3dly, But can he do this, in the most effectual manner, without a knowledge of the original tongues? Without this, will he not frequently be at a stand, even as to texts which regard practice only? But he will be under still greater difficulties, with respect to controverted scriptures. He will be ill able to rescue these out of the hands of any man of learning that would pervert them: for whenever an appeal is made to the original, his mouth is stopt at once.
4thly, Is not a knowledge of profane history likewise, of antient customs, of chronology and geography, tho’ not absolutely necessary, yet highly expedient for him that would throughly understand the scriptures? Since the want even of this knowledge is but poorly supplied by reading the comments of other men.
5thly, Some knowledge of the sciences also, is (to say the least) equally expedient. Nay, may we not say, that the knowledge of one (whether art or science) altho’ now quite unfashionable, is even necessary, next, and in order to, the knowledge of the scripture itself? I mean, logic. For what is this, if rightly understood, but the art of good sense? Of apprehending things clearly, judging truly, and reasoning conclusively? What is it, viewed in another light, but the art of learning and teaching? Whether by convincing or persuading? What is there then, in the whole compass of science, to be desired in comparison of it?
Is not some acquaintance with what has been termed The second part of logic, metaphysicks, if not so necessary as this, yet highly expedient, 1. In order to clear our apprehension (without which it is impossible either to judge correctly, or to reason closely or conclusively) by ranging our ideas under general heads: and, 2. In order to understand many useful writers, who can very hardly be understood without it?
Should not a minister be acquainted too with at least the general grounds of natural philosophy? Is not this a great help to the accurate understanding several passages of scripture? Assisted by this, he may himself comprehend, and on proper occasions explain to others, how the invisible things of God are seen from the creation of the world? how the heavens declare the glory of God, and the firmament sheweth his handy work: till they cry out, O Lord, how manifold are thy works! In wisdom hast thou made them all.
But how far can he go in this, without some knowledge of geometry? which is likewise useful, not barely on this account, but to give clearness of apprehension, and an habit of thinking closely and connectedly.
It must be allowed indeed, that some of these branches of knowledge are not so indispensably necessary as the rest; and therefore no thinking man will condemn the fathers of the Church, for having in all ages and nations, appointed some to the ministry, who suppose they had the capacity, yet had not had the opportunity of attaining them. But what excuse is this, for one who has the opportunity, and makes no use of it? What can be urged for a person who has had an university education, if he does not understand them all? Certainly, supposing him to have any capacity, to have common understanding, he is inexcusable before God and man.
6thly, Can any who spend several years in those seats of learning, be excused, if they do not add to that of the languages and sciences, the knowledge of the fathers? The most authentic commentators on scripture, as being both nearest the fountain, and eminently endued with that spirit by whom all scripture was given? It will be easily perceived, I speak chiefly of those who wrote before the council of Nice. But who would not likewise desire to have some acquaintance with those that followed them? With St. Chrysostom, Basil, Jerome, Austin; and above all, the man of a broken heart, Ephraim Syrus.
7thly, There is yet another branch of knowledge highly necessary for a clergyman, and that is, knowledge of the world; a knowledge of men, of their maxims, tempers and manners, such as they occur in real life. Without this he will be liable to receive much hurt, and capable of doing little good; as he will not know, either how to deal with men, according to the vast variety of their characters; or to preserve himself from those, who almost in every place lie in wait to deceive.
How nearly allied to this, is, the discernment of spirits? so far as it may be acquired by diligent observation. And can a guide of souls be without it? If he is, is he not liable to stumble at every step?