Master of Caius College in the same University, in which he stated, after having argued the points in question, that the Universities did not correspond with the schools of the prophets, but with those of Heathen men; that Plato, Aristotle, and Pythagoras, were more honoured there, than Moses or Christ; that grammar, rhetoric, logic, ethics, physics, metaphysics, and the mathematics, were not the instruments to be used in the promotion or the defence of the Gospel; that Christian schools had originally brought men from Heathenism to Christianity, but that the University schools were likely to carry men from Christianity to Heathenism again.  This language of William Dell was indeed the general language of the divines and pious men in those times in which George Fox lived, though unquestionably the opposite doctrine had been started, and had been received by many.  Thus the great John Milton, who lived in these very times, may be cited as speaking in a similar manner on the same subject.  “Next, says he, it is a fond error, though too much believed among us, to think that the University makes a minister of the gospel.  What it may conduce to other arts and sciences, I dispute not now.  But that, which makes fit a Minister, the Scripture can best inform us to be only from above; whence also we are bid to seek them. [111]Thus St. Matthew says, ’Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest.’  Thus St. Luke:  [112] ’The flock, over which the Holy Ghost hath made you overseers.’  Thus St. Paul:  [113] ’How shall they preach, unless they be sent?’ But by whom sent?  By the university, or by the magistrate?  No, surely.  But sent by God, and by him only.”

[Footnote 111:  Mat. 9.38.]

[Footnote 112:  Acts 20.28.]

[Footnote 113:  Rom. 10.15.]

The Quakers then, rejecting school divinity, continue to think with Justin, Luther, Dell, Milton, and indeed with those of the church of England and others, that those only can be proper ministers of the church, who have witnessed within themselves a call from the spirit of God.  If men would teach religion, they must, in the opinion of the Quakers, be first taught of God.  They must go first to the school of Christ; must come under his discipline in their hearts; must mortify the deeds of the body; must crucify the flesh with the affections and lusts thereof; must put off the old man which is corrupt; must put on the new man, “which after God is created in righteousness and true holiness;” must be in fact, “Ministers of the sanctuary and true tabernacle, which the Lord hath pitched, and not man.”  And whether those who come forward as ministers are really acted upon by this Spirit, or by their own imagination only, so that they mistake the one for the other, the Quakers consider it to be essentially necessary, that they should experience such a call in their own feelings, and that purification of heart, which they can only judge of by their outward lives, should be perceived by themselves, before they presume to enter upon such an office.