The sufficiencie of the spirits teaching, without humane-learning: or A treatise, tending to proue humane-learning to be no help to the spirituall understanding of the Word of God. Written (if it may be) for the silencing of such false and scandalous reports, as have been rumored about concerning this matter; and also for the affording of true information to all such as desire to know the truth. By Samuel How How, Samuel. 1640 Approx. 145 KB of XML-encoded text transcribed from 23 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2011-04 (EEBO-TCP Phase 2). A03735 STC 13855 ESTC S104246 99839985 99839985 4451

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Early English books online. (EEBO-TCP ; phase 2, no. A03735) Transcribed from: (Early English Books Online ; image set 4451) Images scanned from microfilm: (Early English books, 1475-1640 ; 891:05) The sufficiencie of the spirits teaching, without humane-learning: or A treatise, tending to proue humane-learning to be no help to the spirituall understanding of the Word of God. Written (if it may be) for the silencing of such false and scandalous reports, as have been rumored about concerning this matter; and also for the affording of true information to all such as desire to know the truth. By Samuel How How, Samuel. [44] p. Seen, allowed, and printed, by us &c. [at the Cloppenburg Press], [Amsterdam] : 1640. Place of publication and identification of printer from STC. Signatures: A-E⁴ F² . Reproduction of the original in the University of Illinois (Urbana-Champaign Campus). Library.

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THE SVFFICIENCIE OF THE SPIRITS TEACHING, WITHOUT HVMANE-LEARNING: OR A TREATISE, TENDING TO PROUE HVMANE-LEARNING TO BE NO HELP TO the Spirituall underſtanding of the Word of GOD

Written (if it may be) for the Silencing of ſuch falſe and ſcandalous reports, as have been rumored about concerning this Matter; and alſo for the affording of true information to all ſuch as deſire to know the Truth.

By SAMUEL HOW.

Prov. 14.5.

A Faithfull witneſse will not lye, but a falſe record will ſpeake lyes.

Eſay. 57.14.

Caſt ye up, caſt ye up, prepare the way, take up the ſtumbling blocke out of the way of my people.

Mal. 2.1, 2.

And now ô ye Prieſts, this Commandement is for you, if ye will not heare it, nor conſider it in your heart, to give glory to my name, (ſaith the Lord of hoſts) I will even ſend a curſe upon you, and will curſe your bleſſings, yea I have curſed them already, becauſe ye do not conſider it in your heart.

Mat. 11.25.26.

At that time Ieſus anſwered and ſaid, I thanke thee ô Father Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe and men of underſtanding, and haſt revealed them unto babes, even ſo Father becauſe thy good pleaſure was ſuch.

Luk. 16.15.

Then he ſaid unto them, ye are they that juſtify your ſelves before men, but God knowes your hearts, for that which is highly eſteemed among men is abomination in the ſight of God.

Mat. 11.6.

And Bleſſed is he that shall not be offended in me.

See alſo Eſay. 29.14. and Rev. 2.24.25.

Seen, Allowed, and Printed, by us &c. 1640.

TO ALL SVCH AS LOVE THE TRUTH IN SINSERITY, LIGHT AND UNDERSTANDING BE MULTIPLYED THROUGH JESUS CHRIST.

GODS Gracious Promiſe it is (Chriſtian Reader) that by the 2 Theſ. 2.8. breath of his mouth, and the brighneſſe of his comming he will reveale the Man of Sin, and Sonne of Perdition: Yet thus witneſſeth the Spirit, that when it shall ſo come to paſſe, that the Viall of Gods wrath ſhall be Reve. 16.10, 11. powred upon the Throne of the Beaſt, to the darkening of his Kingdome, and diſcovering of thoſe ſtrong Deluſions, whereby he hath long deluded the world, that then the men of that throne ſhall gnaw their tongues for ſorrow, and ſhall blaſpheme the God of heaven.

All which to me appeares to be fulfilled and made good concerning this following Treatiſe: 1. that when as the Lord by his Word the breath of his mouth hath blown out ſome ſmoake of the bottomleſſe pit, which I conceive to be Humane-Learning, which is ſo much magnified, as being a helpe, whereby to underſtand the mind of God.

This matter hath ſo vexed and tormented the men of that Throne, that even He himſelfe, at whoſe requeſt I was moved to open this portion of Scripture, 2 Pet. 3.16. hath (as I am credibly informed) reported about this City, that I made a Calfe (meaning a falſe and unſound expoſition) and when I had done danced about it; herein expoſing not onely me, but the very Truth it ſelfe, which I in this point delivered, to the deriſion, and contempt, and Table-talke, of ſuch, as bad rather be deceived and beleeve their Learned Teachers (as men call them) on their bare word (having the Faith of our Lord Jeſus Chriſt the Lord of Glory with reſpect of Perſons) then to receive and juſtifie the Truth of God, if the Meſſenger be weake and contemptible, and his meſſage in power, much plaineſſe, and demonſtration of the ſpirit. And not beautified with the excellency of ſpeech, and ſwelling words of mans wiſdome, which is enmity to God. It croſſeth and oppoſeth the ſimplicity of his way in the diſpenſation of the Glorious Myſtery of the Goſpell. And therfore God hath ſaid of it, as Symon Peter ſaid to Symon Magus, Act. 8, 21 1 Cor. 1.19. Thou haſt neither part nor lot in this matter.

But yet (me thinks) ſuch men, Epheſ 5.4. as would carry the ſhew of Godlineſſe, should remember the Councel of the Apoſtle, that ſuch Carriages are things not ſeemly; though for my owne part, I bleſse the Lord for it, being to me a more ſtrong confirmation, that I have the Truth on my ſide: For thus was Luk. 16.14. Jeſus Chriſt our Lord ſerved by the Wiſe and Learned Phariſees, when as he taught them ſuch a Doctrine as pleaſed them not: And thus was Paul the Preacher of Righteouſneſſe dealt by of the leareed Act. 17.18. Athenians, even for preaching Jeſus, and the Reſurrection. Likewiſe I read n Heb. 11. that this in former times was part of the tryall, that the Lord exerciſed his Witneſſes withall, even mockings, verſ. 36. And therfore as our Saviour teacheth me, I have in this caſe great cauſe to be glad and rejoyce, for they having ſo ſerved Jeſus Chriſt my Lord, and his faithfull followers; then what am I, that I should be one of that number, that have ſo large Mat. 5.12. incouragement and reward promiſed: I shall therfore quietly paſſe by all ſuch things, and onely Iob. 21.3 with Job in his diſtreſſed condition, crave that he and all you that have done this thing will ſuffer me to ſpeake, and when I have ſpoken mock on; ſeeing as the Iob. 12.2. Servant of God ſaid, Indeed, becauſe ye are the people onely, Wiſdome muſt dye with you; ſo will I make bold to ſay to you alſo: Yet for all his underſtanding and ſuch others as heard me, they fayled of their zeale for God, and his glory, in that they ſought not to ſuppreſſe and throw down that Calfe of diſhonour, which muſt needs (being an Idol) be a very high provocation in the eyes of his Glory; which he that put me upon this Exerciſe having excepted againſt it, when it was finisht, and with much paſſion manifeſted his great diſlike thereof before many witneſſes, ought eſpecially, and was obliged to have done, being then lovingly requeſted by a friend that was there preſent, for the ſatisfaction of all that Aſſembly to Inſtance (if not in all) yet at leaſt in ſome particular Scripture wherein I had perverted it, ſeeing he had openly caſt an Aſpertion on all that I had ſaid; but neither he, nor any of his Profeſſion, though many were then preſent, did undertake this taske, nor yet to this day, hath He, or any of them endeavoured it. So it may appeare my Errour was not ſo great, or none at all, that they could prove; or elſe their zeale to God and his Truth, and their Charity to Me and othes very ſmall. And if there were a Calfe, It was their Humane-Learning and wiſdome which the men of this Throne ſet up, and themſelves danced about it, whileſt I to their great griefe and diſcontent was labouring with all the power and might that God aſſiſted me with, utterly to caſt down, grind it to powder, and to blow it away with the word of God, with the breath of his mouth: Whether it be thus, or no, I commend now to the judgement of all ſuch as love and know the truth; not doubting but there will be ſome found, that out of love will reprove what is amiſse, and ſo turne the ſinner out of the errour of his way, though ſome others, asIob. 13.4. Job ſaith, forge lyes (as I could name divers) who are Phyſitians of no value.

For God who knows the hearts of all men, knows that it was not my intent at all at that time to have medled in this Argument, nor with this Scripture, not till the night before I ſpake of it, and all becauſe I knew if I did, it would be offenſive, as it hath proved; and and what I did herein it was by the advice of Friends. But now I ſee that Gods hand was in it, and I doubt not but for good: though it is, and may be my portion deeply to ſuffer for it: and for men to be offended at the truth, and ſuch as declare it, is no new thing, even for thePſa. 118.22. Act. 4.11. Iſay. 8.14.15. builders themſelves to ſtumble at the ſtumbling ſtone: But leaving all ſuch to ſtand or fall to their own Lord.

Somthing remaines to be ſpoken concerning the matter following, for the preventing of ſuch things as may further be objected againſt it.

1. Though the matter be the ſame in ſubſtance that it was at the firſt delivery, yet ſomwhat may be wanting, and is, which was then ſaid; and more is added in other reſpects then at that time was ſpoken, which I thought fit to give notice of. 2. Another exception and that of great moment, is, that I have bl ſphemed againſt Jeſus Chriſt, in ſaying, that He was without Humane-Learning.

Now beſides what is anſwered hereunto in the firſt Objection belonging to the firſt Doctrine; if any yet remain unſatisfied, and will affirme the contrary, Let them declare, (as theRom. 11.34.35. Apoſtle ſaith) who was his Councellour, and who taught him, and he ſhall be recompenced: The Scripture tells us, that He grew in Wiſdome and Stature, and ſo couples them alike together: Now none will affirme that He Learned his Stature: then from the like will I affirme, that He Learned not His Wiſdome, no more then He did His Stature; and ſo if none taught him, then muſt it needs follow that He was without Humane-Learning, for we in common ſpeech call them unlearned, which were never taught, as did theJoh. 7.15. Acts 4.13. Jewes; and Learning preſuppoſeth one to Teach, ſo that me thinks) it is but requiſite, if any do ſo affirme, that they should declare his Teacher, which if they cannot doe, why then should they affirme Him to have Humane-Learning. And me thinks, the matter being rightly conſidered, it will be found blaſphemy for any to affirme that He had Humane-Learning, ſeeing that in ſo doing, they call in queſtion the perfection of His Manhood, as if there were others that could adde unto Him, ſeeing all grant that the Maſter is above the Scholler: and the Scripture witneſſeth for me, that at Luke 2.46, 47. 12 yeares old, ſuch was His Wiſdome obſerved amonſt the Doctors, as that they were aſtoniſhed at his underſtanding and anſwers; and doubtleſſe this was a part of their great wonder, ſeeing that He never Learned, as it was the Councels wonder alſo concerning Acts 4.13. Peter and John. Therfore for any to affirme Him to be by men taught, is to take that glory from Him which He had of His own, and ſo they are moſt like to be them that blaſpheme.

3. It is alſo very likely that pride and vain-glory wilbe imputed to me, as it hath been already, that I being as I am, should undertake to maintaine that which all godly and learned men are contrary to me in.

I Anſwere, that it is no ſtrange thing for the Servants of God to meet with ſuch hard meaſure, even for declaring of the truth; for ſo was Joſeph Gen. 37.8.10, 11. dealt by even of his Father and Brethren: and ſo was1 Sam. 17.28. David uſed for ſpeaking for the Lord. And Paul you shall find wasAct. 17, 18. ſcoffed at by the learned Athenians: And ſeeing that it hath alwayes bin ſo with Gods Servants, why should not I affirme with the1 Cor. 4.3. Apoſtle, not to paſſe to be judged of men, whatſoever they be, though godly, wiſe, learned; ſeeing that as the Apoſtle ſaith, it makes no matter to me, God is no Gal. 2.6. accepter of perſons: And therfore I hold it a defence ſufficient with David to ſay,1 Sam. 17.29. Is there not a Cauſe? ſeeing that there is none that I know of that will ſtand up for the Lord, againſt thoſe that defie the hoſt of Iſrael, becauſe that they be not Goliah-like, Men of ſtature, having Boots of braſſe, and ſuch like furniture, as that the fleſhly hearts of men dare not looke ſuch in the face; and all becauſe that they bee ſo ſtrongly furniſhed with Mans ſtrength: Though that the Souldiers of the Lord of hoſts, may with one blaſt of a Rammes horne, through the might of God, Joſh. 6.20. blow down the ſtrong Wall of this ſpirituall Jericho: ſeeing that the Lord hath ſaid, that by the Mat. 21.16. mouth of babes and ſucklings he will perfit his praiſe, and this if Babes should neglect to doe, the ſtones would cry, whence is to be obſerved our Saviour deſcends from Babes to Stones, and not from Babes to Learned men, for he hath Choſen ſuch to bring forth His Righteouſneſſe as the light; for He himſelfe doth not deſpiſe the day of Zach. .10. ſmall things. Now theſe things conſidered, why should any with the proudM ••• 1.15. Phariſees diſdaine at what the Lord will doe; but lay their hands upon their mouthes and ſay nothing becauſe HePſal. 39. doth it; And ſeeing it is the Lords Pſal. 118.23. doing, why ſhould it not be Merveylous in our eyes: Though I doubt not but the Lord will in his good time bring forth one learned Moſes, and another as excellent that wayes as was Paul, and cauſe them diſclayming that Humane excellencie to magnifie the foolishneſſe of God, 1 Cor. 1.25. to be wiſer then the wiſdome of men, and ſo every way convince men of their folly this way to his prayſe.

And in the meane while let them that can receive this for Truth, receive it, and let none be ſo conceited of Learned-men, as if the word of God came onely to them, and from them, as Paul ſaid to1 Cor. 14.36, 37. ſome that were puffed up. But let ſuch as are ſpirituall know that the Lord reveales his Myſteries to whom he pleaſeth, and where he will; and therfore the eye of none ſhould be evill becauſe he is good, but we should learne, as the Wiſeman ſaith, that Eccleſ. 9.11 the race is not alway to the ſwift, nor the battell to the ſtrong: but it may ſo prove that little David without Sauls Armour onely with a Sling and a Stone through the Name of the Lord, may ſo wound great Goliah of Gath, the enemy of God and his people, as that he may receive his deadly wound, and ly groveling on the ground, to the diſmayment of all the Hoſt of the Phyliſtims, and great rejoycing of the Iſrael of God, and this the Stone that is hewen out of the Mountaine without hands, is onely able to doe. Therfore let all that feare the Lord take heed that they leane not to their own Wiſdome, but ſo much the more that any of us have Wiſdome, and Vnderſtanding, Memory, and ſuch like naturall parts, above other, ſo much the more let us be watchfull and carefull over our ſelves, as knowing that theRom. 8.7. Wiſdome of the fleſh is enmity againſt God, and is ready to but againſt the Spirit: and now to draw to a Concluſion of all in the words of the Prophet,Iſay 44.25. The Lord fruſtrateth the tokens of the lyars, and maketh the Diviners madde, turneth wiſe-men backward, and maketh their Knowledge fooliſhneſſe.

If any shall except againſt the matter, for the rudeneſſe of it, as that it is without forme, or Learning, all ſuch are to know that it is but ſutable to the whole argument, and that if it should be otherwiſe, I should condemn that in practiſe which I juſtifie in words, and ſo make my ſelfe a treſpaſser. Thus I commit this my labour, with all thoſe that out of love to the Truth shall ſeek information in this matter, to the bleſſing of the moſt High, and remaine an unfeigned welwiller of all them that love the Lord Jeſus in ſincerity. The 25 day of the Firſt Moneth, 1639.

SAMUEL HOW
THE SVFFICIENCIE OF THE SPIRITS TEACHING, WITHOUT HVMAN-LEARNING. The text, 2 PETER 3.16.

As one that in all his Epiſtles ſpeakes of theſe things, in which are ſome things hard to be underſtood: which they that are Vnlearned and Vnſtable, wreſt, as they doe alſo the other Scriptures unto their own deſtruction.

THESE Words, that I am alotted to ſpeake from at this time, have reſpect, as it ſhould ſeeme, to ſuch things as the Apoſtle had ſpoken of Before, which things ſeeme to me to be thoſe that are contained from the beginnning of the ſecond Chapter to the end of the thirteenth verſe of this third Chapter; and the foureteenth verſe containes Peters exhortation, ſtrengthened in the fifteenth verſe, by his Brother Pauls writings, who in all his Epiſtles ſpeaks of theſe things, as of the comming of the Lord Ieſus, and other things, ſuch as are herein contained; among the which (that is) Pauls writings in his Epiſtles, ſome things were hard to be underſtood, and ſo indeed was the comming of Chriſt Ieſus, which it ſhould ſeem was hard of them to be underſtood, and that appeares by his earneſt writing to the 2 Theſ. 2. at the beginning. Theſſalonians; where he exorts them that they should not ſuddenly be moved, neither by Word, nor Epiſtle, as it were from him, as if the day of Chriſt were at hand, for there were many things to be fulfilled firſt, as a departure from the Faith, the riſing up, the perfection and the conſumption of the Man of ſinne: and this it ſhould ſeeme though he had told them of it before, yet to them it was hard to be underſtood, which had the true Learning here meant, which things they that were Unlearned and Unſtable, perverted as they did other Scriptures to their own deſtruction. Therfore the great thing here to be minded, is to find out what this learning is that Peter here intends. And, Secondly, who they be that are the unlearned ones: and by that we ſhall eaſily find who they be that are the perverters of the Scriptures to their owne deſtruction. For this end therfore I will conſider what this learning is not, and then what it is.

What Learning it is not. It is not Humane-Learning. That I may not be miſconceived about it, I will here lay down my underſtanding in it; and by Humane-Learning I doe not mind the knowledge and underſtanding of our own language, which every man of what tongue ſoever he be, might in ſome meaſure be taught of another, as the Parents teach their Children, and they learne of them: of this there is a naturall neceſſity, as the Apoſtle ſaith, How shall they beleeve in him of whom they have not heard; Rom. 10.14. now the hearing there mentioned muſt needs be a naturall hearing, ſeeing it is ſet before Faith; and this hearing muſt needs be the underſtanding of the ſound of words ſpoken. Now thus Peter and Iohn, and all the reſt learned the fooliſh things ſpoken of 1 Cor. 1.21.: and thus I acknowledg that there is none but in ſome meaſure have this learning, and muſt of neceſſity have it, to underſtand Gods mind in an ordinary way. But by Humane-Learning all along in this matter, which I oppoſe, It is the knowledge of Arts and Sciences, divers Tongues, and much reading, and a perſiſting in theſe things, ſoe as there-by to be made able to underſtand the mind of God in his Word; this is it that I condemn from the word of Truth, for being that by which any is made able ſpiritually to underſtand the mind of God, which the Apoſte ſaith, cannot be attained to by the words which mans wiſdome teacheth: all which, theſe excellencies are ſaid to be.1 Cor. 2.13. So that by Humane-Learning I doe here underſtand, that, whereby certain men doe excell, and are farre above and beyond other ordinary men; and in this ſenſe doe I underſtand that the Councel Judged Peter and Iohn to be no ſuch learned men: Act. 4.13. For we in common ſpeech doe oppoſe a learned man to one that otherwiſe can read and write in his own tongue, though he doe not underſtand the grounds of his own ſpeech, as the other man that is learned doth, as may appeare by the Booke called the English School-maſter. And ſo ſuch learning doe I not conceive to be here meant, which I conclude for theſe Reaſons.

1. Becauſe that then Peter muſt of neceſſity condemn himſelfe, 1 Reaſon. for he was a Man that in the Act. 4 13. Councels knowledge was ſuch an unlearned man, and ſo muſt needs himſelfe lye under that blame that he laves upon others, therfore Humane-Learning is not here that which he intends. 2. Becauſe Humane-Learning is a Col. 2.8. rudiment of this world; 2 Reaſon. hence is it that our Saviour acknowledgeth that his Myſteries were hid from the Luk. 10.21. Learned: but they were not hid from his Diſciples, for unto them it was Mat. 13. Col. 2.8. given to know the Myſteries of the Kingdome. And the rudiments of this world are not after Chriſt, the Apoſtle tells us: therfore Humane-Learning cannot be it that Peter here minds. 3. Becauſe the naturall man cannot 1 Cor. 2.14. perceive the things of God, 3 Reaſon. but a meere naturall man, may be a great worldly Learned man, as were the Aegyptians, and Babylonians, and as are many of the Romiſh Prieſts and Jeſuites; therfore for this cauſe, that is not the learning here meant. 4. Becauſe ſuch of Gods ſervants, as have had ſuch kind of learning, when as they came to know Chriſt, they forſook it all, 4 Reaſon. as Moſes when he came to age, though he was Act. 7.22. learned in all the wiſdome of the Aegyptians, yet by Faith he forſooke all the treaſures of Aegypt, and this being one of Aegypts treaſures, he forſooke this alſo, for when he ſaith treaſures, there none is excepted: therfore in aſmuch as learning was one, aſwell as riches and honours, he forſook that alſo, as ſeeing by Faith a better treaſure in the worſt condition among the people of God, then in the beſt condition in the world, ſuppoſe it be learning.

The like is to be ſeen in Paul, who counted all things loſſe and dung that he might winne Chriſt, even the righteouſneſſe of the Law it ſelfe, which is farre beyond all this, and all this he did that he might know him: Wherein the Apoſtle gives me to underſtand, that all ſuch things were but hinderances to keep him from the knowledge of Chriſt to ſalvation, which is it that here I mind alſo: therfore likewiſe this is not the learning here meant, ſeeing it was rejected of them, therfore it was no help nor furtherance to them to know Chriſt by; but lets and hinderances, and ſo much appeares by thoſe converts in Acts 19.18, 19. Who when they beleeved are ſaid, ſuch of them as uſed curious Arts, to burn their Books, declaring that now they had met with learning of farre greater worth, then their curious Arts, and therfore now they burn their Books, declaring that now they had no more need of them, and ſo I conclude that ſuch as this is not the learning here meant.

What Learning it is. I now come to manifeſt what Learning it is the Apoſtle here intended.

Now the learning here intended by the Apoſtle, it is as I underſtand, That ſound knowledge, and ſure information that every Chriſtian hath in Ieſus Chriſt, Col. 2.7. whereby he is ſo deeply rooted, and ſo ſurely grafted into him by Faith, as that he abides unmoveably ſetled in him, Ephe. 3.17.18. as therby he abides ſtable in the ſure knowledge and underſtanding of the word of Chriſt, and ſo much here me thinks the Apoſtle gives us to underſtand,1 Pet. 2.6. how that the unlearned, they be unſtable: then on the contrary, the learned they are ſtable, beleeving, and being layd on the true Foundation, they ſhall never be confounded, or aſhamed. Now ſuch as theſe are, that are learned as the truth is in Ieſus, theſe may well ſay to the greateſt worldly learned ones, as Philip ſaid to the Eunuch, Ʋnderſtandeſt thou what thou readeſt: and not onely ſo, but ſuch may teach them the underſtanding of the myſtery, ſaying, theſe are taught and inſtructed by the teachings of the Spirit of God, agreeable to theſe Scriptures: 1 Cor. 2.10. That it hath not entred into the heart of man to conceive of that which God by his Spirit (which ſearcheth the deep things of God) hath reavealed unto us. And this the Apoſtle further explaines, that as no man knows the things of a man, ſave the ſpirit of a man which is in him: ſo the things of God knows no man, no not a worldly learned man, but by the Spirit of God: and ſo he goes on to difference the ſpirit of the world, from Gods Spirit, and ſhewes, that, that is it, wherby the things of God are known, and alſo manifeſted to others: ſo that all the things of God both for matter and manner flow from the wiſdome of Gods Spirit, and not what mans wiſdome teacheth, which is to compare ſpirituall things and carnall things together, as tongues, and ar s, and ſuch like: but Gods Spirit teacheth us to compare ſpirituall things with ſpirituall things, and ſo he goes on and declares that onely ſuch that are taught by the Spirit, are capable of true diſcerning of ſpiritual things, without being juſtly condemned of any, as truly having the mind of Chriſt, rightly and truly knowing the things that are of God, and with this agrees the witnes of Iohn, 1 Ioh. 2.26.27. ſaying, theſe things have I written unto you concerning them that deceive you, wherby it appeares they had deceivers about them, and thoſe things were written concerning ſuch; But ſaith the Apoſtle in oppoſition to their deceivings, ye have received the Anoynting of him that dwells in you; and this anoynting that they had received doth he oppoſe to their deceiving, as being able throughly to teach them ſo, as that they needed not that any man teach them, ſave as that anoynting taught them: then ſeeing that that anoynting never did teach them ſuch tongues or arts, as were humane, therfore the Saints by the Apoſtles grant had not need of any ſuch learning, and yet this anoynting taught all truth and obedience in it alſo. And yet further our Ioh. 16.7. with 13. Saviour himſelfe concludes this point, shewing that when he hath ſent the Comforter, the Spirit of Truth to them, that then he shall leade them into all truth: whence I doe conclude, that for the Diſciples knowledge of the truth there, was no more neceſſary according to the mind of him that was Truth, but the Spirit of God to lead them into all truth without all errour, teaching by no humane meanes: the Reaſon why is rendered, becauſe it is ſufficient, and that is becauſe it ſpeakes from the Father, agreeable to that of our Saviour taken from the Prophet, that Ioh. 6.45. we shall be all taught of God, and ſo indeed being taught of the Spirit, we are taught of the Ftther, and the Sonne alſo, which are all one; and ſo our learning comes to us, being taught of the Father, Sonne, and Spirit, for all our Inſtructers and Councellers, and this is all the learning that we need, to know the things that are of God by, agreeable to his will: ſo from theſe words thus interpreted, the Concluſion comes to this,

That ſuch as are taught by the Spirit of God, deſtitute of Humane-Learning, are the Learned ones that truly underſtand the Scriptures according to Peters mind.

I ſay, ſuch as are taught by the Spirit, without Humane-Learning, are ſuch perſons as rightly underſtand the Word: And this (me thinks) the whole Councel of Ieruſalem, as wicked as they were, did in effect conclude, Act. 4.13.14. conſidering Peter and Iohn, though unlearned men, yet they knew they had been with Ieſus by their boldneſſe, and ſo they had nothing to ſay againſt it: and yet though men ſhould oppoſe it, Chriſt Ieſus our Lord Luk. 10.21.24. Juſtifies it, with great thankfullneſſe to his Father, that having hid theſe s ings from the wiſe and prudent, he had revealed them to babes: Now that revealing muſt needs be by the Spirit, according to that 1 Cor. 2.10. And on this manner is it that our Lord comfort, his Diſciples telling them that all things were given him of his Father to reveale, and ſo in that regard he tells them that bleſſed are the eyes that ſee that, that they ſaw, which was as the Apoſtle ſaith, God manifeſted in the flesh, which many wiſe men and Kings deſired to ſee, but could not ſee it, and ſo that was now made manifeſt to them, which before was hid from Wiſe-men and Scribes, and ſo was at the preſent alſo: for few of the Wiſe could attaine to the knowledge of Him and his Doctrine, as they did Now with this alſo agrees what our Mat. 22.23.29. Saviour further affirmes to the Sadducse, who by reaſon of their Wiſdome and Learning thought to have intangled him, he tells them that they erred not knowing the Scriptures, for all their great Learning being deſtitute of Gods Spirit. Now by theſe Scriptures this poynt being thus confirmed, good Reaſon alſo may by Gods word be brought for the futher juſtifying of it, as

Firſt,1 Reaſon. Becauſe it is the good pleaſure of God to place our ſalvation in great contempt and enmity to mans wiſdome: hence is it that the Apoſtle ſaith, that he preached Chriſt crucified to the Iewes a 1 Cor. 1.23.24. ſtumbling blocke, and to the Gretians foolishneſſe, for the Jewes we read in great contempt refuſed him, as Pilate bid them behold their Ioh. 19.19.21. King; preſently they cry away with him, away with him, Crucifie him: and ſo when Pilate had wrote on the Croſſe, that he was King of the Jewes, they tooke it as a great prejudice to them, and therfore wiſhed him to write, that he ſaid he was the King of the Iewes.

And ſo as Peter tells them in Acts 3. they denyed him, and deſired a murtherer to be given them, and to this agreed the Gentiles, for they had their hands alſo in his death: and we find that whenas Paul preached him at Athens, Act. 17.18.23. that then this ſaying of the Apoſtle here is made good both of Jewes and Gentiles: and indeed they both agree to hang him, betwixt heaven and earth, as being in their eſteem worthy of neither, and yet even in this Crucified Ieſus lyes contained the ſalvation of Act. 4.12. all (both Jewes and Gentiles) that are ſaved: and in this deſpiſed Ie us are all to rejoyce with the Cor. 2.2. G •• 6.14. Apoſtle, to ſalvation: for in him thus diſhonourable and unmeet in mans wiſdome, lye hid all our heavenly Col. 2.3. 1 Cor. 1.20. treaſures of wiſdome, righteouſneſse, ſanctification and redemption: for he is the wiſdome of God, and power of God, 1 Cor. 1.24.

Another Reaſon why ſuch as have Gods Spirit deſtitute of Humane-Learning come thus to know Gods mind, is,2 Reaſon. that (as the1 Cor. 1.29. Apoſtle declares) no flesh should rejoyce in Gods preſence: now this learning is but fleſhly and carnall. Now the Apoſtles adviſe is, though we had known2 Cor. 5.16. Chriſt Ieſus after the fleſh; yet now comming to be after God, we ſhould henceforth know him ſo no more: and here is a ſufficient Reaſon, becauſe knwledge is ſubject to puffe us up, as ſaith the1 Cor. 2.8. Apoſtle: Whenas love, and the Learning of the Spirit, keeps us low in our own eyes, and cauſeth, as Solomon ſaith, our minds to be good, making us ſutable to the Apoſtles exhortations, Rom. 12.16. ſaying, Be not high minded, but make your ſelves equall to them of the lower ſort; be not wiſe in your ſelves, but Phil. 2.3. let every man eſteem others better then himſelfe: and if any glory, let him 1 Cor. 1.31. glory in the Lord. Now he that hath theſe things, as Humane-Learning and Wiſdome more then another, let him weigh and conſider duly with himſelfe, whether he doth not think and conclude that he in regard of theſe things is not more to be reſpected then they that are without them: now then1 Cor. 5.6. this rejoycing is not good, for it is a rejoycing in the fleſh, and ſutable to Rom. 4.2. works, and ſo not of God: and yet ſo is it that for our hearts we cannot but think better of our ſelves for theſe things, then of others without them, & ſo we may ſee the Apoſtles words fulfild, that the wiſdome of the Rom. 8.7. flesh, that is, whatſoever the fleſh is excellent in, it is enmity to God, it is not ſubject to the Law of God, neither indeed can be.

Anotder Cauſe, why the Spirits teaching is ſufficient without Humane-Learning, is, becauſe, as the Apoſtle ſaith,3 Reaſon. we are compleat in him, that is, perfect and full in him: and this he ſtrengthens yet further from this conſideration, that he is the head of all Principalities and Powers, ſo that if there were any thing elſe, to make us compleat, he being the Head of all, we ſhould have it: but he hath given nothing but his1 Cor. 12.7. Spirit to profit withall, therfore we are compleat by it alone; and therfore is it that Paul 1 Tim. 6.20.21. exhorts Timothy to keep that which was committed to him, which was the Faith taught by the Word and Spirit, and wiſheth him to avoyd and beware of Science, that is, all knowledge naturall, which is comprehended under Col. 2.8 phyloſophy, learned, prophane and vaine bablings, and oppoſitions to the Faith of Chriſt, and ſo much is by the Apoſtle there declared, ſaying, which while ſome have luſted after, they have erred from the Faith: ſo that it is moſt plain and cleare, that theſe things are ſo farre from perfecting men, or helping of them in the knowledge of the truth, as that they hinder and cauſe ſuch as profeſſe them to erre from the Faith: even all the ſeaven Liberall Sciences, for all be but Science, and all this Science or knowledge is falſly ſayd to be of uſe in the Goſpell; Profane and vaine bablings are farre better names for them, and oppoſitions, according to Pauls teaching, and he ſaith of himſelfe, I thinke I have the Spirit of God, and ſo indeed he had without doubt, and ſo our ground remaines good, that we are compleat in Chriſt Ieſus.

Another conſideration confirming this Concluſion,4 Reaſon. is from the Apoſtles1 Cor. 3.18. adviſe, let no man deceive himſelfe, and that in the true way of attaining wiſdome; he declares what it is in theſe words, that ſuch a one is to become a foole that he may be wiſe, and how s that, but by knowing that indeed there is nothing in all mans wiſdome to be any whit helpfull but hurtfull to him in attaining and comprehending the wiſdome of God in Chriſt: Now what is more fooliſh to a man then to know that there is nothing that all the wits of man can reach unto, that can benefit him: and if nothing, then not this thing in queſtion, but that it muſt needs be that we muſt be fooles to it, and what is the true marke of a foole but to be ignorant, and without knowledge, therfore we call them fooles in the world, and ſo is it here; the beſt way for a man not to deceive himſelfe, is to know nothing of this learning, nor any other fleſhly excellencie that ſo he may learn true wiſdome: and the Apoſtle doth (me thinks, ſufficiently confirme this advice of his, againſt all exceptions, the Lord knows (ſaith he) that the thoughts of men be vaine: Men think highly of their own conceits this way, yet if no man will take this his councell for wiſdome in this kind, yet the Lord concludes the truth of it, and he knows the thoughts of men to be vaine, that think Humane-Learning ſome helpe: but let them think what they will, the Lord is againſt them in it, for he knows that it is ſure that they are deceived, for his thoughts be not as mans thoughts.

Now another Cauſe that confirmes me in this Concluſion, is becauſe that whereſoever the Apoſtle honours the Spirits teaching, 5 Reaſon. and preferres it, uſually he at the ſame time caſts contempt upon this learning, as is to be ſeen in many places1 Cor. 1.17.18. Chriſt (ſaith he) ſent me to preach the Goſpell, not with the wiſdome of words, leaſt I should make the croſſe of Chriſt, or the Goſpel of Chriſt of none effect, where we ſee, that for good reaſon he rejects the very wiſdome of words in preaching of the Goſpel, and that 〈◊〉 , leaſt if he ſhould have done otherwiſe, he ſhould have made it of no effect, becauſe he was to declare the ſincere word, without the leaſt mingling; as if he ſhould ſay, ſuch manner of p eaching is a fooliſh preaching, but it is ſo onely to them that perish; but to ſuch as are ſaved it is the power of God, without what man expects: and therfore he2 Cor. 11.2.3 ſaith againe, he was jealous over them with a godly jealouſie, for he had prepared them a pure Virgin for Chriſt: but ſaith he, I feare that as the Serpent beguiled Eve, but how? through his ſubtilty, ſo your minds should be corrupt, that is, putrified, and infected from the ſincerity that is in Chriſt: This we ſee was Pauls feare, that while he was abſent their minds ſhould be withdrawn from the fooliſhneſſe of the Goſpell, and the ſimplicity, ſincerity, and truth thereof, and this they ſhould be withdrawn from by the ſubtilty of Satan that old Serpent, in his inſtruments the falſe teachers; this he feares becauſe of their fleſhlyneſſe that was in them, which was ready to yeeld to their wiles by reaſon of their ſubtilty that way, for by faire words and flatteries they deceived the Rom. 16.18. hearts of the ſimple, and with this their craftineſſe they lye in wait to Ephe. 4.14. deceive; thus contemptuouſly doth Paul ſpeake of theſe things, in oppoſition to the true learning, as is further to be ſeen in many places, of which I will name one more, and that from the Apoſtle Peter in his ſecond Epiſtle chap. 1. verſe 16. For we ſaith he followed not deceiveable Fables, when we opened unto you the power and comming of our Lord Ieſus. Now ſuch names as theſe are, doth the Apoſtle chooſe to caſt on mans excellencies, as in divers other1 Tim. 1.4. and 4.7. Tit. 3.9. places which declare what contempt is caſt on ſuch learning in oppoſition to the Spirit of God.

Now one thing more which I conceive obſervable for the proofe of this point in hand,5 Reaſon, is drawn from the 2 Cor. 2.10. The Spirit ſearches the deep things of God, and 14. The ſpirituall man diſcernes all things; if then the Spirit ſearcheth the deep things of God, and that diſcernes all things, what need we more: and with this agrees the Apoſtle Iohn, 2 Ioh. 2.27. ſaying, And ye need not that any man teach you, ſave as that Anoynting teacheth you. Then I conclude, That we need not that any man teach us, not the Maſter, nor any of his followers, for the Diſciples of Jeſus Chriſt doe learne (as the truth is) in him, and of him, and they have received the Spirit of God, that they might know the things of God: therfore we may well be without any mans learning, and have no need of it; and ſo the point is cleare and plain, That ſuch as are taught by Gods Spirit without that Learning, do truly underſtand the Word.

I judge it neceſſary alſo to be underſtood of the Reader, what I doe underſtand by human wiſdome, as well as Human-Learning: by human wiſdome I doe underſtand whatſoever appeares excellent in mans underſtanding, as he is left without Gods ſpirits teaching; this the more excellent it is to him that is carnall, ſo much the worſe it is: therfore it is ſaid of ſuch by the Apoſtle, that whenas they profeſſed themſelves to be wiſe, then they became fooles. Rom. 1.21. And ſaith our Saviour, If the light which is in thee (which I mind to be meant of mens underſtanding and wiſdome) be darkneſse, Mat. 6.23. how great is that darkneſſe: So that by mans wiſdome I underſtand, whatſoever ſeems excellent to him with which he would honour God withall, that he is not the Author of, as eloquence, and faire ſpeeches, and any thing in that way: ſuch as the Greeks ſought after, as men doe now adayes. This I do the rather differ from Haman-Learning, 1 Cor. 1.22. becauſe it ſeems to me that the Scripture differenceth them, Acts 22. and the difference rightly underſtood may prevent juſt exception, and give light to the right underſtanding of the whole matter: for this wiſdome is made by the Apoſtle, and that rightly, Rom. 6.7. to be enmity to the Spirit of God, and impoſſible to ſubmit to it, it is ſo contrary.

Now followes to be anſwered ſuch Objections as are made againſt it, as firſt,

That of Paul, in 1 Tim. 3.6. That a Bishop muſt be no young Scholler, leſt he being puffed up fall into the condemnation of the Devil.

The Scholerſhip Paul means here, is the teaching of the Spirit, whereby the man is made ſound in the Faith, for that learning onely will make men low in their own eyes, as is before declared, and he that is unſound in the faith, will ever be found the moſt lofty and puffed up in his own conceit, and ſo be rejected of God as the Devil was, though he was in heaven with God, yet being puffed up, he was rejected of God, and ſo2 Pet. 2.4. caſt down to hell; to which example Paul here alludes, as I conceive, and that rightly, for a Biſhop in the Church is in reſpect of his ſpirituall ſtate and place, in favour and fellowship with God, and that in Heaven, as the whole Book of the Revelation deſcribes the Church to be: Now ſuch as by the Church ſhould be choſen to that ſtate, being young Scholers, that is, not ſoundly taught in the truth by the Spirit, he is in great danger, the more other learning that he hath, ſo much the more to be puffed up. This I beleeve was the cauſe of Diotrephes 3 Ioh. 9.10. pride, he wanted this Scholerſhip, and that cauſed him to ſeek the preheminence: And this, whatſoever our great Scholers think of themſelves, is the cauſe of the high conceits that they have of themſelves, and their knnowledge and underſtanding above others, that want their learning, even this, becauſe they be but young Scholers (if that) in the Schole of Chriſt: and thene is it they are ſo puft up with the vain glory of their fleſhly learning, that they think that none that are not as themſelves are fit to be their fellowes, and ſo know not now that they be wretched, poore, miſerable, blind, and naked: though they conceive themſelves to be rich, and have need of nothing, as did the Rev. 3.17. Laodiceans; and ſo indeed are fallen into the condemnation of the Devil, as being rejected of God, for he reſiſts the proud, and ſuch as are puft up, and gives grace to the 1 Pet. 5.5. humble, and ſuch as are low in their own eyes: Now whether theſe men Humanly learned, be they that are puft up or low in their own eyes, as meane as he that is unlearned, I leave to all that have eyes to ſee to looke into it, and ſo to judge whether they are not yet to learne Pauls Scholerſhip.

Further I ſay it is here to be minded, that if it ſhould be Human-Lerning that is here meant, then Paul ſhould teach Timothy for to teach the Church to chuſe ſuch Scholers, as had more learning then had their Maſter Chriſt Ieſus: Now this ſome ſay is blaſphemy, and threaten me ſorely for it.

I Anſwer them, that conſidering Chriſt Ieſus as God, according to the Divine nature, ſo he is God over all, and ſo gives all things, Acts 17.25. and ſo he is the Iam. 1.17. giver of every good gift, and ſo Human-Learning, and wiſdome are Rom. 11.37. of him, and through him: and ſo much (but that men are maliciouſly bent) they might diſcerne, that I in this argument had not to deale with him, as God, but as the Miniſter of God, adminiſtring for the good of his body, according to that, Luke 4.18. where he ſaith, the ſpirit of the Lord hath Anoynted me, that I should Miniſter, &c. and ſo in this argument he is by the Apoſtle ſet forth as a Man, Act. 2, 22. Ieſus of Nazareth, a man approved of God; and as ſuch a man ſo adminiſtring I doe-ſtill affirme, and that with great confidence, that He was unlearned in this conſideration, and without the learning that we ſpeake of: Iſay. 50.4, and ſo the tongue of the " Learned that" was ſaid to be given Him, is Iſay. 61.1. interpreted by the ſame Prophet to be the Spirit of God, for ſaith He, the Spirit of the Lord hath Anoynted me that I should preach; from whence is plaine, that Chriſt Ieſus was learned of the Father to preach by the Spirit, without Human-Learning, See further of this in the Epiſtle noted with this marke. ‡̶ and ſo much is plain to them that can beleeve the Scriptures, from Iohn 7.15. where the Jews admire, ſaying, How comes this man to know the Scriptures, ſeeing that he was never learned: from whence it is plain that as he was a Man he was unlearned in the letters of the Scriptures, though as God he knew all things, and by a divine power, not Human-Learning, ſo much as his own naturall tongue by letter, Luk. 4.7. as in the Synagogue he could take the Book and read: and this doubtleſſe was one cauſe, why the Jewes are ſaid to be aſtonished at the bearing and ſeing of Him, as appeares Math. 13.54. &c. Luke 4.22. ſo that from all this my affirmation remaines true, and good, that if Human-Learning should be it that is there meant by the Apoſtle, then he was to teach the Servant to be above his Myſter, whenas Chriſt Ieſus himſelfe Mat. 10.5. ſaith, It is enough for the Diſciple to be as his Lord, and he being deſtitute of Human-Learning, his Diſciples may well be without it alſo, without any offence, and yet preach the Goſpel too. Now, if notwithſtanding all this there be them that will take Act 6.11. Stephens accuſers place, and ſtill accuſe me of Uaſphemy as they did him, &c. though it may be, they may ſay true words, as that I ſaid that Ieſus Chriſt was without Human-Learning, and ſo apply it to him as God, whenas I ſpake of him as Man, they may there ſee themſelves ranked among the number of them that are called by the Spirit of God falſe witneſſes, as walking in the ſteps of thoſe envious perſons, even ſuch as were alwayes the murtherers and betrayers of Chriſt Ieſus and his ſervants: and they that are ſuch, may be likened to them that being full of envy, Act. 13.45. ſpake againſt thoſe things that were ſpoken of Paul, contrarying them, and rayling on them: Marke it, they denyed what he taught, but diſproved it not, but ſpake againſt it, and rayled on the perſon, and ſo left not till they had bin a meanes to expell them out of their Coaſts; ſo was he, and ſuch like meaſure is ſtill to be expected to befall ſuch as tread in his ſteps, but it is to be minded that envious ones are the movers of it: and ſo leaving of it, I come to another exception, which is,

How ſuch as are unlearned, wilbe able to ſtoppe the mouthes of gainſayers, ſeeing the Apoſtle requires of a Tit. 1.11. Bishop that he should be able ſo to doe.

I Anſwer, that it is not the Apoſtles intent that the mouthes of gainſayers ſhould be ſtopped by the knowledge of tongues and arts, but that way that himſelfe directs, 1 Titus 9. which is by ſound doctrine, or by wholſome doctrine; ſo then, to goe any other way then thus ſtoppe their mouthes, is both an unſound, and an unwholſome courſe: and it were farre better in my judgement and that according to Paul, that their mouthes should be left open, then that they ſhould be ſtopt after that manner, and it hath not profited them in the ſpirituall meaning of the word that have bin exerciſed therin: ſo now it is high time that we, honouring the teaching of the Spirit, ſhould refuſe to meddle with ſuch as goe another way to work, then by it, to declare Gods mind to us, becauſe it alone is ſufficient to ſtoppe the mouthes of all gainſayers. Act. 6.10. They were not able to reſiſt the Spirit (not the tongues and arts) by which he ſpake, for he uſed none of them, for the weapons of our warfare are not carnall, and ſo are tongues and arts, and ſuch like, but yet mighty, not by man, but through God, to 2 Cor. 1.45. caſt down holds: therfore this weapon onely is ſufficient to ſtoppe the mouth of all gaynſayers; and for ſuch as think it not ſufficient, much good let their Human-Learning doe them, and the good Lord give me of his holy Spirit onely, to doe this worke; and ſo I come to the next exception, which is,

That there was the uſe of tongues in the Apoſtles times in the Churches, Act 2. Acts 8. Acts 10. Acts 19. 1 Cor. 12. and 1 Cor. 14.

This I grant was true, but there we finde that they were the immediate gifts of God, freely given and beſtowed on them as other ſpirituall gifts were, without their induſtry or paines, as appeares in divers Act. 2.2. Act. 8.27. Act. 10.44. Act. 19.6. Scriptures: now wherſoever ſuch gifts are to be found, them I will freely acknowledge, as being indeed ſutable to the Goſpel, which brings to us freely all good gifts, without any labour or paines of ours, and therfore all is ſaid to be of gift, leaſt any man should boaſt: but if the tongues that are pleaded for, are ſuch as are attayned to by induſtry and paines-taking of our own, then they better ſuit with works then grace, and ſo are more meet for Ægypt and Babylon then for the Church of Ieſus Chriſt, which comes by all her pretious Gifts gratis, and therfore ſuch as plead for theſe things, as ſutable to the Miniſters, become in effect ſutable with Act. 8.18. Symon Magus, who would have obtayned the gift of the Spirit, by money, which there was the gift of tongues, and if theſe tongues pleaded for, be the ſame, they are all attayned by money, and if this be ſo good a way now, why doth Peter ſo evilly intreat him, for deſiring that for money, which all afterwards by theſe pleas were therby to obtaine: But Peter we ſee perceives him to be in the gall of bitterneſſe, and the bond of iniquity, that ſhould offer to ſeeke to obtaine the gift of Gods Spirit that way: and if they be Human-excellencies, then of neceſſity the courſe is to be repented of alſo, that any ſhould offer to bring any humane thing to Gods word, when as it is ſo expreſly forbidden us, that we put nothing therto, nor take any thing therfrom; Deu. 12.32. Pro. 30.6. Put nothing to his Word, leaſt he reprove thee and thou be found a lyer. Now there is nothing but the word and ſpirit goe together, therfore they are lyable to Gods reproofe, which isPſa. 50.21.22. tearing in pieces. Therfore let all ſuch as ſtand for ſuch learning to bring men to the knowledge of Gods word, mind whether Peters exhortation to Symon Magus, ought not to take place with them, namely to Act. 8.22. repent of this their wickedneſſe, &c. and acknowledge the Spirit of God freely beſtowed, to be the alone furnisher of us to that which is right in his ſight, without which none haue part or fellowſhip of this buſineſſe in underſtanding and unfolding of the things of God, and ſo I come to another exception.

Suppoſe two Men, both alike indued with grace from God, and alike gifted by His Spirit, the one a learned man, and the other an unlearned man, which of theſe two ſhould be choſen into the Miniſtry of Chriſt in his Church?

The unlearned man: For theſe Reaſons.

Firſt, Becauſe Gal. 2.6. God reſpect no mans perſon: now if God ſhould take the learned man, then he muſt be reſpected above the other for it, if he be of right and due to be preferred, which is wickedneſſe once to thinke of him, for all are alike in that reſpect: but the Scripture tells us, and that for good reaſon, that without any reſpect at all, he of his good pleaſure, and that no flesh should glory, hath choſen the foolish things and the vile things in mans account; he hath choſen the 1 Cor. 1.27. foolish things of this world to confound the wiſe: then if, God have ſo choſen, let him have his own choyce, it is meet he ſhould, for his choyce is the beſt; and the end why he hath ſo choſen, is, that he might confound the wiſe, and ſo Isay. 29.13. fulfill his words as Paul 1 Cor. 1.19. expreſſeth; and thus he chooſeth not onely for ſalvation but for miniſtration, the Rom. 16.18. foolish in Mans account. Paul it ſeems was ſo foolish in theirs and others account,2 Col. 11.1. in his adminiſtration of the word, as that they could ſcarce ſuffer it, and this ſence muſt needs be good, though the place be underſtood of Gods choyce to ſalvation onely, which cannot be the meaning, becauſe as we may ſee Pauls argument is about2 Cor. 11.17. preaching of the Goſpel, going onwards in oppoſing the Scribe and diſputer of this world, to them that were not ſuch, and ſo comes to declare among whom it was, that the Lord made his choyce, and that was among the foolish in the worlds eye: but as I ſaid before, take the other for the ſenſe, and the point remaines true, becauſe, that of ſuch as God chooſeth to ſalvation of them, he chooſeth Miniſters, and for ſalvation it is granted he chooſeth the foolish, then it muſt needs follow, that out of the foolish alſo he chooſeth Miniſters.

Secondly, And this indeed is moſt ſutable to the Goſpel,2 Cor. 11.3. which is it ſelfe ſimpicity, and appeares to the wiſdome of man ſo to be, and it is not meet our Saviour ſaith to put contraries together, as a new piece into an old garment, nor new wine into old veſſels, but to have all things ſutable. Therfore ſeeing the Goſpell is1 Cor. 1.25. foolishneſſe, therfore it is meet he ſhould have foolish Miniſters in the wiſe worlds account, yea and in his ſervants too, whenas they ſee as man ſees, and not as doth the Lord, For thus was it of old ſubject to Samuel the Lords Prophet, whenas the Lord ſent him to the houſe of Ishay, to anoynt him a King, he ſeeing as a man doth, he ſaid,1 Sam. 16.6.7. ſurely the Lords anoynted is before me, but we find that the Lord corrects that, and tells him, it was not ſo, the more unlikely man, and the unthought of one, was he that God had choſen to himſelfe, and ſo is it here, we are not to ſee as man ſees, but as the Lord directs us.

Thirdly, God chooſeth theſe things in oppoſition to others, to aſtonish the wiſdome of man: When the Act. 4.13. Councel perceived Peter and Iohn were unlearned men, and without knowledge, they marveyled, and were amazed: And ſo ſaith the Apoſtle, He 1 Cor. 3.19. catcheth the wiſe in their own craft: they thinke that all knowledge lyes in their breaſts. Now the Lord he comes and makes fooles wiſe, and ſo catcheth them, manifeſting that their thoughts be but vaine, in thinking that the wiſe be them that God hath choſen; for it is not ſo, for he hath choſen the foolish to confound the wiſe, and therfore ſuch as are godly wiſe, ſhould chooſe Gods wiſe, but the worlds foolish things for His, ſerve before the worlds wiſe ones: and ſo I come to another exception, which is,

If it be ſanctified, it muſt needs be a good helpe to the right underſtanding of the Truth.

It is true, if it be ſanctified, ſo it is, But how or where doth that appeare that ever it was ſanctified? Hath not the Lord long agone told us by his Iſay. 19.15. Prophet, and wiſhed his to behold it, that he would doe a marveylous worke, and then he doubles it againe, even a marveylous worke and a wonder, and then all comes to this, that he would cauſe to perish, and deſtroy the wiſdome of the wiſe, and caſt away the underſtanding of the prudent; and here if we could ſee, we might all of us ſtay our wondering at this ſtrange thing, and conſider, the Lord tells us, it is a marveylous worke and a wonder, and ſo our wondering and marveyling, how theſe things come ſo to be, is but a fulfilling of Gods word; and men might reſt in it, and ſee in the next words, that it is a wo to them for the former abuſe of the ſame: and ſo now as Mal. 2.2. Malachy ſaith, that he would curſe their bleſſings, and that he had done it already: to both which1 Cor. 1.19. Rom. 8.7. agrees the Apoſtle from Iſay, and concludes alſo that God hath deſtroyed it: and in another place tells us, that it is emnity with God. How ſhall any dare ſay then, it is ſanctified, whenas ſo plain a curſe is on it, as that we are wiſhed to beware of being Col. 2.8. ſpoyled by it: Now are we wiſhed any where to beware of being ſpoyled by that which is ſanctified to us, in a ſpirituall way. Now theſe things can be ſanctified no further then they are of uſe, and that is but in a worldly way: for a ſpirituall uſe they be accurſed from it.

Now another exception from theſe things thus minded is, That by this all Humane-Learning ſeems utterly to be condemned.

I Anſwer, that it followes not; becauſe it is not to be allowed in this way, that therfore it is not of any uſe; for I doe acknowledge it in it ſelfe to be a good thing, and good in its proper place, Gen. 11. from 6. to 10. which is for the repayring of that § decay which came upon man for ſinne: ſo, I ſay, it is of good uſe, for the repayring of that loſſe, and ſo fit for States-men, Phyſicians, Lawyers, and Gentlemen, yea, all men ſo farre as they can attaine to it, are as men beyond and above others that are without it, yea, and beyond all other excellencies that this world can afford: but bring it once to be a help to underſtand the mind of God in the holy Scriptures, and there it is deteſtable filth, droſſe and dung in that reſpect, and ſo good for nothing, but1 Tim. 6.21 deſtroy and cauſe men to erre, as we have ſeen before: It fares with it, as I perceive, as it doth with Fire, keep it in the Chymney, and it ſerves as a good bleſſing of God, for good and neceſſary uſes, but let it once come into the roofe of the houſe, and it deſtroyes all, becauſe it is not in its proper place: ſo it is here for this thing, among men, for humane and worldly imployments, it is good; But bring it once to the perfiting of the Goſpel, and it will be found to be the ſpoyling of it.

And yet further ſo farre doe I acknowledge tongues to be of uſe, as to yeeld us the tranſlation, of the Scriptures, out of one language into another, without which we that are unlearned could not come to have the letter of the word, and ſo farre there as a neceſſity of it for that uſe: but that man which can foe doe, is ever the more able to underſtand the ſpirituall meaning iof the word thereby, that I deny, and withall doe affirme that an underſtanding man may through the teaching of the Spirit know the mind of God, which the other may never reach unto, according to that Mat. 13.11. ſaying of our Saviour; To you it is given to know the Myſteries, the ſecrets of the Kingdome of heaven, to you his ſimple Diſciples it is given, but to others, the learned Scribes and Phariſees it was not given: But in this caſe it may fare as it did with thoſe that built Noahs Arke, they made a place of ſafeguard for others, but were drowned themſelves: ſo theſe men may prepare a good helpe for others, but themſelves be altogether without the benefit of it: A Lantherne you know is of good uſe, to contain the Candle, but let one carry it in a darke night, and it will doe him no pleaſure without a Candle lighted in it; of the ſame uſe is the letter of the word, it is but as a Lautherne or Candle without light. Now the Spirit is the light of the letter, and ſo is the Apoſtles2 Cor. 3 oppoſition: ſuch men then in that reſpect may be a help to others, and yet when all is done be but caſtawayes themſelves, ſeeing as we have before ſeen, the Aegyptians and Babylonians in this kind of learning did excell. And it is none other bleſſing then what the Pope, Cardinalls, and other profeſſed enemies of the truth (as all for the generall confeſſe them to be) have in as great a meaſure, and beyond many others that profeſſe to know the truth, and ſtand ſtifly for this as a ſpeciall helpe to underſtand the true meaning of the Lord in the word, which if it be ſo, then by their own grants they have the advantage of them, and ſo are to be reverenced of themſelves, to have more knowledge in it then they: ſo then, they are to acknowledge their errour, in counting themſelves wiſe above what is meet, or elſe muſt be forced to confeſſe, that that learning is inavayleable for finding out of the mind of God. Neither for all this would I have any to conclude of me, as ſome affirme, that I hold all Learned men to be excluded from the ſpirituall meaning of the Word, God forbid, for,

Though the Apoſtle1 Cor. 1.26. ſay, not many of ſeverall rankes, yet he ſaith not, there is none, but yet not many: There was one Ioſeph of Mar. 15.43. Arimathea; One † Nicodemus; One Deputy Ioh. 3.1. Act. 13.7. Surgeus Paulus a prudent man, and divers of Act 6.7. the Prieſts. But this was not uſuſuall, for it is hard for ſuch men to entertaine the truth. Gods ordinary way is among the foolish 1 Cor. 1.27.28. Iam. 2.5. with Mat. 11.5. weake and vile; ſo that when as the wiſe, rich, noble and learned come to receive the Goſpel, they then come to make themſelves equall with them of the Rom. 12.26. lower ſort, the foolish, vile and unlearned, for thoſe be the true Iſay 51.1. heyres of it; and therfore it was not in vaine, that Iames ſayd, Iam. 2.5. Hearken, my beloved Brethren, hath not God choſen the poore, he well ſaw that the rich and carnall were dull of hearing of this matter, but yet he tells them God hath choſen the poore of this world to be rich in Faith, and upon this conſideration it is that he wiſheth the I am. 1.9.10 Brother of high degree to rejoyce in that he was made low, that is, brought in his mind, and account equall with the poore, accounting himſelfe never the higher for any ſuch excellencies: and ſo the Brother of low degree, to rejoyce in that he is exalted, that is, that he was made a Rev. 1.6. King and Prieſt unto God, and was ſet in heavenly places with Ieſus Chriſt; ſo as the one is made low in reſpect of any fleshly conſidence he hath in ſuch things, the other is exalted, being out wardly poore, by being in Chriſt Ieſus, and ſo they both meet in one; but now by reaſon of the ſmoke that is riſen out of the bottomleſſe pit, and that the Devil is Epheſ. 2.6. caſt out of heaven, and all his Angels with him to the Earth, which Angels were the fallen Rev. 12.9. Starres that he drew after his tayle, that now he hath by reaſon of them hatched ſince a Religion in the world, as that he would have the wiſe, the rich, the noble, the learned the onely ones, and the poore muſt be beholden to them, whenas this is like himſelfe directly to oppoſe Ieſus Chriſt; ſo, as that we may truly ſay with the Prophet, Lord who hath beleeved our report, or to whom is the arme of the Lord revealed.

But it is yet further Objected to be the manner of ſuch as canot themſelves attaine to that excellencie that is in another, to diſparage that in them that ſo they might advance themſelves.

This I confeſſe is a carnall courſe that ſuch as are themſelves fleſhly are ſubject to take, and it may as well be my fault as anothers, But yet I profeſſe in the preſence of the Lord that I doe not allow my ſelfe in any ſuch courſe. Neither doth ſuch an exception as this beſeeme a man that is led by the Spirit of Truth, for to make againſt any ſervant of God, that profeſſeth oppoſition to ſuch things, as profeſſing to be led thereto by the word and Spirit of Truth, For it ſavours ſtrongly of the flesh, and is too ſutable to the practiſe of Reprobates, whoſe practiſe is to take things in the evil part, wheras love by which all the Saints should judge, judges the beſt of things, till ſuch time it can eſpie any cauſe ſo to doe. And for the lifting up of my ſelfe, to be ſure if I ſo doe, Gods word it is, that he will plucke the mighty from his ſeat, and then you may be ſure that according to his word my fall will be farre greater then my exaltation can poſſibly be, and therfore it were beſt for all ſuch as ſo conceive, to commit the judgement to the Lord, and themſelves judge nothing before the time, not ſpeake no more preſumptuouſly: let not arrogancie come out of your mouth, for the Lord is a God of knowledge, and by him enterpriſes are eſtablished. But yet after this manner of reaſoning, carnall men may overthrow the whole Goſpell: For whereas the Scripture ſhews that Ieſus Chriſt was without forme, or beauty, or any ſuch thing, wherfore he should be deſired, the carnall man will ſoon ſay no other but ſuch a one would be ſo foolish, as to part from honours, riches, credit, and ſuch like, to indure ſo much ſorrow and need not, and whereas the Apoſtle Phil. 2. ſaith, that he tooke on him the forme of a ſervant, the would ſoon anſwer, and good reaſon why, becauſe he could not be a Maſter: and wheras it is ſaid, he choſe the poore, that will they ſay, he muſt needs do; and the foolish, for none of the rich and wiſe, would be ſo ſimple, as to follow him: and wheras he ſaith, love not the world, nor the things in it, good cauſe why will they ſay, for ſuch fooles as you, know not how to get it, or elſe, to be ſure, you would love it as well as others. And thus have I given you a glympſe, how that by this manner of carnall arguing, we might overthrow our own ſalvation, and ſit down in the very vale and shadow of death, as full of darkneſſe, as this argument is deſtitute of Truth.

And thus having Anſwered to ſuch exceptions as I know of made againſt this truth: I come now to ſuch Uſes as it ſhall afford us.1 Vſe. The firſt is

To diſcover to us the depth of the great Woe, that the world lyes under, ſet forth and Rev. 9. from 1. to 11. revealed to us, in which the word of the Lord" is fulfilled, and men ſee it not: and this you know the Scripture in ſundry places makes the depth of a judgement, as in Hoſea, Ephraim is ſaid to have here and there gray hayres, and yet he ſaw them not; and in this we know was the ſtrength of that2 Theſ. 2.11. great Iudgement, that men should confidently take lyes for truth, this is there made the depth of their woe. 1 Tim. 42. And the like is manifeſted § elſe where, by the ſame Apoſtle, declaring, that though they ſpeake lyes, yet they were ſo ſeared in their Conſciences, as that they felt, nor feared no danger that they were in, no more then the man that lying drunke did, though he lay ſleeping on the top of the Maſt, Pro. 23.35.35. and ſo ready to be drowned, yet he feared it not; and yet ſuch is the caſe, the Sun and the Ayre being darkened, their condition muſt needs be wofull: and yet this is the caſe of the inhabitants of the Earth, that they cannot be brought to beleeve, but that they are in a very good caſe, though that the light of the glorious Goſpel, which is the Image of God, doe not shine unto them, as2 Cor. 4.4.6. ſaith the Apoſtle. Now that by which this Sun is ſaid to be darkened, is the ſmoke of the bottomleſſe pit, and that we ſhall find to be the glory and power of the falſe Church, called by the name of the Bottomleſſe pit. And that this may the better appear, we find many Iſay. 6.4.1 King. 8.11.12. with. 15. Rev. 8 place in the Scripture, manifeſting the glory of God, and his power to be his ſmoke: Now becauſe God hath ſmoke in his Temple, ſo hath Gods adverſary in his Temple alſo, or rather, his bottomleſſe pit: After his ſmoke, in Revel. 9.2.3. there follows power; and if you looke in the 7, 8, and 9. verſes, there is their glory; and it doth further appeare by the 13th Chap. and the 3. verſe, that it was ſo great power and glory, as that all the world wondered, and admired it; and yet this Ieſus Chriſt accounts a great wo and plague to them; Rev. 16.10.11 Now part of this woe, I beleeve is this learning, which we have here in queſtion, for as we have before manifeſted, the Sun light of the Goſpel of Ieſus Chriſt alows not, for the glory of Chriſts Doctrine is, that it is of the Spirits teaching: for when we behold the glory of the Lord in the moſt perfecteſt meaſure, 2 Cor. 3.12. ſo as we are changed thereinto from glory to glory, yet all is from the Spirit of the Lord, ſeeing that he is the promiſed Comforter, that is to teach us all good things belonging to our perfection. Then it muſt needs follow that is a ſmokey power, and glory, flowing from the Kingdome of Sathan, and ſo a part of the tayle that the Rev. 12.4. Dragon drew the Starres withall after him: and hence comes it to paſſe, that now inſtead of the Spirits teaching, according to Peters propheſie, here are a generation that doe ariſe,2 Pet. 2.1. which privily bring in damnable errours, and ſo for that end forſaking the Spirit of truth, they ſpeake lyes through hypocriſie, 1 Tim. 4.2. as Paul alſo witneſſeth they ſhould doe, pretending now that the true and right way for underſtanding the Scriptures and mind of God was, that men for that end muſt learne a part from others, onely for that worke, and ſo to be taught in Tongues, and divers Languages, and have their wits exerciſed in Arts and Sciences humane: and ſo ſuch a flouriſh beares this in mans conceit, as that it ſeems the onely way that can be for a man to be made fit for this worke: ſo that before while the Angels kept their ſtation in heaven, the Spirits ſimple teaching was judged ſufficient without theſe things for this worke, they now being fallen from thence to the earth, Rev. 9.2. and having the key of the bottomleſse pit, thence it being opened, now ariſeth upSee Iohn Bale on Rev. 9.1. Plato and Ariſtotle, and a multitude more of Heathen Philoſophers. Theſe are the foure Angels that ſtand on the foure corners of the earth, holding the foure winds that they should not blow on the Earth, neither on the Sea, neither on any Tree, Rev. 7.1. as being thoſe that have the whole power of Preaching in their hand, not ſuffering any to blow but who they pleaſe, and ſo doe withold the truth in unrighteouſneſſe, Rom. 1.18. declalaring thereby they be under the wrath of God: and they ſeem to yeeld theſe Starrey Principles, very fitting in their own underſtanding, better to furniſh them with fitneſſe to open the mind of God, then His Spirit can doe; whereas before, whenas the perfect teachings of the holy Spirit was in force, theſe men of all others were by reaſon of their learning and wiſdome, the moſt untutableſt men that were in the world for the receiving of the truth, as appeares by the teſtimony of Luke, Act. 1.18. and is not yet for all the great Sun light of the glorious Goſpel of Chriſt, which theſe men profeſſe, they have theſe blacke ſmokey principles ſtill ſo ſtiffly ſtood for, as that there is no removing of men from the high conceit that they have of them. And doth not this ſufficiently declare as the Apoſtle ſaith, that God hath blinded the minds of men, ſo as they cannot ſee, but are ſo much the blinder becauſe they ſay they ſee: and hence came it to paſſe,2 Cor. 4.4. Ioh. 9.41. that I for mentioning Plato and Ariſtotle, and ſuch like, was demanded how I came by the knowledge of that, if not by Human-Learning? with contempt caſt upon it, as if that which I had from them, being Humane Learned Men, was of it ſelfe ſufficient to overthrow the matter which I had there delivered.

I anſwered then as I doe ſtill, it was none other but as Paul mentioned to the Athenians their own Poets, and yet for all that he was as great an enemy to Human-Learning as I, and greater too. Act. 17 And it is to be minded, as I have before declared, that I doe not oppoſe the knowledge of Humane things, nor yet deny but that we may be acquainted with their ſayings, as the Apoſtle himſelfe, and our Saviour was, yea and that ſomtimes we make uſe of them too, as occaſion requires, as I have done here, though ſparingly, and but ſeldome, and when it is, that it be of great uſe, as it was at thoſe 3 times that Paul did uſe them, and no more, Act. 17.28.1 Cor. 15.33. Tit. 1.12. that I remember in all the Scripture. Now this you ſee the Spirit teacheth, and therefore it cannot properly be called Human-Learning, eſpecially in my ſence that I have to doe withall, which is to oppoſe that which is maintained, to make men fitting to open the mind of God in his word, which is by the learning of tongues and arts, as of neceſſity, wheras this is uſed but by the by, and not to find out the Truth with, but it being ſufficiently before proved, by themſelves alſo. It is the Spirits order to gaine there acknowledgement of it, and this is no other learning, but what every man without any Scholerſhip (as ye call it) may attaine unto, wheras that that is ſo much gloryed in, is, that a man is able aptly to ſpeak according to art and knowledge in the Sciences, and this is it by which men yet ſtill are hatched and bred up, Rev. 12.16.1 Tim. 6. to. 12. Rev. 12.4. and this I beleeve was the meanes of bringing in all thoſe abhominable errours that the Earth hath drunke in, both in Doctrine and Practiſe, and ſo have occaſined thoſe noyſome luſts that drown men in perdition, that the man of God is to flie, as beſt beſeeming the tayle of the Dragon, and ſuting with this great woe which is further manifeſted, by comparing the Miniſters of Ieſus Chriſt and thoſe together. Now what marks they be known by, you may read in 2 Cor. 6. from the the 3. to the 11. verſe, where as in a Looking-glaſſe, you may behold the true picture, both of the one, and of the other: By them we approve our ſelves as the Miniſters of Chriſt, and give none occaſion, why our Miniſtry should be reprooved, ſaith Paul, In much Patience, in Afflictions, in Neceſſities in Diſtreſſes, in ſtrips, in Impriſonments, in Tumults, in Labour, in Watchings, in Faſtings, by purenes, by knowledge, by long-ſuffering, by kindneſſe, by the Holy Ghoſt, by love unfeigned, by the word of truth, by the power of God, by the armour of righteouſneſse, on the right hand, and on the left, by honour and diſhonour, by evill report, and good report, as d ceivers and yet true; as unknown, and yet known, as dying, and yet behold we live, as chaſtened, and not killed, as ſorrowfull, and yet alway rejoycing, as poore, and yet making many rich, as having nothing and yet poſseſſing all things. Theſe ye ſee are the marks by which Paul approves himſelfe with his fellow labourers, to be the Miniſters of Chriſt. Now the quite contrary may be read in thoſe that profeſſe themſelves ſo to be: They diſprove themſelves to be the Miniſters of Chriſt, in all theſe things; where is their patient bearing with the contrary minded, as Paul ſaith the 2 Tim. 2.24.25. ſervants of God ſhould doe? and where are their afflictions which they ſuffer, with their neceſſities and diſtreſſes? are they not for the moſt part full of all outward neceſsaries? What are they in diſtreſſe for? How many ſtripes do they ſuffer, or ſhall have need ſo to doe, be they but obſervant of their Canonicall obedience? How many, nay, where are any impriſonments that they ſuffer, or at leaſt need to doe, if they live according to their own Laws? And for tumults, they are ſo farre from abiding any, as that they be farre more ready to make them againſt others, then to indure them themſelves: and for their labours, which what he means you may perceive by 1 Cor. 4.12. and that to be ſure they are guiltleſse of: and ſo for their watchings and faſtings, and all the reſt being duly conſidered of, we may read the quite contrary fulfill'd in them, ſo that of neceſſity there will appeare as voyd a difference, as is betwixt light and darkneſſe, and thoſe perſons more fitly futing that deſcription, belonging to theRev. 9. from 7. to. 11. Locuſts, then with this deſcription here of the2 Cor. 6 feom 3. to 11. Apoſtle, ſo farre are they from what they pretend themſelves to be, as that the words of the Prophet come truly to be fullfild in them, that their Iſay. 47, 10. wiſdome and their knowledge perverts them, or cauſes them to erre, and is the wickedneſſe they truſt unto: and this is it that lifts them up in their own conceits, ſo farre, as that they think in their hearts and ſtick not to ſay alſo with their tongues, that they are for the miniſtration of the word, and none elſe: and the Lord ſaith, that their wiſdome and knowledge is the cauſe of this their errour, and they ſay, it is the meanes of right underſtanding: now whether is to be beleeved, God or they, let all judge, eſpecially when as we ſee, that the Lord himſelfe is againſt them for it, in denying others he denyes them, ſaying, therfore shall evill come upon thee, and thou shalt not know where it ariſeth, &c. all which declares the depth of the woe they lye under; for is not this a wofull thing, that of that which God hath made a curſe, men should make a bleſſing, and that againſt his will, and ſay that his mind cannot be known, what can be more againſt him.

In the next place, that being ſo,2 Vſe. that men taught by Gods ſpirit are through it ſufficiently made able to know his mind in word, then it teacheth us not to account any man any whit the nearer to underſtand the Scriptures by any humane excellencies, but rather let us be ſuſpitious of him that hath them, for the ſame: eſpecially if he make uſe of them in thoſe things, for as we have ſeen they be dangerous to be leaned unto. It is his high time that now we ſhould all awake from ſleep, and watch in the Spirit, Rom. 11.19. and ſo let the Lord have all the prayſe and glory of his own grace: Not unto us, Not unto us, but to his name be all the glory, ſeeing it is he onely that doth great things.

Alſo it may teach all men to ceaſe pinning of their faith upon the ſleeves of learned men, for there is no good cauſe why we ſhould ſo doe, but to ſee with our own eyes, ſeeing that the juſt is to live by his own Faith, and to beleeve what the Lord hath ſaid, which is, that he hath Luk. 10.2 . hid thoſe things, that is, the myſteries of the Goſpell (among which, this which now is declared is one) from the wiſe and learned, and this I verily beleeve, is the wholſome doctrine of the Goſpel, and which hath againſt it the wiſe and learned oppoſing and denying of it to be ſo, and ſo confirming the words of our Saviour: therfore need we not to wait for their witneſſe to it, but to be glad, and rejoyce to ſee his ſaying made true, That he will reveale them to Babes, that is, ſimple things in the worlds eye and account, and with this conſideration to overlooke all contempt that can be caſt upon us for the ſame: For ſo is it now with men, that they judge that nothing is hid from ſuch and ſuch, when as we are to expect the fullfilling of the Prophecie of Zach. 13.2. Zachary, that the Lord will cut off the names of the Idols and the uncleane ſpirits of the Land, and that while they Prophecie their Father and Mother that begat them, shall run them through with the ſword of the Spirit, and ſay, that they shall not live, becauſe they told lyes in the name of the Lord, and then ſhall they be ashamed of their viſion; and it then ſhall be known, that their garments, by which they be known and taken knowledge of to be Miniſters, are garments of deceit: and at that day ſuch Prophets, shall be ashamed of themſelves, as that they ſhall diſclaime themſelves for very shame, to ſtand in any relation to ſuch Prophets, as Zach. 13.4.5 there the Prophet ſhews, whenas their neareſt friends with contempt shall refuſe them, and run them through, ſaying, thou toldeſt us lyes in the name of the Lord; ſuch light it ſeems ſhall then appeare, as that they themſelves ſhall count him no Prophet, that is ſo made by mans teaching: Now this teaching in queſtion, is but mans teaching, and therfore whenas the cleare light appeares, they ſhalbe ashamed of it, though now they preferre it.

This Conſideration alſo miniſters matter of thankefullneſſe to God on our parts,3 Vſe. for his exceeding kindneſſe towards us in Chriſt Ieſus, for that he is pleaſed to reveale theſe great Myſteries, to ſuch meane and ſimple things as we are, whenas he conceales them from the wiſe and prudent: This uſe Mat. 11.29. Chriſt Ieſus himſelfe makes, and gives us to underſtand the true cauſe why, and that he makes not any excellencie in them, more then was in others, but onely according to the nature of the Goſpell, the grod pleaſure of God, which is indeed the onely ground of all our happineſſe, and bleſſed muſt needs all thoſe be, that can with our Saviour truly conclude with the ſame. And ſo I come to the next point; for having found out who be the Learned-men that Peter here intends, which is, they that are taught by the Spirit of God: then it muſt needs follow, that they that are not ſuch, are the perverters of theſe and all other Scriptures to their own deſtruction and ſo this is another obſervation,

That ſuch as are deſtitute of the Spirits teaching, though furnish with Human-Learning are the perverters and wreſters of theſe and all other Scriptures to their own deſtruction.

The truth of this Concluſion appeares plainly confirmed to us in the Math 5.21. Phariſees, as our Saviour declares in many particulars plainly diſcovering the Math. 23. from 16. to 19. blindneſſe of theſe learned teachers, in eſteeming and preferring of things leſſe in themſelves, above ſuch as were farre greater, as the proportion is made betwixt the gold of the Temple, and the Temple, and the Altar and that which was offred thereon: and ſo blind were they that they counted that moſt holy, which the Temple and the Altar made to be holy; and the ſame Math 15. from 3. to 7. elſe here appeares, that for all their learning, they taught directly againſt the mind of God in his word. We may ſee the ſame farther commended to us in Barteſus one full of all Acts 13.6. ſu ••••• in this kind, but a turner from the Faith, and not to it, and a perverter of the ſtraight wayes of God. The like is to be obſerved in,1 Tim. 1.7. thoſe of whom Paul ſpeaks, that would be Doctors of the Law, and yet knew not what they ſaid, nor whereof they ffirmed, ſo wiſe their Humane-Learning did helpe to make them.

Now from the word of God good Reaſons may be obſerved, further to confi •• e this, as firſt,

Becauſe nothing but the Spirit of God can bring any to the true knowledge of the word of God, and ſo ſaith the1 Cor 2.12. Apoſtle, We have received the Spirit of God, that we may know the things that are given us of God; and Peter 2 Pet. 1.20, 21. tells us, that no Scripture is of any private interpretation, but in oppoſition to that, the Apoſtle ſets the Spirit, and oppoſes it to the will of Man, and ſo declares that the Spirits interpretation, where it is, is a publique interpretation and not private; and that Men, though indued with great learning, having not the Spirit of God can give but a private interpretation according to the Apoſtles intent: let men judge what they will though it be the Pope, and all his Councels of Cardinals and Biſhops, and the reſt of that learned rabble, yet they being deſtitute of the Spirit, can give but a private interpretation according to the Apoſtles mind: whereas if a Man have the Spirit of God, though he be a Pedler, Tinker, Chimney-ſweeper, or COBLER, he may by the helpe of Gods Spirit, give a more publique interpretation, then they all, for as 1 Cor. 15. •• 2. Paul ſaith of love, the ſame is to be ſaid of the Spirit, though men did ſpeake with the tongues of Men and Angels, and knew all ſecrets, and had all knowledge, yet this is but as a ſounding braſſe, or tinckling Cymball without the Spirit.

Another Reaſon is, becauſe this was one end of Ieſus Chriſt His comming into the world, that they that Ioh. 9.39. ſee might be made blind, and this clearely appeares in the Phariſees, thoſe learned wiſe men that counted the common people as accurſed, becauſe not knowing the Law, and they themſelves ſeeing, bleſſed ones: and therfore Ioh 7.48. ſay they, Do any of the Rulers, or Phariſes beleeve in him, as touching, that the Rulers and Phariſes muſt needs know the Truth, whenas theſe were blind guides, as ſaith our Saviour, and ſo much Ioh. 9.4 . theſe took notice of that he ſo accounted hem; and ſo alſo thoſe that were blind in mans ſight, as was the blind man there ſpoken of, He ſees the gift of God, and beleeves in Ieſus Chriſt for his ſalvation, and yet they refuſe the knowledge and light of this ſeeing ver. 29. man, and upbraid him for being born in ſins and for going about to teach them, ſcorning that ſuch learned men as they ſhould be taught of ſuch as he was, though Ieſus Chriſt hath made him learned, and given himſelfe for him.

Another Reaſon is rendered out of the words,3 Reaſon.

Becauſe ſuch are unlearned and unſtable ones: for as before we have ſeen ſuch perſons are deſtitute of the true learning, ſo alſo are they in an unſetled and unſtable condition, ſeeing as the Prophet Pſalm 51. witneſſeth that the Spirit is the eſtablisher; neither can they be rooted, and eſtablished in the Faith, according to the Apoſtles Col. 2.7. ſaying, ſeeing they be not founded on the rock Chriſt Ieſus, but on he ſands of Human-Learning, aryſing from a fleſhly mind, deſtitute of the Spirit of Truth, for they have not learned, as the Truth is in Ieſus:

Againe,4 Reaſon. it muſt needs be ſo that ſuch muſt pervert the Scriptures becauſe it is impoſſible for them to goe beyond their pronciple. Now their principle is errour, as the following words declare, and by it they be guided, and lead, even the whole heape of them, as bigge as it is, and theſe shall ſatisfie mens luſts, and turne them from the Faith, unto Fables, as the2 Tim 4.4.4. Apoſtle long agoe hath foretold: For ſuch as are themſelves of the flesh, turn all things to fleshlineſſe, for that is it which they ſavour, for to the uncleane all things are uncleane, their Conſciences being defiled, as Tit. 1.15. witneſſeth the Apoſtle: hence was it that whenas our Saviour Ioh 2.29. bade the Jewes to deſtroy this Temple meaning his ver. 29. body, they themſelves being carnall, underſtood him to ſpeake of the Temple of Ieruſalem. And ſo the Capernaites, whenas Ieſus Chriſt tells them, He will give Ioh. 6. them of His flesh to eate, they being carnall cannot beare it, and all becauſe they be deſtitute of the Sririt, verſ 53.60.63. Ioh. .1.3.4. for it was in a ſpirituall ſenſe that he intended it: And the like is to be ſeen in Nicodemus a Phariſee, and ſo a learned man, being a Teacher, and a Ruler of the Jewes, this man for all this whenas Ieſus Chriſt tells him that he muſt be borne againe, otherwiſe he cannot enter into the Kingdome of God, he ſeeing no further then into the naturall birth, demands how that could be, that a man when he is old should enter into his Mothers wombe, and be borne againe, ſo deſtitute was ne of the ſpirituall meaning of the mind of Ieſus Chriſt in his word.

Another Reaſon (me thinks) included in the words is,

Becauſe ſuch Perſons are uſually veſſels of wrath, 5 Reaſon. prepared to deſtruction, therfore they drive all to the ſame end, to which themſelves belong: the Goſpell is the ſavour of life to life in them that are ſaved, but it is the ſavour of death to them that perish: Yet would I not from hence have any to conclude, that I deny ſalvotion to learned men, as ſome in effect have affirmed (as I heare) of me, for the Scripture is againſt it, as is already before declared from the1 Cor. 1.26. Apoſtle, though there be not many. But yet this for certaine is the worſt worke that a carnall man can undertake, to meddle with the Scriptures, ſeeing that he abuſeth them, and that to his own deſtruction: for the word is a Sword with two edges, which whoſoever that is carnall meddles with, it will run into his heart, to Rom. 2.5. harden it againſt the day of wrath. And ſo I conceive the point is cleare, and plain, That men without Gods Spirit, though furnisht with Human-Learning, doe wreſt the Scriptures to their own deſtruction.

But here it will then be demanded, how ſhal we know whether we have the Spirit of God, or the ſpirit or Errour?

I Anſwer, that the Spirit of God is a ſufficient witneſſe to it ſelfe, ſeeing that the Spirit is Truth. Now this agreeing as it doth with the word, needs not any other teſtimony of it ſelfe, becauſe it is the witneſſe of God, and that is the greateſt, as ſaith Iohn, the 1 Ioh. 5.6. Spirit beareth witneſſe, for the Spirit is Truth: and againe,1 Ioh. 3.24. hereby we know that he abidoth in us, even by the Spirit that he hath given us.

Next, it is to be known by its operations and works: as firſt it ſavours ſpirituall things, they that are after the flesh, ſaith the Apoſtle, Rom. 8.5. ſavour the things of the flesh, and they that are after the Spirit, the things of the Spirit. And againe, the verſ. 10. Spirit is life for righteouſneſſe ſake, and is ſaid to be of a verſ. 11. quickning and an enlivening nature for righteouſneſſe. The fruits of it are further manifeſted in Gal. 5.22.23. other places. Now theſe things being ſound in us, do witnes for God againſt errour, though it ſet it ſelfe up with never ſo high a hand. And yet here (methinks) I heare the worldly learned men ſaying to me as did1 King. 22.24. Zedekiah, when went the Spirit of God from them to ſuch as I ſpeake of? To this I Anſwer, That with Zedekiah ſuch perſons doe but begge the queſtion, and take for granted like him, that which they never had, for that could never depart from him which was never with him: therfore though he were great, and his companions many, verſ. 6. as is ‡ ſhewed and that Micaiah was but one poore Prophet alone, and hate of the King, yet he had the Spirit of God, whenas all the other were led and ruled by the lying Spirit; and though Ieſus Chriſt, and his learned ones cannot be beleeved of the great, and honourable Prophets of the world, but by Zedekiahs ſhall be ſmitten on the Cheek, when by them this queſtion is demanded of the Lords Prophets, yet this anſwer may be given them, that whenas they come to hide themſelves in ſecret, and to be aſhamed of their viſi n, and that the Rev. 15.1. ſeaven laſt plagues come to be fulfilled, ſpoken of in the Revelations; then they ſhall find the truth of the teſtimony that is borne againſt them, though in the meane time the ſervants of the Lord be committed to priſon, there to eate the bread of affliction, and the water of affliction for their teſtimony.

But though it be granted that Human Learning is no helpe to underſt and the mind of God, yet is it not uſefull to furniſh us with words to expreſſe our ſelvs in the delivery of the Goſpel?

I Anſwere with Paul, that the whole Scripture is given of God, and is profitable to make the man of God abſolute and throughly 2 Tim. 3.16. furnished to every good worke, whence I conclude, that if the Scripture be perfect, and abſolute for every good worke, then it is ſo for that, ſo that then there is no need of mans wiſdome to helpe the Miniſters of God. And ſo yet further ſaith the Apoſtle, that he1 Cor. 1.17. preached the Goſpel not with wiſdome of words, if not with wiſdome of words, then I conclude, they were needleſſe, and ſo much the next words declare, leaſt ſaith he, I should make the Croſſe of none effect And againe, I, Bretheren, ſaith he when I came unto you, came not with the 1 Cor. 2.1. excellencie of words, or of wiſdome, ſhewing unto you the Councel of God, but frees himſelfe from it, denying that his preaching ſtood in the verſ. 4. inticing ſpeech of mans wiſdome, but on the contrary, in the plaine evidence and demonſtration of the Spirit. And afterwards he gives the verſ. 5. Reaſon for it, that their Faith should not be in the wiſdome of men, by which it ſeems it is ſubject ſo to be, if that were uſed. And ſo we find that indeed it is, and not in the power of God, by the plain demonſtation of the Spirit: and though in all this one would think the Apoſtle had ſaid enough in this matter for the manner of the delivering of the truth, yet for all this he hath not done with it, but minds it yet1 Cor. 2.13. againe, ſaying, Which things as we know them, ſo we alſo ſpeak not with words, which mans wiſdome teacheth. And ſo againe, he Cor. 4.19. ſlightly paſſeth over the words of the falſe teachers, as not worth the knowing or regarding: therfore he ſaith, when he comes he will know, not their words, but their power. And ſo againe, he condiſcends to the falſe teachers, ſo farre, as to confeſſe that he was Cor. 11.6. rude in ſpeaking, but not ſo in knowledge: by all which places it plainly appeares, that mans wiſdome is to be rejected, even in ſpeaking the word of God, and that none are to affect any excellence that way, but to content themſelves even with the uſe of the naturall abilities they have, without any art or skill in learning further.

But Apollas is ſaid to be an eloquent man, and mighty in the Scriptures, Acts 18.24.

And ſo doubtles was Paul, and Moſes and thoſe mentioned in Acts 19. and yet, as I have before manifeſted, that whenas all theſe came to receive the faith they left, forſooke, and contemned all that: ſo do I beleeve was it here with this man, that whenas he came to be taught further in the knowledge of Chriſt, that he then became more and more ſutable to the rudeneſſe and ſimplicity of preaching the Goſpel, aſwell as Paul, for never afterwards do we reade that he was commended by that term, for ſuch manner of excellencie was proper to the Law, and not to the Goſpell in any degree But Secondly, take it for granted that he perſiſted in his eloquence, yet it appeares that it was ſuch as he had obtained by being mighty in the Scriptures: and this alſo further juſtifies a former Anſwer, that the Scripture alone is ſufficient to furnish us with expreſſion. So now the point remaining true for all this, That men deſtitute of the Spirit, having Human-Learning, doe pervert the Scriptures to their own deſtruction. This in the firſt place may teach

All men, that are without Gods Spirit, how wiſe and learned otherwiſe they ſeem to be, to beware of medling with the Scriptures, it is the worſt work that poſſibly they can undertake, for in ſo doing they meddle with that, in which they have no skill, and ſo wound themſelves: for it is a sharpe two edged ſword, and they having no skill to handle it, to be ſure it will dangerouſly wound them to their own deſtruction: but ſeeing the truth is ſo, as that they have neither eares to heare, nor hearts to underſtand it, therfore I will thus paſſe it over: and

In the next place, take notice that ſuch perſons without Gods Spirit, whatever they be elſe, yet they be both unlearned and unſtable men, according to the mind of God: ſo the1 Cor. 14.24 unbeleever is called of Paul, an unlearned man: and ſo much in effect Iam 1.6, 7.8. Iames tells us, of a Faithleſſe mans inconſtancie, that he is toſt about like a wave, and is unſtable in all his wayes of Religion, for indeed wanting the Spirit to eſtablish him, he is driven hither and thither of every blaſt and breath of mans wiſdome, and ſo much experience, without any more Scriptures dayly proves, upon every change of orders, and ordinances of Religion: how confident have many wiſe worldly Learned men bin of their ſtability for being brought to yeeld to this or that, when as the raging wave of the Sea hath roared but a little, how have theſe men fallen from their ſuppoſed ſtability and ſtedfaſtnes: ſo that inſtances I need not name, every ones ſmall experience can bring forth enough: but from all this there is given us to ſee the Scriptures fullfilled before our eyes, for our confirmation, and their juſt conviction.

Now in the next place, I will manifeſt in ſome few particulars, how theſe learned men, but according to Peters intent, unlearned men, do pervert the Scriptures, making their interpretations as carnall as themſelves, for whenas the Scriptures ſpeake of learning, and ſo by it do for the moſt part commend unto us the learning of the Spirit of Truth, as before we have ſeen from this text, and many more places, theſe perſons preſently apply them to Human-Learning, and the texts are all by them wreſted and perverted: and in this kind many Inſtances might further be aledged. Firſt concerning the Church: whereas the Scriptures doe authorize Chriſtians to gather themſelves together in Chriſts name, and ſo have the Mat. 18.20. promiſe of Gods preſence in ſo doing. This they preſently deny to be the intent of the place, and ſay it is to be meant of two or three come together in performance of prayer, or ſuch like, contrary to the ſcope of the place, which treats only of ſuch as are in Church-order, and have committed to them the power of binding and looſing, which the promiſe of Chriſt Ieſus his approving of the ſame by them; and beſides, where in the Scriptures is Chriſt Ieſus ſaid to be in the midſt of any, but his Lev. 26.11.12. 2 Cor 6.16. Pſ 132.14. Rev. 13.1. Rev 2.1. Churches: And further, whereas the Scriptures ſpeake of the Church, Temple, and houſe of God, applying theſe ſavings to beleevers and ſuch as are2 Cor. 6.16. with Heb. 3.6. with 1 Pet. 2.5. built upon Chriſt by faith, theſe they wreſt, and pervert in applying theſe titles to their houſes of lime and ſtone, calling them the houſes of God, and Temples for him to dwell in, though the Scriptures be plaine to the contrary, as Stephen declared to the Act. 7.47. to 50. Councel long agoe, and that from the teſtimony of the Iſay 66.1. Prophet long before: and ſo our Ioh. 4.21. Saviour himſelfe to the Woman of Samaria, denying for the time to come any ſuch places, as the Jewes, and the Samaritans doted on, but tells her, and us, that ſpirituall ſervice in Mat. 18.20. any place, as he ſaith himſelfe, ſhould pleaſe him, though it will no give carnall men content. Likewiſe are not the Scriptures alledged frequently by theſe learned men: for the nation and people for being the Church of God, and for the ſame end, nationall obſervances, as an High Prieſt conſecrated and ſet apart for the ſervices of the Church, and ſo under him the reſt of the holy Prieſts with their holy garments, and tythes and ſuch like for their maintenance, and for this purpoſe the Scriptures, alledged in a moſt plentifull manner, both from the Law and the Prophets, for the juſtifying of their names, orders, and adminiſtrations, whenas if it be ſp ritually diſcerned, and the Scriptures not wreſted, nor perverted, it wilbe found true, as Peter Act. 10.14.15. ſaith, Rev. 13.7. with Rev. 16.19. that no every Nation, nor any more any Nation, but in every Nation them that feare the Lord and none other, are accepted of him: Wheras Chriſt Ieſus himſelf hath told us, that the Pſalm. 125. Pſalm 1. beaſt ſhould have power over every kindred, nation and tongue, and that the nationall Cities should fall: wheras Mount Sion the City of God ſhall never be moved, as ſaith the Heb. 12. Prophet, and alſo the Apoſtle; by this then it appeares that all ſuch Scriptures as are alledged for the maintenance of a Nationall Church are perverted. Seeing that long ſince the Lord hath rejected it, Now accounting a Company of Saints in fellowship with himſelfe, to be Mount Rev. 14 1. ſal. 14.9. from 6 to 9., that ſhall never be moved, and theſe he hath made Rev. 1.6. and 5.10. 1 Pet. 2.9. Kings and Prieſts to God. The like we may ſee in the Miniſters of the Church: ſeeing that they were of old time in that Church, to be honourable perſons, in outward honour and eſteem; for their names, Prieſts, for their callings, above the reſt of the people, a diſtinct body of themſelves; for their apparell, different in their adminiſtrations from other of the people; and ſo for their maintenance, by tythes, and offerings, all which had a reſpect to Chriſt, and were in him to have their end, as the Apoſtle Gal. 4.12. declares, as being but worldly rudiments.

Yet theſe men, though they profeſſe themſelves Miniſters of Ieſus Chriſt, and under the Goſpell, yet Childlike, as under tutors, and governours doe yet obſerve theſe things, after the rudiments of the world; and ſo ſutably to the Goſpell cannot abide to approve themſelves to be Miniſters of Chriſt, by ſuch marks as his word affords, as we have2 Cor. 6. from . to 10. before conſidered, but they muſt be men of honour, and ſuch as be diſtinct from others in their apparell, maintenance, and ſuch like: dishonour, and reproach, and nakedneſse, and living on meere almes they cannot brook: but they be ſo farre from working with their own hands for their own neceſſities, as the Apoſtle requires that the Acts 2.33, 34, 35. Miniſters of the Goſpell ſhould doe, as that they wreſt the Scriptures of the Law and the Prophets, haling in as it were by the hayre of the head, the Scriptures to ſpeake for them and their delicious living, faring like Dives deliciouſly every day, wheras the Elders of Ieſus Chriſt ſhould1 Pet. 5.1.2. feed the flock of God, not caring for it for filty lu re, but of a ready mind.

But leaving theſe things, and ſuch as theſe are which declare them to be more ſutable for Moſes and the Law, which tends unto wrath and bondage, then ſuch as are Miniſters of Chriſt, and made partakers of the liberty of the ſervants of God.

with the Anſwer. I will ſpeake of ſome few things that are in difference among them and us You know it is uſually objected againſt us becauſe of our departure, out of the Ioh. 6.68. words of Peter to our Saviour, being theſe, Whether shall we goe, thou haſt the words of eternall life? from whence is concluded againſt us, if the text be not perverted, that we in leaving them doe forſake Ieſus Chriſt, wherin they take it for granted that He is with them, and not with thoſe that forſake them: wheras the text is cleare to prove, that the words of eternall life are in him, as Ioh. 6. himſelfe ſaith alſo, the words that I ſpeake are ſpirit and life, and this who 〈◊〉 but that he that hath the Son hath life, he that hath not the Sonne hath not life: But let not the text be wreſted, yet what proofe is here that Antichriſt hath the words of eternall life, and that there is no forſaking of him, and yet all that know wherin the difference lyes, know that this is the contraverſie, and how that theſe perſons thus forſaking goe to Chriſt, and to the word of eternall life, ſeeing that the Lord Iſa. 8.16. binds the teſtimony and ſeal s up the Law among his Diſciples: ſo that till it can be proved that theſe leave Chriſt, and forſake the words of eternall life, the text muſt be taken for none other but to be perverted, and a vayle drawn over it to beguile the ſimple.

Upon this ſame head hangs another great exception againſt us, Where we had our Converſion (if we have any) if not among them and ſo taking it for granted, that we had it among them, a great outcry is made againſt us as if we had ſtolen their gods, and done them great wrong, and for this purpoſe this amongſt other things is alledged, that that Church which is able to beget is able to bring up.

Now for Anſwer hereunto, it is to be minded that converſion doth properly belong to the Pſal. 19.7. Rom. 1.16. 1 Pet 1.3.23. word of the Lord: Now this word by which we are all begotten is the proper portion of the Church of God, as Pſal. 147.19.20. Mat. 13.11. 1 Cor. 3.22. divers Scriptures declare: hence then muſt it needs follow, that whoſoever are converted to the Lord, thoſe by vertue of their converſion belong to the true Church, becauſe as is before ſaid, the word is hers, and therfore they are to cleave to her, and forſake thoſe places, where they were converted, and that for this Reaſon, becauſe the Lord himſelfe is Pſal. 78.6. ſaid to count whenas he writes the people that this man was born there, that is, in Sion, the Church of God, though that the man were converted in mans account in Babel, and Paleſtina; yet the Lord when he counts, ſhall write the converted man to be born in Sion his Church: Now all Gods people ſhould count and write as God doth, and give Babel no honour at all of their converſion, becauſe the Lord doth not give her any; and the ſame thing is abundantly ſeen in the converts, that they are Act. 2.40. exhorted to leave thoſe places where they were converted, and ſo they did, as the Act. 2.44. & 17.4.34. Scripture manifeſts in many places, which might be noted.

Againe it is to be minded that God himſelfe counts all the faithfull to belong to the Rev. 12.4.5. Woman, the Church of God, as appeares in the Revelations, where the Man-child as is evident by Exod. 4.22.23. other places containes all the faithfull, even the whole Church of God. This Son of God and his Man-child is called his Exod. 5, 1. people. The like appeares in Iſay 66.7, 8. where the Man-child is interpreted to be a whole Nation of Children, including all the faithfull. Now this woman is ſaid to be in travaile crying; and if yours be that Church that is in this travaile crying, and in pain according to the Scriptures, I am content the Child ſhalbe acknowledged yours, but if it be in jollity, and without ſorrow, putting the others to pain, and ready to cut the living Child in pieces, how then can I acknowledge it for the true Mother, whenas alſo the Apoſtle ſaith, that Ieruſalem that is from above is the Gal. 4.24. Mother of us all, and ſhe is not one that gendereth to bondage, but to freedome, as ſaith the Apoſtle, and therfore me thinks it appeares that every ones converſion ſtrongly binds him to make ſpeed to that Church which conſiſts of ſuch as are faithfull in Ieſus Chriſt, a being the proper inheritance to which they all belong, and to know that all ſuch places as are aledged to conclude otherwiſe, be but wreſted and perverted, though never ſo faire a gloſſe be ſet upon them; for God ever ſince the beginning hath put enmity betwixt the ſeed of the Woman and the ſeed of the Serpent, and accurſed ſhall all they be that ſhall joyne thoſe together that God hath ſo farre ſeparated; and therfore let none of Gods ſervant ſtand with one foot on Mount-Sion, and another on Babylon, leaſt that which is halting be turned out of the way. Heb. 12.

Another Objection againſt us is brought in the defence of your Miniſtry a ter this manner,

That Miniſtry that doth the worke of the miniſtry of Ieſus Chriſt, ſpoken of in Epheſ 4. for the p rfitting of the Saints, is a true Miniſtry, but your Miniſtry you ſay, doth the ſame worke, &c.

Was it the worke of the Miniſtry of the Apoſtles, &c. to read divine ſervice, Church Women Marry, and bury the dead, and ſuch like ſervices as there are? Did the Apoſtles perfit the Saints after this manner? For who knows not but that this is the ſubſtance of what your Office of Miniſtry binds you unto? as for preaching that may be diſpenced withall, and a little now and then may ſerve the turne.

Beſides, as is granted, your Offices are not the ſame there mentioned that Ieſus Chriſt from on high gave gifts unto, for you have others, that the Scripture ſpeaks not any otherwiſe, then by the Rev. 17.3. names of blaſphemy: But for the power and worke of the Miniſtry, which you ſay is anſwerable to that of the Apoſtles, by your gathering of the Saints together, taking it for granted that you ſay, from what do you convert them? If from the power of darkneſſe, as you would ſeem to imply, into the Kingdome of Chriſt, as Col. 1.13. did the Apoſtle, then by your own grant in the power of darkneſſe you found them and the truth is, that where you found them there you leave them; when you found them before their converſion, you profeſſed of them that they were regenerate and born anew, to what then do you convert them? or have you converſion after regeneration? you alſo bade theſe perſons before, to take and eate in remembrance that Chriſt dyed for them, and fo give them the ſeales of life and ſalvation and yet after all this you being miniſters to them, come to juſtifie the truth of your Miniſtry by your converſion of theſe people, that have by theſe things no need of amendment, and yet when all is done that you plead for, they ſtill abide in the ſame Church, under the ſame Miniſtry, in the ſame worship that they were converſant in before, whenas I have declared before, that whenas the Apoſtles converted any, thoſe converts left their former places, turning from dumb Idols to ſerve the living God. Now it hath been long ſince acknowledged and profeſſed, that the Worship of your Church, and the Miniſtry of it came out of the Popes shop, and muſt needs be reformed, or elſe the judgement of God cannot but light upon you, as hath bin manifeſted in the firſt and ſecond admonition to the Parliament in the dayes of Queen Elizabeth, and all know that yet it continues the ſame that then it was, and if it were ſo bad then, as it is reported that a thouſand Miniſters ſaid it was, ſmall cauſe have any to plead converſion, whenas they ſhall continue in ſuch abhominations, as that the plagues of God cannot by their own confeſſion be withheld: ſeeing that the Scriptures, and Spirit of God teacheth us, that the Pſalm. 119.101. feare of the Lord teacheth m n to refrain their feet from every evill way, and to cleanſe our ſelves from al filthineſse both of flesh and ſpirit, and to grow up unto full holineſſe in the feare of God, or the worship of God, as our Saviour Mat. 4. 2 Cor. 2.1. interprets it, and to hate the very Iude 23. garment ſpotted by the flesh. Now theſe things well conſidered, it will appeare that the ſeveral Scriptures that are continually brought for the maintenanc of your Miniſtry, are but as ſo many flouriſhes by which the word of truth is wreſted and wringed like to a noſe of wax, contrary to their proper intents and ſcopes to ſerve your own turnes, which who they be of you or others that are the perverters of them, God knows, and one day will judge betwixt the righteous and the wicked and give to every one according as his workes ſhall be: In the mean while to me it appeares plain, that men deſtitute of Gods holy Spirit, be they as learned as may be in Mans-Learning, yet they do pervert all Scriptures to their own deſtruction, whenas the unlearned one, ſimple men and women having the Spirit of truth in them, ſhall rightly know them, and Gods mind in them for their great comfort. 4 Vſe.

Again, ſeeing this is ſo, that ſuch men do thus pervert the Scriptures, this ſhould provoke all that are made able Miniſters of the Spirit as ſaith the2 Cor. 3.2. Apoſtle, that they take the ſame Apoſtles1 Tim. 4.6. adviſe, ſaying, if thou put the Bretheren in remembrance of theſe things thou shalt be a good Miniſter of Ieſus Chriſt: If thou put the Bretheren in remembrace of theſe things, What things? thoſe things mentionedfrom the 1. verſe. before, how that the Spirit hath foretold of Doctrines of Devils, how that men ſhould ſpeeake lyes through hypocriſie, &c. as Zachary alſo foretold that the Zach. 13.3. Father and Mother of the Prophet ſhould ſay, that he told them lyes in the name of the Lord: If thou put the Bretheren in remembrance of theſe things, becauſe they are ſubject to forget them, and thou ſhouldeſt be their remembrancer, which if thou do thou ſhalt be a good Miniſter of Ieſus Chriſt, which haſt bin nouriſhed up in the words of faith, and good doctrine; then marke, theſe things are not errors, nor lyes, nor he a falſe-teacher that ſpeakes of them, but a good Miniſter that hath bin nourisht up in faith, and good doctrine, which was continually taught of Paul, and heard of Timothy, and to this is to be added what the Apoſtle Tim 6.3.4. ſaith further in this matter, declaring that he that conſenteth not to wholſome doctrine, that is according to godlines, is puft up, and knows nothing, but dotes about words, and is ſuch a one, as is ſo farre corrupted by the flesh, as that he is to be ſeparated from: Therfore Gods good Miniſters, as we ſee, ſhould be carefull of theſe things as knowing of whom they ſhall receive their reward, and what ſhal alſo be their portion from men of the world in that which is Rev. 11.7. death in the world, but Rev. 14.13. life with the Lord: Be Faithfull therfore to the death, and you shall have a Rev. 2.10. 5 Vſe. crown of life, declaring the power of the Spirit of the Lord in you.

Now in the laſt place, I will conclude with the exhortation of the2 Pet. 3.17.18. Apoſtle in the words following, Ye therfore beloved ſeeing ye know theſe things before, what things? among others thoſe, that worldly learned men are Gods unlearned men, being deſtitute of his Spirit, beware and take heed leaſt ye alſo aſwell as others (you being ſubject to it) be plucked away before you be aware into the errour of the wicked, to thinke that Gods Myſteries cannot be attained to by mans learning, and ſo you fall from your own ſtedfaſtnes, which is, Rom. 11. through Faith; for by Faith ye ſtand, and by the Spirit, for by it ye are alſo Pſalm. 51. eſtablisht: and for a preſervative againſt this errour, as oppoſite to it, grow and increaſe in the grace of God, and the knowledge of the Lord Ieſus Chriſt, which is that that will preſerve you from errour. Now to Him be glory, not to us, nor to Man, but to Him our Lord Ieſus Chriſt both now and for evermore. Amen.

I SAY 44.25.

The Lord fruſtrateth the tokens of the lyars, and maketh diviners mad, turneth wiſe men backward, and maketh their knowledge foolishneſſe.

FINIS.