that Christ must not only descend into the lower parts of the earth but he must ascend into heaven farr above all principallityes and powers 2. He must lead captivity captive that is over sin sathan and what soever had led us away captive to do this if all the powers of darknes could binder it there should never haue been a faithfull ministry set up therfore Christ must captivate all these for this end this sheweth the blessing to be exceeding great that so great a means was requisite for the procuring of it Reason 2. There is in the same place annexed an other reason to prove the greatness of this blessing taken from the excellency of the end of it ver 11.12 He gave some Apostles and some Prophets some Evangelists and some Pastours and Teachers for the perfecting of the saints for the work of the ministry â—nd for the â—â—â—fying of the body of Chrâ—sâ— as if he had said that this â—â—â—â—fit is of so great a necessity that it concerns both the gathering and building up and the eternall salvation of the elect Object it will be said that this was but for â— short â—ime that the Apostles and Prophets and Evangelists did continue Answ But we have the writings of the Apostles Prophets and Evangelists to the end and we must have Ordinary ministers Pastours and Teachers till we all come into the unity of the faith and the knowledg of the Son of God unto a perfect man unto the measure of the stature of the fuiness of Christ that is to the end of the world and the consuÌ„mation of all things and therefore it is an hellish delusion to conceive that the ministry should be lost quite and dissanulled by Antichristian superstition for this assertion doth plainly annihilate both the Church and saints and any farther salvation of any souls which were impious to conceive Reas 3. I may reason from the difficulty of the work the calling of the Prophets Nazerites it is a very high dignity for our sons young men to be advanced unto it is such a dignity as God only can bestow and such as they be raised up by God himself unto it the Prophet is the name of Seers 1 Sam 9.9 they have better eyes then other men they are the men of God as the mountains of God and Cedars of God are so called by way of excellency the persons that have more of God in them then other men they are neeâ—st unto God â—â—vit 10.3 and they bring others also neerer unto God Yea the calling of a Prophet is such an honour as that title was given to the Lord Jesus Christ himself Deut 18.18 So the Galathians received Paul as Jesus Christ himself Gal. 4.14 Likewise to be a Nazarite is a mighty dignity for our sonns and young men to be separated to the Lord sanctified for his service is no small preferment they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the Septuagents Lam 4.7 her Nazarites were whiter then snow purer then milke more ruddy in body then Rubyes their pollâ—shing was of Saphire that is they were the most beautifull persons in the sight of God of all others this is a mighty excellency therefore the blessing must needs be great Reason 4. It is an invaluable mercy for Parents and old men that their children young men are thus qualified dignified it is a singular blessing to have a gracious child 3 John 4. J have no greater joy then to hear that my children walk in the Truth greatest joyes are fruits of the greatest blessings possessed by us It is the first of Solomons Proverbs Chap 10.1 A wise Son maketh a glad Father but to have a child that will make others wise is a farr greater joy to a parent Dan 12.3 They that make others wise shall shine as the brightness of the firmament and they that turn many to righteousness as the Starrs for ever and ever So what a joy is it for the aged to see godly young ones growing up that the Lord gives us hope of future generations Jsay 58.12 They that shall be of thee shall build up the old wast places and thou shalt rayse up the foundations of many generations c It is more when they do these great things that shall be of us viz of our own posterity but next it is comfortable when as the younger sort are hopefull and promising that the Lord gives us to conclude that the future harvest is great when he sends forth already so many labourers Vse 1. It is a ground of just double reproof 1. Of our great unthankfulness unto God that hath bestowed this great mercy upon N-England and let it be considered how it hath been generally entertained by the Country I may speak unto you Men Brethren and Fathers in the language of Samuel 1 Sam 12.7 stand still that I may reason with you before the Lord of all the righteous acts of the Lord which he did to you to your fathers and then he telleth them of the Lords sending of Moses Aaron and bringing them out of the land of Egipt by the hand of these his servants So I might relate unto you what the Lord hath done for this Country in providing and sending hither a faithfull sound and able Ministry to them that he hath also in great part graciously preserved and continued unto them and as if this had been too little he hath added this in raysing up of our sons to be Prophets c he hath wonderfully erected Schools of learning and meanes of education for our children that there might be continually some comfortable supply succession in the Ministry Is it not so O ye people of God in New-England If it hath been so and be so still in a good measure then let me testifie against you in the Lords name for great unthankfulnes to the Lord for so great a mercy Now there be several degrees of this unthankfulnes As 1. To pass by a mercy without any serious acknowledgment thereof as the Lord complaines Hosea 2.8 thou hast not known or acknowledged that I gave thee thy corn thy wine and oyl c 2. To slight any mercy of the Lord as the Israelites did also Num. 11.6 Our soul said they is even dryed up there is nothing but this Manna before our eyes c 3. To deny any mercy of God as they did Numb 14.3 they did not account it a mercy that the Lord brought them out of Egypt 4. To account blessings for curses as they at another time Deut 1.27 Becausâ— the Lord hated us he hath brought us into the wilderness to destroy us 5. When as we abuse Gods blessings to sin so much the more against the Lord as the same people did Hosea 10.1 according to the multitude of his fruit he hath increased the Altaâ—s according to the goodness of his land they have made goodly images Now all this unthankfulnes is found in many and in some
churches though not in such a gross manner as Israel did we have not such Idols as they but spiritual we have in the fields and in our houses The Apostle calls coveteousness idolatry Another sin of theirs was oppression which no doubt abounds exceedingly in this country and mark what he saith they sell the righteous for silver and he poor for a pair of shoos scarcely any commoditie can be had but for silver but suppose a poor man wants a pair of shoos or other clothes to cover his nakedness that hath no silver truely he must be fain almost to sell himself to get some mean commodities Another of their sins was that they gave thâ—r Nazarites wine to drink but here I should rather say ye give the Salvages and Indians wine strong waters truck with them for that which ye know they will â—buse to drunkenness if not to murther Lastly is is said they commanded the Prophets saying prophisie not I will not so apply it as if there amongst us any command of Authority to that purpose yea we have cause to bless God for the contrary commands endeavours also of Government amongst us but there is in too many places such cariagâ— towards the Lords Prophets and the Prophâ—ts sons that the ministry schoolâ—s of learning as was said are reproached despised impoverished if not undone Oh saith the Lord vers 13. Behold I am pressed under you as a cart is pr ssed that is full of sheaves So the Lord is pressed under such carnal Gospellours He is crushed as farr as they can by such false-hearted professours they lay all the load upon the Lord himself and no doubt but that the Lord will also d â—â—urthen himself of them and it is no mervaile if the Lord by his ministers cryes out against such wickedness in professours and saith as Isâ—y 22.1 The burthen of the valley of â—â—sion that is it is but equall if they that see more and know more then others and enjoy more means do burthen the Lord by their sins the Lord in like manner should lay upon them the heavy burthen of the threatnings of his word and the execution therof vse 2. This may serve for instruction to schollers and students 1. First to shew them what they should mainly intend study and labour for viz. that they may be Prophets and Nazarites 1. Prophets 1 Cor 12. last Covet earnestly the best gifts as goodness is the object of the will so the best things of the will rectified and what are the best things 1 Cor. 14.1 desire spirituall gif s but rather that ye may Prophecy amongst all gifts the gift of prophesying is the best and what is prophecying but 1 Cor. 14.4 speaking to edificatioÌ„ exhortation the comfort of others this is a publick a spirituall good therefore of an higher nature and most of all to be attended by you and aimed at in all your studyes It is a great matter also that the Lord takes the Prophets to be neer unto him as in the placing of the tribes in the camp of Israel Num 1.50 53. the Levites were to pitch round about the Tabernacle of Testimony where the speciall presence of the Lord was and the rest of the tribes without the Levites further off so the Prophets Levites are neerest uÌ„to the Lord which is a matter of comfort assuring them of the Lords presence assistance protection in their calling of dâ—gnity as being next unto God and imployed by him about greatest service and also of duty in strict keeping of the Lords charge and holy walking before him for which purpose remember often the Lords hand upon Hophm Phinehas the sons of Eâ—â— upon Nadab Abihu the sons of Aaron whom the Lord slew for their prophaness and said Levit. 10.3 that he would be sanctified in all those that draw neer unto him and before all the people would be glorified that is that he would punish in some remarkable manner to the view of all the scandalous and wicked carriage of any that were neer unto him in that function 2. Consider further it iâ— that ye may be Nazarites that is set apart in a peculiar manner unto the Lord or separated unto him Now there are Three things in this separation unto the Lord. 1. A Sequestratioâ— from wicked courses companys and from common things From wicked wayes companyes 2 Cor. 6.16 Be ye seperate and touâ—h nâ— unclean thing c to use the vessells of the Temple to quaff carrouse in was a Babylonish practise yea there must be a sequestration from common things as the Nazariâ—â—â— were from creatures worldly delights distra ions my meaning i that you that are add cted this way should have less to do with the world worldly delights and be less cumbred then others with the affaires of this life 2. In separation there is imployed a dedication unto the Lord things that were oâ— old separated were dedicated devoted to an holy use as the Lord speaks of the Levites Numb 16.9 The God of Israel hath separated you from the Congregation of Israel to bring you neer unto himself thus Hannah dedicated her first born unto the Lord 1. Sam 1.18 So are ye to be as persons devoted to the Lord. 3. There must be qualification with Holyness other things seperated unto the Lord as the vessels of the Sanctuary and ministry had a kind of relative holyness but in persons seperated there should be inherent holyness students especially ministers should have holyness upon their foreheads that is professed practised and visible unto all Thus you may see what it is to be a Nazarite and what ye should ayme at in your studyes 2. Hence students should be instructed how they may attain to these excellencyes how they may be had for here we see that it was the Lord himself that raised up these young ones to be Propâ—e s and Nazarites it is not either your own study or parts nor the teaching and instruction of others that can possibly rayse you up out of that dunghill wherin you ly to this degree to be true Prophets of the Lord but it is the Lord himself that must put â—â—derneath you his everlasting armes to rayse you up therefore it concernes students to be much in prayer unto the Lord dayly and duely to draw neer unto the Lord to beg of him the spirit of wisdom and revelation and a blessing upon and assistance in your studyes prayer was one of Luthers maisters and it was but reason that the priest should first offer up sacrifice for his own sins and then for the sinns of the people Hebbr 7.27 first seek God for themselves and then make intercession for others But now by the way some may object here the Example of the Nazarites that they nourished their hair they were not to suffer any raisor to come upon their heads dureng the time of their separation Numb 6 5.
GODS MERCY SHEWED TO HIS PEOPLE IN GIVING THEM A FAITHFUL MINISTRY AND SCHOOLES OF LEARNING FOR THE CONTINUAL SUPPLYES THEROF Delivered in a Sermon preached at Cambridg the day after the Commencement by Charles Chauncy B. D President of HARVARD Colledg in New-England Published with some additions therunto at the request of diverse Honoured and much Respected friends For publick benefit as they judged 1 Thes 5.12 We beseech you brethren to know them that labour amongst you are over you in the Lord and esteem them very highly in Love for their works sake Printed by Samuel Green at CAMBRIDG in New-England 1655. TO THE HONOURED GOVERNOVR OF THE MASSACHUSETS JOHN ENDICOTT Esq TOGETHER WITH THE DEPUTY GOVERNOUR RICH. BELLINGHAM Esq AND THE REST OF THE HONOURED BENCH AS ALSO TO ALL THE BOVNTIFVL BENEFACTORS OF THE COLLEDG SERVIVING AND TO ALL THE FAVOVRERS AND TRUE WELL-WISHERS TO THE FAITHFULL MINISTRY AND SCHOOLS OF LEARNING CH. CH. Wisheth increase of Grace and prosperity as their Soules prosper Amos. 2.11 And I raysed up of your Sonns for Prophets and of your Young men for Nazarits is it â—ot so O ye children of Israel saith the LORD THE Spirit of GOD by the Prophet Amos seemes to agravate the sins of Judah and Israel mentioned from vers 4 9. by calling to remembrance the mercyes bestowed upon them And four mercyes especially are here mentioned 1. The destruction of the Amorite before them under whom â—â—re comprehended all the Canaanites which mercy is amplyfied two wayes 1. by the mighty stature and strength of this people that their height was like the height of Cedar and he was strong as the Oaks 2. by their utter destruction yet I destroyed his fruit from above and his roots from beneath we gather the fruit of trees many times yet the tree stands many a year and bears new fruits so the Lord doth impoverish a people and suffer all their cattle and substance to be taken away or plundred by their enemies which doe afterwards recover themselves and flourish again but when a tree is rooted up there is no more hope of it thus did the Lord pluck up the Amorites by the roots notwithstanding their cedar-like talness strength as heart of Oak this is the first mercy mentioned 2. The Lord telleth them of their deliverance out of Egypt verse 10. which the Lord often insists upon 3. Of their safe conduct through the wilderness fourty years together and these were three great blessings yet they were but temporall but the next and last passeth all the rest and is spirituall 4. I raysed up of your Sâ—ns c. this is that blessing that is now to be spoken of There be two generall parts of the text 1. A description of the spirituall benefit bestowed in the first wordâ— I raysed up of your Sons c 2. A testificatioÌ„ that such a benefit was bestowed in the last words â—s it not so O ye children of Israel saith the Lord In the description we may note 1. The cause and author of this benefit â—â—he Lord 2. The manner of working 〈…〉 up 3. The benefit and effâ—ct it sâ—lf Prophets and Nazaâ—â—ts amplified by the persons that were so raised up 〈◊〉 Sons aâ—◠〈◊〉 â—â—â—â—â—men 2. For the test ficâ—â—â—on it is set down in the form of a qâ—estion wherin note 1. who makes the question 1. the Lord. 2. the persons to whom the question is made the people of Israel 3 the intent and meaning of the question which is a strong vehement asseveration for the meaning of is it not so is that it is certainly so Now to open the meaning of the words And I that destroyed the Amorites c it was the self same person and power that raised up these Prophets among you Raised up word for word I made them to arise I made Prophets to arise from among your Sonns or I made them to be such in this sence the word is used Deut 34.10 there arose not a Prophet since in Israel like unto Moses and among them that were of Women there arose not a greater then John the Baptist so then here I raised up viz I made them to be Prophets I raised them out of low conditioÌ„ as if I had raised them out of the dust I have raised up of your Sonns or from among your Sonns that is some of your Sons saith Mercer if they were Prophets though strangers it were no small mercy but to raâ—se them up from among your sonns such as came forth out of your own loynes as Samuel and Jeremiah were this farâ— exceeds the other For Prophets not onely to foretel things to come but faithfully teach instruct you for there were two sorts of the Prophets in these times of the old Testament 1. such as were taught in schooles as Samuel under the Discipline of other Prophets such were usually called the sonns of the Prophets 2 Kings 4.1 6.1 this may appear by comparing together 2 Kings 2.12 vers 3. of the same chapter vers 12. Elishah said my father my father the chariots of Israell and the horsemen therof Elijah was not Elishahs naturall father for it is said verse 3. Elijah was Elishahs maister and so he was indeed he taught him instructed him therefore the sons of Prophets were such as were trained up under the Prophets in good literature and so fitâ—d for the office of a Prophet afterwards 2. Others had their calling immediatly from God and were by him extraordinarily inspired with gifts from above as Amos. 7.14 15. Amos saâ—th I was not a Prophet nor the son of a Prophet but I was an heardsman and a gatherer of sycamore fruit that is I was not trayned up in any of the schooles of the Prophets but I had anoâ—her calling untill the Lord was pleased to advance me to the office and dignity of a Prophet vers 15. He took me as I followed the flock and said Prophecy to my people Israel both these sorts of Prophets may be understord heere both such as had there education in the schooles of the Prophets and such as were called immediatly and extraordinarily inspired God was the rayser up of them both for humane instruction is not sufficient to make any man to be a Prophet yes and no less power of God and grace is requisite to raise up your Sonns to be Prophets whatsoever their educatioÌ„ is theÌ„ where he doth inspire others immediately extraordinarily thereâ—ore where extraordianry meanes is wanting the goodness of God in blessing ordinary means must not be forgotten Of your young men it is spoken of young men emphatically for it is a mighty change that young men that are addicted to their pleasures lusts that now they should be so changed as to preach Christ to savour heavenly things and to be set apart to God To be Nazarites the Nazarites were separatiâ—i saith Mercer men separated from vulgar delights that they miâ—ht apply themselves and their study
to the word of God and his worship Some apply that which is spoken of our Saviour Christ Math. 2. Hee shall be called a Nazarene to have some reference to this vow of a Nazarite but no doubt that place hath respect meerly to the câ—tty Nazareth which is derived of Natzar that signâ—fies to keep and not of Nazar that signifies to separate so the Nazarites were separated from the vulgar sort of men to a strict course of life the Law of them is set down Num 6. which ye may read at your leisure now there were two sorts of Nazarites some limited to a certain time others were perpetuall and these latter were consecrated to the study of the word of God and trayned up thereunto from their childhood under a severe discipline and austeer course of life that at length they might be able to goe before the people of God as well by soundnes of doctrine as by the example of an holy life So that now the meaning of the text is that although Allmighty God had done great things for Judah and Israel yet this benefit exceeded all the rest that the Lord had provided a faithfull ministry not onely extrordâ—nary but such as were raysed from the posterity of his people by his blessing upon the schooles of learning and meanes of education to be separated unto God and set apart for the work of God in the salvation of mens souls Doct. It is a special blessing of God to his people when he affords and blesses the means of instruction for the education of youth to raise up some from our Children and young men and to fit them for the work of the Ministry It is a blessing of God for he saith I raised up no creature alone can do it it is a special blessing more then deliverance from any outward enemyes as tâ—e Amorites and the Câ—nanites were for they had but an 〈◊〉 of flesh but here are spiritual wickednesses that be vanquished it is greater then the deliverance out of Egipt for many that were delivered from thence afterwards perished â—ude 5. It is a greater mercy then the Lord shewed to his people in leading them through the wilderness forty yeares though herein there was the angel of Gods presence that went before them in the pillar of cloud and fire that directed them and kept them in all their way yet neither was that mercy comparable to that in the text for that was mainly an outward help for notwithstanding that there were six hundred thousand of them whose carcasses fell in the wilderness but in this spirituall mercy Eternall destruction is prevented this therfore exceeds all the rest and there is an other kind of the Lords presence walking in the midst of the golden candlesticks which brings us to spirituall everlasting peace and mercy in the ministry of Gods servuants For the further proof of this ye may observe that the Lord much stands upon this on all occations as the greatest savour in sending of his prophets and ministers and messingers unto his people as 2 Chron 36.15 The Lord God of your fathers sent unto you by his messingers rising-up early sending them when as Gods ministers rise up betimes then God himselfe is said to rise up betimes God will not sâ—eep when his ministers wakeâ— â— why did the Lord thus arise and send because he had compassion on his people and on his habitation because of the bowels of his pitty and compassion on the poor souls of his people so Jer 3.15 when he promises to give pastours after his own heart to feed them with knowledg and understanding upon their unfeâ—ned repentance yea this is such a mercy that it may comfort the hearts of Gods people whatsoever their afflictions bee as the Lord saith Isai 30.20 though I feed them with the bread of affliction and give them the water of affliction to drink yet their eyes shall see their teachers and their teachers shall not be removed into a corner any more as if he had said though your aflictions are heavy yet this shall be a mitigation of them that you shall have faithfull teachers to instruct you still this will surely mitigate and lighten all other afflictions yea this will lift up Gods people above all their afflictions will lift them up to heaven as it is spoken of Capernaum Mat. 11. and observable is that of Paul Rom. 15.29 I know that when I come unto you I shall come in the fulness of the â—lâ—ssings of the G spâ—ll ye see that there is a fulness of blessings in the preaching of the Gospell they are but shallow blessings in comparisson that we have in outward thing But now when the Lord raised up our sonns young men to be our prophets and ministers the blessing is greatly increased ye may remember how mervellâ—â—â—ly Zaâ—harias was affected Luke 1 â—7 when it was revealed to him by the angel that he should have a sonn that should turn many of the children of Israell to the Lord their God that is that he should serve him in the work of the ministry and should come in the spirit and power of Elias what joy and gladnes he was filled with all and brake forth into that heauenly song of prayses unto the Lord and next unto the mercy of God in Christ he prayses him for John Baptist and saith verse 76. Thou child shalt be called the Prophet of the highest for thou shalt goe before the face of the Lord to prepare his wayes to give knowledg of salvation to his people by the remission of their sinns this was the great argument of his prayses not only that John Baptist should be a Prophet and should give knowledg of salvation to Gods people but that his child should serve God in so high and heavenly a calling so great an imploiment so it was granted for a great blessing that the Lord promised to Phinehas Numb 25.13 he shall have he his seed after him even the covenant of an everlasting priesthood because he was zealous for his God and made an atonement for the children of Israel if the Lord had not accounted this a great mercy he would never have given it as a reward to his faithfull servant neither on the contrary would the Lord have laid this as an heavy judgment on Elies house that he cut them off from his altar that is be deprived them utterly from the office of the Priesthood which afterwards the Lord did when he cut off by the hands of Saul Nob the Citty of the Priests Thus the Point is sufficiently cleered by scripture Reason 1. This must needs be a great blessing Because the ministry is purchased at so high a rate and the business was so great to set it up now the providing of an able and faithfull ministry cost much and it was a mighty busynes to set it up Ephe. 4.8 Christ ascended up on high and led captivity captive gave gifts unto men first
measure some in all at this day for this great blessing of the Ministry the means of the continual success and succession therin 1. Many will not acknowledg the mercy but pass it by as a matter of litle or no worth the great blessing of a painfull Ministry is not regarded by coveteous earth-wormes neither do the schools of learning that afford oyl to the lamps come into their thoughts or language to prayse the Lord for them this is that sin reproved in Israel Jer. 2.6 Neither said they where is the Lord that brought 〈◊〉 out of the land of Egipt 2. There are others that do slight these mercys some litle good they apprehend in it to have a Minister to spend the Sabbath to baptize their children and schools to teach their children and keep them out of harmes way or teach them to write and read and cast accounts but these despise the Angels bread and account it but light stuff in comparisson of other things these are like Jeshurun Deut. 32.15 that are fatted with other contentments and do lightly esteem the rock of their salvation 3. There are others that deny this to be a mercy there be many in the country that account it their happiness to live in the wast howling wilderness without any ministry or schooles and means of education for their posterity they have much liberty they think by this want they are not troubled with strict sabbaths but they may follow their worldly bussiness at any time and their children may drudg for them at plough or hough or such like servil imployments that themselves may be eased wheras the scripture saith 2 Chron 15.3 that they that are without a teaching ministry are without the true God and without the law surely so they are that do voluntarily make choise of such a condition but thier practice about their children is litle better then the mercyless unnaturall and prophaness of the Israelites Psal 106 36. That sacrificed their sonns and their daughters unto Devils 4. Some goe so far as to account these blessings to be curses so as to say that our ministryes are antichristian and schools of learning popish and the seminaryes of wickedness loosness in the Country it is not my purpose to confute their scurrilous reproaches of the ministry which are sufficiently confuted both by the doctrine and holy conversation of Gods faithfull servants nor yet to plead for any dissolute courses or disorder that is found amongst schollers but I desire rather to mouâ—n for them and to pray that some salt may be cast into the fountain that the waters may be healed but let not whole societyes or professions be charged or blemished for the faylings or scandalous carriages of some if there be â—â—e or had been more Judases among the disciples of Christ yet let not all the rest be indighted or arraigned for the viciousness and disloyalty of others 5. Many do make wicked returns of these blessings and fearfully abuse them and seek what they can to weary out ministers to pull down schools of learning or which is all one to take away oyl from the lamps denying or withholding maintenance from them whereby they do as good as say let them tumble and fall rase them rase them to the foundations There be others that do foment and abett oppositions against Gods ministers raise factions in Churches Colledg to make havock and utter dissipation of all I might add also the poor and slender requital to speak no worse of such as have with most faithfullness and diligence served the Lord and his Churches in workes of so great importance But I will spare the inlargemeÌ„t of these things lest that I pass my bonds both of my strength and time But now how extreamly hateful to the Lord all this unthankfulness is I need not be long in shewing Deut 32.6 Do ye thus requite the Lord ye people foolish and unwise and Isay 1.2 3. Hear O heavens and give care O earth for the Lord hath spoken I have nourished brought up children and they have rebelled against me the Ox knows his owner c and Micah 6.2 3. Hear O ye mountains the Lords controversie with his people and he will plead with Israel O my people what have I done unto thee wherein have I wearied thee testifie against mee for I brought thee out of the land of Egipt and redeemed thee c this unthankfulness is that which causeth the Lord to take away his blessings from us Hosea 2.8 9. shee did not know that I gave her coin wine oyl therefore will I return and take away her corn in the time therof and wine in the season therof and will recover my wooll my flax given to cover her nakedness there is the same reason in other blessings as if the Lord should say in this case I will put out the light and take away the ministry pull down the schools of learning for this unthankfullness of yours which also the Lord hath allready done in some parts of this Country The Sâ—â—oâ—â— branch of this reproof 2. This serves to reprove whatsoever other sins Gods people do commit injoying these great mercyes look at this as an aggravation of all our sins that the Lord hath done these great things for us he hath subdued the 〈◊〉 all our enemyes Indians and others whose hight was like the hight of Cedars and they were strong as the Oaks he brought us out of the land of Egipt out of the iron furnace from many grieveous task masters from under the Prelates who set us to pick straws He lead us through this wilderness some near upon fourty years and hath strangely here provided for us now Lastly he hath raysed up of our sonns for Prophets and our young men for Nazarites surely then the Lord may justly take it unkindly at our hands that we have so exceedingly provoaked him by our many sins and as he saith for three transgressions of Judah Israel and for four I will not turn away the punishment thereof For many so he may say to us for three transgressions of New-England and for four I w ll not turn away the punishment therof And if God will not turn it away it is beyond all other power in the world to do it There be diverse sins in Israel Judah here reproved which it would not be hard to find in New England as the contempt of the Law â—n Judah that their lâ—es caused them to erre Suitably there is to be found in N-England the contempt of the word of God and his Ordinances and listening to lying books pamphlets that are brought over into the country whereby multitudes are poysoned amongst us In the Israelites he reproves these sins Their false woâ—ship ver 8. they set up false Gods and diverse Altars and turned Bethel the house of God into Bethaven the house of iniquity this sin of corrupting the worship of God is studyed by many even in
here is a fair plea for students and ministers to wear long hair Answ Because that this objection comes fair and full in my way give me leave to answer this objection there is some need of it and take it thus 1. The Nazarites had a special Commandement from God to nourish their hair they were not to suffer any rasor to come upon their heads untill their vow was accomplished and then they were to cut it off Numb 6.18 But now all christians have a contrary Commandement 1 Cor 11.14 Doth not 〈◊〉 self teach you c it is against the law dark princples of nature much more against grace the word of grace yea it is a sâ—ame if persons be not quite past shame for men to weare long hair here is a wide difference between the old Nazarites and students now 2. The Nazarites did nourish their hair out of obedience unto God and holy devotion wheras persons in these dayes do it out of pride vain-glory effeminacy and the like sinfull motives and for sinister ends 3. They only amongst the people of God did nourish it none else therefore this example doth evidently prove that all the rest of Gods people in the old Testament yea the Priests and Levites did not nourish their haire so Christians are now to cut their hair unless they can find any where which was never yet found that the Commandement of the Lord hath allowed it 4. The Nazarites were to nourish all their hair alike they were not to cut off some part and to leave long locks hanging down as is practised by some now a dayes 5. The Nazarites were to nourish their hair to burn it Numb 6.18 But students ministers professours in these dayes nourish their hair to keep them from all deminution it were much better they were burnt 6. The Nazarites nourishing of their hair was to difference them from the common sort but now the nourishing of the hair is to hold correspondency with ruffains swaggerers caâ—lâ—erâ— yea the vilest persons in the country yea Indians pagans whose abominable customs the Lord hath forbidden his people to follow Levit. 18.30 Object It is true that the Lord hath forbidden unto men long hair but what is long hair can any man prescribe out of the word of God any set size for mens hair if this cannot be done why should any be offeÌ„ded at our hair as if it were long This objection hath been made by some and generally stood upon therefore it is a fit season to give some answer to it Answ 1. This is most cleer that long hair if menkind do wear it is contrary to the word of God to nature shamefull as was said before 2. It is no small reproach to the Lord aad his word to find fault with long hair and yet that he should not give us to understand which is long hair but that every man still is left to his liberty to wear his hair as long as he lists this makes the Trumpet to give an uÌ„certain sound which the Lord approves not 3. That he that would keep a good conscience in such cases controversies wherin there appears any doubt will make choise of the surer part that is that part wherin he may be sure not to sin against the Lord so will be do in this case about the length of hair short hair we may be sure will neither offend God nor good men but long hair may and doth offend be the therefore be sure that God do not account thy hair long 4. Christians are bound to abstain from all appearance of evill 1 Thes 5.22 5. Christians are to do whatsoever is of good report Phil. 4.8 But long hair in menkind hath great appearance of evill and is of evill report 6. All occasions of sin as lust pride ensnaring our selves others should be avoided by christiaÌ„s Jude 23. But such is wearing of looks c 7. Christians should give no offence to others 1 Cor. 10. But this long hair gives offence 1. As giving an ill example to others who are often induced by their ill president example to imitate second them in their guise Hence it is that many even children will not indure their hair to bee cut short because that such such professours do wear it long 2. It animaâ—es confirms others especially profane ones in their fantastick dress and nourishing of their hair 3. It offends and grieves the soules of many devout religious and gracâ—ous Christians who do utterly disaprove it condemn it in their judgments as well as pâ—â—ctises 8. The Scripture seems plainly to prescribe unto men the length of their hair Ezek 44.20 compared with Lev. 19.27 21.5 They shall neither share their heads nor suffer tâ—â—n looks â—â— grow long â—hey only shall poll their heaâ—â— now every one understaÌ„dâ— what is meant by polling of the head it signifies the cutting of the hâ—â— short 〈◊〉 and to nâ—â—rish any part therof is contrary therunto and to the word of God But lest I should digress too farr thus I finish this use Take heed of that fearfull threatning Psal 68.21 God shall wound the hairy scalp oâ— such a one as goes on still in his wickedness It is likely that there were some such hairy wicked scalps pates in those dayes as there are in these dayes But consider that God in his due time will wound them Vse 3. This may serve to work thankefulness in parents and in all sorts of people especially in New England seeing that the Lord hath bestowed or offered these mercyes to us all he hath raysed up of our sonns for Prophets that concerns parents some parents more neerly and he hath raysed up of our young men for Nazarites that concerns all and all have or may have the benefit of it For besides the Lords former mercyes in sending in to us the old stock of faithfull ministers and thrusting out of his labourers into this vineyard by the blessing of God upon whose laboures the Gospel of Christ and the powerful dispensation of Gods Ordinances hath flourished many yeares to the admiration of all the christian world I say besides those former mercyes never to be forgotten the Lord hath graciously super-added this in raysing â—p not only â—â—â—ns for this end viz. schools of learning but also from thence some of our â—ons young mâ—n to 〈◊〉 lâ— pâ—â—â— Nazarites Is it not so O ye people of God in N-England And if it be so see what the Lord expects at our hands in answerable returns of thankfulnes unto him and let us weigh seriously these motives to such thankfulness 1. Let us consider what benefit and comfort all sorts have by â—â— when as our sonns young men are not only indued with the seed of knowledg grace but such as are sent forth as seedsmen to sow the Lords good seed in the hearts of others it was the Lords blessing of Rachel Leah that
they two built up the house of Israel that is the Church of God by their posterity for sons to build up our own houses to be Banim Builders thus according to their name is a great blessing but farr greater that they are builders up of Gods Church house Psal 144.12 15. It is an happiness for Gods people when they are in such a case that their sonns are as plants grown up in their youth But much rather to have the Lord for their God and means to procure continue so Is it not so O ye people of God in N-England 2. Consider the state of the Country where wee live which is such that now the old stock of the country is well nigh worn out and there is no likelyhood of further supply that way now ye know how Gods people are fastned here that if there should not be some supply by schools of learning Gods people would soon be left without a teaching ministry câ— as 2 Chron. 15.2 Is it not so O ye people of N-England Object But may we not be sufficiently supplyed from among our selves by the gifts and indowments of gifted brethren Answ I could wish as Moses that all Gods people were Prophets But you shall find it here as in other trades that there is a great difference between those that have been bound apprentices to a trade and others that are handy have gotten a litle skill by the observation of others this latter will serve to patch or bungle but wise men will rather choose to deal with those that have been trained up in such a course Thus from persons educated in good literature we may rather expect that they should be wâ—rkmen â—â—at need not to be ashamed c as Paul speaks to Tim Isay 50.4 they that have had an ear to hear as the learned and the Lord hath given them the tongue of the learned are most likely a speak a word in due season to him that is weary c 3. Consider what helps diverse particular Churches have 〈◊〉 from these schools in greivous breaches that have been made in them when any of the precious servants of God have been taken away from hence others have stood up in their steads have made up the breaches comfortably as it was sometâ—mes said in the like case that the Sunn hath set and yâ—â— no nâ— hâ— followed Is it not so O ye children of my people 4. Consider that this makes for the continuance of the Church propagation of religion to after ages for this was alwayes found true that where the vision failes there tâ—e peâ—ple wâ—ll be made naked Pro. 29.18 they will be naked Congregations and naked souls and naked familyes and naked posterities naked of what naked of the righteousness of Christ wâ—ich is put on by faith and comes by hearing and the shame of this nakedness will appear to God man naked of the Christian armour to defend themselves from spirituall enemyes and where schools have been put down or ceased there churches have been unprovided and religion hath decayed and great ignorance errours have succeeded in after aâ—es but on the contrary this course of the instruction of youth is the meanes to provide for present future times and why do men plant orchards or preserve the breed of the best cattle but to provide for future times but is not the pure religion of more weight and the providing for the soules of posterityes to the worlds end this is an other benefit of worth is it not so beloved c 4. Let the Seperation consider this some of whom are averse to schools of learning that schools are available to rayse up Nazarites to further an holy seperation which is commanded unto christians 2 Cor 6.16 is it not so beloved c Consider how the sons of Behal papists and hereticks they compass sea and land to support and spread fortifie the Synogogues of Satan the dens of devils suburbs of hell should not the glory of God and the salvation of souls be deerer unto us then their destruction condemnation is to them all these things should forward our thankfulness to God for these mercys But now it is not a verball thankfulness that will serve our turn that would be gross hypocrisie but it must be really expressed towards the education of youth the incouragement of the ministry and the propagatioÌ„ of the Gospel The reality of your thankfulness let it be expressed in your future care 1. To do if it be in your power as Hezekiah did 2 Chron 30.22 that spake to the heart of all the Levites that taught the good knowledg of the Lord Yea do as Nehemiah did chap 13.11 See that sufficient portions be allotted contributed unto them 2. Do as Jehoshaphat did 2 Chron. 19.8 reach forth thine hand to send Levites into the blind and dark places of the country 3. Be at the cost to trayn up thy towardly children in good literature parents are commanded to trayn up their children Ephes 6.4 in putting understanding instruction into them as if children were like bruit beasts without it 4. In relieving the sons of the Pr pâ—ets and the Colledg as Flâ—shâ—h did 1 Kings 4.34 In setting up of free schools as the Lord inables you 5. If ye be poor yet pray for posterity and means of education and pray for the peace of Jerusalem and that Bethel the house of God may not be turned into Bethaven the house of iniquity that schools of learning be not poysoned or the fountains corrupted Vse 4. This point may serve for Information To teach us that Schools of learning are approved and appointed of God and of great importance for the benefit of Gods people Seeing that the Lord works with blesseth this means for the laying up of provision making of supplys for the work of the ministry and the Lord here reckons it up as the chiefest of all the blessings mentioned and this was always one way even when there were extraordinary Prophets of raising up of Prophets c And there is much more need of schools now when those extrardinary Prophets are wanting Quest What ground is there in the Scriptures for Schools of learning Answ Give me leave to shew this as a matter called by many into question in these dayes Now the Text and the explication thereof before shewes that the Lord did approve of them in the dayes of the old Testament that is the intent of the frequent mentioning of the sonns of the Prophets that is their schollers that were trained up under them besides 2 Kâ—ngs 22.14 Tâ—ere is mention of a Colledg where 〈◊〉 the Prophetess and no doubt many others nurtured in a way of learning lived and the Hebrews have an usuall word where by they call their schools ieshibah a company of schollers that sit together to be taught Mal. 2.12 the â—aster scholler is made mention of Now in the New