would have excused himself by his youth and ignorance the Lord placed him over Kingdoms and over Nations And the Lord stirred up the spirit of yong Daniel to convince the wicked Judges and to deliver the innocent And it is said in the Book of Wisdom Wisdom is the gray hair and an undefiled life the old age Now notwithstanding these particular Examples it is not amiss still to urge this general rule That we should not be too hasty to enter upon the Ministry For where there is a very young man for searning and discretion an old man it is the singular work of God which others should rather admire then think to imitate Much is required in a Minister and having but little learning with themselves how can such offer to teach other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is an easie and a decent thing for him that hath learned to teach others but a most foolish thing to teach before thou hast learned sufficiently thy self Let not such then that are not arrived to a competency of knowledge be too forward in this Exercise There is says Solomon a time to be silent and a time to speak first with silence to learn afterwards to speak with knowledge That was excellent counsel Bernard gave to a young man of his time Si sapis says he Concham te exhibebis non Canalem If thou bee'st wise choose rather to be a Cistern then a Channel or a Pipe The Pipe or Channel no sooner receives is water but pours it our again but a Cistern parts with nothing till it be full and then if any thing do superabound communicates it to others without any loss to its own self He is a fool says Solomon that poureth out his Spirits all his Learning and knowledge at once Truly it were to be wisht that there were more of these Cisterns and fewer of the Pipes in oâ—r Churches whil'st they now venture to make Sermons before they have Learned to declame in the Schools making that their beginning that should be their end like those forward Youngsters of whom Pliny the second complains in his times that they came into the Courts and would begin to plead at first dash In causis Centumviralibus When as before-times nè nobilissimis quidem adolescentibus locus erat nisi aliquo Consulare producente for Summâ veneratione pulcherrimum opus celebratur Hereupon it was that the Emperour Justinian and the ancient Fathers of the Church of Rome were forced to ordain leges annales for the Ministry and not to admit any one ad ordinationem or ad beneficium before he came to the age of 35 years I will adde onely that somewhat like what Sereca writes of some attaining unto Wisdom That many would prove excellent Divines if they were not perswaded they were so already This by way of Admonition A word or two more by way of Direction How Ministers should use their Learning And that 1. Seasonably and discreetly Either when the matter they treat of or the Auditory to whom they Preach to do rationally call for it As to the former men are blameable that stuff up a Sermon continually with distinctions out of Philosophy and Quotations out of several Authors to tell the World they are men well read As to the latter they are not without fault that without respect Preach alike to all Congregations whereas Milk is for Babes Meat for strong Men. Preach so in the Country as to win the will Preach so in the Vniversity as to convince the understanding there Doctrine that is practical here speculative is more proper 2. To a right end And that 1. Without a fruitless ostentation of parts to gain glory and applause for this is a base and an unworthy end 2. Not to poyson the Judgements or pervert the Consciences of men for this is a cursed and pernicious end Preachers must have a care that is Scholars those that are learned Divines must have a care they make not their depraved Reason a Canvaster of the Creed or place Learning on the â—ench to examine and judge of the mysterious Truths of Religion They must not let the Handmaid be Mistress Leah must not be in Rachels place nor the Peripaton above the Sâ—nctuary The Arts and Sciences are as ground-colours upon which the Gold of Divinity is to be laid And learning to a holy man is as a golden Ring unto the Gem as the most learned Dr. Reynolds makes the similitude And thus much concerning this subject for my own satisfaction the times wherein welive putting me upon it I hope no man of Learning will be offended with me for it and for others I matter not It was wont at the least to be tolerable to praise Arts and Arts-men at Athens If in this our University it be otherwise for my part I say with Picus Mirandula Si turpe est bonas literas colere malleÌ„ hanc culpaÌ„ agnoscere quà m deprecari If it be a fault to study Humâ—nity I wish I could acknowledge it I profess I will never repent of it If any If any man there be in Oxford of another Opinion I judge him not and yet it were not amiss to tell him what hath been the judgement of other men heretofore apply it as he sees cause When Honorius the third Bishop of Rome did forbid Priests and Clergy-men the study and knowledge of the Civil and Canon Law they that lived in that time said he dealt like the Fox who endeavoring in vain to reach Grapes from a high Vine at last dispraised them and despised them affirming them to be but sharp and harsh meat The Moral I meddle not with And an ancient Father speaking in commendation of liberal Sciences which some dispraised drawing their Argument from the abuse of them says of them No Learning is to be despised for as much as all Science is de genere bonorum But we should rather account those that contemn it to be rustick and barbarous persons that would willingly have all aslike ignorant as themselves So that their ignorance lying hid in the multitude may not easily be found out and censured by others I hope these sayings cannot be applyed to any in an University For it were pity that Learning should finde any such discouragement there being already out of heart though the base entertainment it findes abroad For these studies are delicati flosculi which favor like a kinde and gentle air makes flourish and grow but reviling and undervaluing like some Inchantment makes them presently draw in their head and wither To conclude all by way of parenesis In regard of this as well as the glory of God let every one that intends the ministry first seek the knowledge of God to know Jesus Christ and him crucified And as in order to this only great end encourage one another to the study of learning and whatsoever may serve for the building and edification of Gods Church That they that have little and few Gifts and talents
the wayne sometimes in the full and sometimes in the Eclipse Bâ—t that I may not seem to build a portall too big for my house I come to the assertion the which I have taken upon me to defend viz. That it is necessary a Minister or Preacher should be skild in humane Learning This Thesis I shall prove by these ensuing Arguments 1. From the power of the tongue that 1. As 't is a naturall gift common to all 2. As 't is a speciall gift proper to the Priest or Minister 2. In that it is necessary that the Preacher should exceed the people iin knowledge since he takes upon him by his preaching to instruct them 3. Because learning is especially necessary for the understanding of the Scripture And under this head I shall speak concerning the Preachers knowing the Tongues the liberall Arts and Sciences under which is comprehended Philosophy then History and somewhat concerning Classicall Authors not forgetting the main thing of all the Civill Law 4. From the example of 1. Moses Daniel and Solomon in the old Testament 2. Paul Stephen Apollos Nathaniel Nicodemus in the New Testament 3. The Fathers that were the Pillars of the Church and instructed in humane literature 5. Because learning in a Preacher is necessary in a politique sence And to contemne it brings in disorder both to the Church and Common Wealth 6. From the Vse and End of learning 7. And lastly to take in all by answering all objections to the Contrary 1. As to the First Argument drawn from the power of the Tongue and that 1. As 't is a naturall gift common to all with a Preacher Of what power and prevalency a learned and well managed Tongue is of ancient writings witness sufficiently and dayly experience teaches us 'T is like the Achates which stone no painter can paint for the variety of its colours It peirces into mens breasts winding and turning and putting them into any posture captivating the Auditors as it pleases Serpent-like it can cunningly insinuate and enter at the smallest hole when it pleases can presently put its self into a posture of warre and falles upon the enemy with a lyon like violence It sights it makes peace it can highly commend and as bitingly disgrace â—t laughs it cryes it has the dominion over all and is the sole Paramont and Emperour of the Vniverse â—ut I may be silent since St. James does largly describe its qualities in his Epistle c. 2. â—nd as to my purpose more in hand I shall speak of it more particularly 2. As it is a spirituall gift proper to the Preisthood and the Organ or Instrument of the holy Ghost For as we know the gift of a Tongue is common to all sorts of men together almost withall sorts of Creatues and is used to deliver sounds if not speach but speach amongst those that are rationall And yet they that can naturally say Lord and Jesus cannot say that Jesus is the Lord but by the Holy Ghost as St. Paul speaks to the Corinthians 1. Cor. c. 12. v. 3. i.e. cannot speak honourably and reverently and preach his majesty and benefits but by a farther gift of the spirit which takes not away learning but lets it be with it as its servant and subordinate And seeing Moses could speak readily enough in civill matters and say to the Hebrew wherefore smitest thou thy fellow Exod. 2.13 Yet when he was sent on Gods special message to Pharoah saith O Lord I am not eloquent but heavy of mouth and of a slow tongue Exod. 4.10 And seing Isaith â—hen he should be sent to preach could say He was a man of unclean lips and he durst not use them till the Seraphin had toucht his mouth with a Coal from the Altar And seing Jeremy though God told him that he had ordained him a Prophet to the nations says Ah Lord God behold I cannot speak for I am a Child And seing David when he would sing praises cryes Lord open thou my lips when he himself before had opened them to wantonness and murder Finally seing St. Paul before his conversion could breath out threatnings and slaughter against the disciples of the Lord but being sent to preach desires the Saints to pray for him that a doore of utterance might be given him that he might open his mouth boldly to publish the secrets of the Gospell All these considered It is manifest that it is one thing to speak and another to preach one thing to have a tongue by nature and another thing to have the gift of a tongue by the Holy Ghost And that is a speciall honour and priviledge granted to the Calling of the Ministry And here a little I must stand to obviate the pretences of the Enthusiasts who would have us beleeve that they have like those fore mentioned such a tongue from the Holy Ghost and what they speak is from the spirit within them â—o these I answere 1. That those single men of old that delivered Gods word were 1. publickly designed Prophets 2. Approved of by the high preist and Sanhedrim and 3 indued with a publick spirit and its doctrines were always agreeable to the other Scriptures But how farre they are different from these All men in their right senses can easily discerne But 2ly To expostulate the case with these men â—ither their spirit by which they say they preach is a private one or a publick one If private then 't is to themselves only and usefull to none else And how often have we read how mens malancholy tempers have deluded them and made them fancy such Chimeras But again If publick Then it must enter in at the doore of the ministry and divine Ordinances of Gods grace and mans Endeavours I repeat it again mans Endeavours which will take in also our Endeavours after knowledge and learning and it must be subject to the Prophets and their censures of it Else it must justifie its extraordinariness by miraculous effects the which none of us yet ever saw And such a spirit they must confesse they have not I think we never read of any Doctors that have been instrumentall in preaching the word since the Apostles but what had the ground-work of humane learning laid in them And no doubt God most extraordinarily giving the Apostles the gift of Tongues by the holy Ghost did infuse all those habits of Science which we are now put upon to acquire though they were not taught as we are to make a Syllogisme perhaps in Barbara or told there were ten Praedicaments I confesse our Philosophy Arts and all humane Sciences without Gods spirit are but some glimmerings but like the Starres that shine in the night they keep our reason from being quite in the darke True when Gods spirit is superadded like the Sun arising it out shines all those smaller lights but they are not put-out but remaine still as usefull Now of this gift of a learned tongue nothing is spoken but favours and blessings
have not learned these things how are they called Christians And how can they be called rude and ignorant which have learned and beleived them For as Erasmus saies again nulla est sancta rusticitas sicut nulla est rusticana sanctitas ubicurque enim est vera sanctitas ibi est magna Philosophia minimeque vulgaris eruditio But yet amongst these learned there is a difference For they excell and exceed the rest in learning unto whom it is given by a speciall prerogative from the Holy â—host to instruct others to righteousness unto whom the Lord hath given a pure and aclean heart a principall and invincible spirit the wisdome of Serpents joyned with the innocency of doves a tongue like the pen of a ready writer a learned tongue to know how to minister a word in season to those that are weary lips in which not only the Flexanimis Pytho of the Heathen hath its residence but on which are poured heavenly graces by the power and efficacy of the Holy Ghost For its fit and convenient that that they excel others in degree and calling should excel in virtue and gifts There are already started by the Casuists five Thousand cases of Conscience and dayly more wise and therfore Ministers that are to answer the doubts of a whole kingdome whose office it is to determine in divine scruples should be men of extraordinary endowments For their office is of larger extent then to make Sermons and speak well enough to the pleasing of vulgar and undiscerning Auditors Neither is it enough that they be good amongst the bad learned amongst the ignorant but they must be best amongst the good and of greatest knowledge among the learned Ye are the light of the world says our Saviour Mat. 5.14 rayes as 't were issuing froÌ„ the fountaine of eternall light Christ therefore we see bespeakes his ministers to be as torches or eminent luminaries like the Sun in the firmament for all the world to be enlightned by it Their lustre should be great as at noon day able to dispell all the mists of error for a knowledge in them like the twilight is not sufficient and is next unto darkness Learning quà learning i.e. an ability to teach others challenges a natural preheminence and superiority For all dominion is naturally founded in the understanding and we submit that imperious faculty to none but God and our Teachers Hence Paul is said to have sate at his Tutors feet which implyes duty and subordination Now a presidency or authority in the ministry is intimated by that power our Saviour gave his Apostles It is said Mat. 28.19 All power is given unto me in heaven and in earth goe yee therefore and teach So that now the Apostles had a power given themâ—ore the understandings of the people Now how can unlearned persons regulate mens ununderstandings And so how can they be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presidents and governours of the Church if they know no more then those they pretend to instruct Wisemen we know are only fit to governe and learning maintaines that relation whilst it keepes of contempts stops the mouthes of all gainsayers searches out truth and states what it is and must necessarily force all that are in their senses to honour it I am sure amongst wiser persons it has always been esteemed a title of nobility and great eminency Ego enim quid aliud munificentiae adhibere potui ut studia ut sic dixerim in umbra educata è quibus Claritudo venit said Seneca to Nero. No doubt but learning enableth men to procure more favour and bring more reputation to religion by the greatnesse of their parts Great then is the boldness of those illiterate persons that venture upon this calling with more confidence by reason of their greater ignorance and being not able to discharge the duty of a minister by reason of their want of learning they become workmen who need to be ashamed not rightly dividing the word of Truth 3. Arg. Because learning is especially necessary for the understanding of the Scriptures This I lay downe for a ground work that there is unum necessarium with Mary to set at the feet of Jesus and his Apostles and hear and read the Scriptures And that we must not with the Egyptian Dog bihere fugere tast of Nilus and begone be satisfied with a draught But as t is said of wisdome we must so eat of them that we may be the more hungry after them And as it is said of the woundrous works of God That when a man hath considered them and done his best he must begin againe and when he thinks to come to an end he must goe again to his first labour for the consideration is infinite So when we have read over the Scriptures and considered them and done our best we must begin again And when we think we have made an end goe again to our first labour for the knowledge and profit of them is infinite Having I say set this down for a rule and ground that the Scriptures are all-sufficient and only sufficient for the worke of our Salvation and that they are the ground of all Truth It is not absurd says Clement the Pope in the Decrees dist 37. Si aliquid etiam ex eruditione communi ac liberalibus studiis quae forte etiam in pueritia attigimus ad assertionem veri dogmatis conferimus And so I say a third Reason why a minister should be skild in humane learning may be the great necessity and help it is of for the understanding the holy Scriptures And here I must descend to particulars and speak 1. Of the study of the Tongues Hebrew and Greek in the which the holy Scripture is wrot Now these are necessary for five Reasons 1. Since there is no translation that is not in many places faulty and those that are the most learned disagree much in interpreting the meaning of those places how shall that minister that is ignorant of the Originall Tongues be able to consult the Context to satisfye and informe his own judgment and others that will cavill with him He must presently be at a stand and confesse his ignorance He that it forced to read a translation can no more clearly understand the Authors Original then those that look through a thick black-bag can see the graces of a picture And remember waters the further they run from the fountain the lesse clear they are and more impure 2. Every tongue has its Emphasis and particular graces that can never be genuinely exprest in another language The exactest Translator can never lively expresse that Majesty and sublimity of stile the Holy Ghost writes in Never did any interpreter reach the Authors mind in every thing and the best has erred in somethings So that I must commend Themistoâ—les that being in banishment and having leave to speak to the King of Persia chose rather to spend a twelvemonths time first to learn the
our hearts but the Arts and Philosophy help much to apply it more readily And howsoever a wooden key may serve to open a doore once or twice as well as a key of gold 't is a Fathers similitude yet there is not only more beauty but more profit also and longer continuance in the golden key And he is rich enough that hath wedges of Sylver and Gold but he has more use of his mony who has it ready coyned For in gold and in Divinity not only good matter but good forme is also required to make it goe currant We can't say of the Scripture Ornari res ipsa nequit contenta doceri For the very Treasures of Egypt were turned to adorn the temple of the Lord. And so not only rules of Rhetorick and Logick but as Austin saies Si quid Philosophi bene senserunt ab iis tanquam inâ—ustis possessoribus in usum nostrum est vind candum Hereupon the antient fathers to adde more credit to these arts said the Philosophers were not the true owners of them but usurpt the possession of them having taken them out of the Scripture For Austin Tertullian Euscbius and Cassiodore doe affirme that all Rhetoricians Logicians and Philosophers have taken all their knowledge and faculties out of the holy booke Hereupon Crinitus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what else is Plato but Moses speaking in the Graecian language And Hermippus sayes Pythagoram multa è Mose hausisse and Origeâ— how that in Pauls writings there are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hiatus c. And I take it for a Paradox but it is common in the mouth of every Jew Omnium artium omnis scientiae divinae humans integram cognitionem in quinque libris Mosaicae legis contineri dissimulatam autem occultam literis And so I hope by this time I have evinc't the truth of the affertion to all that are reasonable viz. That it is necessary a minister or Preacher should be skil'd in Humane Learning Now from what has been prov'd may be deduced these Confectaries 1. That Vniversities and Schooles of learning are lawfully instituted being instrumental for breeding up of wise learned and Godly Ministers 2. That the taking of degrees in the Arts and Sciences as evidencies of our knowledge is necessary before we be admitted to preach 3. That no illiterate ignorant person should take upon him the office of a Minister 4. That our University statutes aiming only at this to enforce the study of humane learning in subordination to divinity are grounded upon a right bottome to wit Scripture precept and therefore to swear the observancy of them is lawfull 5. That since Formalities are but for distinction sake of degrees in learning and this tends to a further service of God in the Church we may conclude they are innocent circumstances and not to be utterly rejected 6. Lastly To put downe Vniversities or Nurseries of learning is contrary to Gods holy will for whose service they were erected and so ought to be continued Having now ended the Position as to the argumentative part I shall take upon me from hence to admonish two sorts of Persons 1. All such as are ripe in learning and fit to be employed as workmen for the harvest of souls That they doe not retain and hold back to themselves that which they have received to bestow and pour out upon others He that is inwardy full of virtue and adorned with the gifts of knowledge and utterance holds back and retaines from his neighbour his right if either through fear or slothfullness or indiscreet base conceipt of his gifts he tye up in unprofitable silence that good word which might profit many to the salvation of their souls Whereby he not only refuseth to submit himself to that charge of St. Paul who adjured Timothy and in him all ministers before God and the Lord Jesus Christ who shall judge both the quick and the dead at his appearing and in his kingdome to preach the word to be instant in season and out of season to reprove rebuke exhort with all long suffering and doctrine 2 Tim. 4. but voluntarily they doe incurre the curse which is spoken of in the Proverbs He that withholdeth Corn the people shall curse him 11.26 Upon which words one says that to withhold Corn is Praedicationis verba apud se retinere In populis talis maledicetur quia in solius culpâ silentii pro multis quae corrigere potuit damnatur And St. Paul speakes in plain termes without any Allegory Vae mihi si non Evangelizavero But notwithstanding this adjuration notwithstanding this danger how many are there that bury their Gifts and Talents which were given them to the use and profit of others How many clouds are there sufficiently full of waters to moysten our dry and stony earth which will hardly part with a morning and evening dew with a drop or two of moysture to comfort dry Souls or soften Stony hearts 'T is to little use to have learning and not to use it recondita doctrina ut in vaginâ gladius nisi educatur nihil prodest It 's said in Isaiah How beautifull upon the mountaines are the feet of him that bringeth good tidings that publisheth peace that bringeth good tidings of good that publisheth salvation that saith unto Lion Thy Lord reigneth Beautifull upon the mountatres are the feet of the minister But of what Minister I pray Of him that bringeth good tidings that publisheth peace c. And what meanes the Prophet hereby but that there should be an instancy an assiduity in the worke of the Gospell the use and exercise of that learned tongue which the Holy Chost hath given unto the ministers to the benefit and salvation of others 2. All such as are not yet arrived to the perfection of knowledge required in a minister That they would not be too hasty to pour out to others before they have sufficiently and abundantly received in for themselves For this is to goe to Plow with the first born Bullock and to shear the first born sheep which is contrary to the Law of God Deut. 15. This is a fault greatly to be complained of and here greatly and especially to be prevented by good counsel I write not this as though any age were too forward or immature for the grace of God For we know in this Vniversitie with thanks to God be it coÌ„fessed to the honour of this place there are a great number of young men that doe supra senes intelligere moribus antiquare dies provenire tempora meritis quod aetatis deest compensare virtutibus whose youth as St. Paul speakes of Timothy let no man despise for better are young men of good towardness then they that are old ignorant and foolish We know Samuel was an excellent yong man who assoon as ever he heard the Lord call answered Speak Lord for thy Servant heareth And Jeremiah was sanctified before he was born and when he