Concerning the study of Divinity take this advice. First, diligently imprint both in thy mind and memory the substance of Divinity described with definitions, divisions, and explications of the properties. Secondly, proceed to the reading of the Scriptures in this order. Using a grammatical, rhetorical, and logical *analysis, and the help of the rest of the arts, read first the Epistle of Paul to the Rom. after that the Gospel of John (as being indeed the keys of the new Testament) and then the other books of the new Testament. will be more easy when they are read. When all this is done, learn first the dogmatical ⟨p. 27⟩books of the old Testament, especially the Psalms: then the Prophetical, especially Isaiah: Lastly the historical, but chiefly Genesis. For it is likely that the Apostles and Evangelists read Isaiah and the Psalms very much. For there are no books of the old Testament, out of which we can read more testimonies to be cited, then out of these. There are about threescore places alleged out of Isaiah: and threescore and four out of the Psalms. Thirdly, out of *orthodoxall writings, we must get aid not only from the latter, but also from the more ancient Church. Because Satan hath raised up from the dead the old Heretics, that he might hinder the restoration of the Church, which is begun to be made in our time. For the Antitrinitaries have newly varnished that opinion of Arius and Sabellius. The Anabaptists renew the doctrines or sects of the Essees, Catharists, Enthusiasts, and Donatists. The Schwenkfeldians revive the opinions of the Eutychians, Enthusiasts, &c. Menon followeth Ebion: and the Papists resemble the Pharisees, Encratites, Tatians, Pelagians. The Libertines ⟨p. 28⟩renew the opinions of the Gnostics and Carpocratians. Seruetus hath revived the heresies of Samosatenus, Arrius, Eutyches, Marcion, and Apollinaris. Lastly, the Schismatics, that separate themselves from evangelical Churches, receive the opinions, facts, and fashions of Pup•anus in Cyprian, of the Audians, and Donatists. Therefore in like manner, we must not so much seek for new repealings and confutations of these heresies, as we are for our use to fetch those ancient ones out of Councils and Fathers, and to account them as approved and firm.
Concerning the studie of Diuinitie take this aduice. First, diligently imprint both in thy mind and memory the substance of Diuinitie described with definitions, diuisions, and explications of the properties. Secondly, proceede to the reading of the Scriptures in this order. Vsing a grammaticall, rhetoricall, and logicall *analysis, and the helpe of the rest of the arts, reade first the Epistle of Paul to the Rom. after that the Gospell of Iohn (as being indeed the keyes of the new Testament) and then the other books of the new Testamēt. will be more easie when they are read. When all this is done, learne first the dogmaticall ⟨p. 27⟩bookes of the old Testament, especiallie the Psalmes: then the Propheticall, especially Esay: Lastly the historicall, but chieflie Genesis. For it is likelie that the Apostles and Euangelists read Esay and the Psalmes very much. For there are no bookes of the old Testament, out of which we can reade more testimonies to be cited, then out of these. There are about threescore places alledged out of Esay: and threescore and foure out of the Psalmes. Thirdly, out of *orthodoxall writings, we must get aid not onely from the latter, but also from the more ancient Church. Because Sathan hath raised vp from the dead the old Heretiques, that he might hinder the restoratiō of the Church, which is begun to bee made in our time. For the Antitrinitaries haue newly varnished that opinion of Arius and Sabellius. The Anabantists renew the doctrines or sects of the Essees, Catharists, Enthusiasts, and Donatists. The Swenkseldians reuiue the opinions of the Eutychians, Enthusiasts, &c. Menon followeth Ebion: and the Papists resemble the Pharisies, Encratites, Tatians, Pelagians. The Libertines ⟨p. 28⟩renew the opinions of the Gnosticks and Carpocratians. Seruetus hath reuiued the heresies of Samosatenus, Arrius, Eutyches, Marcion, and Apollinaris. Lastly, the Schismatiques, that separate themselues from euangelical Churches, receiue the opinions, facts, and fashions of Pup•anus in Cyprian, of the Audians, and Donatists. Therefore in like manner, wee must not so much seeke for new repealings and confutations of these heresies, as wee are for our vse to fetch those ancient ones out of Councils and Fathers, and to accompt them as approued and firme.
