A sermon touching the use of humane learning preached in Mercers-Chappel at the funeral of that learned gentleman, Mr. John Langley, late school-master of Pauls School in London, on the 21 day of September, 1657 / by Ed. Reynolds ...
IN the former Chapter we read of a dispute between Stephen, and the members of a certain Synagogue in Ierusalem, called the Synagogue of the Libertines, of such Jews, who having been servants to the Romans, were manumitted and made free;
IN the former Chapter we read of a dispute between Stephen, and the members of a certain Synagogue in Ierusalem, called the Synagogue of the Libertines, of such jews, who having been Servants to the Roman, were manumitted and made free;
Or, as Grotius supposeth, was built by them at Ierusalem for their Countrymen and Proselytes, as there are at Rome and Rhemes Colledges for English Papists.
Or, as Grotius Supposeth, was built by them At Ierusalem for their Countrymen and Proselytes, as there Are At Room and Rheims Colleges for English Papists.
They bring him from a scholastical to a judicial defence, from the •olledge to the Council, and by false witnesses charge him with blasphemy against Moses and God.
They bring him from a scholastical to a judicial defence, from the •olledge to the Council, and by false Witnesses charge him with blasphemy against Moses and God.
Whereupon, being pro forma, permitted to make his defence (for persecuters will manage their cruelties under a form of Law, that they may appear the more specious) he doth it largely with much wisdom and courage.
Whereupon, being Pro forma, permitted to make his defence (for persecuters will manage their cruelties under a from of Law, that they may appear the more specious) he does it largely with much Wisdom and courage.
The scope of the Sermon is to shew (upon a fair Issue with his accusers) that he was not guilty of the charge given in against him, that it did not follow,
The scope of the Sermon is to show (upon a fair Issue with his accusers) that he was not guilty of the charge given in against him, that it did not follow,
because he affirmed that Christ would destroy the Temple, and change the customs which M•ses deliv•red, that therefore he blasphemed either Moses or God;
Because he affirmed that christ would destroy the Temple, and change the customs which M•ses deliv•red, that Therefore he blasphemed either Moses or God;
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The Argument of his justification, is by an Historical Induction. 1. If Abraham, Isaak, Iacob ▪ and Ioseph worshipped God without a Temple, and without such customs as Moses delivered,
The Argument of his justification, is by an Historical Induction. 1. If Abraham, Isaac, Iacob ▪ and Ioseph worshipped God without a Temple, and without such customs as Moses Delivered,
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But Abraham, Isaak, Iacob and Ioseph by obeying the commands and beleeving the promises of God, did acceptably worship him without a •emple or Mosaical Ceremonies ;
But Abraham, Isaac, Iacob and Ioseph by obeying the commands and believing the promises of God, did acceptably worship him without a •emple or Mosaical Ceremonies;
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if Moses, a great, a learned, a mighty Ruler and Deliverer, did assure the people that a Prophet God would raise who should do as he had done, make new institutions, and set up a more excellent way of Worship, then it was no blasphemy against Moses or God, to say, that 〈 ◊ 〉 customs by him introduced should be by that Prophet altered.
if Moses, a great, a learned, a mighty Ruler and Deliverer, did assure the people that a Prophet God would raise who should do as he had done, make new institutions, and Set up a more excellent Way of Worship, then it was no blasphemy against Moses or God, to say, that 〈 ◊ 〉 customs by him introduced should be by that Prophet altered.
Therefore Stephen teaching the same did not blaspheme Moses. 3. Again, that which was not blasphemy to affirm of the Tabernacle, though it were set up by Gods special appointment unto Moses, is not blasphemy to affirm of the Temple.
Therefore Stephen teaching the same did not Blaspheme Moses. 3. Again, that which was not blasphemy to affirm of the Tabernacle, though it were Set up by God's special appointment unto Moses, is not blasphemy to affirm of the Temple.
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Together with these strong Arguments are interwoven apologetical Reprehensions; Stephen justifying himself against their accusations now, by the same Argument whereby Moses was to be justified against their Fathers before.
Together with these strong Arguments Are interwoven apologetical Reprehensions; Stephen justifying himself against their accusations now, by the same Argument whereby Moses was to be justified against their Father's before.
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he so prospered under it, that he became learned in all the wisdom of the Egyptians, and was a mighty man both for Oratory and Action. The Lord by these civil accomplishments fitting him in part for the Government whereunto he reserved him.
he so prospered under it, that he became learned in all the Wisdom of the egyptians, and was a mighty man both for Oratory and Actium. The Lord by these civil accomplishments fitting him in part for the Government whereunto he reserved him.
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In the Words we have first, his intellectual perfections. He was Learned and instructed, together with the object of that Learning, All the wisdom of the Egyptians.
In the Words we have First, his intellectual perfections. He was Learned and instructed, together with the Object of that Learning, All the Wisdom of the egyptians.
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a mighty man for Elocution, a mighty man for Action. He improved and put forth his intellectual abilities for the good and service of others, laid up all his power to do good to his Brethren, in due time when God should call him thereunto.
a mighty man for Elocution, a mighty man for Actium. He improved and put forth his intellectual abilities for the good and service of Others, laid up all his power to do good to his Brothers, in due time when God should call him thereunto.
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for we read in Diodorus S•culus, and others, that Orpheus, Homer, Pythagoras, Plato, Lycurgus, Solon, and others did travel into Egypt for institution.
for we read in Diodorus S•culus, and Others, that Orpheus, Homer, Pythagoras, Plato, Lycurgus, Solon, and Others did travel into Egypt for Institution.
What this wisdom of the Egyptians was, wherein Moses was learned, is by Philo in the life of Moses, by Diodorus Siculus, lib. 1. c. 2. By Sixtus Senensis, Biblioth. lib.
What this Wisdom of the egyptians was, wherein Moses was learned, is by Philo in the life of Moses, by Diodorus Siculus, lib. 1. c. 2. By Sixtus Senensis, Biblioth. lib.
for which that people seemeth to have been famous, Isa. 19.11 — 14. I shall not here enquire into the most antient rise or original of Learning, or seat thereof, which some carry beyond the Flood, and tell us of Pillars with Hebrew Inscriptions and Characters set up by Enoch and Seth ;
for which that people seems to have been famous, Isaiah 19.11 — 14. I shall not Here inquire into the most ancient rise or original of Learning, or seat thereof, which Some carry beyond the Flood, and tell us of Pillars with Hebrew Inscriptions and Characters Set up by Enoch and Seth;
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Now we may here observe, First, The great care of the Kings Daughter to bring up Moses in in all kinde of good Literature, that thereby he might be fit for such great Services,
Now we may Here observe, First, The great care of the Kings Daughter to bring up Moses in in all kind of good Literature, that thereby he might be fit for such great Services,
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And truly so great hath been the care of w•se Heathens in this particular (as we read of the Lacedemonians, Persians, and others) as may justly put to shame many Christians, who breed up their children many times so loosely,
And truly so great hath been the care of w•se heathens in this particular (as we read of the Lacedaemonians, Persians, and Others) as may justly put to shame many Christians, who breed up their children many times so loosely,
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so ignorantly, so sensually, to gameing, sporting and excess, as if an inheritance did serve to no other purpose but to make the Heir of it useless, and good for nothing.
so ignorantly, so sensually, to gaming, sporting and excess, as if an inheritance did serve to no other purpose but to make the Heir of it useless, and good for nothing.
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First, Because it is a very incongruous mixture, greatness of estate, and meaness of understanding ; the one will be a perpetual blemish and reproach unto the other.
First, Because it is a very incongruous mixture, greatness of estate, and meaness of understanding; the one will be a perpetual blemish and reproach unto the other.
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Therefore we find what great care Theodosius had to have a good Tutor to shape the minds and manners of his children The famous Arsenius, and Iosephus telleth us that Moses had a special care of the education of children in good Literature,
Therefore we find what great care Theodosius had to have a good Tutor to shape the minds and manners of his children The famous Arsenius, and Iosephus Telleth us that Moses had a special care of the education of children in good Literature,
and we find some evidence of it in the Scripture, where he commandeth the people to teach the words of the Law diligently unto their Children, Deut. 6.7.
and we find Some evidence of it in the Scripture, where he commands the people to teach the words of the Law diligently unto their Children, Deuteronomy 6.7.
as that we forget not the chief thing to have them seasoned with the knowledge and fear of God, which is the onely true wisdom, Iob 28.28. Iulian the Apostate had great Schollars, Mardonius and Maximus to his Tutors, but being prophane Heathens and Scoffers at Christian Religion, they laid the foundations of that desperate Apostacy, whereby he fell from Christ to the Devil.
as that we forget not the chief thing to have them seasoned with the knowledge and Fear of God, which is the only true Wisdom, Job 28.28. Iulian the Apostate had great Scholars, Mardonius and Maximus to his Tutors, but being profane heathens and Scoffers At Christian Religion, they laid the foundations of that desperate Apostasy, whereby he fell from christ to the devil.
Now then by this important duty we learn, 1. To set an high value upon such wise, learned and religious Tutors as at any time we enjoy for the discarge of this great Work.
Now then by this important duty we Learn, 1. To Set an high valve upon such wise, learned and religious Tutors as At any time we enjoy for the discarge of this great Work.
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Where first, It is very observable, the different end which God had in his Providence, and she in her particular Care; She intended, no doubt, the service of Pharoah, God intended to qualifie him the better, to be a Ruler and a Deliverer of his people from Pharoah; She intended the good of Egypt, God intended the good of Israel. Many times the wise and holy providence of God, useth the diligence of one man to bring about effects for the good of others, which he never intended;
Where First, It is very observable, the different end which God had in his Providence, and she in her particular Care; She intended, no doubt, the service of Pharaoh, God intended to qualify him the better, to be a Ruler and a Deliverer of his people from Pharaoh; She intended the good of Egypt, God intended the good of Israel. Many times the wise and holy providence of God, uses the diligence of one man to bring about effects for the good of Others, which he never intended;
The Assyrian had his work, and God had his, Isa. 10.6, 7. Iudas looked after money, Caiphas and the High Priests after interest and revenge, Pilate after Caesar and his favor;
The assyrian had his work, and God had his, Isaiah 10.6, 7. Iudas looked After money, Caiaphas and the High Priests After Interest and revenge, Pilate After Caesar and his favour;
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2. We may here observe, that Moses that great Prophet, whom the Lord did after speak unto mouth to mouth, Num. 12.8. is commended for his skill in the learning and wisdom of the Egyptians, a prophane Nation.
2. We may Here observe, that Moses that great Prophet, whom the Lord did After speak unto Mouth to Mouth, Num. 12.8. is commended for his skill in the learning and Wisdom of the egyptians, a profane nation.
As it was mentioned for the honor of Daniel and his three Companions, that God gave them knowledge and skill in all learning and wisdom, Dan. 1.17. meaning, as appears ver. 4. the Learning of the Caldeans :
As it was mentioned for the honour of daniel and his three Sodales, that God gave them knowledge and skill in all learning and Wisdom, Dan. 1.17. meaning, as appears for. 4. the Learning of the Chaldaeans:
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In like manner Bezaleel and Aholiab are commended by God for that Wisdom and Understanding, which they had in all manner of cunning Workmanship, Exod. 31.3 — 6. And it is mentioned for the honor of Iabal, Iubal, and Tubal Cain, that they were the first inventers of some particular useful Arts for the good of Humane Society, Gen. 4.20, 21, 22. And of Solomon, that he spake of Trees from the Cedar tree in Lebanon, unto the Hyssop that springeth out of the wall,
In like manner Bezaleel and Aholiab Are commended by God for that Wisdom and Understanding, which they had in all manner of cunning Workmanship, Exod 31.3 — 6. And it is mentioned for the honour of Iabal, Iubal, and Tubal Cain, that they were the First inventers of Some particular useful Arts for the good of Humane Society, Gen. 4.20, 21, 22. And of Solomon, that he spoke of Trees from the Cedar tree in Lebanon, unto the Hyssop that springs out of the wall,
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and that he spake also of Beasts, and of Fowl, and of creeping things, and of Fishes, 1 Reg. 4.33. The high esteem which the Heathen had of the first Inventers of Liberal Sciences and necessary Arts and Manufactures, is noted as one principal cause by Diodorus Si•ulus, and others, of the divine titles and honours which were given unto them.
and that he spoke also of Beasts, and of Fowl, and of creeping things, and of Fish, 1 Reg. 4.33. The high esteem which the Heathen had of the First Inventers of Liberal Sciences and necessary Arts and Manufactures, is noted as one principal cause by Diodorus Si•ulus, and Others, of the divine titles and honours which were given unto them.
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Yea by that Apostle the Lord hath given so much honor unto Humane Learning, as three times to make mention of Heathen Poets, and their sayings. Aratus, Act. 17.28. NONLATINALPHABET. Me•ander, 1 Cor ▪ 15.33. NONLATINALPHABET. Epimenides, Tit. 1.12. NONLATINALPHABET, &c. Truth is Gods where ever it is found, Res fisci est ubicunque natat ;
Yea by that Apostle the Lord hath given so much honour unto Humane Learning, as three times to make mention of Heathen Poets, and their sayings. Aratus, Act. 17.28.. Me•ander, 1 Cor ▪ 15.33.. Epimenides, Tit. 1.12., etc. Truth is God's where ever it is found, Rest fisci est ubicunque natat;
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Christianus Domini sui esse intelligit ubicunque invenerit veritatem, saith Austin. A Christian knows that truth belongeth to Christ wheresoever he finds it.
Christian Domini sui esse intelligit ubicunque invenerit veritatem, Says Austin. A Christian knows that truth belongeth to christ wheresoever he finds it.
And again, Tibi serviat, saith he, quicquid utile puer didici. As Israel took of the Egyptians, jewels of Silver and jewels of Gold, as David consecrated the Spoils of the Philistims, Moabites, Syrians, and all Nations whom he subdued to the Lord, 2 Sam. 8.11. as the Crown of the King of Rabbah, was set upon the head of David, 2 Sam. 12.30. so the spoils of all secular Learning are to be dedicated unto Christ, and the use of his Church, who is said to take from Satan all his armor, and to divide the spoil, Luk. 11.22.
And again, Tibi serviat, Says he, quicquid utile puer didici. As Israel took of the egyptians, Jewels of Silver and Jewels of Gold, as David consecrated the Spoils of the philistines, Moabites, Syrians, and all nations whom he subdued to the Lord, 2 Sam. 8.11. as the Crown of the King of Rabbah, was Set upon the head of David, 2 Sam. 12.30. so the spoils of all secular Learning Are to be dedicated unto christ, and the use of his Church, who is said to take from Satan all his armour, and to divide the spoil, Luk. 11.22.
Such spoils did Origen, Tertullian, Cyprian, Clemens Alex. Iustin, Cyril ▪ Lactantius, Hierom, Austin, Basil, Nazianzen, Arnobius, &c. take from the Gentile Writers and devote them to the service of the Church of Christ.
Such spoils did Origen, Tertullian, Cyprian, Clemens Alexander Justin, Cyril ▪ Lactantius, Hieronymus, Austin, Basil, Nazianzen, Arnobius, etc. take from the Gentile Writers and devote them to the service of the Church of christ.
It is noted of Theodosius the Emperor, that when he destroyed the Temples of the Heathen Idols, in Alexandria, yet all the vessels and statues of Gold and Silver he converted to the use of the Christian Churches.
It is noted of Theodosius the Emperor, that when he destroyed the Temples of the Heathen Idols, in Alexandria, yet all the vessels and statues of Gold and Silver he converted to the use of the Christian Churches.
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Yea •etrus Aerodius a learned Civilian out of Procopius telleth us, that the Christians did convert the very Idol Temples themselves into Churches, wherein to worship Christ.
Yea •etrus Aerodius a learned Civilian out of Procopius Telleth us, that the Christians did convert the very Idol Temples themselves into Churches, wherein to worship christ.
if the conscience of no man were thereby offended, as the Apostle teacheth, 1 Cor. 8. 4-7. 10.25.28. Certainly neither doth it leave any such abiding pollution to any place, but that therein God may be worshipped, 2 Tim. 2.8.
if the conscience of no man were thereby offended, as the Apostle Teaches, 1 Cor. 8. 4-7. 10.25.28. Certainly neither does it leave any such abiding pollution to any place, but that therein God may be worshipped, 2 Tim. 2.8.
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Philosophical and Mathematical Learning, the knowledge of his works of Creation. Historical and Political Learning, the knowledge of his works of Providence. Moral and Oeconomical and Civil Learning, the knowledge of those remainders of his Image and Law, which are left in the minds of men, for their direction and conviction.
Philosophical and Mathematical Learning, the knowledge of his works of Creation. Historical and Political Learning, the knowledge of his works of Providence. Moral and Economical and Civil Learning, the knowledge of those remainders of his Image and Law, which Are left in the minds of men, for their direction and conviction.
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So then all true Learning being a knowledge of the works of God, and of that Truth which he, who is the supreme verity, hath implanted in them, must needs be such as the works of God themselves are, honorable and excellent, and so per se desireable.
So then all true Learning being a knowledge of the works of God, and of that Truth which he, who is the supreme verity, hath implanted in them, must needs be such as the works of God themselves Are, honourable and excellent, and so per se desirable.
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and so if it be not praeexercitamentum, as Clemens Alexandrinus calleth it, unto the more comfortable knowledge of him out of his Word, namely, to kindle in them a desire to know more of so great a God from thence, it will render them without excuse for abusing the knowledge which they have, Rom. 1.19, 20.
and so if it be not praeexercitamentum, as Clemens Alexandrian calls it, unto the more comfortable knowledge of him out of his Word, namely, to kindle in them a desire to know more of so great a God from thence, it will render them without excuse for abusing the knowledge which they have, Rom. 1.19, 20.
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Thirdly, It is by accident useful another way, viz. by honest and assiduous labours in the pursuit of Learning, to keep them from the Temptations of divers lusts, which by a loose and an idle life would be more ready to assault them.
Thirdly, It is by accident useful Another Way, viz. by honest and assiduous labours in the pursuit of Learning, to keep them from the Temptations of diverse Lustiest, which by a lose and an idle life would be more ready to assault them.
Fourthly, It makes them thus adorned serviceable to humane Society. Singular use have all Ages had of the learned labors of prophane Historians, Philosophers, Poets, Orators, Mathematicians, Physitians, Artists in divers kinds.
Fourthly, It makes them thus adorned serviceable to humane Society. Singular use have all Ages had of the learned labors of profane Historians, Philosophers, Poets, Orators, Mathematicians, Physicians, Artists in diverse Kinds.
Learned wickedness is Arm•ta• nequitia, such learning degenerates into Pride, Arrogance, Scorn, Atheism, Heresie, contempt of godliness, (as Philosophers are called by the Fathers, Haereticorum patriarchae, but all this is accidental, and the fruit of lust. ) Yet,
Learned wickedness is Arm•ta• Nequitia, such learning Degenerates into Pride, Arrogance, Scorn, Atheism, Heresy, contempt of godliness, (as Philosophers Are called by the Father's, Haereticorum Patriarchae, but all this is accidental, and the fruit of lust.) Yet,
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There are learned Devils, there cannot be holy Devils (for Holiness is the character of celestial not of infernal Angels, Deut. 33.2.) yet in Holy men Learning is a rare Ornament and accession, as the golden Ring to the Gem which is in it.
There Are learned Devils, there cannot be holy Devils (for Holiness is the character of celestial not of infernal Angels, Deuteronomy 33.2.) yet in Holy men Learning is a rare Ornament and accession, as the golden Ring to the Gem which is in it.
Sanctified Wit beautifies Religion, sanctified Reason defends it, sanctified power protects it, sanctified Elocution perswades others to the love of it.
Sanctified Wit beautifies Religion, sanctified Reason defends it, sanctified power protects it, sanctified Elocution persuades Others to the love of it.
yet great difference between the learning of a Paul, or the elequence of an Apollo, or the power of a Constantine, or the acuteness of an Austin, or the courage of an Athanasius, and the ordinary qualifications of inferior good men.
yet great difference between the learning of a Paul, or the Eloquence of an Apollo, or the power of a Constantine, or the acuteness of an Austin, or the courage of an Athanasius, and the ordinary qualifications of inferior good men.
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Thirdly, It enableth them to procure more favor and to bring more reputation unto Religion ▪ by the greatness of parts wherein they may be otherwise serviceable unto them, with whom it concerneth Religion to have the honour thereof preserved.
Thirdly, It enableth them to procure more favour and to bring more reputation unto Religion ▪ by the greatness of parts wherein they may be otherwise serviceable unto them, with whom it concerns Religion to have the honour thereof preserved.
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God is pleased in his holy providence to make other interests, sometimes a preservative unto Religion, where it self is not immediately and per se regarded.
God is pleased in his holy providence to make other interests, sometime a preservative unto Religion, where it self is not immediately and per se regarded.
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First, Hereby the antient Fathers of the Church were furnished to confute the Pagan and Idolatrous worship of the Heathens out of their own Writers, as Paul did the Idolatry of Athens by the inscription of their own Altar, Act. 17, 23. As David killed Goliah with his own Sword, as a tree is cut down by an Axe, the helve whereof was made out of a bough of the same tree;
First, Hereby the ancient Father's of the Church were furnished to confute the Pagan and Idolatrous worship of the heathens out of their own Writers, as Paul did the Idolatry of Athens by the inscription of their own Altar, Act. 17, 23. As David killed Goliath with his own Sword, as a tree is Cut down by an Axe, the helve whereof was made out of a bough of the same tree;
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as likewise to shew that many doctrines of the Scripture have been owned even by prophane Writers; One God by Plato, one first Cause by Aristotle, Divine Providence by Cicero, the last conflagration by the Stoicks, &c.
as likewise to show that many doctrines of the Scripture have been owned even by profane Writers; One God by Plato, one First Cause by Aristotle, Divine Providence by Cicero, the last conflagration by the Stoics, etc.
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Physicks in Genesis, Ethicks in Proverbs, Logick in the disputations of the Prophets, of Christ and his Apostles, Allusions to the natures of Beasts, Sheep, Goats, Wolves, Lions, Doves, &c. Many allusions in the Books of Ezra, Nehemiah, and Esther, to the customs of the Persians, many passages in the Prophets illustrable out of the Histories of the times and places to which they refer, many expressions in the New Testament best explicable out of the Roman Laws and Antiquities.
Physics in Genesis, Ethics in Proverbs, Logic in the disputations of the prophets, of christ and his Apostles, Allusions to the nature's of Beasts, Sheep, Goats, Wolves, Lions, Dove, etc. Many allusions in the Books of Ezra, Nehemiah, and Esther, to the customs of the Persians, many passages in the prophets illustrable out of the Histories of the times and places to which they refer, many expressions in the New Testament best explicable out of the Roman Laws and Antiquities.
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Fourthly, The Histories of the Scriptures, and the Miracles of Moses, of Christ and his Apostles may even out of Heathen Writers be confirmed (and a testimony from Adversaries is of great validity) this hath been largely and learnedly proved by Mornay and Grotius in their Books de veritate Christianae Religionis.
Fourthly, The Histories of the Scriptures, and the Miracles of Moses, of christ and his Apostles may even out of Heathen Writers be confirmed (and a testimony from Adversaries is of great validity) this hath been largely and learnedly proved by Mornay and Grotius in their Books de veritate Christian Religion.
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Fifthly, The knowledge of Times by the Olympiads, the fasti Consulares, and other standing ways of computation are exceeding necessary to the the exact distinguishing and digesting of sacred Chronology, and of the occurrences of Scripture to their proper times, as Austin hath noted.
Fifthly, The knowledge of Times by the Olympiads, the fasti Consulares, and other standing ways of computation Are exceeding necessary to the the exact distinguishing and digesting of sacred Chronology, and of the occurrences of Scripture to their proper times, as Austin hath noted.
Sixthly, Many Ecclesiastical Writers, who either write against the Gentiles, or Apologetical Discourses for Christian Religion, cannot be clearly understood without the reading of Secular Authors;
Sixthly, Many Ecclesiastical Writers, who either write against the Gentiles, or Apologetical Discourses for Christian Religion, cannot be clearly understood without the reading of Secular Authors;
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those kind of Writings, as Origen against Celsus, Tertullians Apology, Theodoret de curandis Graec•rum Affectibus, Cyprian de Idolorum vanitate, Austin de Civitate Dei, Minutius Felix his Octavius, and other the like, being brimful of such kind of Learning, and allusions thereunto.
those kind of Writings, as Origen against Celsus, Tertullia's Apology, Theodoret de curandis Graec•rum Affectibus, Cyprian de Idolorum vanitate, Austin de Civitate Dei, Minutius Felix his Octavius, and other the like, being brimful of such kind of Learning, and allusions thereunto.
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When I consider all these things I cannot but beleeve that the more learned men are (having gracious hearts as well as learned heads ) the more sensible they are of their insufficiency, for so tremendous an imployment as the sound, solid,
When I Consider all these things I cannot but believe that the more learned men Are (having gracious hearts as well as learned Heads) the more sensible they Are of their insufficiency, for so tremendous an employment as the found, solid,
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We have considered some of the many uses of Sec•lar Learning, and that within the sphear of one onely profession, that it is as a dead hedge wherewith men use to fence a quick one,
We have considered Some of the many uses of Sec•lar Learning, and that within the sphere of one only profession, that it is as a dead hedge wherewith men use to fence a quick one,
First, Though there be excellent use to be made of Humane Learning, yet it is to be used with much caution, as Physitians use Opium, or other dangerous things with their due correctives.
First, Though there be excellent use to be made of Humane Learning, yet it is to be used with much caution, as Physicians use Opium, or other dangerous things with their due correctives.
for mixing Philosophy with Theology, out of an opinion thereby the easier to gain the Gentil•s unto the Christian faith. But none have been more blame-worthy in this case then the old Schoolmen, of whom Melancthon saith, that their doctrine is chiefly made up of two things, Philosophy and Superstition ;
for mixing Philosophy with Theology, out of an opinion thereby the Easier to gain the Gentil•s unto the Christian faith. But none have been more blameworthy in this case then the old Schoolmen, of whom Melanchthon Says, that their Doctrine is chiefly made up of two things, Philosophy and Superstition;
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and therefore it is well observed by a learned man that School-men and Canonists have been the fountains of that corruption which hath infected the Church of Christ;
and Therefore it is well observed by a learned man that Schoolmen and Canonists have been the fountains of that corruption which hath infected the Church of christ;
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and the Canonists in Discipline by the state of the Papacy, of which the main cause hath been the admitting of Aristotle and his Philosophy, In ipsa adyta & penetralia Ecclesiarum, as H•spinian speaketh.
and the Canonists in Discipline by the state of the Papacy, of which the main cause hath been the admitting of Aristotle and his Philosophy, In ipsa adyta & penetralia Ecclesiarum, as H•spinian speaks.
knowledge puffeth up, 1 Cor. 8.1. Tertullian calleth Philosophers, Gloriae Animalia. And I beleeve that this vanity doth scarce in any thing mote put forth it self then in pride of Wit or Memory in this way of learning.
knowledge Puffeth up, 1 Cor. 8.1. Tertullian calls Philosophers, Glory Animalia. And I believe that this vanity does scarce in any thing mote put forth it self then in pride of Wit or Memory in this Way of learning.
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3 Use it not proudly with contempt and disdain of the Word of God, like that prophane Wit who said, he did not dare to read the Scripture for fear of spoiling his stile.
3 Use it not proudly with contempt and disdain of the Word of God, like that profane Wit who said, he did not Dare to read the Scripture for Fear of spoiling his style.
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4. Use it not heretically in defence of error, as Erasmus saith of the Arrians, hoc ipso fuere pestilentiores quod Aristotelicis argutiis essent instructi ;
4. Use it not heretically in defence of error, as Erasmus Says of the Arians, hoc ipso fuere pestilentiores quod Aristotelicis argutiis essent instructi;
For this it was that Tertullian calleth Philosophers the Patriarchs of Hereticks, and that the Apostle exhorteth us to take heed no man spoil us through philosophy and vain deceit, Col. 2.8. He meaneth not solid philosophy, the genuine issue of Right Reason;
For this it was that Tertullian calls Philosophers the Patriarchs of Heretics, and that the Apostle exhorteth us to take heed no man spoil us through philosophy and vain deceit, Col. 2.8. He means not solid philosophy, the genuine issue of Right Reason;
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as Articles of Faith and forms of Worship, when it will acknowledge no Religion but what is deducible out of the princples of corrupted Reason, nor admit any conclusions which are not consonant to those principles.
as Articles of Faith and forms of Worship, when it will acknowledge no Religion but what is deducible out of the princples of corrupted Reason, nor admit any conclusions which Are not consonant to those principles.
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5. Use it not prophanely, to inflame lust, as some elegant Writers do more corrupt by their lasciviousness ▪ then benefit by their politeness, as Ma•tial, Petronius Arbiter, &c. Cyprian said of the Adulteries of the Heathen gods, that by their examples fiunt miseris delicta religiosa. In such a use we may justly fear the rebuke which Ierom saith he had, Ciceronianus es, non Christianus.
5. Use it not profanely, to inflame lust, as Some elegant Writers do more corrupt by their lasciviousness ▪ then benefit by their politeness, as Ma•tial, Petronius Arbiter, etc. Cyprian said of the Adulteries of the Heathen God's, that by their Examples Fluent miseris Delicta religiosa. In such a use we may justly Fear the rebuke which Jerom Says he had, Ciceronian es, non Christian.
Pare the Na•ls, cut the Hair, lop the luxuriances, carry it through the fire, as the spoils were appointed to be, that it may be purged for the use of the Temple.
Pare the Na•ls, Cut the Hair, lop the luxuriances, carry it through the fire, as the spoils were appointed to be, that it may be purged for the use of the Temple.
who because the Apostle forbiddeth deceitful Philosophy, and telleth us how vain the professors thereof became in their imaginations, do thence condemn all the sober and just use of true Learning.
who Because the Apostle forbiddeth deceitful Philosophy, and Telleth us how vain the professors thereof became in their Imaginations, do thence condemn all the Sobrium and just use of true Learning.
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who shut all Learning out of the Church, and all learned men out of Heaven. Such was it seems Friar Francis the Popish Saint, who cursed a learned Minister of Bononia for going about to set up there a School of Learning without his leave.
who shut all Learning out of the Church, and all learned men out of Heaven. Such was it seems Friar Francis the Popish Saint, who cursed a learned Minister of Bologna for going about to Set up there a School of Learning without his leave.
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Yea, such it seems was Pope Paul the second, of whom Platina telleth us, that he did so hate Humane Learning, that he esteemed the lovers thereof Hereticks,
Yea, such it seems was Pope Paul the second, of whom Platina Telleth us, that he did so hate Humane Learning, that he esteemed the lovers thereof Heretics,
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Or from Malice, and a desire to have Religion betraied; (and therefore it is reckoned amongst the persecutions of the Church, that Iulian prohibited the children of Christians to be trained up in the Schools of Learning :) Or from Avarice, and out of a sacrilegious desire to devoure those Revenues wherewith the bounty of Benefactors hath from time to time endowed the Schools of Learning.
Or from Malice, and a desire to have Religion betrayed; (and Therefore it is reckoned among the persecutions of the Church, that Iulian prohibited the children of Christians to be trained up in the Schools of Learning:) Or from Avarice, and out of a sacrilegious desire to devour those Revenues wherewith the bounty of Benefactors hath from time to time endowed the Schools of Learning.
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But I cannot but take notice of it, as doubtless a calumny cast upon Carolostadius and Melanchton, as if they taught the Youth at Wittenberg to cast off all Philosophy and Humane Learning, having been themselves so taught by Luther, and that they turned to Mechanick imployments, one to Husbandry, the other to the Art of Baking, and that thereupon many young men did burn their Books of Liberal Arts, and betook themselves to Manufactures.
But I cannot but take notice of it, as doubtless a calumny cast upon Carolostadius and Melanchthon, as if they taught the Youth At Wittenberg to cast off all Philosophy and Humane Learning, having been themselves so taught by Luther, and that they turned to Mechanic employments, one to Husbandry, the other to the Art of Baking, and that thereupon many young men did burn their Books of Liberal Arts, and betook themselves to Manufactures.
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But how honorably both Luther and Melanchton thought of Humane Learning in it self (though they might inveigh against the abuse of it in Popish Academies) is by learned men so abundantly cleared out of their own practice and Writings, that I shall not need add any more in their vindication.
But how honorably both Luther and Melanchthon Thought of Humane Learning in it self (though they might inveigh against the abuse of it in Popish Academies) is by learned men so abundantly cleared out of their own practice and Writings, that I shall not need add any more in their vindication.
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Great Learning will consist with monstrous Wickedness. Who more learned then the Scribes and Pharisees, and who more graceless, and more bitter enemies to the doctrine of Salvation? Who more learned then the Athenian Philosophers, and who greater deriders of the Apostles Preaching? Never had Christian Religion more bitter Enemies then Celsus, Porphyrie, Iulian, Libanius, and the like great Professors of Humane Learning.
Great Learning will consist with monstrous Wickedness. Who more learned then the Scribes and Pharisees, and who more graceless, and more bitter enemies to the Doctrine of Salvation? Who more learned then the Athenian Philosophers, and who greater deriders of the Apostles Preaching? Never had Christian Religion more bitter Enemies then Celsus, Porphyry, Iulian, Libanius, and the like great Professors of Humane Learning.
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and consider if the knowledge of the wisdom of Egppt be so honorable, how glorious is the excellency of the knowledge of Christ, in comparison whereof all other knowledge is loss and dung? Si tanti-vitrum, quanti veram margaritam? If a glass jewel be so valuable,
and Consider if the knowledge of the Wisdom of Egypt be so honourable, how glorious is the excellency of the knowledge of christ, in comparison whereof all other knowledge is loss and dung? Si tanti-vitrum, quanti Veram margaritam? If a glass jewel be so valuable,
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To be powerful Orators with Men, and never to prevail with God ; To know the constellations, motions, and influences of heavenly Bodies, and have still unheavenly Souls ;
To be powerful Orators with Men, and never to prevail with God; To know the constellations, motions, and influences of heavenly Bodies, and have still unheavenly Souls;
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We must therefore study to improve our Learning unto the use and furtherance of holiness, to better our minds, to order our affections, to civilize our manners, to reform our lives, to adorn and render our profession the more amiable, to consecrate all our other endowments as spoils unto Christ, to lay our Crowns at his feet,
We must Therefore study to improve our Learning unto the use and furtherance of holiness, to better our minds, to order our affections, to civilize our manners, to reform our lives, to adorn and render our profession the more amiable, to consecrate all our other endowments as spoils unto christ, to lay our Crowns At his feet,
and make all our other abilities and acquirements Handmaids unto his glory. When Learning is thus a servant unto godliness, godliness will be an honor unto Learning.
and make all our other abilities and acquirements Handmaids unto his glory. When Learning is thus a servant unto godliness, godliness will be an honour unto Learning.
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And I scarce know a greater defect in this Nation, then the want of such encouragement and maintenance as might render the Calling of a School-master so honorable,
And I scarce know a greater defect in this nation, then the want of such encouragement and maintenance as might render the Calling of a Schoolmaster so honourable,
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And by how much the fewer men of great worth and parts are imployed in that service, by so much the more should the loss of rare and worthy men in that way be bewailed by us.
And by how much the fewer men of great worth and parts Are employed in that service, by so much the more should the loss of rare and worthy men in that Way be bewailed by us.
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What necessity there is to have the mindes and manners of Children formed and seasoned, while they are pliant and ductile, before licence break out into pride and luxury, before lust grows head-strong and intractable,
What necessity there is to have the minds and manners of Children formed and seasoned, while they Are pliant and ductile, before licence break out into pride and luxury, before lust grows headstrong and intractable,
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yet still I look on the departure of this man, as if the middle and most precious Stone in a rich Iewel should drop out, which though many others remain in, cannot but be greatly missed, and bewailed.
yet still I look on the departure of this man, as if the middle and most precious Stone in a rich Jewel should drop out, which though many Others remain in, cannot but be greatly missed, and bewailed.
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And although he were so great a man, as no other Prophet (much less ordinary person) could parallel, Numb. 12.6, 7, 8. yet there may be resemblance where there is not equality.
And although he were so great a man, as no other Prophet (much less ordinary person) could parallel, Numb. 12.6, 7, 8. yet there may be resemblance where there is not equality.
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Three of which we have in the Text, Moses was Learned and Mighty in word and deed, in which Three, consisteth the excellency of a Teacher, and therefore the same is noted of Christ the great Prophet of the Church, Luke 24.19. Act. 1.1. Learning qualifieth the Teacher; Word and Work, Doctrine and Life, Institution and Example leadeth and directeth the Schollar. And so Homer describeth Phaenix the Master and Instructer of Achilles, NONLATINALPHABET.
Three of which we have in the Text, Moses was Learned and Mighty in word and deed, in which Three, Consisteth the excellency of a Teacher, and Therefore the same is noted of christ the great Prophet of the Church, Lycia 24.19. Act. 1.1. Learning Qualifieth the Teacher; Word and Work, Doctrine and Life, Institution and Exampl leads and directeth the Scholar. And so Homer Describeth Phoenix the Master and Instructer of Achilles,.
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not onely an excellent Linguist and Grammarian, Historian, Cosmographer, Artist, but a most judicious Divine, and a great Antiquary in the most memorable things of this Nation.
not only an excellent Linguist and Grammarian, Historian, Cosmographer, Artist, but a most judicious Divine, and a great Antiquary in the most memorable things of this nation.
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Into whatsoever parts of the Land he travelled, he was able to refresh and to instruct his Fellow-travellers in the most remarkable particulars of every Country.
Into whatsoever parts of the Land he traveled, he was able to refresh and to instruct his Fellow-travellers in the most remarkable particulars of every Country.
Pausanias was not more accurate in the description of Greece, then he of England. And I have heard, that he had it sometimes in his thoughts to have published some thing in this kind.
Pausanias was not more accurate in the description of Greece, then he of England. And I have herd, that he had it sometime in his thoughts to have published Some thing in this kind.
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Secondly, He was mighty in Word, able out of a full Treasury, and Store-house of Learning, to bring forth both new and old. I never knew any learned subject spoken of in his company, wherein he was not able most dexterously to deliver his opinion.
Secondly, He was mighty in Word, able out of a full Treasury, and Storehouse of Learning, to bring forth both new and old. I never knew any learned Subject spoken of in his company, wherein he was not able most dexterously to deliver his opinion.
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and dicta factis deficientibus erubescunt, saith Tertullian. And indeed he was a man of fixed and resolved honesty, and wondered in his sickness what men did learn Christianity for,
and dicta factis deficientibus erubescunt, Says Tertullian. And indeed he was a man of fixed and resolved honesty, and wondered in his sickness what men did Learn Christianity for,
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Time was, when fearing whether his conscience and his Imployment would consist together, he put himself to much pain and trouble to resign the place, which he then held in the City of Glocester. For the times were then such, that many durst not take his resignation, till at last he met with a worthy Gentleman, who feared no mans displeasure in doing that which he knew was his duty.
Time was, when fearing whither his conscience and his Employment would consist together, he put himself to much pain and trouble to resign the place, which he then held in the city of Gloucester. For the times were then such, that many durst not take his resignation, till At last he met with a worthy Gentleman, who feared no men displeasure in doing that which he knew was his duty.
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Patient in his sufferings, willingly with Moses bearing the reproach of Christ, and not fearing the wrath of any man in comparison of the reverence he did bear to his own Conscience.
Patient in his sufferings, willingly with Moses bearing the reproach of christ, and not fearing the wrath of any man in comparison of the Reverence he did bear to his own Conscience.
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It was hardly possible for any friend by any importunity to draw him from a most punctual observation of timely attendance upon the duties of his place.
It was hardly possible for any friend by any importunity to draw him from a most punctual observation of timely attendance upon the duties of his place.
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if he should then have died, to have been buried at the School door, in regard he had in his ministration there come short of the duties which he owed unto the School.
if he should then have died, to have been buried At the School door, in regard he had in his ministration there come short of the duties which he owed unto the School.
And this we shall ever find true, the more active, able, conscientions, faithful, any are in discharge of duty, the more humble, the more jealous, the more fearful they are of their coming short of it.
And this we shall ever find true, the more active, able, conscientious, faithful, any Are in discharge of duty, the more humble, the more jealous, the more fearful they Are of their coming short of it.
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Moses would not bate Pharoah an Hoof, kept close to every tittle of his Commission, Exod ▪ 10.9, 26. So was he punctual and unmoveable from honest principles. Vir Rigidae innocentiae, as Livy said of Cato. He was of Polemo his judgment in this point, Debere, inesse quand•m mo•ibus contumaciam, that men having proved all things should hold fast the best, and be pertinacious in goodness.
Moses would not bore Pharaoh an Hoof, kept close to every tittle of his Commission, Exod ▪ 10.9, 26. So was he punctual and Unmovable from honest principles. Vir Rigidae innocentiae, as Livy said of Cato. He was of Polemo his judgement in this point, Debere, inesse quand•m mo•ibus contumaciam, that men having proved all things should hold fast the best, and be pertinacious in Goodness.
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It is noted as a special peece of Socrates his wisdom, that he did by his institution fix and reduce the wandering and vitious inclinations of Alcib•ades. I might go on in this parallel,
It is noted as a special piece of Socrates his Wisdom, that he did by his Institution fix and reduce the wandering and vicious inclinations of Alcib•ades. I might go on in this parallel,
as they were eminent in Moses. But I shall add onely this one thing more, The great care which he had of the School at his last, that there might be an able Successor chosen.
as they were eminent in Moses. But I shall add only this one thing more, The great care which he had of the School At his last, that there might be an able Successor chosen.
Of Moses his care in this particular we read, Numb. 27.15, 16, 17. And this good man the evening before he died with great earnestness commended it to the Company, by a member thereof, who came to visit him, that they should use their uttermost wisdom and care to chuse an able, learned, religious,
Of Moses his care in this particular we read, Numb. 27.15, 16, 17. And this good man the evening before he died with great earnestness commended it to the Company, by a member thereof, who Come to visit him, that they should use their uttermost Wisdom and care to choose an able, learned, religious,
And so much were they pleased to honor the judgment and integrity of this worthy man, that presently after his death they pitched upon an excellent learned man whom he had so providently commended unto them.
And so much were they pleased to honour the judgement and integrity of this worthy man, that presently After his death they pitched upon an excellent learned man whom he had so providently commended unto them.
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I might add one parallel more, in the death of this good man to Moses. The Lord bid Moses go up to the Mount and dye, Deut. 32.49, 50. and he did so, Deut. 34.1.5. This worthy Friend of mine, the Friday and Saturday before his own Fit, was pleased to visit me, lying at that time under a sore fit of the Stone.
I might add one parallel more, in the death of this good man to Moses. The Lord bid Moses go up to the Mount and die, Deuteronomy 32.49, 50. and he did so, Deuteronomy 34.1.5. This worthy Friend of mine, the Friday and Saturday before his own Fit, was pleased to visit me, lying At that time under a soar fit of the Stone.
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And accordingly though in obedience to Gods appointment, he made use of means, yet he still insisted upon it, that his time of dissolution was now come,
And accordingly though in Obedience to God's appointment, he made use of means, yet he still insisted upon it, that his time of dissolution was now come,
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and with Moses die not onely patiently but obediently, as knowing that we have a City which hath foundations made without hands, eternal in the Heavens, whose Builder and Maker is God. FINIS.
and with Moses die not only patiently but obediently, as knowing that we have a city which hath foundations made without hands, Eternal in the Heavens, whose Builder and Maker is God. FINIS.
Alting. The•l. pr•bl p•rt. 1. problem 2. Melanct. Epist. pag 890. Raynold ▪ confer. with Hart. p. 72. vid. ora• 2. Anti•Weigel. su•vissimi •oc•issimi { que } viri D. I an. A•rowsmith. Hospinian. Hist. Iesuit. in prae•. et Hist. Sacram. p 401. Cic. de nat. Deorum lib. 1. de Prota. Abderit. Plutarch. in Nicia & in Pericle, de Anax. Socrat. l. 2 c 28 Sozom. l. 2. c. 4.
Alting. The•l. pr•bl p•rt. 1. problem 2. Melanchthon Epistle page 890. Raynold ▪ confer. with Hart. p. 72. vid. ora• 2. Anti•Weigel. su•vissimi •oc•issimi { que } viri D. I an. A•rowsmith. Hospinian. Hist. Iesuit. in prae•. et Hist. Sacrament p 401. Cic de nat. Gods lib. 1. de Prota. Abderit. Plutarch. in Nicia & in Pericles, de Anax Socrates l. 2 c 28 Sozomen l. 2. c. 4.
H•er. advers. Luciferan. Vid. Tert, Apol. c 46. de pres•r. c. 7. de anim. c. 1, 2, 3. Vid. Daven. in Col. 2.8. Alting. Theol. problem. p. 1•. N•s à prophetis & Christ•, n•n à philosophis & Epicuro erudimur. Te•tul. conn. Marc l. 2. c. 16 Vid. Danaeam in Aug Euchirid. c. 4. sect. 9.10.
H•er. adverse. Luciferan. Vid. Tert, Apollinarian c 46. de pres•r. c. 7. de anim. c. 1, 2, 3. Vid. David. in Col. 2.8. Alting. Theology problem. p. 1•. N•s à Prophetess & Christ•, n•n à philosophis & Epicuro erudimur. Te•tul. conn. Marc l. 2. c. 16 Vid. Danaeam in Aug Euchirid. c. 4. sect. 9.10.
Ad Eustochium de custodiâ virginitatis, Aug. Epist. 119. Basil. de leg. lib. Gentil. Hieron ad Pammachium de obitu Paulinae. & epist. ad Magnum orat. num. 31.23.24 ▪
Ad Eustochium de custodiâ virginitatis, Aug. Epistle 119. Basil. de leg. lib. Gentil. Hieron and Pammachius de obitu Pauline. & Epistle. ad Magnum Orat. num. 31.23.24 ▪
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Hoorubec. Commantar. de •eige•. Baldw. Casus. Conscien. lib. 4 c. 2 cas 9. Greg. Tholos. de Re•ub. lib. 17. cap. 12. sect. 5. Plati•. in fi•e vitae Pauli ▪ 1, 2
Hoorubec. Commantar. de •eige•. Baldwin. Casus. Conscience. lib. 4 c. 2 case 9. Greg. Tholos. de Re•ub. lib. 17. cap. 12. sect. 5. Plati•. in fi•e vitae Pauli ▪ 1, 2
Aug. ep. 36. Quid mihi pro derat ingenium per illas doctrinas agile, cum def•rmiter & sa•rilegâ turpi tudine in doctrina pietatis errarem! Aug confess. l. 4. c. 16. lib. 1 ▪ c. 8.
Aug. Epistle. 36. Quid mihi Pro derat ingenium per Illas doctrinas agile, cum def•rmiter & sa•rilegâ turpi tudine in Doctrina pietatis errarem! Aug confess. l. 4. c. 16. lib. 1 ▪ c. 8.
