GOD'S MERCY, showed TO HIS PEOPLE IN GIVING THEM A FAITHFUL MINISTRY AND SCHOOLS OF LEARNING FOR THE CONTINUAL SUPPLIES THEREOF.  
Delivered in a Sermon preached at Cambridg, the day after the Commencement, by Charles Chauncy, B. D, Precedent of HARVARD College in New-England.  
Published with some additions thereunto at the request of divers Honoured, and much Respected friends, For public benefit, as they judged.  1 Thes. 5.12. We beseech you brethren to know them that labour amongst you, & are over you in the Lord, and esteem them very highly in Love for their works sake. 
Printed by Samuel Green, at CAMBRIDG in New-England 1655.   

TO THE HONOURED GOVERNOR OF THE MASSACHUSETS JOHN ENDICOTT Esq, TOGETHER WITH THE DEPUTY GOVERNOR RICH. BELLINGHAM Esq, AND THE REST OF THE HONOURED BENCH.  
AS ALSO TO ALL THE BOUNTIFUL BENEFACTORS OF THE COLLEGE SERVIVING.  
AND TO ALL THE FAVOURERS, AND TRUE WELLWISHERS TO THE FAITHFUL MINISTRY, AND SCHOOLS OF LEARNING.  
CH. CH. Wishes increase of Grace, and prosperity, as their Souls prosper.   
Amos. 2.11. 
And I raised up of your Sons for Prophets, and of your Young men for Nazarits, is it ●ot so O ye children of Israel, saith the LORD?  
THE Spirit of GOD by the Prophet Amos seems to aggravate the sins of Judah and Israel mentioned from vers. 4— 9 by calling to remembrance the mercies bestowed upon them. And four mercies especially are here mentioned. 1. The destruction of the Amorite before them. (under whom ●●re comprehended all the Canaanites,) which mercy is amplified two ways 1. by the mighty stature and strength of this people [that their height was like the height of Cedar, and he was strong as the Oaks,]  
2. by their utter destruction [yet I destroyed his fruit from above, and his roots from beneath,] we gather the fruit of trees many times yet the tree stands many a year and bears new fruits, so the Lord doth impoverish a people, and suffer all their cattle and substance to be taken away, or plundered by their enemies, which do afterwards recover themselves and flourish again, but when a tree is rooted up, there is no more hope of it: thus did the Lord pluck up the Amorites by the roots, notwithstanding their cedar-like talness, & strength as heart of Oak, this is the first mercy mentioned.  
2. The Lord telleth them of their deliverance out of Egypt, verse. 10. which the Lord often insists upon. 3. Of their safe conduct through the wilderness forty years together, and these were three great blessings, yet they were but temporal. but the next and last passeth all the rest, and is spiritual. 4. I raised up of your S●ns etc. this is that blessing that is now to be spoken of.  
There be two general parts of the text  
1. A description of the spiritual benefit bestowed, in the first word● [I raised up of your Sons &c:]  
2. A testification that such a benefit was bestowed in the last words [●s it not so O ye children of Israel saith the Lord?]  
In the description we may note 1. The cause and author of this benefit, [●●he Lord] 2. The manner of working [〈…〉 up] 3. The benefit and effect it s●lf, [Prophets and Naza●●ts] amplified by the persons that were so raised up [〈◊〉 Son's a●● 〈◊〉 ●●●●●men.  
2. For the test fic●●●on it is set down in the form of a question wherein note 1. who makes the question 1. the Lord. 2. the persons to whom the question is made [the people of Israel] 3 the intent and meaning of the question, which is a strong & vehement asseveration. for the meaning of [is it not so] is, that it is certainly so.  
Now to open the meaning of the words.  
And I] that destroyed the Amorites &c: it was the self same person and power that raised up these Prophets among you.  
Raised up] words for word, I made them to arise, I made Prophets to arise from among your Sons, or I made them to be such, in this sense the word is used. Deut: 34.10. there arose not a Prophet since in Israel like unto Moses: and among them that were of Women, there arose not a greater than John the Baptist. so then here I raised up viz I made them to be Prophets. I raised them out of low condition as if I had raised them out of the dust. I have raised up of your Sons] or from among your Sons, that is some of your Sons (saith Mercer) if they were Prophets, though strangers, it were no small mercy, but to ra●se them up from among your sons, such as came forth out of your own loins. (as Samuel and Jeremiah were) this far● exceeds the other. For Prophets] not only to foretell things to come, but faithfully teach & instruct you, for there were two sorts of the Prophets in these times of the old Testament: 1. such as were taught in schools (as Samuel) under the Discipline of other Prophets, such were usually called the sons of the Prophets, 2 Kings. 4.1. & 6.1. this may appear by comparing together 2 Kings. 2.12. & vers. 3. of the same chapter vers. 12. Elishah said my father my father, the chariots of Israel and the horsemen thereof, Elijah was not Elishahs' natural father for it is said verse. 3. Elijah was Elishahs' master and so he was indeed, he taught him & instructed him, therefore the sons of Prophets were such as were trained up under the Prophets in good literature, and so fitted for the office of a Prophet afterwards, 2. Others had their calling immediately from God, and were by him extraordinarily inspired with gifts from above, as Amos. 7.14, 15. Amos says I was not a Prophet nor the son of a Prophet, but I was an herdsman, and a gatherer of sycamore fruit: that is I was not trained up in any of the schools of the Prophets, but I had another calling, until the Lord was pleased to advance me to the office and dignity of a Prophet, & verse. 15. He took me as I followed the flock and said Prophecy to my people Israel, both these sorts of Prophets may be understord here, both such as had there education in the schools of the Prophets, and such as were called immediately, and extraordinarily inspired, God was the raiser up of them both, for humane instruction is not sufficient to make any man to be a Prophet: yes and no less power of God and grace is requisite to raise up your Sons to be Prophets whatsoever their education is, then where he doth inspire others immediately & extraordinarily, therefore where extraordianry means is wanting, the goodness of God in blessing ordinary means must not be forgotten. [Of your young men] it is spoken of young men emphatically, for it is a mighty change that young men that are addicted to their pleasures & lusts, that now they should be so changed as to preach Christ, & to savour heavenly things, and to be set apart to God, [To be Nazarites] the Nazarites were separati●i (saith Mercer) men separated from vulgar delights, that they mi●ht apply themselves and their study to the word of God and his worship. Some apply that which is spoken of our Saviour Christ Math. 2. He shall be called a Nazarene, to have some reference to this vow of a Nazarite, but no doubt that place hath respect merely to the c●tty Nazareth, which is derived of Natzar that signifies to keep, and not of Nazar that signifies to separate, so the Nazarites were separated from the vulgar sort of men to a strict course of life, the Law of them is set down Num: 6. which ye may read at your leisure, now there were two sorts of Nazarites some limited to a certain time, others were perpetual, and these latter were consecrated to the study of the word of God, and trained up thereunto from their childhood, under a severe discipline and austeer course of life, that at length they might be able to go before the people of God, as well by soundness of doctrine, as by the example of an holy life. So that now the meaning of the text is that although Almighty God had done great things for Judah, and Israel, yet this benefit exceeded all the rest, that the Lord had provided a faithful ministry, not only extrord●nary, but such as were raised from the posterity of his people by his blessing upon the schools of learning and means of education, to be separated unto God and set apart for the work of God in the salvation of men's souls.  
Doct. It is a special blessing of God to his people, when he affords and blesses the means of instruction for the education of youth, to raise up some from our Children, and young men and to fit them for the work of the Ministry.  
It is a blessing of God, for he saith [I raised up] no creature alone can do it, it is a special blessing, more than deliverance from any outward enemies, as t●e Amorites and the Cananites were, for they had but an 〈◊〉 of flesh, but here are spiritual wickednesses that be vanquished, it is greater than the deliverance out of Egypt, for many that were delivered from thence afterwards perished ●ude. 5. It is a greater mercy than the Lord shown to his people in leading them through the wilderness forty years, though herein there was the angel of God's presence that went before them in the pillar of cloud and fire, that directed them and kept them in all their way, yet neither was that mercy comparable to that in the text, for that was mainly an outward help, for notwithstanding that there were six hundred thousand of them, whose carcases fell in the wilderness, but in this spiritual mercy Eternal destruction is prevented, this therefore exceeds all the rest, and there is an other kind of the Lords presence walking in the midst of the golden candlesticks, which brings us to spiritual & everlasting peace, and mercy in the ministry of God's servuants.  
For the further proof of this ye may observe that the Lord much stands upon this, on all occations as the greatest savour in sending of his prophets and ministers and messengers unto his people as 2 Chron: 36.15. The Lord God of your fathers sent unto you by his messengers, rising-up early & sending them, (when as God's ministers rise up betimes then God himself is said to rise up betimes, God will not s●eep when his ministers wake● ● why did the Lord thus arise and send, because he had compassion on his people and on his habitation, because of the bowels of his pity and compassion on the poor souls of his people, so Jer: 3.15. when he promises to give pastors after his own heart to feed them with knowledge, and understanding, upon their unfe●ned repentance, yea this is such a mercy that it may comfort the hearts of God's people whatsoever their afflictions be, as the Lord saith Isai. 30.20. though I feed them with the bread of affliction and give them the water of affliction to drink, yet their eyes shall see their teachers, and their teachers shall not be removed into a corner any more, as if he had said though your aflictions are heavy yet this shall be a mitigation of them, that you shall have faithful teachers to instruct you still, this will surely mitigate and lighten all other afflictions: yea this will lift up God's people above all their afflictions, will lift them up to heaven as it is spoken of Capernaum Mat. 11. and observable is that of Paul Rom. 15.29. I know that when I come unto you I shall come in the fullness of the blessings of the G sp●ll, ye see that there is a fullness of blessings in the preaching of the Gospel, they are but shallow blessings in comparisson that we have in outward thing.  
But now when the Lord raised up our sons & young men to be our prophets, and ministers the blessing is greatly increased, ye may remember how mervell●●●ly Za●harias was affected Luke. 1 ●7. when it was revealed to him by the angel that he should have a son that should turn many of the children of Israel to the Lord their God, that is that he should serve him in the work of the ministry, and should come in the spirit and power of Elias, what joy and gladness he was filled with all? and broke forth into that heavenly song of praises unto the Lord, and next unto the mercy of God in Christ; he praises him for John Baptist and saith verse. 76. Thou child shalt be called the Prophet of the highest, for thou shalt go before the face of the Lord to prepare his ways, to give knowledge of salvation to his people by the remission of their sins, this was the great argument of his praises not only that John Baptist should be a Prophet, and should give knowledge of salvation to God's people, but that his child should serve God in so high and heavenly a calling, & so great an employment, so it was granted for a great blessing that the Lord promised to Phinehas Numb: 25.13. he shall have he & his seed after him, even the covenant of an everlasting priesthood, because he was zealous for his God, and made an atonement for the children of Israel: if the Lord had not accounted this a great mercy he would never have given it as a reward to his faithful servant, neither on the contrary would the Lord have laid this as an heavy judgement on Elies' house, that he cut them off from his altar, that is, be deprived them utterly from the office of the Priesthood, which afterwards the Lord did, when he cut off by the hands of Saul Nob the City of the Priests. Thus the Point is sufficiently cleared by scripture.  
Reason 1. This must needs be a great blessing, Because the ministry is purchased at so high a rate, and the business was so great to set it up, now the providing of an able, and faithful ministry cost much, and it was a mighty business to set it up. Ephe. 4.8. Christ ascended up on high and led captivity captive, & gave gifts unto men: first that Christ must not only descend into the lower parts of the earth, but he must ascend into heaven far above all principalities and powers 2. He must lead captivity captive, that is over sin, sathan, and what soever had led us away captive, to do this▪ if all the powers of darkness could hinder it, there should never have been a faithful ministry set up, therefore Christ must captivate all these for this end, this showeth the blessing to be exceeding great, that so great a means was requisite for the procuring of it.  
Reason 2. There is in the same place annexed an other reason to prove the greatness of this blessing; taken from the excellency of the end of it, ver: 11.12. He gave some Apostles, and some Prophets, & some Evangelists, and some Pastors and Teachers, for the perfecting of the saints, for the work of the ministry, ●nd for the ●●●fying of the body of Chr●s●, as if he had said, that this ●●●●fit is of so great a necessity, that it concerns both the gathering and building up and the eternal salvation of the elect:  
Object: it will be said, that this was but for ● short ●ime, that the Apostles and Prophets and Evangelists did continue,  
Answ: But we have the writings of the Apostles Prophets and Evangelists to the end, and we must have Ordinary ministers, Pastors and Teachers, till we all come into the unity of the faith, and the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fuiness of Christ, that is, to the end of the world, and the consummation of all things, and therefore it is an hellish delusion to conceive that the ministry should be lost quite and dissanulled, by Antichristian superstition, for this assertion doth plainly annihilate both the Church and saints, and any farther salvation of any souls, which were impious to conceive.  
Reas. 3. I may reason from the difficulty of the work, & the calling of the Prophets & Nazerites, it is a very high dignity, for our sons & young men to be advanced unto, it is such a dignity as God only can bestow, and such as they be raised up by God himself unto it, the Prophet is the name of Seers, 1 Sam: 9.9. they have better eyes then other men, they are the men of God, (as the mountains of God, and Cedars of God are so called) by way of excellency, the persons that have more of God in them then other men, they are near'st unto God. ●●vit: 10.3. and they bring others also nearer unto God. Yea the calling of a Prophet is such an honour, as that title was given to the Lord Jesus Christ himself, Deut: 18.18. So the Galathians received Paul as Jesus Christ himself Gal. 4.14.  
Likewise to be a Nazarite is a mighty dignity, for our sons and young men to be separated to the Lord, & sanctified for his service, is no small preferment, (they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagents) Lam: 4.7. her Nazarites were whiter than snow, purer than milk, more ruddy in body than Rubies, their poll●shing was of Saphire: that is they were the most beautiful persons in the sight of God of all others; this is a mighty excellency therefore the blessing must needs be great.  
Reason 4. It is an invaluable mercy, for Parents and old men, that their children & young men are thus qualified & dignified, it is a singular blessing to have a gracious child, 3 John 4. I have no greater joy then to hear that my children walk in the Truth, greatest joys are fruits of the greatest blessings possessed by us. It is the first of Solomon's Proverbs, Chap: 10.1. A wise Son maketh a glad Father, but to have a child, that will make others wise, is a far greater joy to a parent. Dan: 12.3. They that make others wise shall shine as the brightness of the firmament, and they that turn many to righteousness, as the Stars for ever and ever: So what a joy is it for the aged to see godly young ones growing up, that the Lord gives us hope of future generations, Jsay 58.12. They that shall be of thee shall build up the old waist places, and thou shalt raise up the foundations of many generations &c: It is more when they do these great things that shall be of us: viz of our own posterity, but next it is comfortable, when as the younger sort, are hopeful and promising, that the Lord gives us to conclude that the future harvest is great, when he sends forth already so many labourers.  
Use 1. It is a ground of just double reproof,  
1. Of our great unthankfulness unto God, that hath bestowed this great mercy upon N-England and let it be considered how it hath been generally entertained by the Country: I may speak unto you, Men, Brethren, and Fathers, in the language of Samuel, 1 Sam: 12.7. stand still that I may reason with you before the Lord, of all the righteous acts of the Lord, which he did to you & to your fathers, and then he telleth them of the Lords sending of Moses & Aaron, and bringing them out of the land of Egypt, by the hand of these his servants: So I might relate unto you, what the Lord hath done for this Country, in providing, and sending hither a faithful, sound and able Ministry to them, that he hath also in great part graciously preserved and continued unto them, and as if this had been too little, he hath added this in raising up of our sons to be Prophets &c: he hath wonderfully erected Schools of learning, and means of education for our children, that there might be continually some comfortable supply & succession in the Ministry, Is it not so O ye people of God in New-England? If it hath been so, and be so still in a good measure then let me testify against you in the Lord's name for great unthankfulness to the Lord for so great a mercy. Now there be several degrees of this unthankfulness. As 1. To pass by a mercy without any serious acknowledgement thereof, as the Lord complains, Hosea 2.8. thou hast not known, (or acknowledged) that I gave thee thy corn & thy wine, and oil &c: 2. To slight any mercy of the Lord, as the Israelites did also, Num. 11.6 Our soul (said they) is even dried up, there is nothing but this Manna before our eyes &c: 3. To deny any mercy of God, as they did Numb: 14.3. they did not account it a mercy that the Lord brought them out of Egypt. 4. To account blessings for curses, as they at another time, Deut: 1.27. Because the Lord hated us, he hath brought us (into the wilderness) to destroy us. 5. When as we abuse Gods blessings to sin so much the more against the Lord, as the same people did Hosea 10.1. according to the multitude of his fruit he hath increased the Alta●s: according to the goodness of his land, they have made goodly images.  
Now all this unthankfulness is found in many, and in some measure some in all at this day, for this great blessing of the Ministry & the means of the continual success and succession therein.  
1. Many will not acknowledge the mercy, but pass it by as a matter of little or no worth: the great blessing of a painful Ministry is not regarded by covetous earthworms, neither do the schools of learning, that afford oil to the lamps, come into their thoughts or language to praise the Lord for them, this is that sin reproved in Israel Jer. 2.6. Neither said they where is the Lord that brought 〈◊〉 out of the land of Egypt?  
2. There are others that do slight these mercies some little good they apprehend in it, to have a Minister to spend the Sabbath, to baptise their children, and schools to teach their children, and keep them out of harms way, or teach them to write and read, and cast accounts, but these despise the Angel's bread, and account it but light stuff in comparisson of other things, these are like Jeshurun, Deut. 32.15. that are fatted with other contentments, and do lightly esteem the rock of their salvation.  
3. There are others that deny this to be a mercy there be many in the country, that account it their happiness to live in the waist howling wilderness, without any ministry, or schools, and means of education for their posterity, they have much liberty (they think) by this want, they are not troubled with strict sabbaths, but they may follow their worldly bussiness at any time, and their children may drudge for them at plough, or hough, or such like servile employments, that themselves may be eased, whereas the scripture saith 2 Chron: 15.3 that they that are without a teaching ministry are without the true God and without the law, surely so they are that do voluntarily make choice of such a condition, but their practice about their children is little better than the mercyless unnatural and profaneness of the Israelites Psal. 106 36. That sacrificed their sons and their daughters unto Devils.  
4. Some go so far as to account these blessings to be curses, so as to say that our ministryes are antichristian, and schools of learning popish, and the seminaries of wickedness, & looseness in the Country: it is not my purpose to confute their scurrilous reproaches of the ministry, (which are sufficiently confuted both by the doctrine and holy conversation of God's faithful servants,) nor yet to plead for any dissolute courses, or disorder that is found amongst scholars, but I desire rather to mourn for them, and to pray that some salt may be cast into the fountain that the waters may be healed, but let not whole societyes or professions be charged or blemished for the failings or scandalous carriages of some: if there be ●●e, or had been more Judass among the disciples of Christ, yet let not all the rest be indicted or arraigned for the viciousness, and disloyalty of others.  
5. Many do make wicked returns of these blessings, and fearfully abuse them, and seek what they can to weary out ministers, & to pull down schools of learning, or which is all one to take away oil from the lamps, denying or withholding maintenance from them, whereby they do as good as say let them tumble and fall, raze them raze them to the foundations: There be others that do foment and abett oppositions against God's ministers raise factions in Churches, & College, to make havoc and utter dissipation of all; I might add also the poor and slender requital (to speak no worse) of such as have with most faithfulness and diligence served the Lord and his Churches in works of so great importance: But I will spare the enlargement of these things, lest that I pass my bonds both of my strength and time.  
But now how extremely hateful to the Lord all this unthankfulness is, I need not be long in showing; Deut: 32.6. Do ye thus requite the Lord ye people foolish and unwise? and Isay 1.2, 3. Hear O heavens and give care O earth, for the Lord hath spoken; I have nourished & brought up children, and they have rebelled against me, the Ox knows his owner &c: and Micah 6.2, 3. Hear O ye mountains, the Lords controversy with his people, and he will plead with Israel O my people what have I done unto thee? wherein have I wearied thee? testify against me, for I brought thee out of the land of Egypt, and redeemed thee &c: this unthankfulness is that which causeth the Lord to take away his blessings from us: Hosea 2.8, 9 she did not know that I gave her coin & wine & oil, therefore will I return and take away her corn in the time thereof, and wine in the season thereof, and will recover my wool & my flax, given to cover her nakedness: there is the same reason in other blessings, as if the Lord should say in this case, I will put out the light, and take away the ministry, pull down the schools of learning, for this unthankfulness of yours which also the Lord hath already done in some parts of this Country.  
The S●●o●● branch of this reproof,  
2. This serves to reprove whatsoever other sins God's people do commit enjoying these great mercies, look at this as an aggravation of all our sins that the Lord hath done these great things for us, he hath subdued the 〈◊〉 all our enemies, Indians and others, whose height was like the height of Cedars, and they were strong as the Oaks, he brought us out of the land of Egypt, out of the iron furnace, from many grievous task masters, from under the Prelates▪ who set us to pick straws: He lead us through this wilderness, some near upon forty years▪ and hath strangely here provided for us: now Lastly he hath raised up of our sons for Prophets, and our young men for Nazarites: surely then the Lord may justly take it unkindly at our hands, that we have so exceedingly provoaked him by our many sins, and as he saith for three transgressions of Judah & Israel and for four, I will not turn away the punishment thereof. For many, so he may say to us, for three transgressions of New-England and for four I w ll not turn away the punishment thereof. And if God will not turn it away it is beyond all other power in the world to do it. There be divers sins in Israel & Judah here reproved, which it would not be hard to find in New England, as the contempt of the Law ●n Judah, & that their l●es caused them to err. Suitably there is to be found in N-England the contempt of the word of God and his Ordinances, and listening to lying books & pamphlets, that are brought over into the country, whereby multitudes are poisoned amongst us: In the Israelites he reproves these sins Their false worship, ver. 8. they set up false Gods, and divers Altars, and turned Bethel the house of God, into Bethaven, the house of iniquity: this sin of corrupting the worship of God, is studied by many even in churches, though not in such a gross manner as Israel did, we have not such Idols as they, but spiritual we have, in the fields and in our houses The Apostle calls covetousness idolatry. Another sin of theirs was oppression, which no doubt abounds exceedingly in this country, and mark what he saith, they sell the righteous for silver and he poor for a pair of shoes, scarcely any commodity can be had but for silver, but suppose a poor man wants a pair of shoes, or other clothes to cover his nakedness, that hath no silver: truly he must be fain almost to sell himself, to get some mean commodities. Another of their sins was that, they gave th●r Nazarites wine to drink▪ but hear I should rather say, ye give the Savages and Indians wine & strong waters, & truck with them for that which ye know they will abuse to drunkenness, if not to murder. Lastly is is said, they commanded the Prophets saying prophesy not, I will not so apply it, as if there amongst us any command of Authority to that purpose, (yea we have cause to bless God for the contrary commands & endeavours also of Government amongst us,) but there is in too many places such cariag● towards the Lords Prophets, and the Prophet's sons, that the ministry & schools of learning (as was said) are reproached, despised, impoverished, if not undone. Oh (saith the Lord) vers 13. Behold I am pressed under you as a cart is pressed that is full of sheaves: So the Lord is pressed under such carnal Gospellours, He is crushed (as far as they can) by such falsehearted professors, they lay all the load upon the Lord himself, and no doubt but that the Lord will also d burden himself of them: and it is no marvel if the Lord by his ministers cries out against such wickedness in professors, and saith as Is●y. 22.1. The burden of the valley of ●●sion that is, it is but equal if they that see more and know more than others, and enjoy more means do burden the Lord by their sins, the Lord in like manner should lay upon them the heavy burden of the threaten of his word, and the execution thereof.  
use 2. This may serve for instruction to scholars and students, 1. First to show them what they should mainly intent, study, and labour for, viz. that they may be Prophets and Nazarites,  
1. Prophets, 1 Cor 12. last. Covet earnestly the best gifts▪ as goodness is the object of the will, so the best things of the will rectified, and what are the best things? 1 Cor. 14.1. desire spiritual give s, but rather that ye may Prophecy amongst all gifts the gift of prophesying is the best, and what is prophesying? but 1 Cor. 14.4. speaking to edification, exhortation, & the comfort of others, this is a public & a spiritual good, & therefore of an higher nature, and most of all to be attended by you, and aimed at in all your studies, It is a great matter also that the Lord takes the Prophets to be near unto him, as in the placing of the tribes in the camp of Israel Num: 1.50, 53. the Levites were to pitch round about the Tabernacle of Testimony where the special presence of the Lord was) and the rest of the tribes without the Levites further off, so the Prophets & Levites are nearest unto the Lord, which is a matter of comfort, assuring them of the Lords presence, assistance & protection in their calling, of dignity, as being next unto God, and employed by him about greatest service; and also of duty, in strict keeping of the Lords charge, and holy walking before him: for which purpose remember often the Lords hand upon Hophm & Phinehas, the sons of E●●, upon Nadab & Abihu, the sons of Aaron, whom the Lord slew for their profaneness, and said Levit. 10.3. that he would be sanctified in all those that draw near unto him, and before all the people would be glorified, that is, that he would punish in some remarkable manner to the view of all, the scandalous and wicked carriage of any that were near unto him in that function.  
2. Consider further it i● that ye may be Nazarites, that is, set apart in a peculiar manner unto the Lord, or separated unto him; Now there are Three things in this separation unto the Lord.  
1. A Sequestration from wicked courses & companies, and from common things. From wicked ways & companies, 2 Cor. 6.16. Be ye separate and tou●h n● unclean thing &c: to use the vessels of the Temple to quaff & carouse in, was a Babylonish practise: yea there must be a sequestration from common things, as the Nazaritic were from creatures & worldly delights & distra & ions, my meaning i, that you that are addicted this way should have less to do with the world & worldly delights, and be less cumbered than others with the affairs of this life 2. In separation, there is employed a dedication unto the Lord, things that were o● old separated, were dedicated & devoted to an holy use, as the Lord speaks of the Levites, Numb: 16.9. The God of Israel hath separated you from the Congregation of Israel to bring you near unto himself: thus Hannah dedicated her first born unto the Lord 1. Sam: 1.18. So are ye to be as persons devoted to the Lord. 3. There must be qualification with Holiness, other things separated unto the Lord as the vessels of the Sanctuary, and ministry, had a kind of relative holiness but in persons separated there should be inherent holiness, students & especially ministers should have holiness upon their foreheads, that is, professed & practised and visible unto all. Thus you may see what it is to be a Nazarite, and what ye should aim at in your studies.  
2. Hence students should be instructed how they may attain to these excellencyes, & how they may be had: for here we see that it was the Lord himself that raised up these young ones to be Proper s, and Nazarites. & it is not either your own study or parts, nor the teaching and instruction of others, that can possibly raise you up out of that dunghill wherein you lie, to this degree to be true Prophets of the Lord, but it is the Lord himself that must put ●●derneath you his everlasting arms to raise you up: therefore it concerns students to be much in prayer unto the Lord: daily and duly to draw near unto the Lord, to beg of him the spirit of wisdom, and revelation, and a blessing upon, and assistance in your studies, prayer was one of Luther's masters, and it was but reason that the priest should first offer up sacrifice for his own sins, and then for the sins of the people, Hebbr: 7.27. first seek God for themselves, and then make intercession for others.  
But now by the way, some may object, here the Example of the Nazarites that they nourished their hair, they were not to suffer any raisor to come upon their heads, dureng the time of their separation, Numb: 6, 5. here is a fair plea for students, and ministers to wear long hair.  
Answ, Because that this objection comes fair and full in my way give me leave to answer this objection, there is some need of it, and take it thus.  
1. The Nazarites had a special Commandment from God to nourish their hair, they were not to suffer any razor to come upon their heads, until their vow was accomplished, and then they were to cut it off. Numb. 6.18. But now all christians have a contrary Commandment 1 Cor: 11.14. Doth not 〈◊〉 self teach you &c: it is against the law & dark princples of nature, much more against grace & the word of grace, yea it is a s●ame (if persons be not quite past shame) for men to wear long hair: here is a wide difference between the old Nazarites and students now.  
2. The Nazarites did nourish their hair out of obedience unto God and holy devotion, whereas persons in these days do it out of pride, vainglory effeminacy, and the like sinful motives, and for sinister ends.  
3. They only amongst the people of God did nourish it, & none else therefore this example doth evidently prove that all the rest of God's people in the old Testament yea the Priests and Levites did not nourish their hair, so Christians are now to cut their hair unless they can find any where (which was never yet found) that the Commandment of the Lord hath allowed it.  
4. The Nazarites were to nourish all their hair alike, they were not to cut off some part, and to leave long locks hanging down, as is practised by some now a days.  
5. The Nazarites were to nourish their hair to burn it, Numb: 6.18. But students & ministers & professors in these days nourish their hair to keep them from all diminution, it were much better they were burnt.  
6. The Nazarites nourishing of their hair was to difference them from the common sort: but now the nourishing of the hair, is to hold correspondency with ruffains & swaggerers & ca●l●er●, yea the vilest persons in the country, yea Indians & pagans whose abominable customs the Lord hath forbidden his people to follow, Levit. 18.30.  
Object. It is true that the Lord hath forbidden unto men long hair, but what is long hair? can any man prescribe out of the word of God any set size for men's hair? if this cannot be done, why should any be offended at our hair as if it were long This objection hath been made by some, and generally stood upon, therefore it is a fit season to give some answer to it  
Answ: 1. This is most clear that long hair (if menkind do wear it) is contrary to the word of God, & to nature, & shameful as was said before.  
2. It is no small reproach to the Lord and his word, to find fault with long hair, and yet that he should not give us to understand which is long hair but that every man still is left to his liberty, to wear his hair as long as he lists; this makes the Trumpet to give an uncertain sound which the Lord approves not.  
3. That he that would keep a good conscience in such cases & controversies, wherein there appears any doubt, will make choice of the surer part, that is that part wherein he may be sure not to sin against the Lord: so will be do in this case about the length of hair, short hair we may be sure will neither offend God nor good men, but long hair may and doth offend be the therefore be sure that God do not account thy hair long.  
4. Christians are bound to abstain from all appearance of evil. 1 Thes. 5.22.  
5. Christians are to do whatsoever is of good report Phil. 4.8. But long hair in menkind hath great appearance of evil, and is of evil report.  
6. All occasions of sin, as lust, pride, ensnaring ourselves & others, should be avoided by christians Judas 23. But such is wearing of looks &c:  
7. Christian's should give no offence to others, 1 Cor. 10. But this long hair gives offence, 1. As giving an ill example to others, who are often induced by their ill precedent & example to imitate & second them in their guise. Hence it is that many even children will not endure their hair to be cut short, because that such & such professors do wear it long. 2. It anima●es & confirms others, especially profane ones, in their fantastic dress, and nourishing of their hair. 3. It offends and grieves the souls of many devout, religious and gracious Christians, who do utterly disaprove it & condemn it in their judgements, as well as practices.  
8. The Scripture seems plainly to prescribe unto men the length of their hair, Ezek 44.20. compared with Leu. 19.27. & 21.5. They shall neither share their heads, nor suffer t●●n looks ●● grow long, ●hey only shall poll their hea●●, now every one understands what is meant by polling of the head, it signifies the cutting of the h●● short & 〈◊〉, and to nourish any part thereof is contrary thereunto and to the word of God. But lest I should digress too far, thus I finish this use. Take heed of that fearful threatening Psal. 68.21. God shall wound the hairy scalp o● such a one as goes on still in his wickedness. It is likely that there were some such hairy wicked scalps & pates in those days, as there are in these days. But consider that God in his due time will wound them.  
Use 3. This may serve to work thankfulness in parents, and in all sorts of people▪ especially in New England, seeing that the Lord hath bestowed or offered these mercies to us all: he hath raised up of our sons for Prophets, that concerns parents, some parents more nearly; and he hath raised up of our young men for Nazarites, that concerns all and all have or may have the benefit of it: For besides the Lords former mercies, in sending in to us the old stock of faithful ministers, and thrusting out of his labourers into this vineyard, (by the blessing of God upon whose labours, the Gospel of Christ, and the powerful dispensation of God's Ordinances hath flourished many years, to the admiration of all the christian world) I say besides those former mercies never to be forgotten, the Lord hath graciously superadded this, in raising ●p not only ●●●ns for this end (viz. schools of learning) but also from thence some of our ●ons & young m●n to 〈◊〉 l● p●●●▪ & Nazarites. Is it not so O ye people of God in N-England? And if it be so, see what the Lord expects at our hands in answerable returns of thankfulness unto him, and let us weigh seriously these motives to such thankfulness.  
1. Let us consider what benefit and comfort all sorts have by ●●, when as our sons & young men are not only endued with the seed of knowledge & grace, but such as are sent forth as seedsmen to sow the Lords good seed in the hearts of others, it was the Lord's blessing of Rachel, & Leah, that they two built up the house of Israel, that is the Church of God by their posterity, for sons to build up our own houses to be Banim & Builders thus according to their name is a great blessing, but far greater, that they are bvilders up of God's Church & house, Psal. 144.12, 15. It is an happiness for God's people when they are in such a case that their sons are as plants grown up in their youth. But much rather to have the Lord for their God, and means to procure & continue so Is it not so O ye people of God in N-England?  
2. Consider the state of the Country where we live, which is such, that now the old stock of the country is well nigh worn out, and there is no likelihood of further supply that way: now ye know how God's people are fastened here, that if there should not be some supply by schools of learning, God's people would soon be left without a teaching ministry & c● as 2 Chron. 15.2. Is it not so O ye people of N-England?  
Object: But may we not be sufficiently supplied from among ourselves by the gifts and endowments of gifted brethren?  
Answ. I could wish as Moses, that all God's people were Prophets: But you shall find it here, as in other trades, that there is a great difference between those that have been bound apprentices to a trade and others that are handy, & have gotten a little skill by the observation of others, this latter will serve to patch or bungle, but wise men will rather choose to deal with those that have been trained up in such a course: Thus from persons educated in good literature we may rather expect that they should be workmen ●●at need not to be ashamed &c: as Paul speaks to Tim: Isay 50.4 they that have had an ear to hear as the learned, and the Lord hath given them the tongue of the learned, are most likely a speak a word in due season to him that is weary &c:  
3. Consider what helps divers particular Churches have 〈◊〉 from these schools, in grievous breaches that have been made in them, when any of the precious servants of God have been taken away, from hence others have stood up in their steads & have made up the breaches comfortably, as it was sometimes said in the like case, that the Sun hath set and y●● no n● h● followed. Is it not so O ye children of my people?  
4. Consider that this makes for the continuance of the Church & propagation of religion, to after ages, for this was always found true, that where the vision fails, there t●e pe●ple w●ll be made naked Pro. 29.18. they will be naked Congregations, and naked souls, and naked families, and naked posterities; naked of what? naked of the righteousness of Christ w●ich is put on by faith, and comes by hearing, and the shame of this nakedness will appear to God & man: naked of the Christian armour to defend themselves from spiritual enemies; and where schools have been put down or ceased, there churches have been unprovided, and religion hath decayed and great ignorance & errors have succeeded in after a●es: but on the contrary this course of the instruction of youth, is the means to provide for present & future times: and why do men plant orchards, or preserve the breed of the best cattle? but to provide for future times: but is not the pure religion of more weight, and the providing for the souls of posterities to the world's end? this is an other benefit of worth: is it not so beloved &c:  
4. Let the Separation consider this, some of whom are averse to schools of learning: that schools are available to raise up Nazarites & to further an holy separation: which is commanded unto christians, 2 Cor 6.16. is it not so beloved &c:  
Consider how the sons of Behal, papists and heretics, they compass sea and land to support and spread & fortify the Synogogues of Satan, the dens of devils, & suburbs of hell? should not the glory of God and the salvation of souls be dearer unto us, than their destruction & condemnation is to them? all these things should forward our thankfulness to God for these mercies.  
But now it is not a verbal thankfulness that will serve our turn, (that would be gross hypocrisy) but it must be really expressed, towards the education of youth, & the encouragement of the ministry, and the propagation of the Gospel.  
The reality of your thankfulness let it be expressed in your future care.  
1. To do (if it be in your power) as Hezekiah did 2 Chron: 30.22. that spoke to the heart of all the Levites, that taught the good knowledge of the Lord Yea do as Nehemiah did chap: 13.11. See that sufficient portions be allotted & contributed unto them.  
2. Do as Jehoshaphat did 2 Chron. 19.8. reach forth thine hand to send Levites into the blind and dark places of the country.  
3. Be at the cost to train up thy towardly children in good literature: parents are commanded to train up their children Ephes. 6.4. in putting understanding & instruction into them: as if children were like bruit beasts without it.  
4. In relieving the sons of the Pr p●ets. and the College, as Fl●sh●h did 1 Kings 4.34. In setting up of free schools, as the Lord inables you.  
5. If ye be poor, yet pray for posterity and means of education, and pray for the peace of Jerusalem; and that Bethel, the house of God may not be turned into Bethaven the house of iniquity, that schools of learning be not poisoned, or the fountains corrupted.  
Use 4. This point may serve for Information. To teach us, that Schools of learning are approved and appointed of God, and of great importance for the benefit of God's people: Seeing that the Lord works with, & blesseth this means, for the laying up of provision, & making of supplies for the work of the ministry; and the Lord here reckons it up as the chiefest of all the blessings mentioned: and this was always one way (even when there were extraordinary Prophets of raising up of Prophets &c: And there is much more need of schools now, when those extrardinary Prophets are wanting.  
Quest: What ground is there in the Scriptures, for Schools of learning?  
Answ: Give me leave to show this as a matter called by many into question in these days.  
Now the Text, and the explication thereof before shows that the Lord did approve of them in the days of the old Testament, that is the intent of the frequent mentioning of the sons of the Prophets, that is their scholars that were trained up under them: besides 2 K●ngs 22.14. T●ere is mention of a College (where 〈◊〉 the Prophetess, and no doubt many others nurtured in a way of learning lived,) and the Hebrews have an usual word where by they call their schools (ieshibah) a company of scholars that sit together to be taught: & Mal. 2.12. the ●aster & scholar is made mention of; Now in the New Testament John Baptist had scholars John 1.28. so the Pharises had their scholars Mat. 22.15, ●6. Paul was gamaliel's scholar Acts 22.3 There was a Synogogue of learned men disputing with Stephen Act. 6.9. So there was a school at Corinth A&s 19.8. Timothy was Paul's scholar, 2 Tim. 3.14. But the example of our Saviour Christ is above all, that kept a school, first of his twelve disciples, then of the seaventy disciples Luke 10. that ●e also sent forth to preach the Gospel. Yea there is a most clear and express Commandment, that Paul gives to Timothy 2 Tim: 2.2. he saith the things that thou hast heard of me before many witnesses, he same commit to faithful men, who shall be able to teach others also. Where we see that Timothy had many school fellows that are called witnesses, and also that Timothy is commanded to teach others, so it concerns such as God enables to teach them that may be teachers of others, to instruct them in the things of God.  
But now it will be very needful upon this occasion for u● to consider what weight there is in the objections that divers in these days have printed against them.  
Object. 1● Mr. Dell in his answer to Mr. S. Simpson allows schools of the prophets wherein Christian religion is taught, but against schools of humane learning this is that that makes them Antichrists, seeing they are contrary to, and do oppose Christ, this makes the universityes stews of Antichrist, houses of lies, and to stink before God with most loathsome abomination &c: with a multitude of other reproachful terms which Luther & others have loaded Popish Universityes withal.  
Answ. 1. I do much desire that the opposers of schools & universityes would speak plainly what they mean by humane learning, than we should easily come to some conclusion. Therefore let this distinction be premised, that humane learning may either be taken for all that learning that the heathen Authors or philosophers have delivered in their writings: or else all other Arts besides Theology, as they call physics, ethics, politics &c: take in also the grounds of languages, Latin Greek & Hebrew. Now in the former sense, if Mr. D. do mean by humane learning, all that learning that the heathen men have uttered out of the light of nature: It will be a great oversight to pass such a sentence upon it. 1. Because we find in Scriptures, some testimonies out of humane writers, as Tit: 1.12. Acts 17.28. 1 Cor: 15.33. &c: which the Spirit of God would not have alleged, if their writings had been utterly unlawful to read. 2. There are certain principles of truth written, even in corrupt nature, which heathen authors have delivered unto us, that do not cross the holy writ, 1 Cor: 11.14. doth not nature itself teach you &c: and it cannot be denied that all truth, whosoever it be that speaks it, comes from the God of truth, as he is called several times And who can deny but that there are found many excellent & divine moral truths in Plato, Aristotle Plutarch, Seneca &c: and to condemn all pell-mell, will be an hard censure, especially to call universities Antichrists for reading of them. Besides they have treated of the works of God, most excellently in many places, and the works of God ought to be declared by parents to their children, Psal. 78. 2-6. Besides they have delivered many excellent say of God, and have attested many Scripture histories, as might be showed by several instances, out of Justine, Tacitus &c: and Mr. D. is not ignorant of them, shall all these be thrown away as antichristian, or as lies?  
Object. But they have much profaneness and filthiness in them, and besides they are made idols of in our universities, when as ipse dixit, and their authority goeth for currant, as Scripture itself amongst them.  
Answ. But 1. All heathenish writers, have not such profaneness in them. 2. Those that have, let them be condemned & abhored, & let not youth be poisoned by them. 3. Let God be true & every man a liar, and let not man, especially any heathen be deified, or his authority be accounted on, or go cheek by jowl with the speaking in the Scriptures: this is indeed to be abhored whersoever it is received, but abusus non tollit usum.  
II. But now if humane learning be taken in the second sense, for all those Arts that are commonly taught in Universities, as Physics, Eth●cks, Politics Economics, Rhetoric, Astronomy &c: or also for learned tongues of Latin, Greek, and Hebrew &c:  
1. I will be bold to affirm, that these in the true sense and right meaning thereof are Theologicall & Scripture learning, and are not to be accounted of as humane learning. For who can deny, that the first & second chapters of Genesis, and many chapters in Job, and the Psalms, and divers other places of holy Scripture, do afford excellent and sure grounds for natural Philosophy, and a just systeme thereof: which Mr. Zanchy, Daneus, and divers other eminent Divines have opened & declared unto us? And where are there to be found such ethical, Political, or Moral precepts, as are to be found in holy Scriptures? or such principles for the ordering of our lives, families, or common weals? let any man declare it unto us. And where are there such high strains of all sorts of Rhetorical Tropes, & figures, to be found in any Author, as there are in the writings of the Prophets & Apostles: and who can imagine, but that the best & surest Chronology in the world, is to be found in holy Scriptures, upon which all the computation of ti●es in all ages in the world depends?  
2. Let all judicious men consider, what Mr. del grants, though he speaks so much against humane learning: I will relate his own words, because his books are in few bands, & they that have them build much upon his judgement. He speaks thus in his treatise of the reformation of learning.  
1. I conceive it meet, that the Civil power, or chief Magistrate, should take great care of the education of youth, as one of the greatest works that concerns them, and one of the worthiest things they can do in the world, insomuch, that what the youth now is the whole Common wealth will shortly be.  
2. To this end it is meet, that Schools (if wanting) be Erected through the whole nation, and not only in Cities & great Towns, but also (as much as may be) in lesser villages: and the Authority of the Nation take great care, tha● godly men especially have the charge of greater schools, And that the Magistrate ●fford to this work suitable encouragement.  
3. That in Cities & greater Towns, where are the greater schools, and greater opportunities to send children to them, they teach them also, the Latin & G●eek tongues, & Hebrew also which ought to be had in great account w●th us, for the old Testament sake.  
4. It may be ●●●ment also, that there be some Vn●● s●●s & Colle ●es, for instructing in the knowledge of the liberal Arts, beyond Grammar & Rhetoric; as in Logic, which may be of good use in humane things, if reason manage that art of reason But the Mathematics especially are to be had in good esteem in Universities, as Arithmetic, Geometry, Geography and the like, which as they carry no wickedness in them; so are they besides very useful in humane Societies, and the affairs of this present life: There may be also in these Universities & Colleges, allowed the studies of Physic, & the Law &c:  
5. Why the Universities & Colleges should be only at Cambridg & Oxeford, I know no reason: and we judge it most prejudicial to the common good of the Commonwealth, that these two Universities should make a monopoly of humane learning to themselves. Doubtless it would be more suitable to a Commonwealth, and more advantageous to the good of all the people, to have Universities or Colleges, one at the least in every great Town, or City in the Nation, as in London, York, Bristol, Exeter, Norwich & the like: And for the State to allow to these Colleges an honest & competent maintenance, for some godly and learned men to teach the Tongues & Arts under a due reformation. Thus much Mr. Dell.  
By all which it appears, that multitudes are deceived concerning this, as if Mr. D. did utterly condemn Universities or schools of learning, or that which is called humane learning, seeing that there is no art or tongue studied or taught in Colleges, but he allows (though with caution) and also he desires there were more schools, Colleges & Universities then there are. Briefly Mr. Dells project is th●s, and so far to be allowed, to put down heathenish schools (where there be any such) and to erect christian, as himself speaks page 19 in his answer to Mr. S mpson.  
Object: But there is no necessity of Schools or universities, or any humane learning to teach men Divinity, or to make able preachers of the Gospel: the teaching of the Spirit of God alone is sufficient: which Mr. del proves by the examples of our Saviour Christ & his Apostles, seeing Christ himself had only the unction of the Spirit. Isay 61. 14. Luke 4. Mat: 13.54, 55. Besides when he would send forth pre●chers i● to all the world, he chose Fishermen, Publican, Tent makers, plain men, and of ordinary employment in the world, and only put his Spirit upon them Acts 2.17. Th●s argument is much stood upon by Mr. Horn, & Mr. Crandon against M. B●xter.  
Answ. 1. It is a mervellous mistake to reason from our Saviour Christ & his Apostles to these times: For our Saviour received the Spirit not by measure John 3.24. and the Apostles had the miraculous & visible & extraordinary gifts of the Spirit bestowed on them Acts 2. So the reason will stand thus. If our Saviour Christ and his Apostles, without other learning, by the miraculous and extraordinary gifts of the Spirit, were enabled and furnished sufficiently for the ministry; Then other ministers in after times (that have no such extraordinary gi' 'tis) need no other learning, but the unction of the Spirit, as if he should say, if Aholiab & Bezaleel were filled with the Spirit of God in wisdom, and in knowledge, and all manner of workmanship, to devise cunning works, (as they were Exod. 31.3, 4.) than no man need to be an apprentice to learn any Mechanical trade, seeing the teaching of the Spir t is sufficient for any cunning work, who is there that would not account this reasoning ridiculous? Surely if Mr. D. had not excluded Logic & reason out of Divinity he would never have made such collections: It is much like his reasoning in an other Sermon of his, the Scripture saith that Christ shall Baptism with the holy Ghost, & with fire, therefore there is no baptism with water to be used, or to be in force. But forsooth what ever he saith, ye must expect no reason from him, ye must take all from him as dictates of the Spirit, and so all Ordinances in the Church that the Spirit hath appointed, the Spirit shall also overthrow, yea I know no reason why Mr. del, or any other believer, upon this ground, may not make an other Scripture, for if the same Spirit that indicted or penned the Scripture, be in the same or the like measure in M. del or other believers, as it was in the holy men of God and penmen of the Scripture, than what Mr. D. and any other believers write or say, is of equal authority with the Canonical Scriptures. So M. del and every believer is made a Pope, that can not err &c: but here I will stop & spare.  
2. I affirm, that the Lord Jesus and his Apostles were learned, and beyond that which is attainable by ordinary teaching: For our Saviour it is said Mat: 13.54, 55. Jesus came into his own country & taught them in the Synagogue, insomuch that they were astonished, and said, whence hath this man this wisdom? and John 7.15. The jews marvielled at the teaching of our Saviour, saying, how knoweth this man letters (or learning,) having never learned them? therefore it is certain that our Saviour had learning, though never trained up therein: and also that learning or teaching, is the ordinary way to attain to learning, yea such learning as our Saviour manifested in his ministry, (as the Jews conceived) So I may say of the Apostles, though in a far inferior degree: For with that effusion of the Spirit at Penticost, they had the gifts of tongues the gifts of miracles, of discerning of Spirits, yea the gifts of wisdom & knowledge, (the Pastors and Teachers gifts) mentioned 1 Cor: 12, and also 1 Cor: 14 But w●ll any man say that believers now have any such gifts of the Spirit, or any promise's thereof? Mr. D in his answer to Mr. S mpson page 3. te●●e● us of many promises of the Spirit to believers 1 Cor: 12.13. Gal. 4.6, 7. whence he gathers, that the whole Church of believers, and every true member thereof, do receive the Spirit of God. And who will deny that they do receive it, to cry Abba father, to change, sanctify & comfort their hearts: but there is more than these required to make an able minister, God's ministers must rightly divide the word of truth 2 Tim: 2.15. must be apt to teach. 1 Tim: 3.2. must be able by sound doctrine▪ both to exhort, to convince the gainsayers: They must have the tongue of the learned, that they may not be as those unlearned ones that wrest the Scriptures to their own & others perdition. 2 Pet. 3.16. Now let any prudent man be judge in this case, whither he think that every christian that hath received the sanctifying Spirit of God, is gifted thereby & qualified for the confutation of gainsayers, and the whole work of the ministry.  
Mr. Dell in his answer to Mr. Simpson.  
Object: Humane learning is rather an hindrance than an help to the ministry of the Gospel, and doth rather unfit, then fit men for it: and the grace and teaching of God only prepares & enables men to this divine work: learning is so far from f●tting men for this Gospel, and the ministry thereof, that indeed there is nothing in greater enmity to Christ crucified nor more contrary to the WORD of the CROSS then that: Yea nothing in all the world hath been such ●● introducer, favourer, supporter & endanger of An ichrists kingdom, as humane learning & Philosophy: This hath brought in all the hypocrisy, superstition, false worship, sects & schisms &c:  
Answ. It is to be feared that Mr. D. hath been tainted with humane learning, as in some other of his opinions, so in writing of these things Let the reader remember what approbation he gave to humane learning before, that he would have it taught, not only in Universities, but in all Cities & v●llages: and yet he hath now so forgot himself, that though for humane & civil ends, he did allow it, yet now he saith, that it is enmity to Christ crucified, and contrary to the word of the cross &c: wherein let the indifferent reader observe with me a few particulars.  
1. If Mr. del had allowed the use of Logic in Divinity, how should he have dared to have allowed any of these humane arts, or languages for any end whatsoever? Paul abhors that charge Rom: 3.8. Let us do evil that good may come of it, and their damnation is just that so reason. But M●. D. saith that for humane ends (as for the Commonwealths ●ake) Schools, Universities, Colleges, Grammar, Logic, Physic, Law, Rhetoric, Arithmetic Geometry should be set up in every Town & City in the whole nation: which yet are no better than enmity to Christ crucified, and contrary to the word of the cross, the greatest introdu●ers, favourers, suppo●●●●●, and ●●●●gers, of antichrists k ngdom, which have brought in all the hypocrisy, superstition, false doctrine, false worship, sects & schisms, is not this to do evil, that good (some outward good to civil society) may come of it? It is no matter how it fares in the mean time, with Christ, or Antichrist, christian or antichristian religion, it is no matter how much hypocrisy, or false doctrine, false worship &c: be set up thereby, in every City or village in the whole nation, so that their humane ends be provided for: Is not this man think you, a good friend to Christ & Antichrist, to the Church and Common wealth? doth this doctrine come from the Spirit of God, or another spirit?  
2. Antichrist himself & his adherents, take in all the rabble of locusts crawling out of the smoke of the bottomless pit, take in all the popish tyrants and all the devils in hell, (for these are all such as are in the world) yet according to M●. Dells Divinity, were never such introducers, or favourers &c: of antichrists kingdom, were never such enemies to Christ crucified, or the word of his cross, never brought in so much hypocrisy, superstition, false doctrine, false worship &c: as humane learning, & yet how can he in any sense, allow of any humane learning, or desire more Universities or Colleges, would he have more Antichrists, more Devils &c: hath not that man laid aside natural Logic, and common sense & honesty, and put off his forehead that writes thus?  
3. Whereas he saith that humane learning is rather a hindrance, than an help to the ministry of the Gospel, and to all christianity; Let us consider a little what truth there is in this assertion, to let pass what I said before.  
1. I will premise what Mr. Crandon, & M. Horn do grant, that were no friends to humane learning. Mr. H. grants, some lesser use fullness some sciences may afford (to Divinity) as the Mathematics to find out the bigness of the Ark, the measures of the Temple &c: Astronomy to tell us what arcturus & Orion, and Pleyades are; History and Chronology may seem to help to understand the passages of the Monorchyes & visions in Daniel &c: Thus Horn, but I should have thought that so strict a Divine would rather have scrupled the very name of arcturtus & Orion, which to find out, he must find worse humane learning, that is, that is heathenish fables, which will tell of a bear and a bears tail in heaven, where arcturus stands, and the constellation of Orion brings in jupiter, Neptune & Mercury, how they did ex urina illum procreare. and that Diana for his valour in hunting, carried him up to heaven. To have these & such things brought into the translations of the Scripture, w uld stumble a godly heart that knows the meaning thereof, as the rawest piece of humane learning put in for Scripture, which Mr. H. swallows.  
Now let me add what Mr. Crandons' judgement is, he speaks thus in his writings against Mr. Baxter. That Logical, Philosophical, and Metaphysical argumentations (mark he puts in Metaphysics too, which many will not own for a distinct science) in natural, moral & economical questions (and these do spread far in Divinity, as hath been said before) may be useful: yea Logic in its sober and moderate use applied as an instrument to assist 〈◊〉 the contexture & retexture of Scriptures, to find out the sense & meaning thereof: and farther as by joining of Gospel positions together, it helpeth to elicit sure & sound conclusions, may be profitably used in Evangelicall questions. Thus Mr. Cr. which crosseth Mr. Dells judgement. Let me add farther  
1. How shall a minister without the knowledge of the Original tongues, either translate the Scriptures, or when they are translated, maintain them against the popish vulgar, or other divers false translations, to be the infallible truth of God? how shall he comfort a poor soul that saith he is a reprobate, and proves it out of 2 Cor: 13.5. Because he knows not that jesus Christ is in him, if he knows not what adokimos means. I might make innumerable such instances, but I spare.  
2. For Logic, let them tell me what a parologisme is, Iam: 1.22. without some knowledge in Logic. what logicon gala means 1 Pet. 2.2. For log●con is not where used as it is translated of the word) but Rom: 12.1. It is translated reasonable, and if there be Logical & reasonable milk in the Scripture, take away logic & reason, and the milk will be turned, neither will it be adolon with out deceit. Yea how shall a man know when a Scripture is wrested, or falsely applied, or a false use is made of it, or a false consequence is drawn out of it, or a true, without some principles of logic, especially to hold forth these things to others he must needs be a shameful workman, and many times ridiculous, neither rightly apprehending, not dividing the word of truth, that hath no knowledge how to interpret the Scripture.  
3. For Rhetoric, I would fain have the unlearned minister, or him that understands not rhetoric, to give any tolerable sense of these places of Scripture, and many the like (farther than they have been opened to them by the learned) john 15 1. I am the true Vine etc. John 1.29. Behold the Lamb of God. 1 Cor: 10.4. The Rock was Christ John 6.41. I am the bread that came down from heaven. John 10.7. I am the door of the sheep &c: add these places. John 3.13. No man ascends in to heaven, but he that came down from heaven &c: 1 john 3.16. Hereby perceive we the love of God, because he laid down his life for us. john 21 last. There be many things that jesus did, the which if they should be written every one, I suppose that even the world itself could not contain the books that should be written. and that Mat. 12.20. as jonas was three days & three nights in the belly of the whale so shall the son of man be three days & three nights in the heart of of the earth. I should be endless if I should enumerate, what might be gathered in this case. But I shall here have done with Mr. Dells arguments.  
There is somewhat more in Horn, & Crandon, which I shall be brief in, because as they state the question I should not contend with them.  
Mr. Horn thus, That the study of Philosophy (though lawful to be known, and in some points useful yet) is not necessary to the preachers or preaching of the Gospel, nor the key of knowledge, without which men cannot understand, or profitably hold forth the Truth's of Christ to others.  
It is not denied, but what is necessary to salvation, may be both understood & preached, without the help of Philosophy, it is enough if it be lawful & useful, (ad bene ormelius esse) which is granted by him.  
Now Mr. Cr. in his preface against Baxter, states the question thus. That humane learning is of no force to decide, judge, and conclude any thing in questions merely evangelical, such as justification, and all other Gospel-graces, and privileges. I suppose that Mr. Cr. shall neither have Mr. Baxter, nor any protestant writer his adversary in that assertion. He that shall say otherwise, shall make a Pope of humane learning, and an Idol, or set up man above God, But for all this, these Reverend men bring arguments that go as far in overthrowing all humane learning, as Mr. del hath done. Let me briefly see the strength of them.  
Horn. If Philosophy, Physics &c: had ocen needful for furnishing of men to the Gospel, than Christ our Saviour, who came to teach us the mind of God, and to set on foot the preaching of the Go●pel, would have delivered those sciences unto us▪ at lest a more perfect form of them then the Philosophers did or could: But he did not so &c: therefore they are not needful &c:  
Answ. 1. Take the force of this reason a pari, thus if the knowledge of the Greek & Latin languages, had been needful for furnishing men to the Gospel in all ages, than Christ would have taught those languages, and made Grammars for the learning of them, at least in a more perfect f●rm then any Grammarians did or could &c: but he hath not done so, therefore &c: would any wise man think this to be a good consequence: yet the case is much alike; for both the Original tongues, and the arts & sciences are like preparatives fitting persons to the preaching of the Gospel, (for that is meant by furnishing men to the Gospel) But God is pleased to give to the sons of men to be exercised with labour & study, in this and other kinds Ecc●: 1.13.  
2. Christ hath delivered to us those sciences (as far as is needful) in a more perfect form, than any Philosophe of old hath done, there was never such a method of Physics or natural Philosophy, as is set down in the order of the works of Creation, nor ever such a form of Ethics, Politics or Economics, as he hath delivered in the Decalogue, and his own interpretation thereof &c:  
Horn. The Arts & Sciences are of a divers nature from the Gospel: that being a revelation of Redemption, and way to Salvation for fallen man; Philosophy but a purblind speculation about the nature of the creatures, and of God as he stands in relation of a Creator & governor of them &c:  
Answ. 1. Not only Arts & Sciences, but the Law, both Ceremonial, and Moral, & Judicial are of divers nature from the Gospel, as it is the revelation of Redemption &c, Is all therefore superfluous &c: 2. Whatsoever is contained in holy Scripture, tends some way or other to the way of salvation for fallen man, and to make the man of God perfect, 2 Tim: 3.16, 17. So doth the knowledge of God's works, which are sought out of all ●hem that have pleasure therein Psal. 111.2. yea they all make for the glory of God Psal. 145.10 and the knowledge of God's works is laid down in holy writ, not in a purblind speculation about the creatures, but in a way infallible.  
3. Though the Gospel in a strict sense, signifies the glad tidings of Redemption by Jesus Christ; yet it hath a larger signification sometimes, as Rom. 2.16. wherein the Apostle tells us of the day of judgement, in which God shall judge the secrets of men according to the Gospel: there the rule of the last judgement shall be not only the Gospel in a strict sense, but as the Law may be also comprehended under it: and whatsoever is contained in the scriptures of the works of God, and as far as it concerns a minister to preach all profitable and Scripture truths, the knowledge of Arts & Sciences is useful and expedient to him to hold them forth to his hearers.  
Horn. The Law, or doctrine of the Lord is perfect, for conversion & edification Psal. 19.7.  
Answ. But this perfect doctrine, comprehends the doctrine of God's works, which is called Philosophy. Besides that perfection doth not exclude, but presuppose that same to gnoston tou theou, Rom: 1.19. some common notions concerning God & his works are left in every man still, that must not be extinguished.  
Horn. If the said heathenish sciences are necessary to salvation, than we are not complete in Christ but the contrary is affirmed Col. 2.2, 3, 10.  
Answ. Heathenish sciences are not necessary to salvation, nor simply to make an able minister, christian may be complete in Christ, & a minister, an able minister without them, as the Apostles and many others have been. We grant that all the treasures of soulsaving knowledge are in Christ, yet this doth not exclude the expedience of the knowledge of the Law ceremonial or moral (which are metinoned in the same place Col. 2.14.) though we may be complete in Christ without seeking our salvation by them.  
Horn. If we are to beware of Philosophy lest we be spoilt by it, than it is not necessary to teach & preserve us: but the former is true Col: 2.8. and by Philosophy the Apostle means not only Sophistry, but that which the wisest Philosophers accounted Philosophy.  
Answ. 1. No Christian (that I know of) will say that heathenish Philosophy is necessary to teach or preserve him or others. 2. What Philosophy means, he explains, and addeth to Philosophy, vain deceit, & that is no better than sophistry.  
3. There are many false principles of heathenish Philosophy, as the eternity of the world, the freedom of the will to goodness, the placing of the chiefest good in contemplation, or in moral virtues such notions as these will spoil us, and must be shunned. But there are many true principles, even amongst the heathens, (which the Apostle calleth, that which is known of God, as his eternal power and Godhead,) these will not spoil us.  
4; There is nothing so good, no not the Scriptures themselves, but they may be abused, and it is good counsel to warn men to take heed that they be not spoilt by the Scriptures abused: much more may we be warned that we be not spoiled by the Philosophy of the heathens.  
5. The word (spoiled) by an allegory, hath respect to what he spoke before, about the treasures of Christ or the word, verse 2. that which robbeth us of these treasures, leaves us but poor creatures, but all Philosophical tenants do not this.  
6. I deny not but that (as Ames saith, and it is alleged by Mr. Cranaon) the Schoolmen & Popish writers have made a very hodch-potcl. & mingle-mangle of heathenish Philosophy and Divinity together, and so brought in many pernicious errors into Divinity, and it is likely that the Apostle in this place forewarns the faithful to beware of such Philosophy, which is called Rev. 2. the depths of Satan, But what is this to the forbidding of sober & Christian Philosophy? What is added more than th●s by M●. Horn hath been answered before.  
Mr. Crandon hath objected another place against secular learning, that is Acts 19.19. wh●t is spoken of the Converts of Ephesus, while the Apostle was yet resident among them, and consequently consenting with them, that they burned their books of curious arts: which though some would have to be understood of conjuring books, yet I cannot assent to them, because this cursed, rather than curious art, was proper & almost peculiar to the Eastern people, Jews, Samaritans, Egyptians & Babylonians, the Greeks very little or not at all studying it but placing all their wisdom in the arts, and these were Greeks that burned their books.  
Answ. 1. Who ever expounded this place of other then Magic books? 2. If they were not Magic (for the word is perierga, that is, curious, & superfluous) could Mr. C●. find none such but Philosophical books? It is sure that as the Greeks, some were Philosophers, so there were some Poets, tragoutans & comedians, lyrics, as Aristophanes, Pinaar, Sophocles, Euripides some Orators, as Demosthenes, Isocrates, and some Physicians, as Galen, Hypocrates &c: they might as well be those curious books, as the Philosophical. 3. If this exposition of Mr. C● is true, than it is a Christian duty and a note of a true convert, to burn all Philosophical books, yea and in a public manner: which were an hard saying, and I may question whither Mr. Cr. did ever give this evidence of the truth of his conversion.  
4. He seems to be greatly deceived, in that he restrains that cursed art to those eastern countries, as though that Greece were free from such Devilish practices: For the contrary may appear plainly in julius Pollux, who is both ancient and exact in setting forth the religion of the Grecians, 〈◊〉. 1. cap. 1. parag. 18-19. where he shows that they had their Oracles, and spirits. that foretold things to come, their debacchantes, and numine afflatos, inspired by the Devil, their raptures & enthusiasms, extasyes, furies, their divinations, & where was the Delphic, that is Apollo's Oracle, but amongst them, with which they consulted upon all occasions, and for polytheisme, they worshipped all the heathenish & Devil-gods in the world, and no God was unknown to them but the true, which appears by that inscription upon the Altar Acts 17.23. To the unknown God, besides Acts 16.16. &c: ye find mention of a spirit of divination which was called Python, (being like the Oracle of Apollo, whither all the people came to ask questions) and OBH or eggastrimythos, because the Devil filled the bellies of their Prophets & Prophetesses, and gave the people his answer in filthy manner from thence, and this example is rather to be noted, because when the Damsel was dispossessed by the Apostles, her masters were so enraged, and made their complaint to the Magistrates, they put the Apostles in prison for it, whence it appears that all sorts both of Magistrates & people among them favoured & maintained, such Devilish practices. And also the l●ke may be noted Acts 17.22. where Paul says of the Athenians, that they were in all th' ngs acisidaimonesteroi, fearing & worsh ping ●●m●ns, or Devils, and false Gods: ●o that the Devil must needs have great power over them. But thus much shall serve for answer to Mr. Crandon, the rest that he brings is either answered before, or toucheth not this controversy.  
To the only Wise GOD be all Glory for ever.  
FINIS.