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
cutting 't were madnesse to alledge to the contrary that I have tri'd an unsharpened rude piece of steel Yea but we can preach as well as the learnedst It may be to your own apprehensions and men as little able to discern as your selves But let me answer in this homely but pat similitude 1. Meat may be gnawn or pull'd in pieces but it is a very slovenly carving to others And I cannot see but it is Christian wisedome to avoid all just occasion of contempt to the preaching of the Gospel 2. It is easie to give our what another hath carved to our hand Sermon notes and printed Sermons may carry a man very farre And I have been credibly informed that printed Sermons got by heart served a great while an Irish Apostle for an appearance of mere depending upon the sudden suggestions of the Spirit But Sirs your Authours were Scholars Now I should be very loath to have him for my guide that wholly useth another man's eyes takes up all upon trust Methinks a double danger of fallibility is too much The first had his mistakes and it is probable this second will return them with some addition of his own mistaking him that mistook I like a directer that is able to judge something of himself 3. Many meats need not a knife Yet there are some Truths of very considerable import that carry difficulty and if explained amisse may be of dangerous consequence to a godly life II. Naturall parts use and practise may in many men make a great supply for the want of acquired parts and exceed an industrious incapacity or an unexercised studiousnesse And this is in plain English what some men call the extraordinary assistance of the Spirit in prayer and preaching Many of the Laity are men of quick and ready abilities nimble wits ready apprehension and clear volubility of language in expressing their conceptions especially some having been constant hearers of the Ministery and by much exercise in preaching praying and discoursing of matters of Divinity have accustomed themselves to nimblenesse of head and tongue Now because these possibly excell many a dull Plodder whom necessity unfitnesse for any thing else or his parents fond and ignorant admiration have quite against Nature's intention cast upon the University or some few who have injured their naturall abilities by intangling themselves altogether in scholasticall intricacies presently forsooth Deus è machina a Miracle and the Spirit is come upon them from above But 1. Take them out of their road from some general Doctrines of Christianity to a particular explication of Christian Truths and Duties 2. What would they have proved if learned education had seconded nature or been laid as the foundation of their exercise It is pitty they supplied not the places of some others in the Universities 3. It is all equity and justice to set them in comparison with men of like parts and equall practise and then judge who hath the advantage 4. What grosse mistakes are they guilty of often in interpretation of Scriptures and collection thence for want of skill in the Original and artificial discourse 5. Consider these men would have excell'd others in a Trade and I suppose without Aholiab's inspiration We find the same effects in many unlearned men who by practice and natural sagacity judge clearly and expresse themselves aptly and fluently in matters of civil discourse and intercourse Natural ability is the gift of the all-governing Spirit and the ability acquired by exercise is the blessing of God but all this is nothing of the gift of the Spirit in an Apostolical sense III. Experience and sense of the wayes of God or true reall inward grace is a great advantage to a Minister of the Gospel but not a necessary indispensable requisite not alone a sufficient qualification Indeed experience addes life heat and affectionate power to the delivery of the Word But still the coldness and deadness of an unsanctified Preacher is oft-times discernable only to himself Upon equality of all other conditions an experienc'd Christian is able with more vigour to declare the Truths of Christ So he may understand the Preacher more sensibly then he understands himself A dumbe man and a stammerer may understand mine exact and true relation better then my self because concerned in the action and present to that which I deliver upon diligent enquiry and information received from others Besides the fulness of Sense oft-times confounds the Understanding and Elocution sith one may feel so as to put expression to a losse and then though I apprehend an extraordinary affection in the man I may be to seek for a true explanation of the cause Every one that can fight well I think is not fit to write or Tacticks or the History of a Warre both which have been well done by men who never engaged in any military service A man may feel abundance of paine and yet an Anatomist may be able more distinctly and rationally to mine understanding to explaine what part is affected and how But you 'l say affection is more popular and likely to breed affection Yet there are some whose judgements must be convinced and that may desire a rationall explication And sure clearness of knowledge is a very good foundation for the permanency of affection To cleare this proposition yet more I observe 1. That the Apostles rules require unscandalousness of life in a Minister 2. That Christ's sending out of Judas is sufficient ground for calling to and receiving into the Ministery men of abilities whom we have no presumption of in regard of reall grace See Mat. 7. 22. 1 Cor. 13. 2. The Scribes and Pharisees teaching of truth are to be heard and St. Paul joyes in the Gospel's being preach'd though out of a principle of Contention which is no fruit of the Spirit dwelling in a Preacher Grace is for the use of a man's soul Gifts for the use of the Church The confusion of the Spirit as working grace and as pouring forth gifts is a fundamental mistake in this question But know that a Minister and a Christian are distinct notions And though the ungracious Preacher doth not so much as think of a blessing upon his work yet the Church and a consciencious hearer may believingly expect fruit and edification from God in and by his Ministery whom God may sanctify as to the Church and its benefit though in his private respect he neglect him So Cyrus of old was sanctified for the use of Israël and St. Paul supposes that he that preaches to others may himself prove a cast-away 3. That all things delivered in the Gospel and necessary to be explained are not experienceable Withall consequent experience of joy or dutifull affection is not sufficient ground of Truth It is no improbable supposition that two really godly may both rejoyce in the Lord the one for the universal extensiveness of his Goodness and the other for the speciall distinguishingness of his Love Yet whether's
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
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
him with Kingly abilities Yet is this a warrant to chuse Governours of the meanest condition and knowledge because God is able to give them the spirit of Wisdome and Government That miraculous gifts are ceased for ought I can heare is yet very palpable Amongst us that are Christians two reasons may be given First unbelief is ceased The Faith of the Gospel is become a presupposition to our preaching people being instructed in it from their youth and the primitive miracles are generally embraced for true Secondly there is plentifull provision in the ordinary providence of God and then I know no ground for any faith to expect a miraculous supply Suppose any of our Adversaries preach to Welchmen being themselves English Do not they learne the language Yet there was the gift of Tongues Whether this were a permanent gift or no I enquire not If not the Apostles sure used humane industry when they preached to people of another language Healing was a gift yet I hope a Christian may study Physick Then for Heathens Miracles being requisite for a testimony to them consider that there is rationall morall evidence for the Gospel-truth and Christianity comes not with that disadvantage being a religion of a great part of the World Miracles beside being then necessary the more for the inconsiderablenesse of the Revealers in their persons and the paucity of the Professours a few contemptible men in outward appearance contradicting all the rest of the World I shall only adde 1. That a great part of the Apostles knowledge was by attendance upon Christ and converse with him and from his expounding the Scriptures after his resurrection i. e. in a way of humane diligence and industry 2. Where ever God found gifts he made use of them as in S. Paul without any superfluous repeating the same by extraordinary endowments which further proves that the primitive gifts were many of them for a supply to the Apostles illiterate education who though called in Ignorance were sent out with the reality and eminency of Learned Accomplishments 6. What Learning S. Paul speaks against is condemned by Learning it self Philosophy or the then-Philosophy opposed Reason as well as the Gospel The place of Col. 2. answers it self Philosophy according to the traditions of men and the principles of the World the Philosophy of the Sects Philosophicall quirks subtilties and ungrounded dreams and fancies concerning Angels and the like is nothing to genuine Philosophy proceeding upon true principles of nature i. e. God's discovery of himself to our understandings by the light of Reason and works of Creation The Sophisticall captious and wrangling deceit this that is called Philosophy but indeed was vain deceit is as much declaimed against by the sober Philosophers of the same Age. Nay what better morall provision in pursuance of the Apostles caution not to be deceived by vain Philosophicall deceit then for Ministers to be well able to discover to people the cunning Sophistry and delusion of men that thus delight to lead captive the multitude Then for the glarous painted and ranting Rhetorick of those times if used in the matters of God it offends against the main principle of Rhetorick to keep a decorum and speak suteably to the matter Lofty towrings of fancy fawning words and vainly-garnish'd expressions neither fitting the capacity of a popular audience nor becoming the Majesty of a God and the nobility of Divine revelation Yet true raisedness of expression a majesticall state and artificiall and genuine insinuations with most patheticall captivatings of the minde are obvious in Scripture as obvious as fantasticall cloud-reachings are affectedly frequent in our new Formalists Enthusiasm who are truly those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 2 Pet. 2. 18. 7. All Learning is advantageous a great deal necessary to an able publisher of the Truth and Governour of the Church Tongues and the gift of Interpretation and Utterance with skill to collect from Scripture easily speak their necessity Observe here there are some things common to a Minister and secular employments and to this no wonder if secular and humane abilities be necessary Thus to be able to speak aptly intelligibly consequently and suteably to the disposition and capacity of his hearers is the Apostolicall way of preaching and yet it is the method of secular Oratory Dependance of Truth upon Truth Conclusions upon Principles is discoverable in Scripture revelation and is of the same nature that is in other Sciences proceeding in the way of naturall light acting upon and in revealed Truth Scripture is writing and Scripture-interpretation proceeds by the generall rules of interpretation of Authours with whom it partakes likewise in Language and helps to understand the sense For my part I know no one piece of true and reall whether solid or delightfull Learning that hath not considerable advantage in it to the rendering a Minister more able to understand explain and confirm the truth of Christian Religion To be able to search into the true and naturall sense of Apostolicall writings to discern the excellency consonancy and true authenticknesse of Scripture to examine and draw consequences from it to see the agreement of reason and revelation to view the appearances of God amongst the Heathen their self-condemnednesse attestations to part of truth and defectivenesse to take notice of God in the Creation and distinguish miracles from impostures to observe God's Providence in the World and Church to see the severall breakings forth of light and overcastings of darknesse in the Church to make out the Truth by full evidence to explain and order the several Truths of revelation and have a distinct and more then popular notion of them so as to be able to answer Atheisticall and unbelieving cavills to converse with Christians in all Ages and make use of their experiences and discoveries to know God our selves and men in order to a convenient application of our selves unto them for their good these are some of the ends of Learning that thus and otherwise enlarges quickens and imbetters the naturall faculties of the Soul And if all this contains any thing of usefulnesse to a Minister of the Gospel we may safely adde that Conclusion IV. The Universities or places that offer opportunity advantages and encouragement to humane Learning and that conjoined with and subservient to Divinity are so farr from being Antichristian that they are of apparent necessity to the Church of Christ And truly weigh but the concernment of Christian Religion to the peace and happinesse of a Nation there can be to say no more no greater prudence in a Magistrate much more if professing eminency in Christian Religion then to lay it self out in all just and lawfull means for the conserving and propagating of it encouraging and helping forward those who devote their time and studies to be thus serviceable to their Countrey I shall answer but two objections 1. The Idlenesse and Luxury of the University 2. The diversity of Opinions and Errours To the First It is no great wonder if in these times of Liberty when the authority and discipline of the University hath been weakned by some such spirits amongst us as our Adversaries when Learning seems to most to be in so despairing a condition not much wonder if there be some miscarriages in so great confluence of Youth which is very seldome considerate and hath hot bloud to suppresse But I call all that know Cambridge and I question not but others can testifie as much for Oxford all that judge by nothing of faction and prejudice that there is no collection of men this day in England that can shew more eminent examples of true Worth reall sober Piety and Religion then are in our University Nor are the enormities so many or so unsuppress'd by discipline as discontent and malice would bear the World in belief To the Second I wondered to hear such an argument You Scholars cannot agree in the truth Ergo what need Universities It is a strange accusation that we are a Society of Men. We confesse we seek after truth and if we erre it is because we are fallible Nay that we differ is an argument that we set our selves to seek the truth and not lazily conspire in that which for ought we can tell certainly may be absolute falsehood which is all I doubt a perfect unity of opinion will amount to till it be the fruit of an universall infallibility of spirit Rather the ingenuity of an indifferent and free enquiry into Truth is true Noblenesse I am sure it is the likeliest way to discover Truth to have contrary opinions debated here where there are men able to see how farre each agree with other and how much they differ and to examine each other's grounds Learning too having civiliz'd their spirits to calme and moderate debates without any thing of that passionate heart-burning and inveteratenesse which accompanies dispute among common people I am sure the enemies of Learning are at a farre greater distance bateing their joint-persecuting of the Ministery and Scholars We can pitty them but not fear them whilest next to the Providence of God with thankfull acknowledgement of our protection we dare commit our selves fully to the dispose of our wise and worthy Governours appealing in the mean time for the usefulnesse of our Universities in the present constitution to all whom Avarice Envy or Fanatick Frenzy have not perfectly blinded FINIS