other Scholar and they 'l shew 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 then what an ordinary capacity may discover to be very prudent and discreet But consult Authours 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 clearnesse of his expression and the artificiall dependance of his conceptions in a method and language proportioned to the capacity of his hearers Still some will urge that others prove as beneficiall to the Commonweal that are unlearned and yet as considerable in matters of publick concernment Yet all have not such extraordinary abilities He that cannot travail so long or so fast as another if any exspect 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 farr useful to the Nation as it enables those for publick service whom Nature left to be perfected by Art and Industry I hope by this time Mr. Dell will take it for granted that Learning is of great concernment in Civils 'T were 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 farre on the other hand His sense and chief intention is it may be that learning is not necessary to the Ministery only and he complains of the scarcity of Secular Foundations in the University Possibly he aims onely to hint that seeing our Colledges are most ordered to Divinity and they not enough for a constant supply of the Ministery besides farther care for the increase of divine knowledge it would be a businesse worthy the prudence of our State and the munificence of some noble Benefactours more to provide for the maintenance of other Professions and for the encouragement of that learning which is of a Politicall and more Temporall usefullness 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 Gospell Minister Learning Arts and Sciences are altogether unnecessary But if we should prove it to be helpfull or convenient the want of simple absolute necessity would be no very strong argument against the continuance of Colledges and our Schools Such men would be loath to be stinted as they would stint the Church and Commonweale to the short scantling of pure necessaries What their Opinion is in plain English it is hard to say it being their custome to involve themselves and their Auditours in dubious and deceitfull expressions I many times question whether any of them be masters of their own notions I have heard Mr. Dell speak in his way of Of and on concerning the Saints Christ's union with God and can at last onely say I think he would hold forth Familisme i. e as to this point an Enthusiastick and irrationall kinde of Socinianisme When he speaks against the Learned Ministery sometimes the epithets of carnall and fleshly must quite alter the sentence then unusefull 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 processe of reading you may see what it is they hold But here the opinion is so groundlesse and the arguments so wilde 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 enquire Whether the Foundations of our Universities in the intentions of our pious and magnificent Ancestours settled in the greatest part for the supply of the Ministery for training up there and sending thence into the service of Christ in the Church men furnish'd with acquired gifts of Learning be Antichristian or took its originall from the bottomlesse abysse of darknesse or any such infernall principle whether this constitution be any thing of the Mystery of Iniquity and not rather the result of pious Wisdome 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 generall main and fundamentall 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 mixt with the Christian and Catholick Verity of the Western Churches The Question then shall run thus Whether is it an Institution grounded upon true Christian Prudence acceptable to God and beneficiall 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 Ministery or is such an Institution Antichristian opposite to the Kingdome of our Lord Jesus a piece of old ignorant Superstition and therefore unsufferable in a Christian State This I think is the Controversie 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 unlawfull unless absolutely necessary for the removall 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 Councill saith the Pious King My Kingdome is not yet wholly drain'd dry A speech of a piously and devoutly disposed Prince and that savoured more of the Spirit of God and true self-deniall then the spirit that call's upon others to make havock of and despoil whatever is devoted to the Interest of the Church I acknowledge mercy to be better then sacrifice and the Being of a Nation more
of Scripture's perfection I must confesse I am as much out of hope of convincing him as free from any feare that he should multiply proselytes where any thing of sober-mindedness remaines I 'le speak in a word my thoughts as to the forementioned Doctrine of the fulness 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 uncertaine 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 falshood and humane invention which is not found in the Scripture though I may rationally question the certainty of such Traditions any further then 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 then 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 containe all Truths that are certainly of Divine originall I am afraid this will be the effect among common people that can seldome 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 Authors 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 Ecclesiasticall 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 forme 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 civile and wel-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 governours acting according to the rules of prudence Nor indeed could it be otherwise then left thus if we consider the severall states of the Church as under and neare to the Apostles times and as in succeeding ages The condition of the Church and Christianity is extreamely 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 furnisht 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 referre to their then state are to be applied to us onely with consideration of circumstances or in the common reason and general duty contained in them When I heare some mens objections methinks it is sufficient answer to many arguments fetcht from primitive practice That the Apostolical Churche'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 publike worship In other things the Apostles needed not such helps yet in times wherein they are needfull the Apostles practice is no prejudice to their use Where read we say some of the Apostles praying with all that would come to joine 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 alters the case of their and our times Upon this particular it is not unseasonable to wish that men would learne seriously to weigh the strength of their arguments and their extent more then 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 then what ever is applicable to humane Society in general belongs to Churches as contained under that larger notion as for example the lawfull employment of honest wisdome and discretion for its preservation Provided onely 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 Ministery For the Church then was a Society joyning
in the service of God that and this partaking in the general notion of a religious Assembly their Ministery of a Ministery 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 generall That onely 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 adde strength to what hath been already said Collections from Scripture though not to every eye exprest 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 then what reason readily grants as founded in the very nature of the things no more then what is commonly allowed as sufficient proof in collecting from any History ancient Custome 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 alledging of Scripture it self V. Custome and practice of the Church in succeeding ages and Ecclesiasticall History especially neare the Apostles times universal and in conformity to the former presumptions is an argument in it self as considerable as intolerable to Enthusiastick Spirits or men that affect novelty their own humours Now to our question The Christian Schooles in former ages are notorious and the high price then set upon Learning is cleare 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 Schooles of literature What joy for their deliverance from this oppression by his death What industry in supplying the want of publick 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 skill'd 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 straight after the decease of the Apostles Indeed it would be ineffectuall because beyond the possibility of our Opponents Examination who have exprest 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 Apostacy 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 abolish'd The Reformation of Religion and the reviving of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in plaine English the Gentile Learning were contemporary and happily promoted by the same Instruments And it were strange if the Reformation begun in knowledge could no 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 onely an argument for us when our Opponents had not attained to enough to discover our fallacies impostures learned juglings What greater triumph can the Jesuites desire then to see us beat out of our confidence of Learning and put to a poore and irrational shift of private infallible Inspiration One inclining to Atheisme will be perfectly possessed that the defences of Christian Religion were only proud triumphs over the too unexercised disputers against it in Heathenisme or that the power of the Christian Emperours was the strongest argument for the truth of Christianity Experience having as he may justly surmise if all Christians were of these mens minds discovered to our selves 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 Ministery 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 Ministery 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 meane I say by a Church a Collection or Society of men united in the Worship of God in his Son Jesus Christ whom they professe to believe to be sent by the Father for the remission of sinnes 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 generall 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 baptized in their infancy and having at yeares of discretion acknowledged their assent to the then-dedication of them to God and acknowledging their Baptisme 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 professours 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 externall the conditions of whose communion was in the Apostles time but a believing Christ to be the Messiah and submitting to Baptisme to the remission of sinnes 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 debarr'd 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
considerable then the ornamentall 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 publick necessity brings in a sufficient dispensation for any thing besides the inevitable ruine of a Church In unavoidable necessity of State when no way else can hinder a totall ruine he is not a true lover of his Countrey nor hath he digested the brave examples extant in history that could not chearfully beg for his Countrie 's good and be ready to serve it and the Church in outward want This lesson possibly others have learn'd that see no such urgency of affairs to invite their own poverty I question not but if publick and nationall exigency should force our Rulers to suspend our present encouragements to Learning and diligence in the Ministery 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 remisse when once they had according to their wishes brought about their envious and malicious designes against Learning and the Ministery a great deal of their vehemency and diligence being from love of disobedience and contradiction or a designe to overthrow the Clergy I speake not here of those whom a desire of enlarging the Kingdome of God and declaring to others what they have found in his wayes hath stirr'd 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 Ministeriall 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 'T is shrewdly suspicious that Mr. Dell's constancy in preaching would not long survive Tithes and the University or some stipend large enough for a preacher of self-deniall All is yet but conjecture for blessed be God our prudent and worthy Governours are not yet put to so dangerous a pitch And notwithstanding some mens suggestions of publick profit and Necessity our State will be alwaies so conscienciously wise as in the greatest streights to consider how Learning and the Church may be nobly provided for and whether the pretended Necessity doth really counterpoise the publick 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 Ministery 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 unlesse our Faith be of this nature that where we are really sensible of a necessity we are resolved to see our selves supplied but we can trust God very willingly with what we care not much for and scarce believe in truth to have any reallity But to the Question I heartily desire that encroaching term of Antichrist and Antichristian so frequent in some mens mouths and used even in this business by Mr. Del and others had its unlimited bounds once somewhat fixt 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 onely a nickname to reproach any opposer of our private opinions or designes While every thing is Antichristian in some or others mouths What should that be think I which fits Contradictories both parts for ought I can see as well as one I suppose here he meanes what exalts it self against the Kingdome of God but still I am asmuch to seek for Mr Del's meaning as before of which by and by In the meanetime I shall forbeare to urge the Engagements which all University-men have entred into for the defending of the Rights Priviledges Honour of our common Mother Their answer is ready The Oaths were unlawfull and so better broken then kept Nevertheless what hold can be taken of men that disannull solemne Oaths upon every whimzy At least feare 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 Crownes 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. Dell and his associates enjoy their places in Cambridge I know no account can be given but that they have rusht into the Pulpit amongst a crowd of Mechanicks All it seemes is fish that comes to net I must confesse the same largeness of Conscience may beare a man out in receiving the emoluments where the duty of the place is lookt upon as unlawfull and in exacting Tithes which the same over and over declares against as Judaicall and opposite to the Liberty of the Gospel It is a strange inconsistency of Doctrine and Practice to extoll 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 powerfull incitations of the Spirit if these Propositions be any thing opposite to it 1. A Gospel Ministery 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 Churche's Apostolicalness 2. Learning is no hinderance to the advancing of the power of the Gospel 3. Gifts of Learning are necessary to an able and accomplisht Minister or dispenser of the Truth of God 4. Then I suppose we may adde without much more proof that the Institutions of Universities are not onely 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 usuall way is Where find you in Scripture that the Apostles studied 7 years at the University What Word is there for excluding from the Ministery those that understand not Greek and Latine If any man applaud such toies and understands no better the Doctrine
their education which may by the assistance and supervenient grace of the Spirit be a foundation of reall closing with Christ and real Gospel-holiness In the meanetime 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 uncleane and profane as to communion with the worshippers of the true God God hath now made them cleane as to Church-communion and being admitted into Brotherhood by the believing Jewes 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 ought to be united in Church-communion i. e. ought to assemble together for the publick 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 confesse 'T is true there are other wayes 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 thankfull 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 externall and fleshly worships c. and now to live in immediate communion and a constant Sabbath If this glory and raisedness be reall in them more then fancy words I shall only say First humility and self-disesteeme is one maine 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 appeale to Apostolical practice those first times wherein this spirit was wholly unknown We desire not a warrant from Scripture to beare us out in our inconformity to this primitive practice though we might more reasonably then they require of us to shew 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 publick profession of our dependance 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 inferiour Christians and sure no perfection priviledges from serving God in building up the Church Fifthly to acknowledge God and Christ before men to blesse him for his mercies to glorify him in the Congregations of his Saints nay to celebrate the memoriall 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 mixt 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 bottome of this high-towring confidence I desire in my self 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 Praecentor in the Quire 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 quickning presence of the Spirit absolutely withdrawn We retaine not empty and dead Ordinances and to call them but dead and ineffectuall shadowes is an expression injurious to the manifestations of God in many a faithful heart who can sensibly and with rejoycing beare witness to the appearance of God in our publick Service What wants of miraculous presence we may referre to the Divine Wisdome manifesting it self suteably 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 presse 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 then 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 asmuch 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 quickning to duty now altogether needlesse 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 rationall 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 Ministery only say we it hath for the present ceased and we dare not intermeddle of our selves in the things of God In reply to this I must premise that I speak of the Ministery of the English Church chiefly 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 Ministery but continued it successively from the Apostolicall Age. Onely its Pastours 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 Pastours in the Church 2. The notion of Will-worship is very probably vindicated from misapprehension by Doctour Hammond 3. To provide by Christian prudence in imitation of Apostolical wisedome for the Churches good is not Will-worship It is a strange state for Christians under the Gospel and worse then under the Law if they are plac'd in such a condition as that they must almost inevitably be guilty either of neglecting the commands of God or instituting something of their owne heads To me under pardon this seems to be the Gospel frame as to Church affairs that it is delivered from that punctuall legality of the former dispensation and proceeds onely according to the naturall 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 publick Ministery can shew 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 farr as may consist with order and decency in the Church Our Ministers pretend not infallibly to deliver the will of God any further then it is delivered in Scripture in undoubted plainnesse much lesse 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 presse 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 Ministery it will if conscienciously performed take up the greatest part of their time and by the necessary means at present of enabling themselves for this imployment they are taken off from a capacity of providing for themselves in a secular way being trained up quite contrary to the waies of trade and worldly trafficking Conclusion II. Acquired gifts are no hinderance to the Kingdome of God Not to the embracing of the Gospel and apprehending the Mysteries thereof nor to a Gospel Minister S. Paul was well vers'd in Jewish and Graecian 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 punish'd with spirituall blindnesse 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 censoriousnesse and the spirit of turbulency 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 Kingdome of God any thing beside what S. Paul means or then that righteousnesse 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 phantasticall whimzy or base designe Conclusion III. Gifts of Learning are necessary to an accomplish'd dispenser of the Word of God Our Adversaries make much use of the Epithets Secular Humane and Naturall And then how popular a conviction is it to descant upon God 's not standing in need of man's help upon the Kingdome of God its being spirituall divine and supernaturall 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 naturall 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 fetch'd from an Heathen may be from the authour of Truth and in a Christian subservient to the work of the Gospell Is onely 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 uselesse and good for nothing but to fill up the period with a frivolous sentence in Latine that is too simple to be spoke in plain English None ever said that the conning by heart a few Logicall terms and Philosophicall distinctions without any conception correspondent in the minde was any benefit to sacred study And here some of our Adversaries may see the mistake in their own experiment Their Learning and unconcocted Philosophick crudities stand them in no stead in expounding the Bible opening difficulties in Divinity Nor can they I suppose defend themselves with a sword unlesse they have it fully in their hand and yet a sword is a very needfull 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 ineffectuall because they have without successe applied it before it was prepared When we say a knife is usefull in
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 Wisedome 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 mens formality in the use of them from some mens own experience of their hypocrisy in duty and their receiving no good by them through their default and God's justice 5. Shall I adde 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 prest 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 unexperienc'd apprehends in part some kind of knowledge being presupposed to experience Then secondly a notional knowledge is sufficient to a verball declaration and may in many things be clearer and safer while it follow 's Scripture-revelation other mens 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 cleare up this consider 1. The gifts of the Spirit in the Apostles times were not onely 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 tels us were for unbelievers but prophecying 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 withall 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 Pastours and Teachers and so be far enough from concluding any unnecessariness of a Ministery 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 Pastours and people Ye need not saith he any new Instructer new Revealer or explainer of revelation since you have among you in your Churches the Divine Vnction and the Spirit of God directing and enabling your Presbytery constituted by Apostolical Ordination You have received is very true though every individuall member of the Church had it not but by interest in the Pastours 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 gain-sayers 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 severall prepossessions and conceptions of severall 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 Catholick Verity from private conceits and upstart opinions For the teachings of the Spirit they are so diverse in severall 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 speake not in our naturall language and many passages relate to customes now obsolete and History of those times not mentioned by any Inspired Writer Do not some proofs from the old Testament seeme 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 Atheisme begins to creep up in the Church and to our-face Christianity And how nearely related Atheisme and Enthusiasme are and how subservient each to other is well observed by that judicious and faithfull servant of God and the Truth Mr. More in his preface to that most effectuall Antidote against Atheisme 3. Acquired gifts are many of them for substance the same with those then conferr'd by the Spirit The revelation of the matter by them then publish'd we have in our sacred Records and 't were 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 preach'd and our Ministers as the then-Teachers preach according to the sound or saving forme 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 naturall faculties in order to clearing up the truth to themselves and others And this is the designe and effect of a great part of Learning Indeed if naturall parts be necessary to a Minister let our Adversaries understand that Logick Metaphysicks and Rhetorick are but rectifiers and perfecters of naturall endowments and then tell us why the perfecting and rectifying of natural parts is useless and unnecessary I am bold to repeate 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 diverse 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 loose their esteeme 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 wisdome 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 Shepheard to be King and furnish'd