The Covenant of God Entered with Mankind, Chapter 27
CHAP. XXVII.
Schooles and Nurſeries of Learning, in order to a gifted Ministery neceſſary.
AS a Miniſtery is to be eſtabliſhed, to bring men into Covenant, and to bring them up, to the termes of the covenant, ſo all that neceſſarily conduces to it, is neceſſarily to be provided. Firſt, Nurſeries, Seminaries, Seed-plots, for gifts and abilities fitting for it, and ſutable to it. Qui vult finem, vult media, is a certain rule; the end ever ſuppoſes the way to it. He that will be a workman, muſt have tools; He that will fight a battel, muſt have armes; He that will make a Purchaſe, muſt have moneys; As, other things, ſo, the Miniſtery muſt have its due preparations. Chriſt having commiſſioned the twelve, for the work of diſcipling Nations, they muſt not ſet upon it, till they were enpoured for it. We have not inſpiration; that is to be ſupplied by education, the way that Paul gave in charge to Timothy, Give attendance to reading, 1 Tim. 4. 13. Meditate wholly on theſe things, that thy profitting may appear to all, verſe 15. As he had not health by miracle, but in the uſe of means, 1 Tim. 5. 23. ſo, neither had he gifts for the Miniſtery, but by ſtudy. A way for the advancement of ſtudy is therefore neceſſary, and though neither Law nor Goſpel, do in the letter expreſſely appoint them; no more than they did Synagogues for the Jewes, and the like places of Aſſembly for Chriſtians, yet by way of neceſſary conſequence, both Law, and Goſpel call for them, ſeeing they expreſſely call for that, which without theſe cannot be effected. A School to teach letters, with the Art of ſpelling, that we may be able to read, is not any where appointed, The Holy Ghoſt ſpeaking to men of the light of Reaſon; and requiring knowledge of the Law by ſearching the Scriptures, and meditation in it, knew, this was needleſſe: As petty Schooles for private Chriſtians, ſo are Schooles of a higher nature, for the Miniſterial Function; Therefore, as all Sects whatſoever had their Schooles, to advance their way; Stephen met with ſome of them at Jeruſalem, Univerſities of neceſſary uſe.Paul at Athens, ſo, we finde the like for the propagation of the knowledge of the Law of God, The Sonnes of the Prophets ſay to Eliſha, 2 King. 6. 1. Behold, the place where we dwell is too ſtrait for us. Sonnes of Prophets, were no other than Pupils, or Scholars of the Prophets, and we ſee, that they made their abode together, and their number encreaſed; To this Solomon alludes in the Proverbs, in the Perſon of Wiſdom, My ſonne, receive my inſtruction; and our Saviour alſo, Wiſdom is juſtified of all her children, Mat. 11. 19. Such a place there was at Naioth in Ramah, whither David fled, and Saul followed him, 1 Sam. 19. 20. There was Samuel, and a company of Prophets. Naicthum venerunt, &c. They came to Naioth, which was the dwelling of the Prophets, who exerciſed themſelves in the Law of God, that the doctrine of ſalvation might be propagaed throughout the whole region of Iſrael. So Calvin on the place, Naioth habitatio quaedam, &c. Naioth was the dwelling of the Prophets in Ramah, where the beleevers gave themſelves up to the ſtudy of Gods Law, and were called the ſonnes of the Prophets. Pellican in locum, pag. 200 And from theſe wor…s Willer on the place (out of Peter Martyr) concludes, that The noble foundation of Vniverſities, and Schools of Learning, is grounded upon the example of the Prophets. To this end there was a Colledge in Jeruſalem, where Huldah the Propheteſſe did live, 2 Chron. 34. 22. And Jeremy who lived in the ſame time, ſpeaks of the Prophets of Jeruſalem, as of the Prophets of Samaria, Jerem. 23. 13, 14. In either places they had, as appeares, Schooles of the Prophets. After the deſtruction of Jeruſalem, Schooles for learning were ſtill held up by the Jewes. They had their Univerſity in Tiberias, as Weemes obſerves, Chriſtian Synagogue, page 148. In Babylon, ſaith he, there were three famous Vniverſities, Neharda, Sora and Pambeditha. He farther ſaith, Colledges were appointed to receive ſtrangers, and were called Labrothenu, which is corruptly read Libertines, Acts 6. 9. By the ſame providence, on like warranty in the dayes of the Goſpel, they have been ſet up at Alexandria, Antioch, where many famous men taught publickly (ſaith Wille… further out of Martyr,) as Pentianus, Origen, Clemens. Theſe through Gods goodneſſe are continued; whereſoever the Goſpel is preached, ſo that the uſe of Schools, the neceſſitie of Univerſities, is evident as well in Scripture as the light of Reaſon. Objections anſwered.
Object. But the Vniverſities of Europe are a cauſe of vniverſ…l ſines and plagues, Object. we wa…t the Vniverſities. the S … and Seed plots of all Piety. But have not thoſe fountaines, ever ſent what ſtreames the times liked, and ever changed their …, according to the Princes eye and palate? Bloody tenent, page 173. Anſw. Anſw. So from the Prophets of Jeruſalem (as Jeremy complaines) profaneneſſe went into all the land, Their Univerſities (it ſeemes) were as foul as ours which the Prophet bewailed, and had a zeal to purge but not to deſtroy and wholly ruinate. The ſtreams from thence (bleſſed be God) have not run in one channel. We have from thence ſweet waters (as well as bitter ſtreams) that have made glad the Cities of God.
Object. Object. I honour Schooles for Tongues and Arts, but the inſtitution of Europes Vniverſities, devoting Perſons, for Schollars in a Monaſtical way, forbidding marriage and labour too, I hold (ſaith one) as farre from the minde of Jeſus Chriſt, as it is from the propagating of his name and worſhip. Sol.Bloody Tenent. page 173. Anſw. I am of your minde, They very well agree to both, as may ſufficiently appeare in that which hath been ſaid They that propagate his Name and worſhip, muſt know it; and this is the way to attaine to knowledge, For the forbidding of labour, I know no ſuch expreſſe ſtatute, but the very being of Schools, of this kinde is inconſiſtent with it. A School for Tongues, and Arts, cannot be a ſhop for Trades, Can we think, thoſe Sons of the Prophets that ſtudied under Eliſha, or thoſe Prophets under Samuel, had their employments of manufactures or tillage? If they had been men of labour, they would ſure have had an Axe among them, and not have been put to borrow. To be a Prophet and an Husbandman, as Zach. 13. 5. taught from youth to keep cattel; cannot ſtand together, as hath been ſhewn. The Levites had no land for tillage, nor yet do we read that they drove any trades, Their work we finde preſcribed them, Deut. 33. 10. They ſhall teach Jacob thy judgements, and Iſrael thy Laws, they ſhall put incenſe before thee, and whole burnt-offering before the Altar. So for Miniſters of the Goſpel, we hear of their labour in Word and Doctrine, their charge to preach in ſeaſon and out of ſeaſon. For the forbidding of marriage; there is no ſuch thing, who hath not known men, in that ſtate in the Univerſities, and Reſident in Colledges? It is true that thoſe Students, that have their maintenance from the Founders donation, upon marriage loſe their place, but do not incurre expulſion. And the thing is very equal, ſeeing thoſe places are not intended for a ſetled abode, (as ſome abuſe them) but for Preparation for publick employment, whether in Church or State, and who blames thoſe ties of Apprentices from marriage, for the terme of their ſervice to know their trades? If wives and families ſhould be taken in, they would ſoon finde the inconvenience that the ſonnes of the Prophets complained of, their dwellings would be too ſtrait for them.
Object. Object. Have not the Vniverſities ſacrilegionſly stole this bleſſed name of Chriſts Scholars from his People? Is not the very Scripture-language it ſelf bec…me abſurd, to wit, to call Gods People, eſpecially women (as Dorcas) Scholars? Anſw. Bloody tenent, ibid. And was it not an equal ſacriledge, for ſome peculiar men to take the title of the Sons of the Prophets, who (as it is plain) were not their children, but their Scholars, and therefore the Prophets, (under whoſe tuition they were) were called by them, as, by the name of Father, 2 King. 2. 12. ſo, alſo by the name of Maſter, 2 King. 6. 5. being thoſe Maſters of the Aſſemblies that the Wiſe man ſpeaks of, Eccleſ. 12. Others heard the doctrine, and as ſons received the inſtructions of the Prophets as well as they, yet the title is given peculiarly to ſome, who in a peculiar way were ſeparate for that work, not common to all men, much leſſe to women. Beſides, the word Scholler is plainly in relation to Schooles, men may learn Chriſt and be his diſciples, is confeſt, though they be not Scholars in this way.
I know no Schooles of the Prophets in the New Teſtament, Object. but the particular Congregation of Chriſt Jeſus. And I queſtion whether it be any thing but ſinne that hath dried up this current of the Spirit, in thoſe rare gifts of tongues, to Gods ſonnes and daughters, ſerving ſo admirably, both for the understanding of the Original Scriptures, and alſo for the propagating of the Name of Chriſt. Who knows but that it may pleaſe the Lord, again to cloath his People, with a Spirit of zeal, and courage for the Name of Chriſt, yea and poure forth thoſe fiery ſtreames again of tongues, and prophecy in the restauration of Zion? Bloody tenent page 174. I am glad to here it confeſſed, that ſinne is diſpleaſing to God, and that any judgement on the Church is confeſt to be let in at this gate; I am glad farther to hear that tongues ſerve, ſo admirably to propagate the Name of Chriſt, whence I infer, that while this judgement for ſin continues, there is a neceſſity of other courſes to attaine this, that is acknowledged to be of this excellency. Since the judgement was laid on the earth for ſin, men have got their bread with labour, and ſo muſt as long as the judgement remaines. The like paines muſt be for learning as for a living; When God ſhall pleaſe to poure out again theſe fiery ſtreames, we then ſhall confeſſe the unuſefulneſſe of Schools to this purpoſe, in the mean ſpace their uſe is evident. And ſeeing it is acknowledged that men muſt digge with daily ſtudy, and labour to come at the Original fountaines; let none be like Pharaoh to urge a tale of brick, and deny ſtraw. If they muſt thus digge, let them not be neceſſitated to go to the Papiſts to ſharpen their ſpades, as ſometimes Iſrael to the Philiſtines, with their goads and mattocks, which yet neceſſarily will be, if their Schools be kept up, and ours cried down. Mr. Ainſworth is brought in for an inſtance, who (as is ſaid) had ſcarce his peer, among a thouſand Academians for the Scripture-Originals, and yet he ſcarce ſet foot within a Colledge walls. His abilities in the tongues is evident (which was his Maſter-piece) but his education I know not but one Swallow makes not a Spring. I have known a man excellent, in the moſt exquiſite manual trade, who yet never ſerved a Maſter to learn it, yet this never took men off the way of Apprentiſhips If Mr. Ainſworth ſcarce ſet foot in a Colledge walls, yet he reaped the fruit of their labours that were ſtudied, and thi… way excelled. Is this the honour that you profeſſe to give to Schools for Tongues and Arts, to perſwade men not to ſet their foot within them?
Another goes yet here farther, Object. not only to put down Schooles, and demoliſh Academies for learning but to deny any neceſſity or uſe of learning at all, yea, any neceſſity of a Miniſtery for interpretation of Scripture, as the Compaſſionate Samaritane, page 29, 30, 31. One intereſt (among others by him named) of Miniſters, is to perſwade the people, that the Scriptures, though we have them in our tongue, are not yet to be underſtood by us, without their help, and interpretation, ſo that in effect we are in the ſame condition with thoſe we have ſo long pitied, that are forbid to have the Scriptures in their own tongue; for it is alone, not to have them in our own tongue, and to be made beleeve that we cannot underſtand them, though we have them in our own. Is the cabinet open to us? and do we yet want a key? has ſo much labour been ſpent? ſo many tranſlations extant, and are we yet to ſeek? Let us argue a little with them; either the Scriptures are not rightly tranſlated, or elſe they are; if they are not, why have we not been told ſo all this while? why have we been cheated into errours? if they are rightly tranſlated, why ſhould not Engliſh men underſtand them? The idiomes and proprieties of the Hebrew and Greek languages, which ſome ſay, cannot word for word be expreſt in Engliſh, might all this while have been tranſlated into as many Engliſh words, as will carry the ſenſe thereof.
For the dilemma concerning the Scriptures rightly tranſlated, or not rightly; I may apply that of Job, chap. 6. verſe 15. How forcible are right words, but what doth your arguing reprove? and anſwer in a word, that they are rightly tranſlated according to the reach of a humane work, and more rightly than the tranſlation followed ſo much by the Evangeliſts and Apoſtles. I ſuppoſe, all will yeeld that ours is more exact after the Original, than was that of the Seventy; And yet there was no cheat in thoſe tranſlations; if there had, thoſe witneſſes of Chriſt had not been ſilent; and yet not ſuch a perfection that will bear no amendment. There is ſtill uſe of examination of them, of aſſerting and defending them; But be it granted that the tranſlation is every way exact and full, does it follow that there needs no help or interpretation? The people of the Jewes had the Original it ſelf, and ſpake the language in which Scripture was written; yet the Prieſts lips were then to preſerve knowledge, and the people were to ſeek the law at his mouth, Mal. 2 6. The cabinet was open to them, as it is to us; yet there needed a key for farther opening. Thoſe two Diſciples, with whom Chriſt had to deale with, upon the way, had the Scriptures, either in the tranſlation, or Original, as is evident from Chriſts own words, reproving them for not beleeving all that the Prophets had written, and yet a key of interpretation was needful, and uſeful; Chriſt opened unto them the Scriptures, Luke 24. 32. If this Compaſſionate Samaritane were queſtioned (as the Eunuch was by Philip) underſtandeſt thou what thou readeſt? he would not have given his anſwer, How ſhall I underſtand without an Interpreter? But would ſtreight have anſwered, Yes, as well as any linguiſt in the world; I have no need of your help for interpretation. The cabinet is open, ſpare your key. This was one of the Arts, that ſome Prelates made uſe of, to keep up a reading Miniſtery, to perſwade, that Scripture were ſo plaine diſtinctly read in our own tongue, that they might be underſtood without any interpretation. But the plainneſſe and eaſineſſe of a rule, and the uſe of means for underſtanding of it ſtand together; We maintaine a plainneſſe in Scripture for the ſimple to underſtand, but not ſitting idle, and lazy; but ſearching the Scriptures, and making uſe of thoſe gifts of Chriſt, which he ſhed forth from the right hand of the Father, for the edifying of his body, till we come into the unity of the faith and knowledge of the Sonne of God, unto a perfect man. That we might not henceforth be as children, toſſed to and fro with every winde of doctrine, by the ſleight of men and cunning craftineſſe of thoſe that lie in waite to deceive, Epheſ. 4. 12, 13. We may ſoone ſee their artifice that labour to beare them down, Thus they know their cunning ſleight may be carried in the dark, and their impoſtures lie undiſcovered. Our compaſſionate man, pretending to avoid a cheat; acts the part of the moſt notable cheater. The Prophet ſtood for that office of the Prieſts, that their lips ſhould preſerve knowledge, even when they had corrupted the covenant of Levi, Whatſoever their way was, yet this was their duty, ſo muſt we for the Stewards of the myſteries of God, It is their work to diſpenſe them, and the people are to ſeek at their mouthes for them. But enough I hope hath been ſpoke for a Miniſtery, for a knowing Miniſtery, and objections againſt it fully ſatiſfied.