〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LEARNING'S NECESSITY TO AN ABLE MINISTER OF THE GOSPEL. By JOSEPH SEDGWICK, Mr. of Arts, and Fellow of Christ's Coll: in the UNIVERSITY of Cambridge. LONDON: Printed by R. D. for EDWARD STORY, Bookseller in CAMBRIDGE, An. Do. 1653. Dignissimo Do Procancellario; Collegiorum Praefectis Reverendis, Sociis eorundem doctissimis; juventuti Nobili, Generosae, doctae & ingenuae: Academiae Cantabrigiensi, Quam Ecclesia Anglicana Matrem agnoscit foecundam, piamque Filiam, Resp. Anglicana subditam simul sentit atque etiam Rectricem, Dum in Alumnis assidet Reip. Gubernaculo; Dudum denique Orbis Christianus partim reveritus est Sociam, partim metuit Adversariam; Cui cum Sorore celeberrima Veritatem Ecclesia; Consilium Politia; Lucem omnem, Celebritatem omnem Vniversa adeò Anglia unicè refert acceptam: Quam Majorum per aliquot secula Pietas & munificentia, Alumnorum ab omni penè hominum memoria sinceritas & Eruditio Exteris exhibuerunt planè invidendam, Reip. studiosis in pretio summo habendam, Et (Quod seculo degeneri poscunt & contendunt Fanatici) Avarae Ignorantiae (nisi Deus coelitùs obnunciaverit) diripiendam: In qua Quod verè culpent nil reperiunt obtrectatores, Monitricibus etiam Avaritia, Invidia & Inscitia, Praeter hodiernam Academicorum scientiam, & eximiam Fundatorum liberalitatem: Crimen est Academicis nil aliud, quàm quod Ditescere videantur & Sapere, supra quod par est Ministris (si Deo placet) Evangelicis: Quam à vero crimine securam praestitit innocentia, A rapina sacrilegorum, Dei hactenus Sospitatoris Tutela, Malevolorum vero diris & calumniis ipsa exposuit Integritas: (Eorum, inquam, Quibus Ignorare est Sanctitatis principium, Quaeque sequitur Conclusio, Reip. & Ecclesiae pernicies: Qui per spississimam totius Ecclesiae caliginem tendendum clamant ad lucem Evangelicam, Dei Regno in tenebris constituto: Nimirum, nocte illa tecti, dum coelum rapere videri cupiunt, diripiant terr●na. Immerito Academiae vitio vertitur talium negligentia, Nam Mater Academia non creat, non violenter ingerit, Sed volentibus excolit ingenia, Et Hos etiam, quod inse erat, voluit illa fuisse doctos.) Eidem Matri Almae aeternitatem apprecans, In eadem Viris pietate, gravitate, & rerum divinarum humanarumque scientia conspicuis, Juvenibus Majorum splendore, suo candore, spe omnium Beatissimis: (Quos calumniarum impudentissimarum in elenchum, Operi praefigit) Se Suaque L. M. D. D. C. J. S. C. C. To the Judicious and Ingenuous READER. IT is a strange Subject, Reader, and in a sober World, it would be a ridiculous commendation of all-acknowledged Worth. But that Unreasonableness will never receive satisfaction, and Error will be always talkative, and extraordinarily selfconceited, if it fancy it hath put all men to silence; former Discourses might have made this present altogether groundless and unseasonable. I suppose, when Ignorance hath had the impudence to outbrave a whole University, and seemed to plead that its Ingratitude and Turbulence can show the warrant of Divine Inspiration, I suppose (I say) now gratitude to the place (where I have received a great part of mine education, & might have been a Scholar able to untie as knotty objections, as the enemies of Learning can propose) and a just discovery of counterfeit Revelation, may be sufficient warrant for this trial of your patience. I think, printing now needs no excusatory preface. Since I hinder no body from doing the same work more substantially, nor desire any one to read, that hath any thing else to do, or can tell how handsomely to be idle: I shall give no other account of the present undertaking, but that it came into my thoughts, (and yet I do not fancy any extraordinary special motion, though it ran a pretty while in my head,) and why may not I go along with so great a crowd for noveltie's sake? If any read it, and dislike all or any piece of it, it is two to one but I should be of his mind, if I were acquainted with his reasons. For when all is done, let men talk what they will, Reason is an excellent thing if a man can hit on it. Of all things I can least endure Enthusiasm, unless it be in brave lofty and Romantic lines. Then methinks it sounds rarely, and turned into Latin Verse, might be bound up with Ovid's Metamorphosis. Else I have no patience to hear in plain English and sober sadness God made the Author of lies. These pretenders to the Spirit should not in justice trouble the World with their wild conceptions, till they can speak sense, and make out their Positions rationally, or show miracles. And then I shall admire, though I be not able to understand, what till then I must look upon, as calling in Heaven only to help at a dead lift, and to salve over the weakness and falsehood, which they are conscious of; unless by a strange spirit of delusion they can think God can be the Author and discoverer of Trifles. Till than I shall be bold to esteem it no better than nonsense. And, Reader, if you find any such here, I confess it is humane. I guess it is not the first you ever have read. Nor is it so great a fault, but I dare own, the effect of humane frailty. Only, I am certain, I intended it for sense. And this is all I can commend the Anthour or the Work for, that he is a well-meaner, and that this is the sincerely-intended and thankful and dutiful endeavour of one, that is An hearty honourer of Learning and true Worth, wherever he meets it. J. S. Of the Use of LEARNING to the MINISTRY. I Never heard of any that made it a mere If, whither the Universities might be improved to a public Civil advantage, but some that knew little what belonged to good breeding and ingenuous education; that scarce remembered that Man was a creature endued with Reason, and had faculties higher than corporeal: Men that could not so much as see that Government and civil Society require much refinedness of parts, and are exceedingly advanced by whatever betters & restores the soul to any measure of its due perfection. I would none would adventure, before they understood the terms, to pass sentence upon their connexion. Sure, Languages, Physic, and the Mathematics are more for the vainglory and empty splendour of the Nation: and Civil law must be of use, till commerce cease, or all other nations be modelled into the English form and Constitution. It may be easily discerned by all judicious and ingenuous observers, that a great part of the conveniences of this life and necessaries to mutual converse do owe their invention and perfection to the idleness and luxury of the lazy scholars, as some are pleased opprobriously to requite their serviceableness and industry. In truth, it is a conceit befitting such sensual heads, that there is no pains save in ploughing and threshing; and that Learning gives no help to the Commonalty, because such men are not able to look further than outward appearance. In the Fable the rest of the Members quarrelled at the idleness of the Belly; and now the Head it seems must be cut off & the Eyes pulled out, as condemned for unworking contrivances and slothful direction. Sure, a Watchmaker would count him very ridiculous, that should seriously rebuke him for curious vanity, and for those simple little wheels and springs that must be hid in the Case, while the Hand or the Bell is all that gives our senses notice of the time of the day. Fool, would he answer to such pragmatical and rash-judging ignorance, these are the principal cause of that motion which directs you to the hour. And are those men not at all employed to the public interest, who spend their time in order to the wel-educating of our Gentry, directing them to those studies which enlarge their parts, ennoble their minds, and thereby enable them for the more effectual serving their Countries? True learning doth abundantly approve itself and its excellency in many of our former and late eminent Patriots; who have been as eminent in the service of the State, as in the acquired accomplishments of Learning. I leave it to enquiry, how few have been famous for Political Prudence, who have not by some after industry made amends for the defects or neglect of their education in youth. If any man have abused the gifts conveyed to him by the Instruction here received, the Commonweal may only say of him, as he of an able & considerable enemy, Talis cum sis noster utinam esses. & we may hearty wish such had discovered themselves more really for the good of their Native Soil. Do not natural parts run the same hazard of misapplication and misemployment? yet I shall count him either an enemy to the State, or very covetous of company, that should in earnest pray for a continual generation of Fools in England. An eminent soldier (as I think) detracts nothing from the commendation & desirableness of Martial, skill, though he prove an enemy to his Country, and fight valiantly for the disturbance of its peace. If the enlargement of the soul, if the experience of former ages, if the service of the abilities of other men in other ages and nations, if great patterns of eloquent & fit expressing our thoughts, if a well-directed judgement inur'd to serious & exact scanning of things in themselves and in their circumstances, if knowledge of men and manners, if a forevers'dnesse in the consideration of many cases of great difficulty and moment, and a readiness to draw out what is long ago prepared, if to be furnished with examples of Divine Providence and humane prudence, if this and fare more than this (which Scholars in public employment can more sensibly and fully explain) be inconsiderable, and have no influence upon the State, I must grant that these places of public education are useless, and we may without cost or pains return to an easy and cheap Barbarousness. Venice and Holland have hitherto had this reckoned as no mean part of their glory, that they have been friends to learning: and they have admitted Scholars often to the management of public affairs, yet without any prejudice (to say no more) to either of the Republics. Verily, Learning is disesteemed and vilified by no party, but that which finds it to be most of a contrary side. I observe how even the greatest enemies of Scholarship hug but one indifferently learned brought over to themselves, as a main pillar and the considerablest champion of their cause. All the country too must ring of it, if any of them get but a few scraps of Latin and Hebrew. In Divinity they'll quote as much New-Testament Greek as they can; and for Latin, you shall have it as fare as Luther and their reading will carry them. Though I am very sensible, there may be a dissembling of Learning, to make show of a Miracle. It is interest only and domestic want that makes men inveigh against Arts and Sciences, which else would by the same men be extolled as absolutely requisite to a Magistrate or a Minister. I shall add, that whatever they speak of sense against Learning is most what borrowed from the sportful Exercises of Learned Wits in commendation of Ignorance, that speak Sophistry beyond these men's solution, and kick such bladders in play at their pleasure. It comes likewise partly from the melancholy fits of some men's devotion, that overlashingly or popularly express absolutely what is to be understood in comparison with piety and religion, and that begin to be truly sensible of an irreligious adoration of learning, whereof they have formerly been guilty to the contempt and neglect of spiritual righteousness. Something, it may be, is hinted by the discontents and rail of a few, that imagine their deserts not sufficiently esteemed and rewarded, and are thence put upon this new device to raise their names in the World. For our ordinary Opponents, it would be sufficient before any rational judge, truly to allege against their accusations, that they speak evil of things which they know not. This might very reasonably invalidate their testimony and probations, that they understand not enough what learning is, to determine how great its usefulness may be. I suppose they never had any of their own to try. Nor is the lazy unusefulnesse or the abuse of some men's learning any stronger argument, than the hoarding up or squandring away of money, which some men are guilty of, is against the true civil use of money. Nay, but none make use of it but for a vain ostentation. And yet they may, and as wise men as our adversaries, not be able to discern. I would fain convince men, that only a learned man is sufficient fully to discover where learning is made use of. An ingenuous Artist may make use of his Mathematical skill in making a Perspective, yet an ignorant slander by sees nothing above what an ordinary mechanic may do: when he sees the effect of the glass to be extraordinary, he cannot improve it to Mathematical discoveries, nor will easily be convinced that those mad scrawls in Geometry were the foundation of contriving the instrument. In Division a man may multiply, as he performs the operation, yet so indiscoverably, that one unskilled in Arithmetic sees no such matter. In Fortification and like matters, an ignorant man may apprehend things are made as they should be, but not know how fare fetched the principles are. A Physician may learn out of Galen and Hypocrates to speak plainly, and appositely to prescribe to his patient, and the sick man be only sensible that he tells him truly of his distemper, and doth ease him by his prescriptions. Tully, if we may believe himself, used Logic, Rhetoric, and Greek learning, and yet the greatest part of the Auditory understood no more than that he spoke their language handsomely, and spoke very persuasively. Ask Tully himself or any other Scholar, and they'll show you where Demosthenes was imitated; that Aristotle, the choicest Philosophers and learned Poets were assistant to the Composition. Extemporary discourses may yet be the sudden workings forth of long & well-digested studies. The rule may be plain, the reasoning very clear, & the action no other than what an ordinary capacity may discover to be very prudent and discreet. But consult Authors, and you may be taught that the rule was grounded upon principles of Philosophy, the reason agreeable to precepts of Art, and the action warranted by ancient examples in History. That they speak so clearly and intelligibly is according to the rules of learning, and a fruit of their judgements being perfected and throughly informed by Art. It is in other discourses, as it is in sermons. Common people judge of the Scholar only by high lines and abundance of something which they understand not. To knowing men, all this, in a popular audience, is but an argument of one that is very proud of, or afraid to forget that little reading which he hath. The learning of the speaker is more easily discovered by the plain clearness of his expression, and the artificial dependence of his conceptions, in a method and language proportioned to the capacity of his hearers. Still some will urge, that others prove as beneficial to the Commonweal that are unlearned, and yet as considerable in matters of public concernment. Yet all have not such extraordinary abilities. He that cannot travail so long or so fast as another, if any expect like service from him, he must be supplied with an horse. But this will receive farther answer, by what follow's hereafter concerning Unlearned Preachers. For the present it suffices, that, though there should be one or two above all possible addition from Acquisition, yet Learning is so far useful to the Nation, as it enables those for public service whom Nature left to be perfected by Art and Industry. I hope by this time Mr. del will take it for granted that Learning is of great concernment in Civils. 'Twere charity to think the well-meaning man prevaricates in all his declaiming against Learning, or that it is an honest mistake, but a simple-hearted running too fare on the other hand. His sense and chief intention is, it may be, that learning is not necessary to the Ministry only; and he complains of the scarcity of Secular Foundations in the University. Possibly he aims only to hint that (seeing our Colleges are most ordered to Divinity, and they not enough for a constant supply of the Ministry) besides farther care for the increase of divine knowledge, it would be a business worthy the prudence of our State, and the munificence of some noble Benefactors, more to provide for the maintenance of other Professions, and for the encouragement of that learning which is of a Political and more Temporal usefulness: in conformity to the suggestions of that Noble and judicious Advancer of Learning. If he be offended with this charitable construction, I hope he and others of his persuasion will the readilier close with it, when we shall in this second and main part of our Discourse have examined the Assertion they are so confident in, That, to a Gospel's Minister, Learning, Arts and Sciences are altogether unnecessary. But if we should prove it to be helpful or convenient, the want of simple & absolute necessity would be no very strong argument against the continuance of Colleges and our Schools. Such men would be loath to be stinted, as they would stint the Church and Commonweal, to the short scantling of pure necessaries. What their Opinion is in plain English, it is hard to say; it being their custom to involve themselves and their Auditors in dubious and deceitful expressions. I many times question whether any of them be masters of their own notions. I have heard Mr. del speak in his way of Of and on, concerning the Saints & Christ's union with God: and can at last only say, I think he would hold forth Familisme, i. e, as to this point an Enthusiastic and irrational kind of Socinianism. When he speaks against the Learned Ministry, sometimes the epithets of carnal and fleshly must quite alter the sentence; then unuseful, and not so necessary as to exclude in the want; expressions quite distinct are often one and the same. In other men, their arguments give further light to the sense of their position, and that at least in process of reading you may see what it is they hold. But here the opinion is so groundless, and the arguments so wild, that I must needs ask, Can the man himself tell what he would have? Yet I think it is directly to what he hovers about to inquire, Whether the Foundations of our Universities in the intentions of our pious and magnificent Ancestors, settled (in the greatest part) for the supply of the Ministry, for training up there and sending thence into the service of Christ in the Church men furnished with acquired gifts of Learning, be Antichristian, or took its original from the bottomless abyss of darkness, or any such infernal principle; whether this constitution be any thing of the Mystery of Iniquity: and not rather the result of pious Wisdom, well-guided Devotion, and Christian Prudence of men zealous according to knowledge for the promoting of God's glory in the edification of the Church. I mean as to the general, main and fundamental intention, though most of our Founders might be mistaken in the particular designment, as acting according to the light of those times, when the opinions of the Church of Rome were mixed with the Christian and Catholic Verity of the Western Churches. The Question than shall run thus, Whether is it an Institution grounded upon true Christian Prudence, acceptable to God and beneficial to the Church, to provide for the instructing in Tongues, Arts and Sciences men naturally endowed with a capacity, and competent parts, & this in order to the work of the Ministry? or is such an Institution Antichristian, opposite to the Kingdom of our Lord Jesus, a piece of old ignorant Superstition, and therefore unsufferable in a Christian State? This, I think, is the Controversy between us and Mr. Dell. It is all that need be said to prove an alienation of the University Lands prejudicial to the Church of Christ in England, and consequently unlawful, unless absolutely necessary for the removal of a greater inconvenience. I heard a story of a French King, as I remember, to this effect. In want of money to maintain an Army, the Church Revenues being proposed by some of the Council, saith the Pious King, My Kingdom is not yet wholly drained dry. A speech of a piously and devoutly disposed Prince; and that savoured more of the Spirit of God and true self-denial, than the spirit that calls upon others to make havoc of and despoil whatever is devoted to the Interest of the Church. I acknowledge mercy to be better than sacrifice, and the Being of a Nation more considerable than the ornamental splendour of the Church. For I apprehend not as yet any such thing so sacred and devoted to a pious use, but that urgent and public necessity brings in a sufficient dispensation for any thing besides the inevitable ruin of a Church. In unavoidable necessity of State, when no way else can hinder a total ruin, he is not a true lover of his Country, nor hath he digested the brave examples extant in history, that could not cheerfully beg for his country's good, and be ready to serve it and the Church in outward want. This lesson possibly others have learned, that see no such urgency of affairs to invite their own poverty. I question not but (if public and national exigency should force our Rulers to suspend our present encouragements to Learning and diligence in the Ministry) the Integrity of University-men and their sincere desire to lay themselves out for the Church, would abundantly appear in their greatest afflictions; and the more conspicuously by the neglect of many now forward in preaching, because they are forbidden, who would prove as remiss, when once they had according to their wishes brought about their envious and malicious designs against Learning and the Ministry: a great deal of their vehemency and diligence being from love of disobedience and contradiction, or a design to overthrow the Clergy. I speak not here of those whom a desire of enlarging the Kingdom of God, and declaring to others what they have found in his ways, hath stirred up to preach unto others: nor do I doubt but there are many such of the Laity. But without any spirit of prophecy, methinks I see most of our Intruders upon the Ministerial office, soon after this sad accomplishment of their desires, pretending to be above Ordinances, and very well content to be in the silence and ease of a more exalted dispensation. 'Tis shrewdly suspicious that Mr. Dells constancy in preaching would not long survive Tithes and the University, or some stipend large enough for a preacher of self-denial. All is yet but conjecture, for (blessed be God) our prudent and worthy Governors are not yet put to so dangerous a pitch. And notwithstanding some men's suggestions of public profit and Necessity, our State will be always so conscientiously wise, as in the greatest straits to consider how Learning and the Church may be nobly provided for, and whether the pretended Necessity doth really counterpoise the public advantage of the present Institution, and make amends for the injury that must be hereby done to a considerable part of the Nation, and the improbability of leaving an able and well-provided Ministry to posterity. I understand not why we should make more bold to leave God to provide by miracle for the Church, then for the State: unless our Faith be of this nature, that where we are really sensible of a necessity, we are resolved to see ourselves supplied, but we can trust God very willingly with what we care not much for, and scarce believe in truth to have any reality. But to the Question. I hearty desire that encroaching term of Antichrist and Antichristian (so frequent in some men's mouths, and used even in this business by Mr. Del and others) had its unlimited bounds once somewhat fixed by assigning a Conception that might tell us wherein the nature of Antichristianisme consists. It seems to me one of those words that have worn out all their signification by frequency of being used: or else only a nickname to reproach any opposer of our private opinions or designs. While every thing is Antichristian in some or others mouths, What should that be (think I) which fits Contradictories, both parts (for aught I can see) as well as one? I suppose here he means what exalts itself against the Kingdom of God. but still I am as much to seek for Mr Del's meaning as before, of which by and by. In the meantime I shall forbear to urge the Engagements which all University-men have entered into for the defending of the Rights, Privileges & Honour of our common Mother. Their answer is ready: The Oaths were unlawful, and so better broken then kept. Nevertheless, what hold can be taken of men that disannul solemn Oaths upon every whimsy? At least, fear of an oath should have put them upon diligent examination and impartial judgement ere they concluded the engagement unlawful. And then (seriously) they have miserable Crowns, and very soft heads, if these be (as it is probable they are) the prevalent Motives which they usually produce. It is somewhat to the purpose to propose one Question to Mr. Dell. With what Conscience can any Christian knowingly take the wages of Antichrist? I do not understand much honesty in cheating the Man of Sin of his money. Is the University stipend, as paid to a Divine, Antichristian maintenance? Then, under what capacity do Mr. del and his associates enjoy their places in Cambridge? I know no account can be given, but that they have rushed into the Pulpit amongst a crowd of Mechanics. All (it seems) is fish that comes to net. I must confess, the same largeness of Conscience may bear a man out in receiving the emoluments, where the duty of the place is looked upon as unlawful, and in exacting Tithes, which the same over and over declares against as Judaical and opposite to the Liberty of the Gospel. It is a strange inconsistency of Doctrine and Practice, to extol self-denial in the Pulpit, and yet to be content to keep the road of the Clergy, that is so Antichristian, where it leads but to considerable profit, But let us see how the Opinion will approve it self in so high pretences to the motion and powerful incitations of the Spirit, if these Propositions be any thing opposite to it. 1. A Gospel Ministry is to continue, though the extraordinary and miraculous appearance of the Spirit be ceased. For this I believe will be denied in the upshot, if the truth of our present Churches be not the first mistake. Of this we shall speak but in subserviency to the present discourse. Upon another occasion, I am ready to declare what I think may be said for a fuller justification of the English Church's Apostolicalness. 2. Learning is no hindrance to the advancing of the power of the Gospel. 3. Gifts of Learning are necessary to an able and accomplished Minister or dispenser of the Truth of God. 4. Then, I suppose, we may add without much more proof, that the Institutions of Universities are not only commendable, but of extraordinary benefit and (in some degree) necessity to the Christian Church. In all which I shall endeavour to take little or nothing for granted, which one in his right wits may considerately deny. I know the usual way is, Where find you in Scripture that the Apostles studied 7 years at the University? What Word is there for excluding from the Ministry those that understand not Greek and Latin? If any man applaud such toys, and understands no better the Doctrine of Scripture's perfection, I must confess I am as much out of hope of convincing him, as free from any fear that he should multiply proselytes, where any thing of sober-mindedness remains. I'll speak in a word my thoughts as to the forementioned Doctrine of the fullness of Divine Writ, with submission to the better judgements of our Reverend Doctors of the Church, and to the candid examination of any judiciously ingenuous lover of truth. I understand that we reject Traditions, as false, when they contradict written Revelation; as dangerous, when the probability of abuse and ill consequence overweighs the benefit received by retaining them; but thirdly, the rest only as uncertain, because we want much of that evidence which we have of the Scripture's authority. Yet these last may be retained according to their probability of truth, and usefulness to the Congregations of Believers. I see no ground to conclude all under falsehood and humane invention, which is not found in the Scripture: though I may rationally question the certainty of such Traditions, any further than I can discover their rationalness, or then the authority of their discoverer and proposer gives them a credibility. Methinks I see these Querers acted, I know not how, to a more dangerous consequence than they themselves imagine. What use is there of their ridiculous Quere's unless to weaken the truth of the Scripture's sufficiency? a sober and undoubted Truth, if well understood, i. e. (as I conceive) as to matters of salvation and necessary entertainment. though indeed it doth contain all Truths that are certainly of Divine original. I am afraid this will be the effect among common people, that can seldom keep from one of the extremes, if once they be (as they cannot but be in time) sensible of this wild way of disputing from Scripture and by fond and frivolous interrogatories: many of which (though applauded by men as madly conceited as the Enquirers) yet to a sober indifferent mind evidence but the Author's follies, and unmask that spirit of scurrility and immorality by which the Contrivers are frequently acted. To this purpose we shall premise these Conclusions, of some moment in this and other disputes. 1. Matters of common prudence needed not to be revealed, nor are they revealed in Scripture; nor is therefore common humane prudence unlawfully used in things Ecclesiastical. I suppose it will be easily conceived that God never intended that the Church should be a collection of indiscretion and folly: and hence it is that there are so few hints of those things, which mere Reason may instruct us in. Even in the Jewish dispensation, where the outward form was exactly prescribed, some things were left to common prudence and the determination of the Consistory, as indeed it must be, when Laws are framed in the greatest perfection imaginable. I know no other use of that which the Apostle calls Government 1 Cor. 12. i. an extraordinary gift (as I apprehend) of prudence for the ordering and managing the rule of the Church, and for a particular application of that general direction given by St Paul, that all things should be done decently and in order. 1 Cor. 14. 40. Decently, and in or according to order must be understood, according to that becoming ordinateness and decorum observed in the assemblies of and well-bred men, without the rudeness of immoral and tumultuary meetings. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some (I remember) have expounded by, according to institution, i. e. the rule which I gave you. But I think good method, convenient (as it were) ranking is the more usual signification, and best stands in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. both order and decency being left to the judgement of the Church or its governor's, acting according to the rules of prudence. Nor indeed could it be otherwise then left thus, if we consider the several states of the Church as under and near to the Apostles times, and as in succeeding ages. The condition of the Church and Christianity is extremely varied, being then low, persecuted, discountenanced by the temporal power, and in a state of poverty. Then on the contrary guided by Apostolical infallibility and immediately furnished from heaven with a large effusion of the Spirit in gifts and special endowments. Now remember that the Acts of the Apostles is an History of the then Church, and the Instructions given in the Apostolical Epistles refer to their then state, & are to be applied to us only with consideration of circumstances, or in the common reason and general duty contained in them. When I hear some men's objections, methinks it is sufficient answer to many arguments fetched from primitive practice; That the Apostolical Church's purse and power would not carry them out, as in building of Churches and the like. We know they had not then the liberty of public worship. In other things the Apostles needed not such helps: yet in times wherein they are needful, the Apostles practice is no prejudice to their use. Where read we, say some, of the Apostles praying with all that would come to join, as the whole Congregation? Neither, say I, do we read of a whole Nation professing Christianity, which being now the universal profession of many countries altars the case of their and our times. Upon this particular it is not unseasonable to wish that men would learn seriously to weigh the strength of their arguments and their extent, more than in relation to their particular question and present concernment. It would save them the trouble of being forced by others to answer their own arguments upon another question. Which hath been very usual in this very principle, which some have formerly upon other occasions made use of, that all is will-worship which is instituted in the worship of God without particular warrant from Scripture: and what the consequence hath been, our times sufficiently evidence. II. For further confirmation of what hath been said, I observe, that there are many things common to a society of Christians and Civil Societies, Churches being humane Societies as to the matter of them. i. partaking of this general nature of being a Collection of rational Creatures: and than what ever is applicable to humane Society in general, belongs to Churches as contained under that larger notion; as for example, the lawful employment of honest wisdom and discretion for its preservation. Provided only, that nothing be acted contrary to the principles and nature of Christianity. If this caution be observed, rational deductions from Civil Societies, keeping the analogy of religion, are improveable to the Church. Much more what is deducible from the notion of a Christian Assembly. III. Where the reason of the thing is common and unappropriate to the then-obtaining dispensation, and when there is nothing implied to the contrary in the Gospel Doctrine or Institution; there arguments drawn from the Jewish Church do hold good as to the Christian. It is warranted by S. Paul's discourse about Gospel maintenance for the Ministry. For the Church then, was a Society joining in the service of God; that and this partaking in the general notion of a religious Assembly, their Ministry of a Ministry, and their Worship of the Worship of God. And observing the difference of their and our dispensations, we may very lawfully make use of their institutions to direct us to discover many things, which belong to religious Congregations, Officers and Worship in general. That only being abrogated of Moses, which was typical, and founded in God's Covenant with Israelites as Israelites. i e. as instated in the land of Canaan, not as men, and related to God by creation and the covenant of nature. iv Which follows from and may add strength to what hath been already said: Collections from Scripture, though not to every eye expressed in Scripture, and arguments drawn according to the different circumstances of the Primitive and Later conditions of the Church, are proofs very admittable by any sober Christian. This is no more than what reason readily grants, as founded in the very nature of the things. no more than what is commonly allowed as sufficient proof in collecting from any History, ancient Custom and usage, or old Law, which is in force with respect to the alteration of times. It is that which in other more uncontroverted cases is used in alleging of Scripture itself. V Custom and practice of the Church in succeeding ages, and Ecclesiastical History, especially near the Apostles times, universal, and in conformity to the former presumptions, is an argument in itself as considerable, as intolerable to Enthusiastic Spirits or men that affect novelty & their own humours. Now to our question; The Christian Schools in former ages are notorious, and the high price then set upon Learning is clear by their diligence in instructing their children in Arts and Sciences, and by the sense they had of Julian's injurious forbidding them the Heathenish Learning, and denying them the liberty of the then Schools of literature. What joy for their deliverance from this oppression by his death? What industry in supplying the want of public education? It is evident Nazianzen had other thoughts of humane Learning then those that prefer Julian for a pattern of reformation. But this way of arguing, were I skilled in it, would be put off with the Antiquity of the Mystery of Iniquity, which (if we believe some) had almost in every thing overspred the Church of Christ strait after the decease of the Apostles. Indeed it would be ineffectual, because beyond the possibility of our Opponents Examination, who have expressed their Christian justice in vilifying and condemning the Ancients, whom they are not at all acquainted with. Yet it needs no great reading to know that those which we acknowledge to be the times of greatest Apostasy in the Church, were the freest from secular Learning, and had as much darkness in that respect as our Adversaries can hope to bring England to, if the Universities were utterly abolished. The Reformation of Religion and the reviving of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in plain English, the Gentile Learning, were contemporary, and happily promoted by the same Instruments. And it were strange if the Reformation begun in knowledge, could not otherwise be carried on then by returning to the Ignorance of darker and more degenerate ages, What can an adversary to the reformation in reason think else, but that they have convinced us of the insufficiency of our Cause, and that now we are sensible Learning was only an argument for us, when our Opponents had not attained to enough to discover our fallacies, impostures & learned juggle? What greater triumph can the Jesuits desire, then to see us beat out of our confidence of Learning, and put to a poor and irrational shift of private infallible Inspiration? One inclining to Atheism will be perfectly possessed that the defences of Christian Religion were only proud triumphs over the too unexercised disputers against it in Heathenism, or that the power of the Christian Emperors was the strongest argument for the truth of Christianity: Experience having (as he may justly surmise if all Christians were of these men's minds) discovered to ourselves the weakness of our Religion, unable to withstand the clearer light of natural and refined reason. We come now to our former Conclusions. Conclusion I. A Ministry was not to cease with the primitive times and Apostolical administration and gifts. Which will be proved if in particular we evidence the truth of the Church of England and the lawfulness of its Ministry: which may be done thus. 1. There is a visible Church of God in England, or the Church of England is a true Church of Christ in an Apostolical sense. By a Church I mean, according to the notion of a Church in the Apostolical writings (to which I refer any attentive reader for proof of the notion) I mean (I say) by a Church, a Collection or Society of men united in the Worship of God in his Son Jesus Christ, whom they profess to believe to be sent by the Father for the remission of sins, and according to whose precepts they engage themselves to lead their lives in hopes of everlasting life through the same Lord Jesus. Though as yet, they are no otherwise renewed then by this more general belief of the Gospel and Salvation promised by Christ. i e. but potentially and in gradu remoto sanctified, their lives being unanswerable to their profession and promise. And this is the case of the English communion, whose members having been baptised in their infancy, and having at years of discretion acknowledged their assent to the then-dedication of them to God, and acknowledging their Baptism into repentance for remission of sins, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Saints by call, called unto holiness, and true members of the Church, till duly and justly put out of communion. This is in Apostolical phrase a Church of God, and a Congregation of Believers, in the Scripture expression. And that is soberer language then carnal and worldly Church. though there is a more invisible Church, more spiritually and intimately united to Christ, to which neither hypocrites nor unrighteous professors do belong: the bounds of it being narrower, and salvation attainable to none that are without it. But the Church we speak of is such as those St Paul wrote to, visible and external, the conditions of whose communion was in the Apostles time but a believing Christ to be the Messiah, and submitting to Baptism to the remission of sins, and repentance from dead works. This Church is not to be rested in; neither are the members of it to be vilified and slighted as out of the Church, as unbelievers, or to be debarred communion, who have the faith of Christ in them, and whose hearts God hath purified by a belief wrought in them of the truth of the Gospel, though their faith be dead, as yet unprofitable, and that which, unless it be brought into act and work by Love, will not save. Yet there is that faith wrought in them by the Spirit of God in their education, which may by the assistance and supervenient grace of the Spirit be a foundation of real closing with Christ, and real Gospel-holiness. In the meantime God hath purified their hearts by this Faith which is in them (though unconsidered, unimproved, and unactive) in that sense as I think is agreeable with the context of Acts 15. 9 (i. e.) so that though they were impure as to legal purification, unclean and profane as to communion with the worshippers of the true God, God hath now made them clean as to Church-communion, and being admitted into Brotherhood by the believing Jews, by bringing them to a belief that Jesus is the Christ. 2. Further to warrant the communion of the Church of England, observe, that those that are united in the Faith of Christ, aught to be united in Church-communion. i e. aught to assemble together for the public Profession of their Faith in Christ and joint serving of God, seeking him for each other and the cause of Christ in enlarging and protecting his Church, and for mutual edification. It is grounded upon that promise of our Saviour, He that confesses me before men, him will I confess. 'Tis true, there are other ways of confessing Christ: but the promise is to confession in the latitude, and it is dangerous in any particular to be guilty of denying Christ. Assembling together to the imploring of Divine grace; and a thankful remembrance of the Lord till he come, is the duty of the members of Christian Churches: the ends still remaining, and being as necessary as in the Apostles times, viz. to hold out the profession and faith of Christ to the World, and to strengthen, encourage and build up each other in our most precious faith and Christian love, which is mightily confirmed by our union in the service of God, and which is the ground of God's especial regard to united prayers, which argue the unanimity and concord of his people. The arguments against our assemblies, that of mixt-congregations being answered in the precedent assertion, are these two: I. The perfection to which some men have attained so as to be past those beggarly rudiments, external and fleshly worships etc. and now to live in immediate communion and a constant Sabbath. If this glory and raisedness be real in them, more than fancy & words. I shall only say, First, humility and self-disesteeme is one main piece of a Christian's perfection. Secondly, submission to Divine institution certainly would be no derogation from happiness; yea, that is the question. And for proof of it we appeal to Apostolical practice, & those first times wherein this spirit was wholly unknown. We desire not a warrant from Scripture, to bear us out in our inconformity to this primitive practice. though we might more reasonably, than they require of us, to show by Scripture that the effusion of the Spirit in extraordinary gifts ceased with the first age of the Church. The matter is quite other, in man's duty, and God's free dispensation. Especially, if we remember that a public profession of our dependence upon God, and communion in seeking and acknowledging of God, are the dictates of natural light, and indispensable. Thirdly, enquiry may be made whether they are incapable of growth and beyond all increase of grace; if not, whether the Scripture-way of edification be not most imitable. Fourthly, such glorious Saints in reality, might assemble to the greater benefit of inferior Christians: (and sure no perfection privileges from serving God in building up the Church.) Fifthly, to acknowledge God and Christ before men, to bless him for his mercies, to glorify him in the Congregations of his Saints, nay to celebrate the memorial of his death in the Supper of our Lord, are Duties agreeable with the most Saintlike eminency, while conversant in the World. The most glorious Saint or Angel, if in a body and mixed with humane society, would, I believe, thus be employed, and count it no disparagement, no superfluous or empty service. Methinks the souls under the Altar, and the Hallelujahs resounding from Heaven to the Apocalyptical Divine, are good presumptions that there is some such thing in Heaven; or that such service is not altogether indecorously attributed to the highest manifestation of God. But I wish there be nothing of self-conceit, impatience under God's wisely-and-justly-suspended communication of himself, or formality converted to another extreme, at the bottom of this high-towring confidence. I desire in myself to be shrewdly suspicious of that Heaven, which lessens my willingness to meet God and his Angels (it is as probable an exposition of 1 Cor. 11. as any I have heard) coassembled with believers upon earth. An heart enlarged to communion with Saints, to edification of our brethren, to a constant praising of God, and to an embracing of any opportunity of acknowledging thankfully before men and Angels the love of God in our Redemption; an heart, I say, thus raised to be Preceptor in the Choir of the Saints blessing God the Father and our Lord Jesus, is an heaven in almost every thing but in the spiritualness and Immortality of the Body. II. The imperfection of our assemblies in comparison of the primitive times is to some an argument against our Worship of God. Indeed, it is a good argument to quicken our dulness to an imitation of their affectionate fervency. Yet I appeal to the experience of devout souls, whether God be wholly absent from our assemblies, and the quickening presence of the Spirit absolutely withdrawn. We retain not empty and dead Ordinances: and to call them but dead and ineffectual shadows is an expression injurious to the manifestations of God in many a faithful heart, who can sensibly and with rejoicing bear witness to the appearance of God in our public Service. What wants of miraculous presence, we may refer to the Divine Wisdom manifesting itself suitably to each Age of Christianity. What wants of effectualness, let us blame our negligence, and approach more spiritually to service. But what consequence is it? (We are already by much short of the primitive ardour, and therefore must still more recede from their so glorious example) While we believe the Gospel grace worth our thanks, while we need his assistance and protection, we must not deny God the service that is due unto him even by right of Creation; but do it to our best ability. Expect what glorious times you see ground for in Scripture. I shall not quarrel though the largeness of your hopes may exceed any promise I can see in Divine Writ: yet remember to press toward it in eminency of piety and due attendance upon the Worship of God, which I am sure can be no greater prejudice to the drawing nigh of any glory in the Church, than Simeon's waiting in the temple was to his seeing of Christ. 3. There must be set over the Church men that may watch to the Flock, Pastors & Teachers, men able to instruct, direct and order the Church of Christ, and more especially in their religious Assemblies. All were taught of God and had the unction of the Spirit in the Apostles times, as much certainly as in ours. yet see 1 Cor. 14. 3, 4, 22. and Eph. 4. 11, 12, 13. Hath not the Church need of edification now? Is exhortation, consolation, stirring up and quickening to duty now altogether needless? If the Churches planted by the Apostles, and in presence of whom the power of God had appeared so miraculously stood in need of Overseers and Instructours; I leave it to any rational man to judge what is requisite in these remoter ages. We acknowledge (will our Adversaries answer) our wants. but we must not be guilty of will-worship and our own inventions in the worship of God. We expect, say they, this Ministry; only say we, it hath for the present ceased; and we dare not intermeddle of ourselves in the things of God. In reply to this, I must premise that I speak of the Ministry of the English Church chief, let those defend themselves that have withdrawn from its communion and erected Churches of other models. Then, 1. The Church of England hath not created a new Ministry, but continued it successively from the Apostolical Age. Only its Pastors, being for Conscience excluded the Roman communion, have (as duty to God and their Saviour bound them) assembled together for the service of God, and instituted still fresh Pastors in the Church. 2. The notion of Will-worship is very probably vindicated from misapprehension by Doctor Hammond. 3. To provide by Christian prudence, in imitation of Apostolical wisdom, for the Churches good is not Will-worship. It is a strange state for Christians under the Gospel, and worse than under the Law, if they are placed in such a condition, as that they must almost inevitably be guilty either of neglecting the commands of God, or instituting something of their own heads. To me (under pardon) this seems to be the Gospel frame, as to Church affairs, that it is delivered from that punctual legality of the former dispensation; and proceeds only according to the natural rules of Divine Worship and Christian prudence. It is too, very improbable that the Providence of God hath left all these Ages of the Church, since the Apostles, without any means of a Gospel-ministery. 4. Our public Ministry can show their warrant in the hearts of many of their hearers, from that Spirit which gives no attestation to Antichristian intruders. 5 It is my private opinion, and therefore proposed to a serious consideration: It may be, the duty of a Minister is no other, then what may be performed without miraculous gifts, and is indeed the duty of every Christian, if he had proportionable abilities, and as far as may consist with order and decency in the Church. Our Ministers pretend not infallibly to deliver the will of God, any further than it is delivered in Scripture in undoubted plainness; much less do they bring a new Gospel or a new Revelation into the World. There is the difference between them and the Apostles, as the Jewish Lawgiver and the Expounders of the Law. Moses, as the Apostles, was infallibly guided: not so the Expounders of the Law. The office of a Minister is wisely to govern the Church, to search into the will of God revealed already, declare, explain and press the Truths already divulged by the Apostles. The separation of their calling is (besides that disorder must be avoided, and it is very necessary that the gifts of those be approved to the Church, who take upon them the charge of instructing others) it is, I say, because all are not gifted for the Ministry, it will (if conscientiously performed) take up the greatest part of their time, and by the necessary means at present of enabling themselves for this employment, they are taken off from a capacity of providing for themselves in a secular way: being trained up quite contrary to the ways of trade and worldly trafficking. Conclusion II. Acquired gifts are no hindrance to the Kingdom of God. Not to the embracing of the Gospel and apprehending the Mysteries thereof; nor to a Gospel Minister. S. Paul was well versed in Jewish and Grecian literature, and mixeth pieces of Poetry with his sacred conceptions. The Apostle saith indeed, Not many wise. But Knowledge puffing up with pride, and so punished with spiritual blindness, speaks nothing to the disadvantage of Knowledge. Not many rich and noble, is as much Scripture. I wish there be not as visible characters of pride in the self-esteem and censoriousness, and the spirit of turbulence of our Adversaries. I am confident Learning is no enemy to any honest interest of Truth or true Christian piety. If they mean by the Kingdom of God any thing beside what S. Paul means, or then that righteousness, peace and joy in the Holy Ghost, which he speaks of, if they please to explain themselves, it may be it is a commendation to Learning that it proves an enemy to some fantastical whimsy or base design. Conclusion III. Gifts of Learning are necessary to an accomplished dispenser of the Word of God. Our Adversaries make much use of the Epithets Secular, Humane and Natural. And then how popular a conviction is it to descant upon God's not standing in need of man's help, upon the Kingdom of God its being spiritual, divine and supernatural? Now all is done: only they might confirm the antiquity of their Monkish spirit out of Erasmus his Antibarbarus. But are not a good voice and good lungs natural? God stands not in need of Ministers or their Learning, yet may be pleased to make use of both, and may require it in his ordinary dispensation with the Church. Learning though fetched from an Heathen may be from the author of Truth, and in a Christian subservient to the work of the Gospel. Is only secular Learning taught in the Universities? Doth not the search into Divine Revelation take up a great part of University-studies? To speak more clearly to this main assertion, I shall take notice of these propositions. 1. Smattering in Learning is altogether useless, and good for nothing but to fill up the period with a frivolous sentence in Latin, that is too simple to be spoke in plain English. None ever said that the cunning by heart a few Logical terms and Philosophical distinctions, without any conception correspondent in the mind, was any benefit to sacred study. And here some of our Adversaries may see the mistake in their own experiment. Their Learning and unconcocted Philosophic crudities stand them in no stead in expounding the Bible & opening difficulties in Divinity. Nor can they, I suppose, defend themselves with a sword, unless they have it fully in their hand: and yet a sword is a very needful weapon. He must have fast hold of Learning and have it perfectly at command, that intends to make any use of it in Divinity or Humanity. Do these men conclude a Medicine ineffectual, because they have without success applied it before it was prepared? When we say a knife is useful in cutting, 'twere madness to allege to the contrary that I have tried an unsharpened & rude piece of steel. Yea, but we can preach as well as the learnedst. It may be, to your own apprehensions, and men as little able to discern as yourselves. But let me answer in this homely but pat similitude. 1. Meat may be gnawn or pulled in pieces, but it is a very slovenly carving to others. And I cannot see but it is Christian wisdom to avoid all just occasion of contempt to the preaching of the Gospel. 2. It is easy to give our what another hath carved to our hand. Sermon notes and printed Sermons may carry a man very fare. And I have been credibly informed, that printed Sermons got by heart served a great while an Irish Apostle for an appearance of mere depending upon the sudden suggestions of the Spirit. But, Sirs, your Authors were Scholars. Now I should be very loath to have him for my guide that wholly useth another man's eyes, & takes up all upon trust. Methinks a double danger of fallibility is too much. The first had his mistakes, and it is probable this second will return them with some addition of his own, mistaking him that mistook. I like a director that is able to judge something of himself. 3. Many meats need not a knife. Yet there are some Truths of very considerable import, that carry difficulty, and if explained amiss, may be of dangerous consequence to a godly life. II. Natural parts, use and practice may in many men make a great supply for the want of acquired parts; and exceed an industrious incapacity or an unexercised studiousness. And this is in plain English what some men call the extraordinary assistance of the Spirit in prayer and preaching. Many of the Laity are men of quick and ready abilities, nimble wits, ready apprehension, and clear volubility of language in expressing their conceptions: especially some having been constant hearers of the Ministry, and by much exercise in preaching, praying and discoursing of matters of Divinity, have accustomed themselves to nimbleness of head and tongue. Now because these possibly excel many a dull Plodder (whom necessity, unfitness for any thing else, or his parents fond and ignorant admiration have quite against Nature's intention, cast upon the University) or some few who have injured their natural abilities by entangling themselves altogether in scholastical intricacies; presently, forsooth, Deus è machina, a Miracle, and the Spirit is come upon them from above. But 1. Take them out of their road, from some general Doctrines of Christianity, to a particular explication of Christian Truths and Duties. 2. What would they have proved if learned education had seconded nature, or been laid as the foundation of their exercise? It is pity they supplied not the places of some others in the Universities. 3. It is all equity and justice to set them in comparison with men of like parts and equal practice: and then judge who hath the advantage. 4. What gross mistakes are they guilty of often in interpretation of Scriptures and collection thence, for want of skill in the Original, and artificial discourse? 5. Consider, these men would have excelled others in a Trade, and I suppose without Aholiab's inspiration. We find the same effects in many unlearned men, who by practice and natural sagacity judge clearly, and express themselves aptly and fluently in matters of civil discourse and intercourse. Natural ability is the gift of the all-governing Spirit, and the ability acquired by exercise is the blessing of God: but all this is nothing of the gift of the Spirit in an Apostolical sense. III. Experience and sense of the ways of God, or true real inward grace, is a great advantage to a Minister of the Gospel: but not a necessary indispensable requisite, not alone a sufficient qualification. Indeed experience adds life, heat and affectionate power to the delivery of the Word. But still the coldness and deadness of an unsanctified Preacher is ofttimes discernible only to himself. Upon equality of all other conditions an experienced Christian is able with more vigour to declare the Truths of Christ. So he may understand the Preacher more sensibly than he understands himself. A dumb man and a stammerer may understand mine exact and true relation better than myself, because concerned in the action, and present to that which I deliver upon diligent enquiry and information received from others. Besides the fullness of Sense ofttimes confounds the Understanding and Elocution: sigh one may feel so as to put expression to a loss: and then though I apprehend an extraordinary affection in the man, I may be to seek for a true explanation of the cause. Every one that can fight well, I think, is not fit to write or Tactics or the History of a War: both which have been well done by men who never engaged in any military service. A man may feel abundance of pain, and yet an Anatomist may be able more distinctly and rationally to mine understanding to explain what part is affected, and how. But, you'll say, affection is more popular and likely to breed affection. Yet, there are some whose judgements must be convinced, and that may desire a rational explication. And sure clearness of knowledge is a very good foundation for the permanency of affection. To clear this proposition yet more, I observe 1. That the Apostles rules require unscandalousness of life in a Minister. 2. That Christ's sending out of Judas is sufficient ground for calling to and receiving into the Ministry men of abilities, whom we have no presumption of in regard of real grace. See Mat. 7. 22. 1 Cor. 13. 2. The Scribes and Pharisees teaching of truth are to be heard: and St. Paul joys in the Gospel's being preached, though out of a principle of Contention, which is no fruit of the Spirit dwelling in a Preacher. Grace is for the use of a man's soul, Gifts for the use of the Church. The confusion of the Spirit as working grace, and as pouring forth gifts is a fundamental mistake in this question. But know that a Minister and a Christian are distinct notions. And though the ungracious Preacher doth not so much as think of a blessing upon his work: yet the Church and a conscientious hearer may believingly expect fruit and edification from God in and by his Ministry, whom God may sanctify as to the Church and its benefit, though in his private respect he neglect him. So Cyrus of old was sanctified for the use of Israël: and St. Paul supposes that he that preaches to others may himself prove a castaway. 3. That all things delivered in the Gospel, and necessary to be explained are not experienceable. Withal, consequent experience of joy or dutiful affection is not sufficient ground of Truth. It is no improbable supposition that two really godly may both rejoice in the Lord: the one for the universal extensiveness of his Goodness; and the other for the special distinguishingness of his Love. Yet whether's experience shall warrant the truth to be on his side? 4. Experience being private and particular (of particular case, constitution and arbitrary actings of the Spirit of Wisdom) is not to be extended to general rule, without ground in Scripture or the nature of the thing. Else the new-experienc'd-Divinity argued consequently against the benefit of Ordinances and to other men's formality in the use of them, from some men's own experience of their hypocrisy in duty, and their receiving no good by them through their default and God's justice. 5. Shall I add, That Duties are to be delivered above the shortness of our own attainments? Duties as delivered in Scripture, and therefore as they are to be pressed, exceed our experience. But, some will say, we have some degree of experience, and from that collect what is yet above us. I answer, So one as yet unexperienced apprehends in part: some kind of knowledge being presupposed to experience. Then secondly, a notional knowledge is sufficient to a verbal declaration: and may in many things be clearer and safer, while it follow's Scripture-revelation, other men's manifold experience, though not its own. IV. Gifts and endowments are principally requisite to a Gospel Minister, as such. For the nature of a Minister is office & employment; and what enables to be a Christian, enables not to the function of a Minister. 1 Cor. 12. peruse the whole chapter. To clear up this, consider 1. The gifts of the Spirit in the Apostles times were not only for a miraculous confirmation of the Doctrine's Divine Original, and for a testimony of their designation to the work of planting the Gospel, but for enabling them to their work. Tongues indeed, S. Paul tells us, were for unbelievers; but prophesying was for believers and their edification. Indeed the miraculous way of conveyance and the wonderworking power, was partly for attestation to the truth of Christian revelation. But withal they were enabled for the carrying on the work of the Gospel by gifts given from above. To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1. able as well as willing to teach, was the condition of a Bishop in S. Paul's time. and he exhorts to seek gifts, 1 Cor. 14. 1. Then there was the Holy Unction, and that not needless. By the way I shall propose to examination, whether S. John's, Ye have received the anointing, may not relate to this enablement of the primitive Pastors and Teachers: and so be far enough from concluding any unnecessariness of a Ministry. For S. John writes against False Apostles, and may very probably be thought to direct his Epistle to the Christian Churches, as a collection of Pastors and people. Ye need not (saith he) any new Instructor, new Revealer, or explainer of revelation, since you have among you in your Churches the Divine Unction, and the Spirit of God directing and enabling your Presbytery constituted by Apostolical Ordination. You have received, is very true, though every individual member of the Church had it not, but by interest in the Pastors. But let the able judge. 2. Gifts and enablements are as necessary, nay more, now then then. There is the same need of instructing, reproving and convincing of gainsayers, demonstrating the truth of the Gospel by Scripture, and answering objections against it. Besides that our remoteness from the Apostles (who in difficulties might then be readily consulted) and the ambiguity essential to the plainest writings, with the several prepossessions and conceptions of several parts of Christians, have made the controversies in Divinity almost infinite. Due consideration, good judgement, and all imaginable accomplishments are little enough to direct in what is to be preached for the truth of God; and to distinguish Scripture and Catholic Verity from private conceits and upstart opinions. For the teachings of the Spirit, they are so divers in several pretenders, sometimes so unagreeable to the true meaning of the Word, that we are very well satisfied in the necessity of S. John's advice, to try the Spirits. Consider the Apostles speak not in our natural language, and many passages relate to customs now obsolete and History of those times not mentioned by any Inspired Writer. Do not some proofs from the old Testament seem to proceed upon some then-received traditional expositions? The gifts then necessary to the preaching and explaining of the Gospel (as so) are still as necessary to that office, and the more for the ceasing of miracles. Heathens now must be convinced by rational evidence of the Divinity of our revelation. Doubtless, in this age Learning is necessary, when Atheism gins to creep up in the Church and to ourface Christianity. And how nearly related Atheism and Enthusiasm are, and how subservient each to other, is well observed by that judicious and faithful servant of God and the Truth, Mr. More, in his preface to that most effectual Antidote against Atheism. 3. Acquired gifts are many of them for substance the same with those then conferred by the Spirit. The revelation of the matter by them then published, we have in our sacred Records; and 'twere as ration all for these men to bid us expect the Gospel truth too in an extraordinary way of discovery. What we read is what the Apostles preached, and our Ministers (as the then-Teachers) preach according to the sound or saving form of words delivered to them by the Apostles, now in writing, as then also by word of mouth. The other enablements given to them as preachers and publishers of this doctrine for enabling them in their duty, were but the raising and directing their natural faculties in order to clearing up the truth to themselves and others. And this is the design and effect of a great part of Learning. Indeed if natural parts be necessary to a Minister, let our Adversaries understand that Logic, Metaphysics and Rhetoric are but rectifiers and perfecters of natural endowments; and then tell us, why the perfecting and rectifying of natural parts is useless and unnecessary. I am bold to repeat, that the maintainers of this dispute against Learning, understand not what it is, but judge by their own undigested notions & rude shadows of Learning. 4. Acquired gifts are the gifts of the Spirit, though not from its miraculous operation. Studiousness and a blessing upon it are the gifts of Divine Providence in the World and especially in the Church. Sure the divers way of conveyance, and the difference of ordinary and extraordinary vary not the nature of the things. What was created by God, produced still after its kind, though here was generation instead of creation. It is strange the gracious gifts of God should lose their esteem, because they are not bestowed in a way of miracle. 5. Miraculous gifts were given upon account of the Apostles exigency. It pleased God in his wisdom to make use of the simplicity and unlearnedness of the Apostles: and that to magnify his great power, in those miraculous abilities infused into them from Heaven. So God chose David from a Shepherd to be King, and furnished him with Kingly abilities. Yet is this a warrant to choose Governors of the meanest condition and knowledge, because God is able to give them the spirit of Wisdom and Government? That miraculous gifts are ceased, for aught I can hear, is yet very palpable. Amongst us that are Christians, two reasons may be given. First, unbelief is ceased. The Faith of the Gospel is become a presupposition to our preaching, people being instructed in it from their youth: and the primitive miracles are generally embraced for true. Secondly; there is plentiful provision in the ordinary providence of God, and then I know no ground for any faith to expect a miraculous supply. Suppose any of our Adversaries preach to Welshmen, being themselves English. Do not they learn the language? Yet there was the gift of Tongues. Whether this were a permanent gift or no, I inquire not. If not, the Apostles sure used humane industry when they preached to people of another language. Healing was a gift; yet, I hope a Christian may study Physic. Then for Heathens, & Miracles being requisite for a testimony to them, consider that there is rational moral evidence, for the Gospel-truth and Christianity comes not with that disadvantage, being a religion of a great part of the World. Miracles beside being then necessary, the more for the inconsiderableness of the Revealers in their persons, and the paucity of the Professors; a few contemptible men in outward appearance contradicting all the rest of the World. I shall only add, 1. That a great part of the Apostles knowledge was by attendance upon Christ and converse with him, and from his expounding the Scriptures after his resurrection, i. e. in a way of humane diligence and industry. 2. Where ever God found gifts, he made use of them, as in S. Paul, without any superfluous repeating the same by extraordinary endowments; which further proves that the primitive gifts were many of them for a supply to the Apostles illiterate education, who though called in Ignorance, were sent out with the reality and eminency of Learned Accomplishments. 6. What Learning S. Paul speaks against, is condemned by Learning itself. Philosophy, or the then-Philosophy, opposed Reason as well as the Gospel. The place of Col. 2. answers itself. Philosophy according to the traditions of men and the principles of the World, the Philosophy of the Sects, Philosophical quirks & subtleties and ungrounded dreams and fancies concerning Angels and the like, is nothing to genuine Philosophy proceeding upon true principles of nature, i. e. God's discovery of himself to our understandings by the light of Reason and works of Creation. The Sophistical, captious and wrangling deceit, this that is called Philosophy but indeed was vain deceit, is as much declaimed against by the sober Philosophers of the same Age. Nay, what better moral provision in pursuance of the Apostles caution, not to be deceived by vain Philosophical deceit, then for Ministers to be well able to discover to people the cunning Sophistry and delusion of men that thus delight to lead captive the multitude? Then for the glarous, painted and ranting Rhetoric of those times, if used in the matters of God, it offends against the main principle of Rhetoric to keep a decorum and speak suitably to the matter. Lofty towrings of fancy, fawning words, and vainly-garnished expressions, neither fitting the capacity of a popular audience, nor becoming the Majesty of a God and the nobility of Divine revelation. Yet true raisedness of expression, a majestical state, and artificial and genuine insinuations, with most pathetical captivating of the mind, are obvious in Scripture: as obvious as fantastical cloud-reachings are affectedly frequent in our new Formalists Enthusiasm, who are truly those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Pet. 2. 18. 7. All Learning is advantageous, a great deal necessary to an able publisher of the Truth and Governor of the Church. Tongues, and the gift of Interpretation and Utterance, with skill to collect from Scripture easily speak their necessity. Observe here, there are some things common to a Minister and secular employments; and to this no wonder if secular and humane abilities be necessary. Thus, to be able to speak aptly, intelligibly, consequently, and suitably to the disposition and capacity of his hearers, is the Apostolical way of preaching: and yet it is the method of secular Oratory. Dependence of Truth upon Truth, Conclusions upon Principles is discoverable in Scripture revelation, and is of the same nature that is in other Sciences, proceeding in the way of natural light acting upon and in revealed Truth. Scripture is writing, and Scripture-interpretation proceeds by the general rules of interpretation of Authors, with whom it partakes likewise in Language, and helps to understand the sense. For my part, I know no one piece of true and real (whether solid or delightful) Learning that hath not considerable advantage in it to the rendering a Minister more able to understand, explain and confirm the truth of Christian Religion. To be able to search into the true and natural sense of Apostolical writings, to discern the excellency, consonancy and true authenticness of Scripture, to examine and draw consequences from it, to see the agreement of reason and revelation, to view the appearances of God amongst the Heathen, their self-condemnednesse, attestations to part of truth and defectiveness, to take notice of God in the Creation, and distinguish miracles from impostures, to observe God's Providence in the World and Church, to see the several break forth of light and overcasting of darkness in the Church, to make out the Truth by full evidence, to explain and order the several Truths of revelation, and have a distinct and more than popular notion of them, so as to be able to answer Atheistical and unbelieving cavils, to converse with Christians in all Ages and make use of their experiences and discoveries, to know God, ourselves, and men in order to a convenient application of ourselves unto them for their good: these are some of the ends of Learning, that thus and otherwise enlarges, quickens and imbetters the natural faculties of the Soul. And if all this contains any thing of usefulness to a Minister of the Gospel, we may safely add that Conclusion IU. The Universities, or places that offer opportunity, advantages and encouragement to humane Learning, and that conjoined with and subservient to Divinity, are so far from being Antichristian, that they are of apparent necessity to the Church of Christ. And truly weigh but the concernment of Christian Religion to the peace and happiness of a Nation, there can be (to say no more) no greater prudence in a Magistrate (much more if professing eminency in Christian Religion) then to lay itself out in all just and lawful means for the conserving and propagating of it; encouraging and helping forward those who devote their time and studies to be thus serviceable to their Country. I shall answer but two objections. 1. The Idleness and Luxury of the University. 2. The diversity of Opinions and Errors. To the First, It is no great wonder, if in these times of Liberty, when the authority and discipline of the University hath been weakened by some such spirits amongst us as our Adversaries, when Learning seems to most to be in so despairing a condition, not much wonder if there be some miscarriages in so great confluence of Youth, which is very seldom considerate, and hath hot blood to suppress. But I call all that know Cambridge (and I question not but others can testify as much for Oxford) all that judge by nothing of faction and prejudice, that there is no collection of men this day in England, that can show more eminent examples of true Worth, real, sober Piety and Religion, then are in our University. Nor are the enormities so many or so unsuppressed by discipline, as discontent and malice would bear the World in belief. To the Second, I wondered to hear such an argument; You Scholars cannot agree in the truth: Ergo what need Universities? It is a strange accusation, that we are a Society of Men. We confess we seek after truth, and if we err, it is because we are fallible. Nay, that we differ, is an argument that we set ourselves to seek the truth, and not lazily conspire in that which, for aught we can tell certainly, may be absolute falsehood: which is all, I doubt, a perfect unity of opinion will amount to, till it be the fruit of an universal infallibility of spirit. Rather the ingenuity of an indifferent and free enquiry into Truth, is true Nobleness. I am sure it is the likeliest way to discover Truth, to have contrary opinions debated here, where there are men able to see how fare each agree with other and how much they differ, and to examine each other's grounds: Learning too having civilised their spirits to calm and moderate debates, without any thing of that passionate heartburning and inveterateness, which accompanies dispute among common people. I am sure the enemies of Learning are at a fare greater distance, bating their joint-persecuting of the Ministry and Scholars. We can pity them, but not fear them, whilst next to the Providence of God, with thankful acknowledgement of our protection, we dare commit ourselves fully to the dispose of our wise and worthy Governors: appealing in the mean time, for the usefulness of our Universities in the present constitution, to all whom Avarice, Envy, or Fanatic Frenzy have not perfectly blinded. FINIS.