A Seasonable Discourse, Part 2
Of the ſecond Queſtion. How the publique good ought to be advanced?
1. SEeing we have found by the foregoing diſquiry, that piety & the right uſe of reaſon, are the undoubted Fountains of all that is to be accounted publickly good, inſtead of this ſecond generall Queſtion.
How the publique good ought to be advanced? We may ſtate it more particularly thus.
How true Religion and Learning ought to be advanced?
For the meanes to advance piety, is to propagate the truth of Religion, and the meanes to make men rationall, is to advance the truth of Learning.
To proſecute then the point in hand, we muſt enquire concerning theſe two Subjects, the which is moſt material to be advanced, and the way how it may either be advanced or prepared towards an advancement at this time?
2. The advancement of Religion doth depend upon the integrity of the Miniſteriall Function, and this upon 3. Requiſites in the Miniſters.
1. Their ſufficient qualification for their Charges.
2. Their painfulneſſe in their Charges.
3. Their orderly behaviour about the workes of their Charges.
For if Miniſters be able and well fitted for their work; if they be willing and diligent, to imploy that ſitneſſe and ability, and if they walk together united in that imployment, and do nothing unbeſeeming the ſame; nothing as to men will be wanting towards the propagation of godlineſſe, and where God hath given all things requiſite to produce an effect; we are to ſuppoſe he will not deny a bleſſing to the production thereof.
The ſufficient qualification of Miniſters, is the gift of Gods ſpirit in them; which men are to take notice of in the choyce and deſignation of perſons to the Miniſtry in a twofold reſpect; the one in reference to Doctrine, the other to Practice.
Their qualification in reſpect of Doctrine hath two parts. The ability of knowledge and of utterance. Their qualification in reſpect of Practice hath alſo two parts. The one relates themſelves, which is their walking with God: The other the flock which is their ability to watch over others to lead them unto God.
And although all theſe qualifications muſt be in every Miniſter in ſome competent meaſure; nor can he be counted fit for the Miniſtry, who is utterly deſtitute of any one of them: yet becauſe God hath diſtinguiſhed the Doctrinall gifts very much in their nature from the Practicall, and hath made their application and uſefulneſſe (though inſeparably joyned in the Church, and alike important to the edification of the whole, yet) much diſtant in reſpect of their particular Objects: therefore in the compleat adminiſtration of the whole Charge; there is one Paſtorall, and another Doctorall part of the employment.
And becauſe it is ſeldom found that men are equally gifted for both parts of the employment alike; and moſt commonly God doth fit one more eminently for the one, and another for the other part of the Charge: therefore in a numerous flock eſpecially, each part of the employment ought to have a particular Agent; who ſhould attend that part of the Miniſtry for which God hath more eminently gifted him: yet both the Paſtor and the Doctor ſhould be but as one man in reſpect of the whole work towards the Church.
5. The Introduction then of a Lecturer (as he hath been called) in oppoſition to the Paſtor; or of a Paſtor in oppoſition to a Lecturer, (which ſometime hath been much endeavoured) is one of the greateſt diſturbances of publique edification which can befall unto a Congregation.
6. The paines which both Paſtor and Doctor ſhould take joyntly as being at once in the ſame employment and Miniſtry, is to labor in the word and prayer, as well in private as in publique.
7. The paines which the Paſtor ſhould take more diſtinctly (from which neither the Doctor is to be wholly exempt) is to viſit the flock in health and in ſickneſſe, to obſerve their wayes, to admoniſh to exhort, and to comfort them as occaſion is offered, and the paines which the Doctor ſhould take more diſtinctly (from which neither the Paſtor is wholly to be exempt) is to catechiſe the ignorant, to adde and increaſe knowledge to thoſe that have underſtanding by way of Conference, to handle matters of controverſie, to reſolve doubts, and to convince the gain-ſayers.
8. The orderlineſſe of their wayes in their employment is, no leſſe requiſite unto Publique edification; then either the fitneſſe of their qualification, or their painfulneſſe, and becauſe our preſent Miniſtrie hath been chiefly wanting in this; ſome one way, ſome another, therefore the confuſions which threaten our ruine are become remedileſſe: Nay and the more Miniſters are able and painfull, the more they are hurtfull and pernicious to the building up of their flocks, and deſtructive to the advancement of Religion it ſelf, if they ſtand by themſelves. and walk without any co-ordination of endeavours towards their brethren, or neglecting the care of mutuall unity, runne into parties and diviſions; therefore if it ſhould ſo fall out (which God forbid) that the Miniſters cannot be brought upon ſpiritual grounds proper to their charge, to concur & correſpond with each other in ſome orderly courſes, it is to be wiſhed that by the Overſeers of the publick good. (Antiſtites Publici ordinis & juſtitiae) would by their authority under God, obleige them thereunto. For the Magiſtrate is accountable unto God, of all the publick wayes of men, committed to their charge: and if any ſhall walk in publick contrary to the rules of common Nature, and the principles of common Reaſon, without controule, he ſhall anſwer for it unto God.
9. To remedie the diſorderlineſſe of thoſe that are in the Miniſtetiall Function, or pretend unto it. Foure things from whence chiefly the diſorders ariſe, muſt be lookt into, and ſetled by ſome wholeſome conſtitutions.
The firſt, is the way of their entrance upon their places.
The ſecond, the way of their maintenance in their places.
The third, is the way of their employment about their works.
And the fourth and laſt, is the ground of their relation, and way of their behaviour towards their neighbour workmen. In all theſe the want of a ſettled rule taken clearly from the word; the neglect of profeſſing that, wherein there is a known rule; and of practiſing that wherein there is an agreement about it: the affectation of an unlimitted liberty to do all without a rule; and the naturall diſpoſition of men to be in a faction, and to act by a rule of contrarietie for a partie, have as ſo many roots of bitterneſſe ſprung up into the fruits of this diſorderlineſſe.
10. Concerning the calling, the maintenance, and the employment of Miniſters to and in their charges; there is ſome ground of ſettlement to be found in the word; but concerning their ſpirituall relation, and outward behaviour ſutable thereunto; how far humane authority ſhould intermeddle in the ſettlement of the firſt, and regulating of the ſecond; and in caſes of misbehaviour and offences either taken or given, how a competent Judicature to remove the ſame, is to be erected? Is the whole point of our difficulty. Yet theſe obſtructions of a ſettlement are not to be counted invincible if the preſident of publick order in humane affaires would on Gods behalf, appoint ſome to be controulers of the licentiouſneſſe of mens ſpirits in breaking the publick peace, that is to ſay, if the Magiſtrate could find out men free from partiality; and would authorize them with ſufficient inſtruction and limitations (leſt they ſhould abuſe their power) to bee a Committee to take away ſcandales, and to puniſh the Authors thereof; ſuch namely as by railing accuſations, ſhamefull calumnies, injurious practiſes, and diſorderly diſputations both in preſſe and pulpit blow the coales of our diſtempers; and ouerthrow the very Fundamentalls of Chriſtianity: If (I ſay) the Magiſtrate would fettle ſuch a Committee for the removing of ſuch ſcandalls by ſhaming the Authors thereof, it would certainly by giving a check unto the ſpirit of malice, become at leaſt a healthfull preparative unto a further courſe of Reformation.
Thus we have ſeen that which is moſt materiall to be advanced in the profeſſion of Religion to make men godly, let us alſo take notice in brief of that which is materiall for the advancement of true Learning to make men rationall.
Although men by nature have a reaſoning facultie, yet it is by education and exerciſe, that they become Maſters of their reaſon to make right uſe of it. As then in that which concerns Religion, the Miniſteriall Function reſtored to its integrity, is the cheif outward meanes to advance Piety towards God; ſo in that which concernes Learning the Paedagogicall or Scholaſticall Function rightly ordered, will be the chief outward meanes, to perfect the uſe of right reaſon amongſt men.
3. The Scholaſticall Function next unto that of the Miniſtrie, and of the Magiſtracie, is moſt of all neceſſarie for the publick good, and the care of it to ſee it well ordered, is no leſſe the concernment of the Miniſtrie for the planting of piety then of the Magiſtracie for the planting of Moralitie; the ſeed which is firſt ſown will grow up ſooneſt, and hardly be ever rooted up. Quo ſemel eſt imbuta recens, ſervabit odorem feſta diu.
4. The end of Scholaſticall education, is to fit every one for the induſtrie and employment in the ſociety of men, whereunto by reaſon of his birth, he may have a right, or by reaſon of his naturall parts he may by others be called, or of his own accord lawfully apply himſelf.
5. According to the difference of men in reſpect of their birth or naturall parts, and in reſpect of the employments whereunto they ought to be cultinated and made induſtriouſly rationall: a fourefold diſtinction either of Schooles, or of degrees of teaching and educating the younger ſort is to be allowed and intended. Firſt, there ought to be a vulgar or plebean ſchool. Secondly, a ſchool for the Gentry and Nobility whereunto alſo the moſt Gentile ſpirits of the vulgar ought to be received. Thirdly, a ſchoole of the Maſters of humane and naturall perfections. Fourthly, a ſchool of the Prophets, who are employed about divine and ſuper-naturall perfections. And the reaſon of this diſtinction of ſchools is to be taken from the nature of humane employments in all ſocieties, which reſpect either the body or the ſoule; in reſpect of the body the work of all men is either ſervile or commanding, and in reſpect of the ſoule, all the employment thereof, is either about humane or divine ſervices. Seeing then the vulgar ſort of men for the moſt part are borne to ſerve the common wealth in bodily matters; and the gentry and Nobility are borne to have ſome command about theſe matters, therefore as their induſtrie will have different ends and objects: ſo their rationall parts by their education ſhould be differently cultinated. Again, ſeeing a man lives not by the body alone, but chiefly by the ſoul, which is the proper ſeat of reaſon, and ſeeing the ſoule hath a twofold capacity, the one to apprehend naturall, the other ſupernaturall perfections; both which ought to be taught amongſt men, therefore the education of thoſe that may be made fit to teach others theſe perfections, is a principle concenment of the ſociety of mankind. Whence, the two laſt degrees of ſchooles, are differenced from the two former in this mainly, that in theſe men are taught and educated to teach and educate others, and in thoſe men are only taught what they are to know and practice by themſelves.
6. From this diſtinction of ſchooles, or degrees of education, wee may gather this concluſion, tending to advance the publick good of a Reformation of learning; that if the two laſt ſorts of ſchooles, wherein the education of thoſe who are to teach others humane and divine knowledge, can be rightly ordered and conſtituted in this our age, the other two former in the next generation may be wholly rectified, and when thoſe are effectually reformed then in one age more the body of the Nation will finde (by Gods bleſſing) the fruit of theſe endeavours.
The ſchooles then which ſhould breed reformed Schoolmaſters, (that is, ſuch maſters of Arts, which ſhall be able in a reformed way to teach all humane and divine ſciences) will be the corner ſtone of this building. But to erect theſe Schooles we ſhall finde a threefold difficultie. The firſt will be to find out and ſhew uncontrouleablely what the reformed way is, of teaching humane and divine ſciences, then when this way is found, the ſecond difficulty will be, to find Schoolmaſters which ſhall be willing to undertake the teaching by that way. Thirdly ſuppoſing that ſome will be found, The laſt difficultie will be, how to propagate this way towards all by ſuch publick encouragements and demonſtrations of the uſefulneſſe thereof, as will take with every one.
8. The Remedies to overcome theſe difficulties muſt in part be theſe.
Firſt, All muſt be made ſenbſile of the abſolute neceſſitie of a Reformation in the way of ſchooling: and of the hurtfulneſſe of the preſent way thereof, in that it is very deſtructive unto all Piety and right Reaſon.
Secondly, the State ſhould be engaged to own affectionately the deſign of reforming Schooles upon this ground, becauſe the Reformation thereof, is the ſeed-plot of all other Reformations, in the Church, in the offices of Judicature, and of other publick truſt, throughout the Common wealth; for it is evident, that ſeeing almoſt all the corruptions which are practiſed in all theſe places (for which this Land doth now mourne) are brought into them originally through the want of good education in piety and ſound learning and the ſtrength of naturall wickedneſſe not broken, but rather confirmed by evill habits in the very Schooles. Seeing (I ſay) this is ſo, it is evident that without the reformation of the wayes of education in the ſchooles, it will be impoſſible to bring any other reformation to any ſettlement or progreſſe in the whol Common-wealth; or leave the hopes thereof unto poſterity, becauſe partly the old corruptions and follies, partly worſer, will daily ſpring up amongſt men as long as they are not radically rectified, which can no where be done by humane induſtrie, but in the ſchooles.
Thirdly, the neceſſarie Reformation of ſchooles, muſt be ſet forth demonſtratively in three points. Firſt, in the reformation of the Schollars manners, and the inſpection to be taken of them in that regard. Secondly, in the reformation of the Arts and Sciences, which are to be taught them. And thirdly, in the reformation of the way of teaching the ſame.
The manners of Schoollars, is the chief of al other things to be lookt into; the way therefore to exerciſe them in Piety, in Juſtice, in Temperance, in Faithfulneſſe, Truth and Diligence, is to be ſetled, and the inſpection over them in theſe things ſo regulated, that no faults, how wittily ſoever, and cunningly carried or covered; ſhould be connived at, without a juſt ſearch thereinto for diſcoverie, cenſure, and puniſhment. For if there be no courſe taken to root up the impiety, the folly, the injuriouſneſſe, violence, exceſſe, falſhood, untruth, and lazineſſe, which is in the diſpoſition of every child, he will not only grow ſtrong therein, but bold, to infect and provoke others thereunto; by which means he may bring not only his own ſoule unto damnation, but even ſpread the infection throughout a whole nation. For the danger of ſuffering one to become a proſtitute Whore, mentioned Levit. 19.29. is the ſame proportionally in all other ſinnes, if they be not ſpeedily prevented: One root of bitterneſſe will defile many. Heb, 12.15.
Fourthly, the Arts and Sciences muſt be reformed in the ends and uſes, in the rules and precepts, and in the method and order thereof. As for the ends and uſes of all Arts and Sciences, they muſt be meaſured out, and ſubordinate by two rules. The firſt is, that of godlineſſe. The ſecond, is the common relief of mankind from outward miſeries. For what Art or Science ſoever, doth not advantage mankind, either to bring him nearer unto God in his ſoule, or to free him from the bondage of corruption in his body; is not at all to be entertained, becauſe at the beſt it is but a diverſion of the mind from a profitable object to ſome vaine delight; which indiſpoſeth alwayes the ſoule to be converſant with things more ſeriouſly delightfull.
Fifthly, The Rules and Precepts of all Arts and Science, muſt be made demonſtrably true, and wholly ſuch, proper to the ends of the Science whereunto they belong, and are to be delivered, and primarily homogeneall to the univerſall matter thereof, and as ſuch in cleare tearms they ought to be delivered.
Sixthly, The method and order of Arts and Sciences muſt be obſerved in two reſpects. Firſt, In the reſpect which one Art and Science hath to another, and in this regard they are to follow each other, according to the ſubordination of their ends and right uſes in reaſon. Secondly, In reſpect of the frame of every Art and Science within it ſelf, as to the Rules and Precepts thereof; wherein ſhould appeare ſuch a dependance of the matter of each Science upon the end thereof, that all the cauſes whereby that end is made attaineable in that matter ſhould gradually be manifeſted.
Seventhly, The reformed way of teaching thoſe Arts and Sciences thus rectified; beſides other properties, it muſt have theſe.
1. Things neceſſary and univerſall muſt be firſt taught univerſally; and then things ſeverally uſefull and profitable to the ſeverall ends of education in the Arts and Sciences ſub-ſervient thereunto: where a maine rule is to be obſerved, that ſuperfluities be avoided. Sapientia prima eſt ſtultitia caruiſſe.
Secondly, Every thing muſt be taught upon ſome fore-knowne Ground, as a conſequence thereof: the fore-known Grounds of all Rationall Matters, are outward ſenſe and fancy; and the foreknown Grounds of Divine Matters are Conſcience, and the ſence or experience of ones own thoughts in reference to God.
Thirdly, Every thing whereof the ground is fore-known muſt be taught, firſt practically, and then Theoretically; Practically that is by an imitable example of that which is practicable therein, held forth by him that teacheth to the fancy of him that is taught: and then Theoretically, the ſame thing is to be delivered unto his judgement: that is, he is to be taught the Rule and Reaſon of that practice, to let him ſee how, and why it anſwers the end wherefore it is done.
Fourthly, The Principles of Piety ſhould be taught before the Principles of Reaſon in Practicall matters; and in Theoreticall the Rules of Rationall Truths, ſhould preceed the Rules of Religious Truths; for Divine Truths preſuppoſe right Reaſon, and exalt it to Objects above ſence and fancy, ſo then the will is firſt to be wrought unto the affections and duties of Piety, and then the underſtanding to the rules and exerciſes of Reaſon. Theſe two then, muſt gradually and hand in hand be led unto perfections, becauſe the will is a knowing, and the underſtanding a willing faculty, and both are the ſubjects of reaſon in their proper waies.
Fifthly, The application of Naturall Principles, and Reaſonings unto ſpirituall Objects, is a root of great confuſion in Sciences; but if the diſtinction of naturall and ſpirituall be duly kept, and the true Harmnony of the one to the other, with the proportion of reaſoning anſwerable thereunto be obſerved, that will ſet us againe aright. Therefore, as we are to be taught how ſpirituall things are to be diſcerned ſpiritually, and naturall things naturally, each in his diſtinct, ſphear and way of knowledge according to his kind: ſo we are not to be left ignorant of the harmonicall coreſpondency which is between them, and the uſe of Reaſon therein. By which Rule, Schoole-Divinity being examined, will be found very light in the Ballance of the Sanctuary, and in like manner, much of that controverſall Divinity, which is handled Scholaſtically in theſe our daies.
6. The whole way of teaching muſt be made free, ingenious, and delightfull; So then the mercinary way, whereunto Schoole-Maſters are forced, to betake themſelves for want of a competent livelyhood, ought to be remedied by ſome laudable proviſion, and rewards for induſtry: and on the other ſide, the ſervile and blockiſh way of training up Schollars for fear of puniſhment, to get certaine leſſons by rote, muſt be changed into a way of emulation and judgement.
Other Remedies to theſe difficulties, together with a more deſtinct deduction of the waies of Reformation might be offered, if either theſe times were ſeaſonable for particular undertakings in this kind, or if ſome ſpeciall Patron were found, who would out of true love to Piety and Learning, without the vanity of outward intereſts, countinance and ſupport ſuch enterprizes.
But ſeeing we ſee little or no hopes of any ſuch aſſiſtance, therfore we think it nor wiſdom, to proſtitute thoſe Propoſals without all appearance of ſucceſſe; yet becauſe on the other hand we ought not, we dare not, even in theſe times altogether deſpare of all favorable providences; therefore we are bound ſtill to maintaine ſome hopes, that in an age pretending ſo much to a Reformation, all aſſiſtance will not be wanting, at leaſt ſo much as will further ſome ſuch preparative endeavours, as may very well ſtand with the diſtractions of the times, and may ſerve to open a doore to more effectuall proceedings hereafter; therefore again we ſhall perſiſt to offer, cheifly to thoſe who are in Supreame authority, and have means for Publick uſes in their hands; the conſideration of two expedients, which may prove by Gods bleſſing even in this age, not only a hopefull, but an extraordinary ſuccesfull introduction to a future progreſſe in theſe times.
The one is for the advancement of knowledge in the Orientall tongues, and Jewiſh Myſteries.
The other is for an Agency towards the advancement of Univerſall Learning.
The firſt will be ſubordinate unto the meanes of ſetting forward Piety, the ſecond unto the waies of rationallity; The former will open a doore to many ſpirituall Graces, the latter to many temporall induſtries, as well as ſpirituall Graces; for this latter is comprehenſive of all Objects of Piety, alſo as they are matters of Learning.