1. As to the First Argument drawn from the power of the Tongue, and that,

1. As 'tis a naturall gift common to all with [Page 6]a Preacher Of what power and prevalency a learned and well managed Tongue is of, anci­ent writings witness sufficiently, and dayly ex­perience teaches us. 'Tis 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: [...]t laughs, it cryes, it has the dominion over all, and is the sole Paramont and Empe­rour of the Vniverse. [...]ut I may be silent, since St. James does largly describe its qualities in his Epistle c. 2. [...]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 [Page 7]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, [...]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 [Page 8]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. [...]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: [...]ither their spirit (by which they say they preach) is a private one, or a publick one? If private, then 'tis to them­selves [Page 9]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 [Page 10]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. Solomon that most learned P [...]e [...]cher, says of it in his Proverbs, 'Tis as choice Silver, c. 10. v. 20. The Tongue of the wise man is health. v. 21. The lips of the righteous feed many. The tongue of the wise is health. The law of the wise is a fountaine of life. And the like. And whatsoever things proceed from such learned preachers, they are styl'd by [...]t. Be [...]nard [...]er. 2. in resur. Dui. aro­mata, sweet s [...]ices, and the instruments of teach­ing, reproving, and instructing in righteousness that the man of God may be made perfect unto all good works. And therefore this gift of a learned tongue is very excellently called oleum effusum, Oyl powred out to the com­fort of others, which is better then oleum in­fusum, Oyl powred only in to ones own com­fort. For they that are wise (says Daniel) shall shine as the brightnes of the [...]irmament: but they that turn others unto righte [...]sness shall shine as the Starres for ever and ever.

There is a double operation of the Holy [Page 11]Ghost in ministers; the one, whereby it doth inwardly strengthen them with virtues to their own salvation: a 2d. whereby it doth outward­ly adorn them with gifts to the s [...]lvation of o­thers. As for example, Faith, Hope and Charity, and such other virtues, are given unto them­selves, dan [...]ur illis propter illos: without hich they could not be saved. But the word of wis­dome, and the word of knowledge, a learned tongue, prophesying and such other gifts (which men may want and yet be secure of their sal­vation) are given unto ministers to be poured out, and spent to the profit of their neighbours. And these operations of the Holy Ghost, as Ministers receive them to their own comfort are call'd infusiones, and as they pour them out upon others are stil'd effusiones. And of what force and efficacy they are of to a Minister in his function, has in part been shewen and will appear further in what does follow.

2 Arg. In that it is absolutely necessary, that the Preacher should exceed the people in know­ledge, since he takes upon him by his Preaching to instruct them.

It is at least an imperfection in the land, where it may be said: Such as is the people for know­ledge [Page 12]such is the Teacher. And the people of this land, especially in Cities and great towns are no lesse exercised in the body of the Scrip­ture, and the translated Commentaries of late writers, then their ministers are. And if their knowledge reach no further, may they not tru­ly say of them, such people such preist? Again. If it be the nature, custome, and practice of the people, nihil tam vereri, quam ne dubitare aliquâ de re videantur (as Tully says of Velle­ius) tanquam ex Deorum consilio descendissent: as though they dwelt in the bosome of the Fa­thers and ancient Counsails; How shall Mi­nisters be able to reprove and reforme them, being endued but with the same measure of knowledge? How shall they take them up that be fallen, haveing no more strength in their armes then they? If industry, memory, ut­terance, and strong lungs be to be found a­mong the people in as high a degree, as those of the Clergy; and they have for their advan­tage boldness (which is Soboles imperitiae) the seed and off-spring of their ignorance: for a­las what is their knowledge but armed igno­rance against themselves?) will not the hand despise the eye, if it see no more then it does? And the body contemne the head, if their gifts be equall? Every Saul will be ready to thrust [Page 13]them out of their Chaires. Pulpits and Offices, if they can Prophesie as well as they. Yea, to our greif and the ruine of the Church, we now experience, what a Father of old (speaking to the like purpose) feared, nè hic securim, ille stivam, alius pellem, alius ligna, alius de­ni (que) forcipem ab [...]iciens, se [...]c conserant, alius (que) alium circa mensam sacro sanctam, & Pulpita & Cathedras protrudant & comprimant. We in this nation are past fearing, and the words are made good amongst us, for already, hic se­curim, ille stivam, alius pellem, alius ligna, alius deni (que) forcipem abjiciens se huc contulit &c. I wish it could not be said, 'Tis no the trade of Preaching, and the marchandise of Reli­gion.

But stay: Perhaps some one may say, I miss of my mark: and that like People like Teacher is no inconvenience, where the people may be learned. And I would to God, (said Moses to Joshua, Num. 11.29. when he seemed to envy the Prophesie of [...]dad and Medad) that all could Prophesie. But if we look into that place, we shall see, that that gift of Prophesie was extra­ordinary and miraculous to some: upon whom God by promise, and upon speciall purpose poured out his spirit: If not for that instance (as some think) yet for someone special regard, [Page 14]as to make them able to governe the people As for this greater knowledge in the people, it enforceth a greater knowledg in the ministry: For as the knowledge which now is found in many of our Artificers, would have seemed a good measure for a parish Priest in time of Popery, when the people were muzled up in ignorance and error: so must there also be an anolagy and proportion between the know­ledge of the people now adayes, and our Priests and Ministers. A type of this is noted to be the appearing of the mighty God Jehova on the mountaine, where only Moses and Aaron were admitted to see his back parts, and that which might be seen of him standing on the mountaine. But Sacrorum administri, who were not the Priests and Levites, (for as yet they were not ordained, but (as I yra notes out of R. Solomon, Jun. and Tremellius affirme the first born of the Princes of the twelve tribes, who used to offer Sacrifice) These, I say Sa­crorum adminîstri, and the people might not touch the skirt of the Hill, but that which God said, they should learn, not immediately from him but by the meanes of Moses and Aaron. A notable figure of the excellency of knowledge, which is required in the ministry above the ca­pacity of the common people: arguing, that [Page 15]the people must learn, and the minister teach: the preacher seek to learn, whatsoever may be known of God, the people should be content with whatsoever is answerable to their ca­pacity, and profitable for their edifying.

I must acknowledge, that this title or attri­bute of learning may be attributed to every good Christian. For how may he be accompted unlearned, who (if he knew nothing elss) hath learned out of the Apostles Creed, ultra mun­danam philosophiam, (as I rasmus cals it) a phi­losophy beyond the philosophy of the world? which neither Pythagoras nor Plato, but jesus Christ, the son of the living God hath deli­vered unto us. How may he be accompted unlearned, who hath had Christ and his holy Apostles for his Schoolmasters, and hath learn­ed of them the right path way to felicity? And they which 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: ubicur (que) 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 [Page 16]it is given by a speciall prerogative from the Holy [...]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 [Page 17]our Saviour Mat. 5.14) rayes, as 'twere, issuing frō 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 them [...]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 [Page 18]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 [Page 19]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 tis 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 [Page 21]erred in somethings. So that I must commend Themisto [...]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 tongue rather then discover his mind by proxie.

3. Because it has been the practice of the Church always, for those that preach to learn those tongues. Origen would had the He­brew words to have been translated into no o­ther tongue, but kept uncorrupted by those that knew them. They report Hierom, a ve­ry old man, to have learnt the Hebrew Rudi­ments. And Luther was of opinion to neglect the study of these tongues, were to recall the antient barbarisme. This is sure, that when in the year 1470, the knowledg of them was re­vived, the Egyptian darknesse was dispel'd, and the Gospell shined forth in greater splen­dor.

4. Because they that by the help of them have search't the context, have proved amongst us the most eminent Divines: witness Luther, Melancthon, Musculus, Mercer, Paraeus and o­thers; Moreover the Papists the more any of them were skild in these tongues, were by so much the lesse corrupted then others, as Montanus, Masius and others. And others [Page 22](though in other things very learned) through their ignorance herein have erred very gros­ly, as their Commentaries sufficiently wit­ness against them.

5. Because learned men have always e­steemed highly of the study of them. Luther preferred his knowledg of the Hebrew lan­guage before all riches. So Melancthon, Mer­cer, Pareus and others. And don't retort up­on me, That there have been very learned di­vines without them, as Bernard and Aquinas For in their dayes the study of those tongues was not quite so necessary as it is in ours. For in their times all Europe was of the same faith and worshipped God in the same manner; whereas in our daies, there are as many religi­ons almost as men. Notwitstanding though, Those Fathers who by reason then of their great troubles and Cares had not leausure so to doe, perswaded others to study them: And if they could not for their businesse, that then they should addresse themselves to the most eminent linguists. As to the Greek language in particular, he that is ignorant of it, must be also of the new Testament, the Septuagint, A­quila, Symmachus and Theodotion and in short the Greek Fathers: And truly he that willfully will neglect these, may as well kick [Page 23]Divinity out of doores. In a word, as to tongues which a Minister should know, the Crosse of Christ tells us, where our Saviours name was wrote in Hebrew, Greek, and Latin.

2. The liberall Arts and Sciences.

1. Grammar. For this tels us the various acception of a word, and how such a Conjun­ction of number, case, or gender alters the sense, from whence so many disputes have ri­sen. Yea particles themselves misunderstood and misplaced have made parties and divisions in Religion.

2. Rhetorick. This is as necessary to a Preacher, as the eye is to the head: and of what power and force 'tis of to win upon an Auditory I have briefly spoak before. I must confesse some have misused it, but they that rightly apply it cannot bee discommended: so that their Eloquence be according to the na­ture of the Subject, high, majestick, and hea­venly: such as we find in Moses and the Pro­phets and St. Paul, and other the holy writers; more Elegant, I say, then the greatest Rheto­ricians amongst the Greekes and Romanes. I appeal to St. Austin l. 4. c. 6. de Doct. Christ. that obseves out of St. Pauls Epistles and the prophecy of Amos, Colons, Commas, Periods [Page 24]and Figures more accurately then any Rheto­rician has done out of Demosthenes or Cicero. And if you approve not of the florishes of Rhe­torick, and the adorning of things, goe and ac­cuse God (if you dare) that has Created so beautifull a heaven and earth, and the orna­ments thereof. If our Shoes must be so fine, why may not our tongue receive its graces also? by whose eloquence we are especially distinguish­ed from Brutes?

3. Logick. Py this we understand the contexture, method, argumentation and analy­sis of the Scripture. By this only we know when we speak truth or no. It is as the helme to guide us, and the rule to measure all things by. Here is our store-house for all arguments to prove our Text by, and without it we should all be confounded, and know not how to get out of the dark. Our Saviour was the great ma­ster of it: whilst we read of him dayly disputing in the Temple, how closely does he prove his doctrine, retorting upon the Pharisees their own arguments, and wholly silencing them with his unanswerable Dilemmas? What shall I say of Pauls famous Sorites, whereby he proves God to have foresawen, called and justified by faith, the Elect? Take this Science away, and I will warrant you, the Jesuites will [Page 25]easily dispute us out of Protestantisme. Take away this touch-stone, and they will make any metrall seem good with us, and pass for pure Gold. Whether free-will be to be grant­ed? Whether there is an universal redemption, or no? and a numberless such like propositions of great moment are to be examined hence by the Rules of de omni & de nullo, and other rules in this Science. I will only insert a story that I have heard of one (of what sect he was of, I mention not, because I would give no body of­fence) that should come peremptorily to a Dr. of this nation to dispute his Tenents with him. The Dr. entertain'd him freindly, and first of all askt him what profession he was of: A Taylor, says he. Very well says the Dr. but preethee freind, let me ask thee one Question. What's that, says, the Taylor? Didst thou never put a peece of new cloath into an old Garment? Perhaps I have, what then? Then, says the Doctor, I will prove you out of Scripture to be no man. That I don't beleive, says the Taylor, Well I'l doe it thus: Says our Saviour, No man putteth new cloath into an old Garment, but you confesse you have, therefore you are no man. The man was astouished at it: and find­ing himself to be caught in a Labyrinth, knew not what way to get out, but by telling the [Page 26]Doctor, he was a Sophister. Thus we may see how necessary Logick is, and that without it a Minister will almost as absurdly be surpriz'd, as this simple fellow was.

4. Ethicks. This Science was the Hea­thens only divinity, and has God for his Au­thor, from whence we know him to be the Sum­mum bonum, and so to attract the will unto him. Hence we know how the will obays the under­standing, what virtues and what vices are, those to be followed, these are to be avoided. What the passions are and how to be moderated, se­verall distinctions of sin and ignorance, and how farre we are, or are not at sometimes excusa­ble. In short most of the Questions of Polemicall Divinity are grounded upon this Science, and decided from it. It's said to be the Hand-maid to, a degree of approximation if not of partici­pation of Divinity. Of which may be said, as it is of the aire, compare it with the heavens and it is a kind of earth, compare it with the earth and it is a kind of heaven: So compare morall Phylosophy with Divinity 'tis much inferiour, compare it with the other lower arts, 'tis a Di­vinity.

5. Naturall Philosophy. Hence a Di­vine h [...]s many things concerning the Soul, of the nature of stones, plants, living Creatures [Page 27]&c. And the Scripture in many places sends us to the la [...] of nature. Prov. 6.6. Goe to the Ante thou Sluggard, consider her ways and be wise: where the Holy Ghost would spur us up to be industrious by the example of an abject worme. Jer. 8.7. The Storke in the heavens knowes her appointed times, and the Turtle, and the Crane, and the Swallow observe the time of their comming, but my people know not the judg­ment of the Lord: where God upbraids the peo­ple of their supinesse, and the not foreseeing their imminent dangers, from Creatures that are without all understanding. So our Savi­our Christ (Mat. 6.) bids his disciples, Consi­der the Fowles of the are, and the Lilies of the field, and so cast themselves upon Gods provi­dence. Againe, 'tis said 1. Cor. 11 14. Doth not even nature it self teach you, that if a man have long haire &c. The grace of God supposes na­ture and the Scripture teaches it not but takes it for granted, that we know whatsoever of na­ture may be known by the light therof.

6. Metaphysicks. This is the noblest of all sciences, that contemplates upon the nature of God, his attributes and his workes, and on those spirituall substances the Angels. It tells us how the divine nature is united to the hu­mane in Christ, and how to confute the Pa­pists [Page 28]in their vanity of Transubstantiation, their Quantitas sine extensione, their Corpus sine loco, their materia sine formâ, their Accidents with­out a Subject. Lastly it helps much for the ex­plaining those great mysteries of predestinati­on, regeneration. and Justification by faith in Christ.

7. Mathematicks, As there is both pro­fit and delight in them, so they are exceeding necessary to attaine other Arts more clearly and demonstratively; but especially tend to the study of divinity: For they are (as the Plato­nists style them) Disciplinae Purgatoriae, whilst they take the mind off from grosser materiall things, and many irrationall desires, and so ren­der it most fit for the contemplation of things that are more divine. Of what use they are of for the understanding and interpreting holy Scripture, St. Austin l. 2. c. 16. de Doct. Chr. Iargly declares: Shewing that through the ig­norance of Musick, many things are not well understood, as being metaphorically and my­stically put in the Scriptures. He instances in many examples and reiterates this his opi­nion very fully in the same book c. 37. So Je­rome is of opinion, that the knowledge of num­bers is of great virtue for understanding the mysteries of the Scripture. In which place also, [Page 29]where he speakes that, hee asserts, that Geo­metry is of great use to Divines. And again St. Austin in the place forementioned says Musick is very necessary for one that preacheth Christ: adding withall, that Divines should be very well instructed in Geography. Greg. Nazianzene knowing that right well, does highly commend his Master, for his being so very well skil'd in Astronomy, Geometry, Arithmetick, and other Mathematicall Sci­ednes.

How can a Divine without Geometry au­swere an Atheisticall Julian, or a scoffing Lu­cian, that laugh at the arke for a Mosaicall fig­ment, to be reported to containe Noah with his whole family, and all sorts of living Crea­tures besides? Yet Euteon, an excellent Ma­thematician has demonstrated to be there not only space enough for them all, but also to containe a twelvemonths victuals for them.

Again. How can a Divine without Astro­nomy tell the Eclyps, the Chronology of the Scripture; and what it speakes concerning the constellations of heaven, the Sunns degrees, the sun and moons course, of which speakes Iob 9.9. & 5.38. Amos ch. 5. v, 8. As alsoe the Prophet Isaiah, St. Mathew, and others, It may therfore shame a divine to be ignorant of Astro­nomy, [Page 30]that by its stars, leads us (as it did of old the wise men) to Christ to worship him.

In short, all other subordinate Sciences are of very great use to ripen our reasons, & heigh­ten them to contemplate the wisdome of the Creator in his beautifull creation of all things, And as a bladder if not blowne is uselesse, and if with wind is more ready for any use; :So the Arts and Sciences sharpen our faculties, and proportion them for greater things.

3. History, and that for these foure respects.

1. Because there are many allusions in the bookes of Ezra, Nehemiah, and Esther to the Customes of the Persians: many passages in the Prophets illustrable out of the historyes of the times and places to which they referre, many expressions in the New Testament best expli­cable out of the Roman Laws and Antiquities. Many passages exquisitely paralle'd in humane Authors, and receiving much light from them as Mr. Gataker has observed. Furthermore, the historyes of the Scripture, and them iracles of Moses, of Christ and his Apostles, may even out of Heathen writters be confirmed (and a testimony from Adversaries is of great validi­ty) as has been largly prov'd by Mornay, and Grotius de veritate Chr. Religionis. As the most learned Dr Reynolds hints in a sermon of his.

2. Because, the Propheticall Scriptures of the four Empires, of the Turke and Pope, and various state of the Church cannot be under­stood without history. As also the knowledge of times by the Olympiads, the Fasti consulares, and other standing wayes of computation are exceeding necessary to the exact distinguishing and digesting of sacred Chronology, and of the occurrences of Scripture to their proper times, as Austin hath noted l. 2. b. 28. de doct. xtina.

3. Because History adds much to the un­derstanding of antient writers, and without Ecclesiasticall hi [...]ory first read, the Fathers cannot be.

4. Lastly, Because the History of all times is a theatre to behold the singular providence of God, that continually watches o're his Church, and takes vengeance on the enemyes thereof.

Now as to Classicall Authors, we suppose them to be taught every Scholar in his mino­rity. The which, though a Preacher is not to mix with divinity, so as to stuffe up his Ser­mon with quotations and scraps of sentences out of them: yet by his preaching it will ap­pear whether he ever read them or no. Thus young men are taught to dance, not so much for to tread such a measure of steps to the tune [Page 32]play'd, as to carry their bodies well at all times and places; So that you may easily see whether any one has been t [...]uht that Art, (though he makes not Coupes before you) by the neat and gracefull depo [...]tment of his body. Now how far Classicall Authors may advantage a divine for promoting Christianity in preaching, we may fairly guesse from Julian the Apostate: who in his Epistle to Iamblichus tacitely hints that he should forbid the Christians to inter­pret publickly the antient authors, as Homer, Hesiod, Demosthenes, Herodotus, Thucydides, Isocrates, Lysias, and the like; least from thence they might perswade the Gentiles to Christi­an holynesse. That so being destitute of all eloquence, they might be lesse able to winne upon the minds of the Gentiles.

Lastly. As to the Civil Law, it refers es­pecially to the Scripture, and without it a di­vine can't well and clearly explain adoption, justification, the power of the keys, and very many heads in divinity; And how much it is necessary, the Prudent, learned and pious Mr. Barlow, now Provost of Queens Coll. in Oxford has judiciously pointed out in a Manuscript, that I have seen, very frequent in the hands of others. I will not now speak of its prayses, that it whets, directs, cleares and confirmes our rea­son; [Page 33]It is the Seminary of wisdome, and the storehouse of all prudence, and of so neer affi­nity to divinity, that they who take de­grees in it before they doe in Theology have (according to ancient custome) higher privi­ledges then others. I am confident Mr. Calvin had never arrived to that maturity without it.

In conclusion, I contend not for the know­ledge of the whole Encyclopedy to be in a mi­nister, as though none were to enter into that office, but what runne through it all: But I say it prepares men for divinity, and is to be pre­mised. In a word, Every one should be initia­ted in secular learning: It is a stock to graft di­vinity on, a better blue to the taking of the right black: And I wish all first well studied Humanity, that so they may be the abler Do­ctors in Divinity: whom their formalities may minde of what the dyers thereof doe, who first dye their cloath ith some inferiour Co­lour, that it may be a more perfect Purple.

Now after all. If any aske me how far we should enter into the study of the Tongues, Arts, Philosophy, History and the rest, be­fore we take upon us the function of the mini­stry, and with what conditions we should study them: it would require a longer consideration, [Page 34]and is more then I can or dare take upon me to prescribe: And we have in this nation most learned men that are able and ready to advise and direct. Dr. Wilkins Ecclesiastes, and o­thers.

But if it may be lawful for me to speak s [...]ne praejudicio alterius, aut paris, aut melioris intel­ligentiae (as one speakes upon the same matter) you may be pleased to call to mind that anci­ent distinction of knowledge in eminentem, suf­ficintem, & mediocrem. Now for that know­ledge, which they call eminentem, It is more then is necessary for a minister. Then, That which they call sufficient (however the word seem tolerable, yet as they understand it) is too little. A mediocrity is the best: which may as well be required in a minister, as Castalio in a Courtier, or Tully in an orator, or Vitruvins in a Architect. Whom we expect not to be a most excellent Grammarian, as was Aristar­chus, nor yet [...]: not an absolute Mu­sitian, as was Aristoxenus, neither yet [...]: not an excellent Painter as Apelles, neither yet imperitus [...]: nor a Physitian as Hippocra­tes, nor yet [...]; Thus in a mini­ster is required not singular excellency in the Sciences, but a convenient mediocrity. And in order to this, it is lawfull and necessary to [Page 35]study prophane learning, with this condition resectis unguibus & Capillis, setting aside all vanities and superfluities. For that there is both good and bad in those writings, the most heathen Poet of them all confesses, (who de­serves especially to be castrated)

So that, as we read in Exodus c. 4. How Zep­phora circumcised her children, which the An­gel else had slain, according to Gods command, and by that meanes preserved them alive: So the Carnale praeputium (as I may say) of secular learning being taken away, what remaines may be Israëliticall. Thus you may gather the roses only, whilst you let alone the briars and bushes: and imitate the Bee, that though she fall upon bitter as well as sweet tasted flowers, she leaves what is unsavoury behind, and sucks out nothing but the hony part.

4. By the Examples of, 1. Moses, Daniel, and Solomon in the old Testament.

Whether the Philosophers borrowed their Sciences from the Scripture, or that they had them otherwise taught them by the Holy Ghost (whose gifts, and most excellent gifts no doubt, they are) is not greatly materiall. But this we finde (which may serve for our instructi­on) that, Moses and Daniel were instructed in them. Sure it is Moses had a most Noble E­ducation in a Princes Court, and was brought up in all kind of good literature: says one of him.

And in the Acts of the Apostles, c. 7. v. 22. it is said of him, Moses was learned in all the learning of the Aegyptians, and was mighty in word and deed. Here we have first his intel­lectuall perfections described, in that he was learned in all the learning of the Aegyptians: and secondly his Civill, morall, and religious per­fections, a mighty man for oratory, a migh­ty man for action. His book of Genesis is full of naturall philosophy: and that he as skild in Astrology and Physicks does often appear from his lawes. And Iosephus tells us Moses had a speciall care of the education of Chil­dren in good literature, and we find some evi­dence [Page 37]of it in Scripture, where he commandeth the people to teach the words of the law dili­gently unto their Children, Deut. 6.7.

And as to Daniel, 'Tis mentioned to his ho­nour and his three Companions, that God gave them knowledge and skill in all learning and wis­dome: Dan. 1.17. meaning, as appears v. 4. of the same chap. the Caldeans learning.

Shall I speak of Solomon, no doubt but Da­vid had a speciall care of his education: And I think none ever arived to a higher pitch in learning. His Proverbs witness his Ethicks, Oeconomicks, and Politicks: And in his Eccle­siastes 'tis apparent he was a most excellent naturalist, as we read in the booke of Kings: And these are the copies that Preachers should transcribe, that so they might bring great repu­tation to Religion.

2. Paul, Stephen, Apollos, Nathaniel and Nicodemus in the new Testament.

Paul he was brought up at the feet of a most learned Lawyer, instructed in Philosophy and Poetry, as is manifest from his writings. And he quotes even Heathen Poets sayings in the holy Scripture. As Act. 17.28. [...] out of Aratus. And 1 Cor. 15.33. [Page 38] [...] out of Menander, and Titus 1.12. [...], &c. out of Epimenides. Apollos is com­mended, in that he was [...]. Stephen is said to have been of so poverful a reason, that he stopt his Adversaries mouthes, as we may read it, Acts 6.9, 10. where it is said, There arose certain of the Synagogue, which is cal­led the Synagogue of the Libertines, and Cyreni­ans, and Alexandrians, and of them of Cilicia, and of Asia, disputing with Stephen. And they were not able to resist the wisdom and spirit by which he spake.

Moreover we finde it, Acts 19.9. That Paul, for two years together, did [...], in the School of one Tyrannus a Philosopher: And (which is most remarkable) he wrote al­most the greatest part of the New Testament, and brought off more Souls from Idolatry to serve Christ, then any else: I know not where I may not rightly say, because he was the most learned of all our Saviours followers, knowing best how friendly and prudently to suit himself to the manners of all Nations. By the shield of Faith he routed the Minerva of the Grae­cians, and opposed every Nation with their own Weapons, whil'st he armed (as I may say) the knowledge of those things they best knew [Page 39]against them. Hereupon he confounded the Jews in their Genealogies, shamed the Epicu­reans, humbled the proud and self-conceited Stoicks, and brought the barbarous Heathens to a Christian meekness. So great an affinity there is (we see) between the Gospel and Learning, the Church and University, the Divine and the Peripatetick.

Now although Christ for the most part chose to himself Disciples that were unlearned, lest the flesh might glory and be proud in Learn­ing: Whereas God, by the inspiration of his All-powerful Spirit, can make the mouthes of Babe: and Sucklings to be instrumental to his glory; yet the Apostles, and others, had all kinde of humane Learning, as well as the know­ledge of Heavenly Mysteries; not indeed ac­quired from Schools and Universities, but in­fused into them by the Holy Ghost. But withal, he admitted those two learned persons, Nathanael and Nicodemus, into the number of his Disciples, lest he might seem to im­pose upon the simpler sort, as having to do with none, but whom their simplicity might be­tray, and 'twere no difficult thing to deceive.

3. The Fathers. We read of Nazianzene, and Basil, to have been well instructed in all the learning of the Gentiles, and that they [Page 40]were publick Professors of it in their Schools and Universities, and that they blest themselves for having studied humane Learning. Austin being eminent in all Studies, having told us, That Eloquence was taken out of prophane Writers, Well, says he, Aspicimus quanto au­ro & argento & veste suffarcinatus exierit ex Aegypto Cyprianus, Doctor Suavissimus & Martyr beatissimus; quanto Lactantius, quanto Victorinus, Optatus, Hilarius, ut de vivis ta­ceam, quanto innumerabiles Graeci? He is with­al noted by his Successors to have used all kinde of Learning in his Books de Civitate Dei, and other his Works. So Jerome also uses the Poets, as well as Authorities out of Galen and Hippocrates. And what is there in the Ency­clopedy, that whole Circle of Arts, Grammar, I ogick, Rhetorick, Philosophy, and Mathema­ticks, which is not by name commended unto us by some of the Fathers? And by the anci­ent Canons of the Church, (all which Bucer thought necessary to be restored, and whose o­pinion, if we should take up, we might defend well enough) the study of Physick, and of the Law, was thought convenient for him that professed himself a Divine.

5. Because Learning in a Preacher is necessa­ry in a politick sense: And to contemn it, brings in dis-order both to Church and Common-wealth.

Julian the Apostate (who was not noted to be bloody (for à cruore abstinuit, says the Hi­story) he sought not the lives of the Priests, but that which was worse, the everlasting o­verthrow of the Priesthood, and so by conse­quence of Christianity) used two ways to bring his purpose to pass; one by taking away the maintenance of the Church, for which he had Scripture, beati pauperes; another, by taking away Learning, for which he had Poli­cy. For as Theodoret notes, Eccl. Hist. l. 9. he used to say, propriis pennis configimur, ex nostris enim libris Christiani armacapiunt, qui­bus in bello adversus nos utantur, and therefore forbad them the reading of Philosophy, and prophane Authors, (as Ammianus Marcellinus notes, l. 22. & 25.) futurum sperans ut abs­que liberali eruditione religionem tueri suam non possint. As indeed it is impossible, but onely by miracle, whereof we have had but one or two examples in the primitive Church.

Now if we don't require Ministers to be [Page 42]learned, then any illiterate persons, and all forts, (as now to our grief they do, and are too much countenanced) promiscuously may take upon them the Office: And so there will be no security against all the evil Doctrines that shall be broach't by a promiscuous, uncho­sen company of Preachers. And hereby the door is opened to all such as will pretend to extraordinary Light, and a private Spirit, who will bely the holy Spirit to cozen us, as often as they have a minde to it: And such as these directly overthrow all Order, Government, and a publick Ministry. For where these are, the Peace of a Nation or Kingdom, must be as mutable as their fancy; and their Oracles, being (as they pretend) the Dictates of God always, will bring in daily new Tables of Di­vine Commandments, which in all reason must cancel the former, though never so firmly e­stablished.

Next I proceed to shew how that the con­tempt of Humane Learning, under which we reckon the reading of the Fathers, and an­cient Commentaries, brings in a further A­taxy.

Nestorius is noted to have fallen into his Haeresie of denying the Virgin Mary to be Deipara, because having a natural Eloquence [Page 43]of his own, and so thinking himself very Learned, scorned to read any Interpreters: For being puft up thereby (says the History) veteribus accurate non incumbebat, sed seipsum potiorem omnibus judicabat. And when the Historiographer had shewed wherein he might have been instructed in that question by the Fathers, he concludes him therefore ignorant, because he contemned the ancient. The Ar­rians were guilty of the same pride, who would not suffer any of the ancient Fathers to be compared with them; nor would they admit [...] in any that was not of their par­ty, boasting in the Invention of their own Opinions, and the revelation of such things that never were heard nor thought of. This is that which brought in that disorder spoken of by Isaiah, to wit, The children behave them­selves proudly against the ancient, and the base against the honorable, Isa. 3.5.

For when some by reason of a plausible Tongue, and a great memory by nature, think themselves to have all the Learning in the World (as did Nestorius) and thereupon de­spise the Commentaries of the Ancient; what marvail we, if new Opinions arise, and strange Innovations, and Tumults, and Haeresies, and Elasphemies, and Churches scorned, and Au­thority [Page 44]reviled, whilst they say there is more Divinity in a Country man, then all the Uni­versity; more of truth in one Sectarist, then all the Councils? Thus learned Sophocles the Father is reckoned a dotard by his yong Son Sophon: But no wonder, again,

But pray what's the ground of these men? Why? For fear if they did not cry down parts in men of greater knowledge and merit, they should catch nothing; and they have as great a minde to be in as high an esteem as the best, and therefore in Policy they cry up no­thing in a Minister but the Scripture, being willing to perswade us to know no more then themselves do, and so, as 'twere, to level Learning. Else let no man use Art, no man use Learning, no man use the Authority and Judgement of the Fathers, and so every man abounding onely in his own sense, and his own fancy, all alike ignorant, we shall all be equal­ly regarded and preferr'd. And if there be any difference, then let him be most honored, that can most boldly perfricare frontem, & ab­sterso [Page 45]pudore linguas volvere, I use Erasmus his words in this Argument, and not my own. And I pray what is this, but to bring in disor­der? which hath not onely brought our de­grees into contempt, but effected, that Sheep take upon them the office of the Shepherds, Mechanicks the Function of the Ministry, Children and Women the practice of Preach­ing, when they hear Preaching and speaking is all one, and in Sermons nothing else de­livered but that which is obvious to every Tongue.

Indeed they that are learned and wise now adays, may complain with Seneca, Nunquam potui populo placere; nam quae ego scio, non probat populus, quae probat populus, ego nescio. And they that are unlearned, knowing the favor of the People is acquired by ill means, frame them­selves to their humors, commending them only, as the true Successors of the ancient Apostles, who of fishers, & unlearned crafts-men, became Teachers and Preachers to the whole World. For facit hoc illos hyacinthos, ignorance begets such their esteem. And some hereupon have said, That if you should enter into a town or ci­ty, and would know who are learned or unlear­ned in the Ministry, you need no other expe [...]i­ment, then that which Pliny the second taught [Page 46] Maximus, to discern the unlearned Orators in Rome, that were in those days in highest repute. Si forte (sayes he) transibis per basili­cam, & scire voles quomodo quisque dicat, ni­hil est quod tribunal ascendas, nihil est quod prae­beas aurem: facilis divinatio, Scito eum pessimè dicere, qui laudatur maximè.

Nor would I be understood to have spoken any thing to disgrace the Fathers of latter me­mory, whom we ought to reverence, and read also. For as God hath not given all his gifts to one man, so neither all his excellent men to one Age. Nay we have great cause to thank him for those very many learned and godly Preach­ers (as almost ever were) in this our age. But all my intent is, to shew the antiquity of re­ceiving the Ancient, the reason of their be­ing contemned, and the inconveniencies of Disorder, Heresie and Ignorance, that ensue thereon; that so we may make the reading of them, and other humane Learning, subservi­ent to the study of the Scriptures, which is the end of all our Learning, whose enemy is Disorder, Tumult, Faction, and Enthusiasme.

6. From the use and end of Learning.

As to the use and end of Learning, Isaiah, in the place first of all mentioned, resolves all [Page 47]into this, To be able to minister a word in sea­son to him that is weary. Ignorance, and Error, and Sin, and Weakness, and Imper­fection, are burthens: And to ease them that are wearied under these burthens, is the end the Prophet prescribes learning. For curiosity, vain-glory, desire of fame, desire of honor and riches, are the abuses thereof. And in relation to this end, I might shew for a sam­ple what use may be made thereof, and what arguments may be drawn to this purpose out of Philosophy, and prophane Authors: As from,

• 1. The necessity of Misery and Af­fliction.
• 2. The commendation of patience in bearing it.
• 3. The Testimony of a good Consci­ence.
• 4. The Example of others.
• 5. The hope of deliverance.
• 6. The final cause or end why they suffer them.
• 7. Lastly, That which they call Colla­tio eventuum.

Of all these the Philosophers have spoken, and used them as comforts to those that were afflicted; and they that are unacquainted [Page 48]with them, will never be able to enlarge, and pathetically set home those other that may be drawn out of the Gospel.

To proceed: Ministers are Pastors, and so their duty is to preserve their Sheep from the Wolves abroad, for which purpose they must be able, respondere de jure, to give accompt of their faith, in defiance of the numerous Ar­mies of Hereticks. They are to watch for their flock, and so must know all excellent arts and ways to arm them against all their weaknesses within, and their enemies without: And Learning highly conduces unto this; as also to make them the abler to strengthen the weak, confirm the strong, compose the scrupulous, satisfie the doubtful, and readily to answer all cases of Conscience. None but a learned man can resolve Kings and States their grand Questions, whether their Designs are agreeable to Gods holy rule, or no, and to consult with such, hath been the practice of the Princes of this Nation.

But this sixth Argument falls in with the third: I say no more therefore, but onely propose one that used his Learning to a right end, seasonably and successfully. Look we upon St. Paul, that became all things to all men, that he might win them to Christ. How [Page 49]sometimes he makes himself an Abject, some­times raises himself even Lordly (as I may say) in Christ Jesus: Sometimes he uses the au­thority of his Apostleship, threatning the rod of severity: Sometimes speaks fair, play­ing rather a Nurse, or a Mother, then an A­po [...]le: Sometimes rebukes sharply, sometimes mitigateth that which is hardly spoken: Some­times speaks in part, referring the rest to a fit­ter place. Consider how circumspectly he invites us to those things that are Consilii & perfectionis (as they term them) being very wary not to entrap or ensnare any one: How sometimes he bringeth not the Lords Com­mandment, but gives a profitable counsel, as a faithful dispenser: How fitly he applyes the testimonies of the Scripture to the present cause: How wisely he openeth the cloud of an Allegory, when the letter is of little force unto godliness. How unto the perfect he speaketh the Wisdom of God in a Mystery: Among the weak he knoweth nothing, but Christ Jesus and him Crucified: How he hath Milk for them that are Infants, and more substantial meat for them that are elder: How he resists Peter the Apostle to his face, and is suppliant to Philemon, and becometh as it were a surety for Onesymus his servant: How [Page 50]dealing with them that ascribed too much to the Ceremonies of Moses; he so extolleth Faith in Christ Jesus, and the grace of the Gospel, that he seemeth to neglect the works of Charity. Again, disputing with them that thought it enough to be Baptized, and profess the Name of Christianity, without repen­tance and newness of life: How he exhorts to good works, preferring Charity before all o­ther gifts, even before Faith, which he so nota­bly Preached: How disputing at Athens, in the Street of Mars, he takes his Exordium from the Inscription of the Altar, and citeth the Authority of Aratus, a Learned, but a Hea­then Poet; So Preaching Christ, that he ter­med him a man onely: But when he writeth to them which had accepted of the Gospel, how full of Honor and Divine Majesty are all those words which he delivered of Christ? Finally, whil'st he fitteth himself to the cir­cumstance of time, place and persons, he is so divers, that he seemeth to speak contrarie­ties, and to vary from himself, when indeed he is most constant and like himself.

7. Lastly, By answering all Objections.

Ah, but. Ad quid temporis perditio haec? [Page 51]Why doe we loose so much time in the Arts, in Philosophy, in humane studies, in Fathers, in Councils? Were it not better, that time were spent in reading the scriptures, which is but a small volume, sooner learned and read over then Aristotle, Livie, and Austin, and easy e­nough to my capacity: containing indeed all divinity, and sufficiently furnishing us with knowledge for the instruction of the people? Doth not even Origen, one of the Fathers, well studied in Philosophy, writing upon Exod. con­fesse, that that plague of Lice and Flies, which so stinged the Aegyptians, resembles Logick, quae acutis & subtilibus verborum stimulis ani­mum circumvenit, ut deceptus nec videat, nec in­telligat? Doth not Bernard say, that the moun­tain upon which Lucifer set his seat, was the Hill of knowledge? Doth not Ascle­piadorus paint well without colours, only with Cole and Chalke? And doe not many with their curious Rhetorick bring to passe, dum disertè loquuntur, ut ne à disertissimis in­telligantur? Did not little David, with the staffe of the word of God, overthrow great Goliah with his Sword and Target, and his compleat armour of prophane knowledge and Philosophy? Does not Picus Mirandula write of two hundred haeresies, and shew out of what [Page 52]parts of Philosophy they had their beginning?

Doth not St. Paul say 1 Cor. 2.4. That his speech and his preaching was not with enticing words of mans wisdome, but in demonstration of the spirit and of power. Knowledge puffeth up. c. 8. v. 1. Let no man deceive you through vaine words. Eph. 5.6. Also beware no man spoil you through Phil­sophy, and vain deceipt &c. Col. 2.8. To say no more, what says Solomon in his Ecclesiastes, He that increaseth knowledge, increaseth sor­row. c. 1.18.

These, and many the like (which for brevi­ty sake I omit,) are dayly urged against learn­ed Ministers, to bring them and their degrees into contempt among the people. All which may be answered in one word, they argue from the abuse of those studies, not from the use of them. And we may say of those studies, as Bernard speakes of certain actions, Quas non natura, sed usus virtutes facit, nam ex se indifferentes esse noscuntur: Tuum au­tem est, aut abutendo, autconfundendo facere vitia, aut bene ordinateque utendo, virtutes. It lieth in us either by well using or abusing them, to make them, either noysome or profitable to divinity. And therefore as many things as are written and spoken against the abuse of them, so many things are urged even by the same fathers [Page 53]for the good use and study of them. And the same Argument may be used against every Art and profession, which be it never so good, there are they that will apply it to a false end.

Now for what St. Paul speakes against Philo­sophy, 'tis not to be understood simply and absolutely, but with a restriction to that vain deceipt through philosophy, which (as the text speakes) is after the rudiments of the world, and not after Christ: when as men ascribe to humane reason a supremacy o'er things super­naturall to examine the truth of them, and will so misapply their philosophy, as to beleive noe Conclusions in divinity, but what can be de­monstrated thence.

Nor does Solomon reject knowledge, but comparatively, in respect of heavenly wisdome when the former is not made subservient to the latter.

Now as to the objection against Rhetorick, those that use it affectedly and unseasonably I can't defend; but those that employ it to informe the understanding, or to worke on the affecti­ons, or to quicken the attention, or to help the memory, or some other way to please the Au­ditory for their good unto edification; who can disapprove of? A sermon before a learned au­ditory ought to be in a more accurate and ela­borate [Page 54]dresse, and secundum artem (as they say). I confesse Divinity is so grave a subject that it can't admit of querpes, and jests, and punns (as they call them) they are abominable in a ser­mon; for it must not like a young she gallant be light and garish in her dress, yet as a grave matron always decent in her attire, upon a fit occasion may wear jewels, and be adorned with more costly ornaments.

Furthermore, as to another objection, viz, That reason should be subjected to faith, and not the Holy Ghost be limited by Philosophical bounds: Who questions it? For we place not Philosophy in opposition to divinity, but make it subordinate. We intend only, it should make way for divinity and other professions, not im­pose upon us any thing in the study of them. Or els, let it instruct us how to treat of things, but not meddle with the things to be treated of. But say some againe: Divine mysteries suit not with the rules of Logick: and there are many things, especially in Peripateticall phi­losophy that are contradictory to Divinity. I answere. Things above reason don't take away reason, but rather perfect it, and raise it to high­er matters by faith. Now if we meet with any thing in philosophy, that yeelds not to the cer­tainty of faith, we must impute it artificibus, non arti: which Art is to be formed to his rule [Page 55]that is the rise of all good. In short, the mis­takes and errors of Philosophers are not pre­cepts or rules in Philosophy. And Philoso­phy neither denies nor opposes those matters of which it treats not, but grants them to be of a higher speculation. I hope no body layes Tertullians or Cyprians errors on divinity; nor Galens or Paracelsus's on Physick. And so, such idle objectors can't find in this any prae­text for their idlenesse, who being not able to arrive to knowledge, are resolved to carpe at, and declame against it.

Now to proceed. As the Plough-share on­ly turnes up the ground, but the other parts of the Plough are necessary, and cause it to be done with greater facility; So I confesse, 'tis the holy scripture only, that turnes up the fal­low ground of 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 ('tis 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 [Page 56]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 in [...]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 Orige [...], 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 [Page 57]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 [Page 95]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.

'Tis 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 [Page 60]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 cōfessed 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 [Page 61]he was born, and when he 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 o [...]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 before­times, 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 [Page 63]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 [...]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 S [...]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, mallē hanc culpā ag­noscere, quàm deprecari: If it be a fault to study Hum [...]nity. I wish I could acknowledge it: I profess I will never repent of it. If any [Page 49]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 [Page 50]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 may not envy those that have many and great: nor they that have many despise those that have few. But let all with one consent seek to attaine to this Gift, this excellent gift of a learned tongue, to that end and purpose, as we read in Isaiah, even to Minister a word in season to those that are weary.