A SERMON, Preached at S&tsup;. Marie's in the Uni&rehy;versity of Cambridge May 1&stsup;, 1653. OR, An Essay to the discovery of the Spirit of En&rehy;thusiasme and pretended Inspiration, that disturbs and strikes at the Universities: By Joseph Sedgwick, M&rsup;. of Arts, and Fellow of Christs Coll: in the University of Cambridge. ― Together with An Appendix, wherein M&rsup;. Del's Stumblingstone is briefly repli'd unto: And A fuller discourse of the use of Universities and Learning upon an Ecclesiasticall account, submitted by the same Authour to the judgement of every impartial and rational Christian. ― ― LONDON: Printed by R.D. for Edward Story, Book&rehy;seller in Cambridge, An. Do. 1653.
To the READER. Courteous Reader,

&Yic;ou have here made more publick a few sudden thoughts delivered lately before the University of Cambridge, which I then thought, and some since, that are more able, have judged not unseasonable; being occasio&rehy;ned by a second discourse of M&rsup;. Del's the week before, wherein he made a further attempt upon the University and the Mini&rehy;stery of our Church. Upon perusal of some notes taken after him, attested to by some of his hearers, and which I saw to be in his genuine & usual strain; I discovered much that deserved a down&rehy;right check, and a plain detection (as farre as I could) of his Spirit. For the Sermon, it was sudden, but not inconsiderate, be&rehy;ing but a composure and collection of what I had at several times observed by diligent attending upon his preaching, and reading some discourses of his and others of the same Spirit. Though, I will acknowledge, that was not all I got by his Sermons, wherein I have many times observed some choice Truths, which fully ex&rehy;plained & with a spirit of sobriety, so as to be reconciled with o&rehy;ther Truths, would have very great influence upon the Spirits of men to reall Christianity. Errour usually is founded in some no&rehy;table Truth, stretch'd a little too farre. And, though I many times saw ground of dissent, and seemed to perceive some overlashings in his expressions, I was very ready in discourse with others to put the favourablest construction upon his sayings, and to beleeve his designe pious and religious: being content with the truth which I saw at the bottome, and judged that he aimed at. Give me leave freely thus to have exprest my mind, who desire to be in bon&rehy;dage to no mens dictates. But now I am at a stand. Indeed, I could no longer believe against so visible an appearance of cen&rehy;sorious uncharitableness, & a designe (to my thoughts) absolutely destructive to the Church of Christ, without a most miraculous Providence. Upon this ground I adventured, according to the smallness of mine abilities, upon a vindication of our Clergy. Withall, I seemed to apprehend a great neareness between the False-teachers of old & this Spirit that now comes forth with the highest and most raised pretensions. I can truly say, that I en&rehy;deavoured not to wrest Scripture to compile a Character, but took those that naturally seemed to unmask this Delusion. If any think that I have imitated M&rsup;. Dell in putting laudable things into bad words, let him but seriously weigh the expressions, and the worst he can find (I hope) will be but plaine downright&rehy;ness of language, that I might not put mine Auditours to a guesse at my meaning. And this is all the bitterness in the ensuing Ser&rehy;mon, and that I am conscious to my self of. For as to rancour and malice, I thank my Creatour, it is quite opposite to my natural constitution, which disposes me to more soft pliableness. To pre&rehy;vent misapprehension, let me explaine the word Schismatick, which may possibly offend some mens Spirits at the first view, and in truth the frequency of using it hath almost made the thing inconsiderable. Schisme or Separation are in the Apostles esti&rehy;mation sins of a very high nature. To speak my mind clearly: I call not this Schisme, when a tender Conscience, without all sinister or carnall respects, abstaines from that communion which prescribes things unlawfull, or indifferent things which seeme to him unlawfull, as a necessary requisite of Church-fellowship. I think it no impossibility to withdraw from outward communion (because of something which my Conscience forbids me to com&rehy;municate in) nay, and to assemble together in a more unque&rehy;stionable way of Gods service, and yet in heart to retaine com&rehy;munion with the Church. For in this case, I would faine commu&rehy;nicate with them in the Ordinances of Christ; and I can still be so modest as to think they may have better grounds for what they practice, then I can as yet make out to my self. But for to institute new disputable terms of communion, and to debarre the members of another Church by other institutions from partaking with us in the service of God, is a practice which I leave others to defend. Notwithstanding a condemning, censorious, Church&rehy;excommunicating separation; a separation upon pretence of grea&rehy;ter holiness, a deniall to communicate with any Church professing Christ in lawfull and undoubted worship (as Prayer, hearing the Word and receiving the Sacraments) upon an opinion of our being more spirituall, and their carnality, is (I really be&rehy;lieve) a soul-endangering schismaticallness. To slight duties themselves, is yet higher. And the ground of this censure, which is the truth of our worship, I shall in some measure take upon me to maintain in the Appendix. For that part of the Character which concerns swelling words, be pleased to take notice I am no enemy or undervaluer of zealous and raised affections, true height of expression, or sanctified fancy. I require no more but correspondent conceptions, that they be expressions of some&rehy;thing, and proceed from real sense of and true fervency in the waies of God. Then indeed they beget warmth of affection, and truly heighten the soul, when they are natural, and not affected. In what else may fall under suspicion, or seem weak, be pleased to have recourse to the Appendix, and the subjoined Treatise, which may afford some light and strength to that which was to be exprest more popularly in a Sermon: though, I am sure, I aimed not to impose in the least measure upon the people, as I could not upon the more judicious part of mine hearers. Read, and judge freely all that you read. I have but one request; that you will pardon the weakness of the Authour, who confesses himself not to have attained to undeceivableness of judgement, but to be ba&rehy;rely a lover of Truth. What will not abide an exact examination, condemne as freely that, which if it prove but to be false, shall never once be pleaded for by him who desires to be devoted to nothing but Truth and Love. This is all, if you will but remember that the whole Work is of a private man's making, and comes farre short of the tenth part which our Reverend Ministers and the Learned Universities can produce in their own and the Truth's defence. It is too, the work of one of the meanest of the welwishers to the peace of our Jerusalem. Then you need not be afraid to judge impartially, which is the onely intent of this present publication. Farewell, and the Lord enlighten us all.

1 Cor. 14.1.

Follow after Charity, and desire spirituall gifts, but rather that ye may prophecy. Diōkete t ēn agapēn zēloute de ta pneumatika, mallon de hina prophēteuēte Follow after Love, and be zealous of the gifts of the Spirit, but more especially of an ability to prophecy.

&Iic;F the words might admit of this sinister construction, Persecute Love and banish it the Church, be ye likewise envious about spirituall things and contentious pretenders to the Spirit; we could shew in this present age an exact conformity to the Apostles exhortation, and you might all beare me witnesse that in these our dayes this Scripture is abundantly fulfilled in the practise of many; nay, hath been fulfill'd in the eares of this Congregation. But then S. Paul must run counter to the whole tenour of the Gospel, whose new Commandment is, Love one another; and contradict himself, who elsewhere reckons echthrai, ereis and zēloi, hatred, strife and contention, among the works of the flesh. Gal. 5.19,20. No, Pursuite after Charity, and such an endeavour after spirituall endowments as may consist with Charity, are undoubtedly the duties commended unto us by the heaven-inspired Apostle. How tumultuous and disturbant soever coun&rehy;terfeit inspiration, or vaine and bold arrogating of divine light may prove to be; the Spirit of God, and an earnest striving after the gifts thereof, do very wel joyn and must stand in conjunction with that perfection of the Christian Law, that kath' hyperbolēn hodos, that more excellent and surpassing way, which S. Paul promises us in the 12 ch. of this Epistle and the last verse, and further shews us in the 13 ch. and then concludes that encomium of Charity with the words of my Text, Follow after Charity, and desire spirituall gifts.

Follow after Charity] That is the first part of his exhortation. As if he should say, Be ye indeed the Disciples of Christ, having that distinguishing mark and character of Christianity, Love or Charity. First be true, reall and living Christians: then be able Christians, men fit for employment in the service of the Church. And this speaks to every particular member of the body of Christ. This is a grace of particular concernment, nor can any plead ex&rehy;emption from this duty by reason of private condition or degree in the Church. Indeed all are not Eyes, all are not Heads, but all may, all must love. It suits well with the state of every Christian, and hath no contradiction from the rules of order and decorum in religious Societies. These spirits, this warmth must dif&rehy;fuse it self into every part of Christs body. All must love, or cease vainly to professe the Gospel of Love. No circumstances can dispense in this everlasting law of Love. All must love, and all must be loved. As its subject, so its object is universal, God, Christ, our neighbours, nay our enemies and persecuters must be requited with love. And if enemies, much more our Brethren in Christ, men baptized into the same Spirit and profession of our most precious faith: which, I conceive, is chiefly the love inculcated by our Apostle, which we must pursue. Diōkete.

First, as that which is subject to fly from us. It is strange to consider how apt this so pleasant and necessary a grace is to vanish and slip out of the hearts of men. How easily doth this saving and healthfull heat expire, waxe cold, or turn into violent and scorching flames? In the primitive times, this holy fire, though but newly descended into the hearts of believers, yet pre&rehy;sently was in a great part put out by schisme and contention. None have greater ground to love, or stronger arguments to charity, then we who have embraced the Christian faith, yet none more prone to variance and unchari&rehy;table animosities. It is not for nothing that the Founders of the Church (the inspired Apostles) insist so often upon this commandment of Love, and that S. Paul musters up such effectuall enforcements, Phil. 2.1,2. I know not how, but there is, I am sure, a strange averseness from Love in the hearts of Christians, and every thing administers matter of hatred and mutuall abhor&rehy;rence even to the servants of Love. Pursue then Charity, which is ever and anon in danger to be lost and perish, which is each while ready to take its wings and depart from the World; nay from the Church it self, more especially.

2. Pursue charity, though it be to be pursued, though it cost you inten&rehy;tion and constancy. Pursue it through difficulties and all manner of obstru&rehy;ctions. Go on resolved against all impediments and letts whatsoever: yea, though you meet with Spirits that recoile and start back at the very mention of an accommodation, that seeme to abhorre all union and reconciliation (and such Spirits there are in the Church) yet even here follow love, that thus flies from you. Blessed are the peacemakers; blessed are the seekers of peace, that contend earnestly for love and unity, as well as for the truth. Blessed are they that extort peace and love, and force it upon the unwilling: they that by their pliableness and gentleness shame the perverseness, and conquer the refractoriness of the stubborn delighters in dissention. Christians must not stand upon their termes one with another. It is no disparagement to make the first motion to union, and to be leaders in this great duty of Christianity. Nay, rather it is an high piece of honour to condescend to others impotencies, and make the first overtures of peace. There's scarce an higher expression of him who brought peace to us when we were enemies, and of that God, who by preventing love gave life to a return of love in the brests of beleevers, that God, who beseeches his weak and despicable enemies to be reconciled unto himself. Follow after Love, even when men turn away from it, and refuse to admit the profers of a sweet accord.

3. Pursue it earnestly, because it is well worth the greatest vehemency and intention of spirit. It recompences the paines of acquiring it. In a few words: It is that which God delights in, that which God himself is. By this we possesse our own soules. By this we enjoy our selves, our Brethren, our allsufficient God. This disposes us to the receiving of gifts, and sanctifies gifts received, which otherwise would lose their use, viz. of benefitting the Congre&rehy;gation of the faithfull. A soul filled with Love is the fittest to receive the enablings of the Spirit, as being the likeliest to improve and make use of them to the edification of his Brethren. It is Love that draws forth and sheds abroad what strength and ability the soul hath received from the Almighty.

4. And lastly, Follow hard after Charity, for you then run so as to obtain. The earnest seekers of Love shall not labour in vain. Indeed, as for gifts, God dispenses them more arbitrarily, as in infinite wisdome he discerns to be best for his own glory, to be necessary for the Church, and to be most suteable to the Creatures condition. But this grace of Love is never unseasonable for a Christian to receive. Ask here, and you shall have this grace dispenc'd to you according to the utmost of your desires. For this God know's that you have absolute need of , as being necessary to the happinesse of the soul. And herein admire we the goodnesse of God, and the riches of his bounty and grace. Though gifts seem more simply for the publick manifestation of Gods glory, and to be wholly for his service in the Church, yet these he gives out not so or&rehy;dinarily, not so infallibly: but graces which are indispensably requisite to the soul's welbeing, those he powr's out largely and in abundance. Indeed in his giving gifts, the bringing men to grace and happinesse is the end and designe: and in his withholding the effusion of gifts, he doth usually consult with the good of his servants, proportioning his dispensations to what they are able to bear. Yet neither is he backward in bestowing gifts, where he hath fitted the spirit for their reception, and where any gifts are requisite to the service he hath called his people to. For the second exhortation of the Apostle is not in vain, And desire spirituall gifts.

Desire, covet, or be zealous of spirituall gifts] ta pneumatika i.e. as you have it the 12.ch.v.31. ta charismata, the gracious gifts of the Spirit powred out upon the soul for its enablement in the knowledge of the things of God, in dispensing the Truths of the Kingdome, and in the service of the Church. These are to be desired, and that seriously and strongly. For you must remem&rehy;ber that a Christian, as he indeed should be, a Christian (I say) whose first duty is to follow after that soul-widening grace of Love, is of a more enlarged spirit then to be satisfied with, and idly sit down in being happy himself onely. He is called out beyond his own private and particular interest, and so farre partakes of the divine infinity and goodness, as not to be streightned and confi&rehy;ned to his own Being: but is very desirous that others likewise be admitted to a participation of the like blessedness. Even thus was the nature of our heavenly Father, whose goodnesse staid not in his own absolute Allsufficiency and self&rehy;contentment, but prompted him to a communication of himself to his creatures. And thus is it, thus ought it to be with a Christian. He must desire to spread and diffuse himself for the benefit of his Brethren, his Brethren both of the Church and according to the Flesh. Not onely must he be good himself, but do good unto others. So devoted are true Christians to the glory of God, so enamoured of the excellency of that transcendent and unexpressible goodnesse, that they cannot but earnestly desire that it may gain a generall adoration and reverence throughout the whole Creation. To be willing to spend and to be spent in the service of Christ their Lord, and for the magnifying of his righte&rehy;ousnesse, is the ardent and constant affection of a Gospel-enlightned soul. And upon this foundation is the Apostle's precept here built. It is not a covering pre&rehy;eminence, or to be more considerable then others, to be lookt upon by the rest of their Brethren, and to be eminent in the world: this is not (I say) the reason, why they are to desire spirituall gifts. Ambition were a lesson very naturally learnt, and to desire to overtop others is commoner then that it needed any provocation. But Christian emulation is not founded in Pride or Self: but in a reall sense of their own engagements to God and their Lord Jesus, and a godly, holy and ingenuous shame for their own unanswerable returnes, and back&rehy;wardnesse represented fully and visibly to them by other mens activity. They desire not that their Brethren should be lessened, but would willingly themselves likewise contribute to the work of the Lord, and do something for their gracious Father. It is Gods glory in the good of our Brethren that grounds the Apo&rehy;stles counsell to these his Corinthians: and that fully appears by what he su&rehy;peraddes for further direction in this their desire,

But rather that ye may prophecy] It were a great perfection to proportion our love, desire and other affections to the reall nature of their objects. Herein men miscarry chiefly in ordering and graduating their affections. Their passions and inward motions exceed their causes and motives in the things themselves. The Apostle here wisely directs his Corinthians to a preferring of prophecying, i. e. an abilitie of understanding the mysteries of the kingdome, of explaining Scripture, of praying and praising God, foretelling things to come, and disco&rehy;vering the secret and hidden things of men: all which this discourse concludes under Prophecying in its latitude [See judicious M&rsup;. Thorndike in his Christian Assemblies.] But why prophecying rather then tongues, rather then miracles? You have in the 2, 3, 4 verses of this chapter, the edification and benefit of the Church. And thence I conceive the chief end of the former precept is easily concludable to be the good of others. The order is; first Love, then Prophe&rehy;cying, then the rest of Spirtuall gifts. Prophecying hath its preeminence as coming nearer to Love, and being in its usefulness and edifying a fuller expressi&rehy;on of it, then the other gifts. You have thus in short an account of the A&rehy;postles advice. It remains, that we come to our main designe, to accommodate this precept of our Apostle to the conviction of the present age, and direction of my present Hearers.

The Apostle warrants a reproof both to the bitterness and uncharitableness of our modern spirits (to the malice and envy of our new-upstart pretenders to the Spirit) and likewise to their pride and ignorance (I know not which of them or whether both be the ground) to the pride, I say, and ignorance of these late de&rehy;spisers of the gifts of God in the Church.

I. Discerne hence how Apostolicall and Gospel-like they are, who set themselves to stirre up Christians against Christians, who make it their designe and service of God to fling the Firebrands of contention into the Church, and to exasperate mutually the spirits of Brethren. These are they, beloved, that trouble you. These are they that, where ever they come, leave the sad memo&rehy;rials of their once being there, in the distractions and heart-burnings whereof they have been Authours: while they industriously divide betwixt believers and believers; being never well but when they have set a whole Church in an uproar. These are they that separate betwixt Pastors and their flocks, hindring in the mean time the building up of the Church. Give me leave a little to cha&rehy;racterise these men, in which I shall use plainnesse and freedome, but not exceed the bounds of truth and sobriety.

1. They are gone out from the Church of God, seek to withdraw others from its communion, and that under pretence of new light and further clearing up of truth. So 'twas in the very times of the Apostles 1 John. 2.18,19. 'Twas not a vain protestation of S. Paul, nor merely an asseveration of the truth of his Gospel Gal. 1.9. If any man preach any other Gospel &c. nor do I think that such language is of a fresh date, "Come out, come out from amongst them; for it is better for you, though there be but two or three of you, to as&rehy;semble and meet together in private, then to communicate with these men in their false Ordinances." Long before our times the Devil himself had his sentences of Scripture upon occasion, onely alleadged by him more pertinently then usually theirs are. I need not put you in minde that the False-teachers had their Spirits and Inspirations and doubtlesse couched their impostures in Se&rehy;raphicall language. Indeed, I should much question whether these men really conceited that they are guided and enlightned from above, but that charity commands me rather to think them (sadly) deluded, then to be Atheisticall and diabolical seducers. A confident boasting of dictates from above is not sufficient warrant that the doctrine is heavenly. Without better evidence then their bare word, we may modestly suspect that they are nothing but the distempers of a dis&rehy;affected brain. The strongest impulses and setlings upon mens spirits never make me think a designe the more lawfull. Nor, I think, is any man's persuasion, how firm and setled soever, ground enough for a sober man to admit him for an inspi&rehy;red Revelatour. The Jews demand of our Saviour to shew them a sign had been rationall, if the heavenlinesse of his doctrine and the allmightinesse of his works had not given formerly abundant testimony to the authority by which he per&rehy;formed the office of Mediatour. An infallible Revelation being more incredible then the truth of an Assertion requires the more solid confirmation. The Apo&rehy;stles went not abroad to publish things in themselves nothing monstrous, and which they themselves had been eye-witnesses of, till they backed them to the world with a miraculous power & extraordinary visible presence of the Spirit.

2. They bring up an evil report of the Ministers of the Gospel, and instill into their Congregations sinister apprehensions of their calling, fidelity and ability. Such S. Paul met with in the Churches of his charge; and thereupon is often forc'd to apologize for the truth of his Apostleship, his own integrity and the grace of God given unto him. Onely his adversaries were not quite so senselesse as ours to make his learning an accusation, and his persuming (if that be the word) his divine discourses with sentences of Greek Poets. It is a strange use of Scripture to furnish ones self from thence for declamatory railings. Yet I am almost perswaded it is a main thing some men take notice of in reading the Bible. Your Ministers (say they) speak Hebrew, Greek and Latine. If in a meer popular Audience the greater their vanity. Though, we have hence more probable hopes that they understand the Scriptures in their native expressions: and this is no prejudice, if they afterward interpret it to the people. The learned languages may offer more to their thoughts and enlarge their conceptions, and may be a short memento of what they intend further to explain to their Hearers. But why not Hebrew, Greek or Latine, where a great part of the hearers understand it? Must it needs be ostentation here to confirm an exposition of the Word of God from the originall Text, or to shew this is not onely their private fancy? Every one doth not delight to appear the broacher of a novel conceit; nor is it needlesse sometimes to remove the suspicion of such an affectation. Is the consent of men formerly eminent in the Church of God unfit to be known? or is it no way profitable to shame Christians from the very examples of Heathens, and condemn their ignorance and loosnesse out of the mouths of unbelievers? A devout soul hath very good occasion to render thanks to God for the glorious light of the Gospel, when he hears the errours of those times of darknesse touch'd upon in the pulpit. But still their calling is Antichristian. Why so? Because they are sent by men have Academicall Degrees and Ecclesiastical Ordinations; whereas the true Ministers of the Gospel of Christ are immediately sent by God, & their Function is not of their own seeking. It is true, Moses was sent by God, though he were unwilling to go. But sure Moses his diffidence and fear was none of his commen&rehy;dations and fittings for his Ministery. S. Paul, I am sure, allow's of him that de&rehy;sires the Office of a Minister, in 1 Tim. 3.1. Moses was sent immediately by God, as receiving a new Law and going upon a new work, but the expounders of the Law were of humane ordination by divine institution. David was chosen by Gods particular appointment to be King, yet his successors were truly Gods vicegerents to Israel. Christ and his Apostles had an immediate mission and withall a warrant to appoint Presbyteries for Ecclesiasticall Ordination. For University Degrees, certainly (but that some men have a minde to cavil upon all occasions) they are easily discerned to be but a civill constitution, and a publick witnesse given to approved and known learning. (So they should be and were intended.) Nor were they ever required by any to a Minister any otherwise, then as an orderly approbation given by men that are in all probability best able to judge of progresse in learning. The Ministers of our Church have not their authority from men, barely as men, but as endowed with power by warrant from Apostolicall and primitive practice: and their not daring to preach pasto&rehy;rally without this power is no reliance upon man, but a modest submission to the custome of the primitive Church, and a conforming to the order of a Christian society. Indeed he may say any thing, that dares undertake to prove against all Universities, that Christ under the New Testament hath erected and consti&rehy;tuded a new Ministery, not through any Ecclesiastical Ordination, but merely through the Unction of his Spirit: and that there is but one onely Ministery of the New Testament, which is common to all men alike, who have received the Spirit of God. Yet this the Authour of the Stumbling-stone dares maintain to be the Word and Truth of God: I suppose, against the Word of God it self.

The next craft of undermining the Ministery is a branding them with un&rehy;faithfulnesse in their Charge; and that in not preaching the Truths of God sincerely, and in preaching for gain. The Ministers of the World and Anti&rehy;christ (for thus runs their language) mix Philosophicall notions and sublime speculations, which the spirit of Christ ha's forbidden; they mix the Law with the Gospel, preach Morality, and onely the letter of the Word. In short I shall answer to this, that a discourse fitted to the capacity of the Auditory, an improving Philosophy in subservience to Divinity and the truths of God was never in the least measure forbidden by the Apostle. What illustrates the do&rehy;ctrine of the Gospel, and shews (as farre as may be) its consonancy to naturall light, can in no sober sense be called vain Philosophy. Secondly, To presse duty and good works, to reprove and convince men of sin, is to preach nothing but the Law of the Gospel: and he who severs these in his preaching, does sym&rehy;pathise with those whom Peter foretells of 2 Pet. 2.19. who while they pro&rehy;mise them liberty, they themselves are the servants of corruption. If direction of life and manners be preaching Morality, our Saviour and his Apostles have abundantly warranted it. Nor did I ever hear any that preach'd Metaphors or Types in their literall and proper sense. If the Gospel of Christ explain'd according to its genuine signification be not spirituall as much as preaching and words can be; I must confesse, I am to seek what is meant by spirituall matter.

But the strongest Argument, and most taking with the people, which many of them believe, because they would fain have it so, is, the unlawfulnesse of receiving maintenance for preaching. As for those who preach merely or chief&rehy;ly for gain, or for popular applause, I leave them to God and their own con&rehy;sciences, as yet not seeing into mens hearts. Yet, I must needs say, our Saviours rule is good, He that is without sin, should cast the first stone: and Rom. 2,1. Thou art therefore inexcusable, O man &c. is a very rationall and consi&rehy;derable admonition. But do all prophecy for hire and vain-glory? do all seek their own? could there be no exemption for any? but must all be jumbled indifferently into the accusation? could they discern none amongst our reve&rehy;rend Clergy, in whom they might finde visible marks of humility, self-de&rehy;niall, and deadnesse to the world? Blessed be God, this whole Assembly can bear witnesse to the falsehood, let me be bold to adde, to the more then Dive&rehy;lishnesse of this accusation. Satan durst accuse Job onely upon suspicion; he had not the impudence to deny but that he was a man of an exact conver&rehy;sation. See, beloved, in the first of Job, the first pattern of instilling jealousies concerning the perseverance of the servants of God. Tis true, saith the Devil, Job serves God, but it is not for nought; stretch out thine hand against him, and he will curse thee to thy face. Thus maliciously do our adversaries prophe&rehy;cy the revolt of our Ministers in time of Persecution: and quiet submission to the Providence of God in civill alterations, can to these mens charity seen no lesse then time-serving and forsaking of the Truth. The truth is, I am confident they are cut to the heart that all men of an opposite party are not so rash as to run themselves into danger by opposing the changes of Divine Providence. Notwithstanding, were the truth of Christ become matter of reall hazzard were the Gospel, and its preaching and profession conjoyned with danger of life or estate; I prejudge no mans constancy, but I foresee the grace of God to be most eminent in many of our present Ministery: and I doubt not but by Di&rehy;vine assistance, the present Fathers of our Church would go on to suffer the greatest extremities for the Testimony of a good Conscience, and to fill up what is yet behinde of the patience of the Clergy. However, in all this the miscarriages of some can never bear out a generall accusation, and they will one day answer it to Christ that so indistinctly calumniate the Ministry, and blow the Trumpet to an unchristian separation.

For the abilities of our Ministery (which is the third part of their charge) the truth is they are even to these men matter of envy, and therefore of con&rehy;tempt; and where our Ministers are fairly heard without prejudice and passion, they can abundantly evidence their abilities both in confirming their doctrine, & refuting their gain-sayers. They are men, who can maintain the Truth against the greatest subtilty of opposers, judicious men being judges, and yet never fly to multitude of words, an impertinent heaping up of Scriptures, or that sorry refuge of their own private infallibility. Their evidence, conviction and demon&rehy;stration is reall, not merely in the noise of their speech and the heat of their pas&rehy;sions. Let their adversaries try, and they will finde the hand of the Lord and the assistance of truth to be on the side of our Church. Nay the hand of the Lord is visibly with our Ministery, their disciples are their epistles, & they can shew the seal of the Spirit descending from heaven into the hearts of their Auditours. If reall conversion be not so frequent as formerly in our Assemblies, whom may we thank, but these very Schismaticks, or men of a like spirit, who have retarded the work of the Lord, stagger'd the faith of men, and, what in them lay, made ineffectuall the sound and sober preaching of the Gospel? Our Minsiters have gone in the strength of the Lord, and in the strength of his arme have (long be&rehy;fore these men were born to the distraction of the Church) prevail'd over spiri&rehy;tuall wickednesses, and the methods of Satan in the hearts of their hearers, bringing them to a true sense of the wayes of God and the reality of Gospel&rehy;righteousnesse; that righteousnesse that consists not in a form of brave words, raised imaginations and Fanatick Raptures; but in godliness, justice & sobriety, a deniall of ungodlinesse and worldly lusts, which farre exceeds all the Pharisai&rehy;call righteousnesse of Enthusiasme, leading to a neglect of the greater and more weighty things of the Law, being no better then a puffing up the minds of men with aiery fancies and a principling them with a spirit of Giddinesse and religi&rehy;ous Frenzy. This is the second mark of Impostours, to bring contempt on the Ministery of Christ and his Ordinances. (for so we dare call our Prayer, hand&rehy;ling the Word, and dispensing the Sacraments, till our adversaries bring more considerable proofs against them, and shew wherein we have materially depart&rehy;ed from the primitive practise.)

3. They are self-conceited, pleas'd with themselves (authadeis 2 Pet. 2.) conceived of their own conceptions: they desire to seem somebody (dokountes einai tines) seeming, or, as some render it, bragging and boasting that they are somebody, that they are and speak something worthy of especiall notice. Hence, beloved, are those expressions obvious in their exercises to the people, Mark that, It's a thing you never heard before, This the worldly and carnall Church sees not. It is our comfort that they call us carnall and worldly Church upon no other account, then (as I can easily make good, and any may observe from the Epistles of S. Paul) our conformity to the Apostolicall admission into Church-fellowship, who never requir'd any more then submission to Baptism into remission of sinnes upon a believing Christ to be the Messiah. But (I speak mine own knowledge) these phrases do preface oft-times nothing but ordinary and common Truths, which every one learns in the first Rudiments of Christianity, and which, to my remembrance, have been more fully and plainly delivered by our Ministers before these times of confusion; onely they must seem to speak new things to keep up their credit for new discoverers of truth with the common people, when all is but sometimes a new and fantasti&rehy;call dresse, and delivering of truth Paradoxically, that is, upon the borders of non-sense and errour, not to say sometimes blasphemy. Reduce but their sayings to common plain & ordinary language, & you will finde nothing but the com&rehy;mon conceptions of every ordinary Christian. It's just with these men as with a young scholar in Logick, who thinks that he is come into a new world, never observing that it's the newnesse of terms onely, but that the conceptions were naturall. And this is their way of preaching truth out of contention. Nay they go further, they set truth against truth, Promise against Precept, and the grace of God against mans duty, rather then not make a sufficient breach for the spirit of contention to enter into the Church. And what is it but overweening of Self, that every suggestion, in plain English, every crotchet in Religion that comes into their heated brains, must needs be the illapse of the Spirit, a divine Revelation, and of farre greater importance then the peace of the Church?

4. 2. Pet. 2.10. They speak swelling words of vanity. They use words of deceit, subtilty and ambiguity. How do these men love to walk in the clouds, to speak above the understandings of men, off and on, with an in&rehy;dustrious kinde of confusion? Is this the plainnesse and simplicity of a Gospel&rehy;preacher? is this for edification, to give such an uncertain sound, to leave the hearers in a mist of words and dark expressions? are these interpreters of the revealed will of God, when the very Text it self is more easie, plain and fami&rehy;liar? Indeed, sometimes I conceive it's necessary that they should avoid plain&rehy;nesse, lest the absurdnesse of their doctrine should be conspicuous to the mean&rehy;est understanding catechiz'd in the knowledge of Christ. I might adde truely, that they speak then most confusedly, when their language (if not fully appre&rehy;hended and with due allowance) administers matter of licentiousnesse, and is destructive to the wayes of godlinesse and true holinesse. They care not what scandalls they lay before people, and indeed speak as if they intended to be mistaken, that so they may render themselves more suspicious to godly Christians then indeed they are. Blessed are they that are not offended at Christ: and they should remember that there is a Woe to them by whom offences come, to them who give occasion to others to make shipwrack of faith and a good conscience. These men speak not onely swelling words of vanity, but, which is worse, put vanity and emptiness into Scripture-expressions, crowding them together so as onely to make an emptie, insignificant and ineffectuall noise. There are other Characters 2. Pet. 2.10,12,14. They despise go&rehy;vernment, presumptuous are they, self-will'd, they are not afraid to speak evill of dignities, they speak evill of the things they understand not, beguiling unstable souls; an heart they have exercised with covetous practises, &c. I dare not say, 'tis an exact and plain Character of these men, but there are abundance of the expressions of that Chapter apparently verifide in our present pretenders to the Spirit, and, I doubt not but the Characters of Antichri&rehy;stianisme, and the Mystery of Iniquity, if you read those who apply them to the Gnosticks, will be discover'd to be very applicable to the spirit of En&rehy;thusiasme. I remember some reject that interpretation which refers all to Gnosticisme, as not seing any Mystery in the Iniquity of those Libertines. If that be all the scruple, they may now, in these their children be furnish'd with Mysteriousness enough, and see the grosseness of Impiety vail'd over with a glorious appearance, those glorious titles of the Mystery of the Gospel, the Kingdome of God, the Kingdome of Christ, and the like.

Lastly, I shall adde but one character more, They love to domineer over the flock of Christ, and to set themselves in the place of God. If censoriousness and judging, if visible pride and haughtiness of spirit have any relation to this; you may guesse, that though as yet they force not and impose not with authority their fancies upon others, yet it is onely because their time is not yet come; but their spirits are neare ready and prepared to be as tyrannical as any. For my part, I discerne somuch into their spirit, that could these men accom&rehy;plish their desires to speak the least, happy were the Protestant that lived in France, whose condition would be much more tolerable there, then under these cryers up of Liberty of Conscience. Alas, this profession of moderation, this seeming tenderness, is the onely way to get up into the saddle. I never dare trust him with power, that is beforehand so good at slandering, reviling, and the persecution of the tongue, and hath already laid the foundation in his own Infallibility. And what equality their wayes shall have, if we would give way to every probable ground of suspicion, might easily be discovered from their present demeanour amongst us. 'Tis true, they preach that all must be carried on by the power and might of the Spirit, but I am sure they fly to visible power, and invocate the secular arme. For all their brags, their confi&rehy;dence is plainly not in the Lord, not in the truth, but they desire more then security and encouragement from a temporall power. You see, Brethren, in part who are the disturbers of our peace; and may now a little apprehend by what spirit they are carried forth, and what strangers they are to the precept of following Charity.

II. Discerne hence how contrary to the Apostle they are that despise the gifts of God, that cast contempt upon the abilities which he hath bestowed upon the Ministery, that strive to discourage the endeavours of the University after the gifts of God, that make the very foundation of the Universities, the very seeking after the gifts of Gods Spirit and after abilities for the Ministery, a piece (nay the top) of their imaginary Antichristianisme. Is not this the meaning of the University reproved by the Word of God? For, what are the Universities appointed for but to fit men thence for the work of the Ministe&rehy;ry? But they were instituted in times of Ignorance and Superstition. The more shame for us, who pretend to light and more glorious breakings forth of truth, not onely to come short of the piety and zeale of darker times, but to oppose our selves to that little appearance of religion that the providence of God even then reserved. Yet I feare, even the prudence and sincerehearted&rehy;ness of those times, if duly consider'd, will outweight the greatest part of what we now call the Wisedome which is from above, the Gospel-light, and the re&rehy;velation of Christs Kingdome.

I have but a word of Exhortation to the University and the rest of mine Hearers, and then I shall conclude.

I. Follow all after peace. University with Town, Scholars with Scho&rehy;lars, study peace and charity. I need not tell you how acceptable to God, how worthy of the Christian calling this duty is. What do we by our dissentions but furnish our adversaries with matter of calumny? We have one God, one Faith, one Lord Jesus, we are members of the same Church, seek after the same truth and (I hope) mind the same end, the glory of God in our own and each others salvation. The truth of Christ, the Being of our Church, the continuance of a Christian Ministery are in plaine English the things struck at; and shall we strive, while the Canaanite and the Perizzite are in the land? Be we then united in our selves, and let this stay our animosities, that in grea&rehy;test dissent, we all aime at truth, and endeavour to discover it in love to each other.

II. Desire spirituall gifts. It is false that we seeke to monopolize the knowledge of Christ and the work of the Ministery. Would God all the Lords people were Prophets! I would our Universities were needless to the Ministery, and that all (if God saw it good) were so fully instructed in the wayes of God, and so active for God, that they needed neither teaching nor quickening. What ground there is for a future expectation of such times even in this World, I must confesse I am not so satisfied in some mens proofs, nor yet desire to contend about it. But I hope we should all be ready to sit down rejoicing in so glorious an appearance of God, and be contented to rest from our labours. But this is not our present state, nor can I see any probability of its neereness, unless in the general defection and degeneracy of this present age. Sure till then, we must proceed in the trodden paths of the Christian Church, and seek the Lord in the way in which formerly he hath been found. Desire spiritual gifts, be zealous of them In Prayer, In Endeavours.

1. Pray for abilities. Though we are not so sensible of it, though we are not as to this (I feare) so conversant in prayer, though others refer all to industry and humane helps, yet remember it is God that bestowes these abilities, it is the Spirit of God that sanctifies, that succeeds your labours. There's asmuch need of prayer as to the successe and fruitfulness of our studies, as to beg our daily bread. Except the Lord build the house. Except the Lord watch the City. and it is as true, Except the Lord give in his blessing, except he water our studies, we sit up late and rise up early to no purpose. It would be good to fetch all our learning by prayer, and to take more notice of God in our getting abilities, that we might the better remember him in making use of them.

2. Labour after abilities. This is included in the word zēloute. and this pre&rehy;cept seemes to me to be the Charter granted by God himself for the founda&rehy;tion of Universities and erecting of Schools preparatory to the Ministery. by this authority we come together hither to study. What though we pray? doth that exclude endeavour? or are endeavours and prayer inconsistent? Can we not receive from God upon our Diligence? and are the gifts of Gods spirit unworthy of esteeme, unlesse they drop (as it were) into our mouths?

But these gifts are humane, acquired by industry. To this I shall answer brief&rehy;ly, & according to the time & nature of this present exercise, in these particulars.

1. Abilities for the Ministery, and such for substance as were immediately and miraculously infused in the Apostles times, such as are necessary for the work of the Ministery, are acquirable by humane industry, by diligence and study. The knowledge of Gods will and the truths of the Gospel is attaina&rehy;ble unto now by industry, and only by industry. It is true the Spirit of God is able to reveal the mind of God immediately, even now as well as formerly. But you know the Law was once delivered to Moses by immediate revelation, but recorded for the following Church. The Apostles have already delivered the mind of God and the truths of the Gospel: now they are to be read, to be inquired into and meditated upon. And must we read the Scriptures, and yet not understand their language? What though we have no reason to que&rehy;stion but most is truly translated, and we can testify from our own experience the reality and certainty of many parts of Scripture-Revelation? But may there not be yet something further couched in the Scripture, which may be usefully known in the Church? May not the Apostles expressions in their genuine and primitive forme, speak beyond the narrowness and necessary brevity of a translation? Do not the idiotismes and peculiar phrases of Scriptures im&rehy;pose many times conceptions upon him who is unverst in their natural dialect? Besides this, an ability to expresse our thought accommodately to the hearers, to perswade, urge and convince, to discover the consonancy and harmony of Scripture-truths, to presse truth home upon the minds of men, are things ac&rehy;quirable by art. To discover the mind of Scriptures by comparing place with place and weighing the connexion, i. to interpret Scripture aright, is ac&rehy;quirable by industry. And this was part, and the most necessary part of the gifts of the Spirit in a miraculous way in the Apostles times, which were by way of supply to their illiterate education, which God pleasing to make use of (for the manifesting of his power in the new-revealed Gospel, and giving testi&rehy;mony from heaven to the truth of his messengers) did not leave to its owne weakness, but made up with necessary and all usefull endowments.

2. Even in the primitive times industry was probably used. For it is not imaginable but that the Prophets of the New Testament instructed others by their inspirations, and that in order to their future prophecying. Besides that we find God making use of the learning of S. Paul, and of the learned Fa&rehy;thers of the Church in succeeding ages, who have been the more eminent in the service of the Church for their eminency in learning. S Paul despises his learning in comparison of the knowledge of Christ, yet makes use of it in his Epistles to believers.

3. Gifts are not now acquirable but by industry: where God affords meanes, where he gives ordinary opportunities, it is but presumption to neglect the meanes that are possible, and require a miracle at the hands of the Al&rehy;mighty. God hath in wisdome withdrawn that temporary dispensation, but hath otherwise provided for the Church in the wayes of his gracious Provi&rehy;dence. Manna was in the Wilderness, but Bread must be made in the land of Canaan, where it may be made. God now gives out abilities upon our endea&rehy;vours. Up and be getting for your selves: seek the Lord in the present way of his discovery, and affect not the lazy vanity of immediate illapses. Mind not that popular cavil of your being brought up to a trade & bound Apprentices to the University. They would have said the same of the Sonnes of the Prophets heretofore. Blessed be God, that by his Providence hath conjoin'd in our education our very lively-hood with serving him in the Church; and withall hath stirr'd up our Ancestours to a liberal provision for the labourers in the Word and Doctrine, and to a confirming it by so undoubted a legal right of propriety to the Clergy. Do you your duty in a consciencious dependance upon God, and confidently expect his blessing upon your labours, confidently expect his protection. Go on still, you (Reverend Fathers) whom God hath plac'd in the government of the University, to encourage, stirre up and quicken the studiousnesse of those whom Providence hath set under you. Minde you, Men Brethren and Fathers, your duty, maintain strictnesse of discipline, pro&rehy;fitablenesse of study and reality of learning: and maugre all the oppositions of malice and ignorance, the Universities shall be acknowledged the Eyes of the Land, the fountain of a godly and an able Ministery. Let us remove from amongst us what justly is reprovable, and the Nation cannot long continue so mad as to be offended at decency of Habits or orderlinesse of Degrees, much lesse at reall and beneficiall accomplishments.

III. Make use of your gifts. Desire them to edifie the Church, and imploy them in so glorious a designe as to be fellow-workers with Christ, his Spirit and his Apostles. And then rejoice in this, that the Spirit of God is ready fur&rehy;ther to enable you and to encourage you in his work, by a discovery of his effi&rehy;cacious presence. The industry, conscienciousnesse and humility of the Clergy would soon stop the mouthes of those that watch for an occasion to exalt themselves in the injury of our Church and Ministery.

Lastly, You who are attendant upon the University-ministery, you who are the hearers of the so-condemned Clergy, think it no disgrace to be ac&rehy;counted men baptized into the University-spirit, still continue your attendance, and rejoice in this, that you are reproached for the cause of the servants of the Lord Jesus. When men return to sobriety it will be no dishonour that you stood by the discountenanc'd Ministery. However you'l have the comfort in your own souls, that you are innocent as to destroying the Church. Live but in the Truths delivered unto you by their hands, and fear not but God will yet provide for your instruction and being built up in the faith and love of our Lord and Saviour. I shall adde but one comfortable observation, That you may expect benefit and edification even from him who hath nothing of the spirit of God, but in gifts. Seek to God, and God may enable for your sakes and for your service, him who is unsanctified as to his personall respect.

In a word, Rejoice we in the opportunities which God hath graciously provided, and is yet pleased to continue to us for our being trained up in the knowledge of Divinity and to the work of the Ministery. Rejoice ye in the gifts of God, which he is pleased to pour out upon the endeavours of the Uni&rehy;versity. Let us make use of our means: and you of us, in the spirit of Love and unitednesse of heart, in the fear of the Lord. We shall patiently submit, if God for our other sinnes be yet pleased to suffer this to be the cause why our adver&rehy;saries maligne us & execute his just judgements upon us, because we have for your benefit and the good of the Church followed after the gifts of the Spirit. Happy is every soul here present, if repenting of what really hath provoked God against the University, he can but enjoy the innocency of this suffering, because he hath endeavoured to be serviceable to God in the Ministery. The judgement then, if permitted, will not be a judgement to us, but to the Au&rehy;thours of our misery, whose giddy zeal or envious malice future generations shall curse. Nay, yet turn we from malice, pride and disorderlinesse of life, and we have preserved the University, and engaged God for his Ministery. The remainder of wrath he will restrain.

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May 10. 1653.

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