, because to advance our Reason as near as may be, to the Angelical manner of understanding, by knowing things (as they are distinctly and perfectly) it teacheth us to proceed in the order of Nature, or to begin à priori? 2. As to say that induction hath altogether been laid aside, is most false, and against sense: So Reason requires that syllogisms (wherein we prove and demonstrate the effect by the cause) be preferred before it. So that whilst he extols (and for a new method of his own, against all established and approved order) so highly cries up induction before syllogisms, his own is the error which he condemns, and therein he proceeds preposterously.  
Sect. 3. Here also the defect pretended, is his own; in not acknowledging, both how fit are the denominations of Genus, Sp●cies, etc. to the Notions thereby expressed, and these Notions adequate to the things we conceive by them. For gathering of which Notions, the certain Rules which he seems to desire, but indeed rejects them, are these two. Comparison of things, as to that wherein all agree, for the community, and abstraction thereof, from differences, whether essential or accidental, for the unity of the simple essence, which hath thus the general denomination of an universal, and is either of one kind comprehending infinite singulars, accidentally only different, as Homo, and so is fitly expressed by the word species: or generally comprehensive of divers kinds, both constituted in themselves, and distinct one from another, by their proper essential differences, as Animal, Animatum, Compositum, Corpus, Substantia, and so as fitly is called Genus; which is either summum, and so is not at all; as a species itself subordinate, as substantia, or subalternum, which in respect of a superior, Genus itself is a Species, and to alterno respectu both, as Corpus, compositum, Animatum, Animal.  
The Genus then is divided into several species, which are either subalternae, as having under them other Species, in respect whereof they are also Genera: or infimae, as superior to no species at all, but only to its own singulars; in which the division rests, as in so many Individuals.  
Now, have we not here, both notions adequate to the things, and words as fit to express these Notions? or in all this excellent order, can Mr Webster invent confusion?  
But he would show, that he hath read, and seems to understand the Lord Bacon, in his Novum Organon, though his testimony be nothing for him, 
* Sin●tiones ipsae confusae sin●, etc.  as hypothetical, and so not 
* Propositio hypothetica nibil ponit in esse.  Positively true, till the condition be first proved: but without any proof thereof Mr Websters Thesis is absolute, and so false.  
Sect. 4. The said Notions, and determinations, concerning which, there, are given a few, plain, ca●e, necessary and useful Precepts, are some of the hardest passages wherein are exercised the unskilful and tender wits of young men: and so far are the Questions and Disputes, which are agitated by riper judgements, from derogating from their Art, that rather they add to it, etc.  
Ans. Whereas here he objects that they do not see that they act as foolishly (even those of the best judgements) while they dispute of the very Art of Disputing, as he that endeavours to see the proper vision of his own eye: his own is indeed the blindness, in not seeing the difference of Understanding and sense.  Turpe est doctori, cum culpa redarguit ipsum. 
For the eye, or the outward sense, apprehends not its own Act, being neither colour, nor light, nor the difference of its own, from the proper objects of other senses. e. g. that which pronounceth White to differ from sweet, is neither the sight nor taste, whereof each apprehend but one of them, and so cannot judge of both 3. but the inward or common sense, as judge of the Acts and Objects of all the outward: whereas the Understanding, whose object is universal, or all things knowable, is re●flexive to know itself, it's own Acts and Objects▪ and then▪ as the soul of man is both the Object, Subject, and Author of its own disputes, while by reflection, it knows itself. So the Logician reflecting upon his own faculty, may dispute of what sort it is, whether Science or Art, which, as directing the mind by its denominations, propositions, syllogisms, where the end is to act accordingly, is an Art; and yet as reflecting upon itself, it's own Acts and Objects, where the end is knowledge, may be called a Science too.  
Sect. 5. How can he blame the Stagirite, for not defining or disputing, what Logic is, what a Category is, what substance or quantity is; if herein he should act as foolishly, as he that endeavours to see the proper vision of his own eye. But ad rem. Neither is he indeed, nor his Interpreters, guilty of such defects, as here he fancies, and fastens on him, whose end is contention, to make the contention endless. But for the proposition and distribution, two of his subjects.  
Magnus Aristoteles trutinando cacumina rerum▪  
In duo divisit quicquid in orbe fuit.  
The members of which two heads, he handles in their order: Nor is therefore his Organon, so organised, a confused headless piece.  
But such is his own objection against his book the Interpretatione, where the Moods of Propositions, are made neither more nor fewer than four, viz. necessary, impossible, possible, and contingent. For what is so plain, as that the matter of all discourse, is either necessary, or impossible, or possible, or contingent; and so may well be reduced to these four. Manners or Moods, so called, because they specify, how the predicate belongs, or not, to the subject of the proposition; For all that we can conceive or express, is either necessary, if it cannot but be, or impossible if it cannot be, or possible, if it may be, though it be not yet, nor ever shall be; or contingent, if it be or shall be, though it might not have been, or may never be.  
But see here, how Mr Webster, so subtle and quicksighted in seeing the Defects of Aristotle, is blind in his own. See it in his own instances. Having pr●mised the definition of a Mood, that it doth modificate the proposition ay indicate how the predicate is in the subject, he infers, and insults, may not all Adjectives by the like right be Moods? No, because they are all reduced to those four before mentioned: but he saith, if this be a Modall proposition, it is a necessary thing, that man is a living Creature, these also are Modall; it is an honest thing, that a man should be studious of virtue; it's a just thing, a son should obey his Father; it's a gallant thing to die for ones Country. Where, if his propositions be these, man is studious of virtue, the son obedient to his Father, one dies for his Country, their matter is all contingent. Or if these; man to be studious of virtue, is an honest thing, a son to obey his Father, a just thing, one to die for his Country, a gallant thing; so his Adjectives are no Moods at all (to show how the Predicate is in the subject) but themselves the Predicates, and in all his propositions, the matter is only necessary.  
So that his error is, as if Aristotle had designed to assign the Modall, as a distinct species of proposition, and not only to give one general Rule, for all the species before enumerated, as that their matter is either necessary, or impossible, or possible, or contingent.  
Sect. 6. Nor is he more Orthodox or busy, to better purpose, in the matter of definition, where the office of Logic is, only to give the Precept or Rule, how it ought to be made, which to explain by example, it takes the instance from other Sciences: Nor is Logic to define what Homo or Animal is, this being the part of Natural Philosophy, as to treat of its proper subject. Now the precept which Logic gives for the definition of things in actu signato, as that it ought to consist of the next Genus, and a constitutive difference, is ●ost true, exact, and infallible: and therefore i● in actu exercito, animal rationale, be not indeed the true definition of man, the error is the Philosophers, who must find out for his own subject, the next Genus, and constitutive difference (as religiosum, or the like, i● not rational●) according to the Rules and Precepts, which in Logic he hath for both; to make (by the Rules for that too) the definition exact and perfect: So that the same which Mr Webster before objected against Logicians, as that they seem to make Logic a part of Physics, he is guilty of here himself.  
But because as an open enemy to our Physics, as well as our Logic, he would equally glory in the defects and errors of both; the truth is that the error is all his own: for that bruit beasts are irrational creatures, and so rational the proper difference of man, it appears. 1. By comparing, as man with Angels, so the said bruits with man: For Angels are intuitive, mere or simple intelligences, as seeing both in the sight of the subject, what is attributed or denied to it without composition or division: and in the sight of the Principle, what flows from it without discourse● and so we men also are intelligent creatures, but not as Angels, the operation of whose Intellect, is only the apprehension of simple terms, and not liable to falsehood; for besides that we have two other, to compound or divide, and to discourse, and so are rational too; which being thus our essential difference, little lower than the Angels, is yet common to us with bruit beasts.  
2. That Rationale is not a gradual only, but our essential difference, it is evident at least by this, that whereas Gradus ●on variat speciem, in us specifically distinct, is the principle of reason, from any in bruit beasts, as appears 
As Mr Webster saith, that we know nothing in nature, but à posteriore, and from the affections and properties of things must seek for their causes.  à posteriori, by the properties of it, as aptitude to speak, etc. which we have as rational.  
And whereas further he saith, that irrational is negative, and so can positively prove nothing. This his sequel were true, if it were negative secundum rem and not only se●undum ●ocem. e.g. immortal is also negative, and yet if St Paul's Argument from the word mortal, be of force, when he saith, 〈◊〉 not sin raign● in your mortal bodies; how much more is that of St Peter▪ abstain from fleshly lusts, which war against your [immortal] soul's.  
Now as immortal (applied to God, Angels, and the reasonable souls of men) implies more than a mere negation of dying, for otherwise, all things but living creatures, should be immortal. So irrational, speaks the positive and specifical nature of a bruit beast, as rational, that of man, though in so great a scarcity and inequality of words to things we be destitute of a better way to express the same: for why do we say, that the Ox● is irrational, and not as well that the stone is so, since the negative of reason in both is alike, and the habit undue to both; but that irrational▪ implies▪ that positive Nature, whereof the one is partaker, and not the other.  
2. I should wonder that one who is so contentious, seeking all occasions to cavil, should omit division; were it not hereby evident, that he hath nothing to say against it.  
But why doth he make such haste in his wrath against Reason, to come to Argumentation? or what can be made more absolute (without addition or alteration by some curious wits, in so many ages of men) or so exact as our Art of syllogizing. But Novelists moved with the spirit of pride and envy, are out of love as with all that others have invented, and not themselves, so even most with the best, for the greater glory of reformation. Yea whereas other inventions are concerning such outward things▪ as we use more seldom, we have continual use of our own Reason▪ and yet still is our Art of syllogizing, so imperfect a thing, that now one should presume to abrogate it? He mislikes, that so many sorts of our syllogisms conclude negatively, since it is sufficiently known, that de negativis non da●●r scientia▪ but doth he not know as well, that por negativa datur? yea, himself saith, and allegeth his Author for it, that humane Science doth consist in a certain negation of falsity, rather than in the affirmation of verity.  
It is undeniably true (saith he) that the knowledge of the premises is more certain, than the knowledge of the conclusion, and therefore undoubtedly certain, that the knowledge of the conformity, betwixt the premises and the conclusion, doth praeexist in us; where both the consequent may be true, and the antecedent; but how do they hang together? Grammatically indeed in the Copulative words, and therefore: but he defies all Logical ways of Arguing. Or how is it that the said knowledge before, and without the syllogism, may be said to be, or praeexist in us? not in Act, but only in aptitude (as 
Alex. Alens● Metaphys.  one saith, that aptitudo ad rem est aliquid ipsius rei;) which aptitude is reduced to Act (without which it should be in vain) or the knowledge (saith Mr Webster himself) excited by syllogizing; and yet is syllogizing also in vain? or in procuring that act, useless? else why doth he say, and therefore why dost thou torment and macerate thyself in that question, which is more subtle to despise then to dissolve? which (since nothing can be inferred from a thing wherein it is not contained) is another therefore without inference▪ subtlety beyond sense, and a slighting or despising (not of some vain question, but) of so useful a thing, as the best of Logic itself, against reason.  
Ob. And so is that which here he objects, saying, that sometimes from false premises, there doth follow a true conclusion, as in this syllogism, 
Nullum adorabile est Creator,  
Omne simulacrum est adcrabile, Ergo,  
Nullum simulacrum est Creator.   
Nor can it therefore be judged, that the conclusion of syllogisms, doth of necessity compel Assent, or that the conclusion doth necessarily depend upon the premises, as the truth is not contained in a lie, nor the knowledge of it.  
Ans. 1. We say not that that in syllogisms, which of necessity compels, assent is the conclusion itself, but the premises, when out of them it is rightly proved ay when the premises both are true and well ordered in Mood and figure, Assent to the conclusion is made necessary; for ex veris nil nisi verum, and that by virtue of the right order and disposition in Mood and Figure, for otherwise out of true premises, there may follow a false conclusion: as 
Omnis asinus est animal,  
Omnis homo est animal, Ergo,  
Omnis homo est asinus.   
So then we are taught in the first and second part of our Logic, to make the premises true, and in the third, so to dispose and order them, as to necessitate Assent to that, which we make our conclusion from; and yet is all this so despicable, that Mr Webster extolling his own subtlety, and the force of his Understanding, should not only, not seek, but reject it's true helps?  
2. The conclusion indeed doth necessarily depend upon the premises, in respect of the form at least, as the conclusion of a true syllogism, and so doth that of his syllogism before mentioned: or in respect of the matter too, as a true conclusion▪ and so not.  
3. Whereas it is objected, that as the truth is not contained in a lie, so no more is that true conclusion in the false premises.  
The premises both are true ay they are true propositions for the substance, categorical, for the quantity universal, for the quality, vocis; the one Negative, the other Affirmative; and re●, both false; yea even because false, they are therefore true propositions. For in simple terms, and in speeches not enuntiative, there is neither falsehood nor Truth; but if you make Homo, or homo albus, either true or false, you make a true proposition of it; and if to one such, you add another in Mood, and Figure, there is true disposition too, for a true syllogism. So that even the true conclusion of false premises is contained in and deduced out of them, in respect of the form, for so are they also true▪ though not in respect of the matter, since that is false.  
Lastly, To all that in the residue of the Chapter, he objects or cavils against Logic, may that serve, which before was answered? as that by direction thereof we do defend the truth, as the true definitions of things, and infer out of true premises, rightly ordered, undeniable conclusions, whereby we have not only bare Opinations, Putations, or probable Conjectures; but infallible Science, and apodictical to inform and satisfy the Intellect, by evidential demonstration.  
Whereas Mr Webster cavilling against all reason, contradicts and confounds his own. As first, when he saith [Numb. 4.] a Chemist when he shows me the preparation of the Sulphur of Acrimony, the Salt of Tartar, the Spirit of Vitriol and the uses of them, he teacheth me that knowledge, which I was ignorant of before, the like of which no Logic ever performed: having said immediately before, that demonstration, and the knowledge of it, is in the Teacher, in whom it serves to demonstrate and to show it others, who learn it of him. Again [Num. 5.] he condemns all Logic, as conducing to no other knowledge, than such as is duly probable and conjectural; as if that were not more than such, which is acquired by demonstration.  
Besides, he most highly extols Astrology, and the now Professors thereof, his friends, as common enemies with him, as well even to Divinity itself, as to Logic and humane learning; who presume by their Art, to foretell 
* As the fall of Law and Divinity.  such future contingencies, as depending on man's free will, are not known to Angels themselves, unless by 
* Durand and others.  conjecture only, or revelation. And have any the best Astrologers, so clear a Light, as to see by the Heavens more, than these Heavenly lights themselves, or as Mr Webster, than all wise men? Yea how grossly have they failed in things even merely natural, conjecturing at 
* As Mr Sanders, one of the most learned of them.  rain and showers, during all the late winter drought; but not at all of the later rain, as if God had provided both to discover their grand Imposturage and presumption, if not impiety, in taking men off from himself the first, to ascribe all or too much to Nature, and second causes.  
All which is to me, a sufficient evidence, that this great Examiner, notwithstanding his fair pretences of Reformation and truth, might, if thoroughly examined himself, be found not steering his course indeed by right zeal to these, 
In his Epistle Dedie.  but by that which he also seems to disclaim, even self-interest.  
However, certain it is, that truth or reformation, cannot be truly sought in a way against Nature as is here Mr Websters in preferring himself, before all the wisest and best in all Ages, to inform and Reform his Mothers, the Universities; for 

Quicquid exprimitur in natura, imprimitur ab intelligentia, scil▪ explicante, mediante nature. Alex. Alcus● &c:  
Opus naturae est opus intelligentiae.   
Nunquam aliud Natura, aliud sapientia dicit.  

Nature Gods own true wisdom is, and then,  
Is never tharted by the truth of men.    
Truth and truth can never jarry. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Aristot. 
FINIS.    

Books Printed, and are now to be sold by Nathanael Webb and William Grantham, at the Black Bear in Saint Paul's Churchyard, near the little North- Door of Paul's Church.  
MAster Isaac Ambrose, Prima, Media, & Ultima, first, middle, and last things, in three treatises of Regeneration, Sanctification, with Meditations on Life, Death, Hell, and judgement, in 4.  
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FINIS.   

ERRATA.  
Page 5. line 9 oppo●ito for ●ppositè. l. 26. ac, deleatur. p. 7. l. 7. by our will, for, of ourselves. p. 12. l. 22. I say, for Isaiah. p. 21. l. 19 Divine, for Humane. p. 33. l. 3. in the name, for in the room of Christ. p. 34. marg. Avidentis, for Accidentis. p. 41. marg. Opibus, for Operibus. p. 42. marg. Christo, for Christum. p. 46. marg. oculavit, for ●os mutavit. p. 57 l. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 38. marg. constet, for constat p. 83. l. 23. To, for ' 'tis. p. 124. l. 6. are so, deal p. 129. l. 6. falled, for is fallen. p. 134. l. 2. us humble, for will make us humble. p. 138. l. 12. a vice, for or vice. p. 140. l. 6. Priest. for Priests. p. 143. l. 15. works with works. p. 55. l. 9 Teachers, for Tears. p. 158. ●. 14 converts the, for corrects them. p. 158. deal in marg. commiserationis ergô.  
This Author hath lately published a Book entitled, ●he Beauty of Holiness.  
As also another. Treatise, entitled, Comarum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The loathsomeness of long Hair. 〈◊〉 Appendix against Painting, Spots, Naked Breasts, etc.