THese words, that I amBy J.G. and S.B. Ministers of London. allotted to speak from at this time, have respect, as it should seem, to such things as the Apostle had spoken of before, which things seem to me to be those that are contained from the begin­ning of the second Chapter, to the end of the 13. verse of this third Chapter, and the 14. verse contains Peters exhortation, strengthened in the 15. verse, by his Brother Pauls writings, who in all his Epistles speaks of these things, as of theChrist second coming menti­oned in all Pauls Epistles. com­ing of the Lord Jesus, 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 coming of Christ Iesus, which it should seem was hard of them to be undersood, and that appears by his earnest w [...]iting to the2 Thes. 2. at the beginning. Thessalonians, where he exhorts 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 [Page]Faith, the rising up, the perfection and the consumption of the Man of Sin; and this it should seem, 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 unstalbe perverted, as they did other Scri­ptures, to their own destruction; therefore 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 own destruction. For this end therefore 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 do not mind the knowledg 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 learn of them; of this there is a natural necessity, as the Apostle saith, How shall they believe in him of whom they have not heard? Now the hear­ing there mentioned,Rom. 10.14. must needs be a natural 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 John, and all the rest, learned the foolish things spoken of, 1 Cor. 1.21. And thus I acknowledge 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, so as thereby 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 Apostle saith, cannot be attained to by the words which mans wisdome teacheth; all which, these excellencies are said to be: [...]or. 2.13. So that by Humane Learning, I do here under­stand, that whereby certain men do excell, and are far above and beyond other ordinary men; and in this sense do I under­stand, that the Councel judged Peter and John to be no such learn­ed men: Act. 4.13. For we in common speech do oppose a learned man [Page 3]to one that otherwise can read and write in his own Tongue, though he do not understand the grounds of his own speech, as the other man that is learned doth; as may appear by the Book called the English Schoolmaster; and so such learning do I not conceive to be here meant, which I conclude for these reasons.

• 1. Because that then Peter must of necessity condemn him­self,
  1 Reason.
  for he was a man, that in the
  Act. 4.13.
  Councels knowledge was such an unlearned man, and so must needs himself lie under that blame that he layes upon others; therefore 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 it is 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
  Mar. 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; therefore Humane Learning cannot be it that Peter here minds.
• 3. Because the
  Or carnal.
  natural man cannot
  1 Cor. 2.14.
  perceive the things of God;
  3 Reason.
  but a meer natural man, may be a great worldly learned man, as were the Aegyptians, and Babylonians, and as are many of the Romish Priests and Jefuits; therefore for this cause, that is not the learning here meant.
• 4. Because such of Gods Servants,
  4 Reason.
  as have had such kind of learning, when as they came to know Christ, they forsook it all: As Moses, when he came to age, though he was
  Act. 7.32.
  learned in all the wisdome of the Aegyptians, yet by Faith he forsook all the treasures of Aegypt; and this being one of Aegypts treasures, he forsook this also, for when he saith treasures, there is none ex­cepted; therefore in as much as learning was one, as well 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 win Christ, even the righteousnesse of the Law it self, which is far 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; therefore likewise this is not the learning here meant, see­ing [Page 4]it was rejected of them, therefore it was no help nor fur­therance to them to know Christ by, but lets and hinderances, and so much appears by those Converts in Acts 19.18, 19. Who when they believed, are said, such of them as used curious Arts, to burn their Books, The price whereof was fifty thousand pieces of sil­ver. declaring that how they had met with learning of far greater worth, then their curious Arts, and therefore now they burn their Books, declaring that now they had no more need of them; and so I conclude, that such as this was 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, whereby he is so deeply rooted,Col. 2.7. and so surely grafted into him by Faith, as that he abides unmoveably setled in him,Ephes 3.17, 18. Pet. 2.6. as thereby he abides stable in the sure knowledge and understanding of the Word of C [...]rist; and so much here methinks the Apostl [...] gives us to understand, how that the unlearned, they be unstable; then on the contra­ry, the learned they are stable, believing, and being laid on the true foundation, they shall never be confounded, or ashamed. Now such as these are, that are learned, as the truth is in Jesus, these may well say to the greatest wordly learned ones, as Philip said to the Eunuch, Ʋnderstandest thou what thou readest? and not only 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 revealed unto us. And this the Apostle further ex­plains, 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 WorldA difference between the teaching of Gods Spirit, and the worlds artificial Tongues. from Gods Spirit, and shews, that that is it whereby 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 Arts, and such like; but [Page 5] 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 spirituall 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 witnesse of John 1 John 2. [...]6, 27. saying, These things have I written unto you concerning them that deceive you; whereby it appears 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 Anointing of him that dwells in you, and this anointing 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 anointing taught them: Then seeing that that anointing never did teach them such Tongues or Arts, as were humane, therefore the Saints by the Apostles grant had not need of any such learning, and yet this anointing taught all truth and obe [...]i [...]n [...]e in it also. And yet, furtherJohn 16.7. with 13. our Saviour himselfe concludes this point, shewing, that when he hath sent the Comforter, the Spirit of Truth to them, that then he shall lead them into all truth. Whence I do 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 means; the reason why is rendred, because it is sufficient, and that is, because it speaks from the Father, agreeable to that of our Saviour taken from the Prophet, That John 6.45. we shall be all taught of God; and so indeed being taught of the Spirit, we are taught of the Father and the Son also, which are all one; and so our learn­ing comes to us, being taught of the Father, Son, and Spirit, for all our Instructers and Councellors, and this is all the lear [...]ing 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 tought by the Spirit of God,Proposition. 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: [Page 6]And this (methinks) the whole Council of Jerusalem, 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 Jesus by their boldnesse, and so they had nothing to say against it; and yet though men should oppose it, Christ Iesus our LordLuke 10.21. to 24. justifies it, with great thankfulnesse to his Father, that having hid these things 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 comforts his Disciples, telling them, that all things were given him of his Father to reveal; 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 attain to the knowledge of him and his doctrine, as they did. Now with this also agrees what ourMat. 22.23.29. Saviour affirmes to the Sadduces, 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 point being thus confirmed, good reason also may by Gods Word be brought for the further justifying of it: As

Reason. 1 First, 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 Jews a 1 Cor. 1.23, 24. stumbling block, and to the Grecians foolishnesse: For the Jews, we read, in great contempt refused him; as Pi­late bid them behold yourJohn 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 Jews, they took it as a great prejudice to them, and therefore wished him to write, That he said he was King of the Jews.

And so as Peter tells them in Acts 3. They denied 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 when as Paul preached him at Athens, Act. 17.18.23. that then this say­ing of the Apostle here is made good, both of Jews and Gen­tiles; [Page 7]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 Jesus, lies contained the salvation ofAct. 4.12. all (both Jews and Gentiles) that are saved; and in this despised Jesus, are all to rejoyce with the1 Cor. 2.2. Gal. 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.

Reason. 2 Another reason, why such as have Gods Spirit, destitute of Humane Learning, come thus to know Gods mind, is, 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 coming to be after God, we should henceforth know him so no more; and here is a sufficient reason, because know­ledge is subject to puffe us up, as saith the1 Cor. 2.8. Apostle: When as 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 suitable 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, butPhil. 2.3. let every man esteem others bet­ter then himself; and if any glory, let him 1 Cor. 1.31. Here glory­ing in the Lord is opposed to vain-glory, or haughtinesse. glory in the Lord. Now he that hath these things, as Humane Learning and Wisdom more then another, let him weigh and consider duly with him­self, 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. this rejoycing is not good, for it is a rejoycing in the flesh, and suitable toRom. 4. 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; and so we may see the Apostles words fulfill'd, that the wisdome [...]f the Rom. 8.3. fl [...]sh, that is, whatsoever the fl [...]sh is excel­lent in, it is enmity to God, it is not subject to the Law of God, neither indeed can be.

Reason. 3 Another cause, why the Spirits teaching is sufficient without Humane Learning, is, because, as the Apostle saith, 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 [Page 8]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 withal, therefore we are compleat by it alone; and therefore 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 avoid and beware of Science, that is, all know­ledge naturall, which is comprehended underCol. 2.8. Phylosophy, learned, prophane 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 clear, that these things are so far 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 seven Liberall Sciences, for all is but Science, and all this Science or know­ledge is falsly said to be of use in the Gospell; prophane and vain bablings are far better names for them, and oppositions, according to Pauls teaching; and he saith of himself, I think I have the Spirit of God, and so indeed he had without doubt, and so our ground remains good, that we are compleat in Christ Jesus.

Reason. 4 Another consideration confirming this conclusion, is from the Apostles1 Cor. 3.18. advise, Let no man deceive himself; 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 fool, that he may be wise and how is 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 the thing in question, but that it must needs be, that we must be fools to it; and what is the true mark of a fool, but to be ignorant, and without knowledge? therefore we call them fools in the world, and so is it here: The best way for a man to deceive himself, is to know nothing of this Learning, nor any other fleshly excel­lency, that so he may learn true wisdome; and the Apostle doth (methinks) sufficiently confirme this advice of his against all exceptions, The Lord knows (saith he) that the thoughts of m [...] be vain: Men think highly of their own conceits this way, ye [...] [Page 9]if no man will take this his counsell for wisdome in this kinde, yet the Lord concludes the truth of it, and he knows the thoughts of men to be vaine, that thinke Humane Learning some help: but let them thinke what they will, the Lord is against them in it, for hee knows that it is sure that they are deceived, for his thoughts be not as mans thoughts.

Reason. 5 Now another cause that confirmes mee in this Conclusi­on, is, because that wheresoever the Apostle honours the Spi­rits teaching, and preferres it, usually he at the same time casts contempt upon this learning, as is to be seen in many places;1 Cor. 1.17.18. Christ (saith he) sent me to preach the Gospell, not with the wisdome of words, lest 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 is, lest 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 preaching 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 therefore 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 fear, that as the Serpent beguiled Eve, but how? through his subtil­tie, so your min [...]s should be corrupt, that is, putrified, and infe­cted from the sinceritie that is in Christ: This we see was Pauls feare, that while he was absent their minds should be with­drawn from the foolishness of the Gospel, and the simplici­tie, sinceritie, and truth thereof, and this they should be withdrawn from by the subtiltie of Satan that old Serpent, in his instruments the false Teachers; this he feares, because of their fleshlinesse that was in them, which was ready to yeeld to their wiles by reason of their subtiltie that way, for by faire words and flatteries they deceived theRo. 16.18. hearts of the simple, and with this their craftinesse they lie in wait toEph. 4.14. deceive; thus contemptuously doth Paul speake of those 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, [Page 10]when we opened unto you the power and coming of our Lord Iesus. Now such names as these are doth the Apostle chuse 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.

Reason. 6 Now one thing more,which I conceive observeable for the proof of this point in hand, is drawn from the 2 Cor. 2.10. The spirit searches the deep things of God, and verse 14. The spi­ritual man discerns all things; if then the spirit searcheth the deep things of God, and that discerns all things, what need we more? And with this agrees the Apostle John, saying, And ye need not that any man teach you, save as that Anointing teach­eth you. 1 Iohn 2.27. 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 do learn (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; therefore we may well be without any mans learning, and have no need of it; and so the point is clear 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 do understand by Humane Wisdome, as well as Humane Learning: by Humane Wisdome, I do understand whatsoever ap­pears 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; therefore it is said of such by the Apostle, That when as they professed themselves to be wise, then they became fools. Rom. 1.21. Mat. 6.23. And saith our Saviour, If the light which is in this (which I mind to be meant of mens understanding and wisdome) be darknesse, 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 fair speeches, and any thing in tha [...] way, such as the Greeks sought after, as men do now adays▪ this I do the rather differ from Humane Learning, 1 Cor. 1.22. because i [...] 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,Rom. 6.7. and that rightly, to be enmity to the Spirit of God, and impossible to submit to it, it i [...] so contrary.

Now follows to be answered such Objections as are made against it: As first,

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

Answ. The Scholarship Paul means here,is the teaching of the Spi­rit, whereby the man is made sound in the Faith; for that learning only 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. 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 spi­ritual 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 Scholars, 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 believe was the cause of Diotrephes 3 Ioh. 9.10. pride, he wanted this Scholarship, and that caused him to seek the preheminence; and this, whatsoever our great Scholars think of themselves, is the cause of the high conceits that they have of themselves, and their knowledg and understanding above others that want their learning, even this, because they be but young Scholars (if that) in the School of Christ; and thence 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 fellows, and so know not how that they be wretched, poor, miserable, blind, and naked; though they conceive themselves to be rich, and have need of nothing, as did theRev. 3.17. Laodiceans, and so indeed are fallen into the condemnation of the Devill, 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 mean as he that is unlearned, I leave to all that have eyes to see and look into it, and so to judge whe­ther they are not yet to learn Pauls Scholarship.

Further, I say, it is here to be minded, that if it should be [Page 12] Humane Learning that is here meant, then Paul should teach Timothy for to teach the Church to chuse such Scholars, as had more learning then had their Master Christ Jesus: Now this, some say, is blasphemy, and threaten me sorely for it.

Answ. I answer them, that considering Christ Jesus 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 Jam. 1.17. giver of every good gift, and so Humane Learning and Wisdome are Ro. 11.37. of him; and so much (but that men are maliciously bent) they might discern, that I in this argument had not to deal with him, as God, but as the Minister of God, administring for the good of his body, according to that, Luke 24.18.What learn­ing Christ had. where he saith, The Spirit of the Lord hath Anointed me that I should Mi­nister, &c. and so in this argument he is by the Apostle set forth as a Man,Act. 2.22. Jesus of Nazareth, a man approved of God; and such a man so administring, I do still affirme, and that with great confidence, that he was unlearned in this conside­ration, and without the learning that we speak of; and so the Tongue of theIsa. 5.1. learned that was said to be given him, isIsa. 61.1. interpreted by the same Prophet, to be the Spirit of God; For, saith he, The Spirit of the Lord hath Anointed me that I should preach; from whence is plain, That Christ Jesus was learned of the Father to preach by the Spirit, See further of this in the E­pistle noted with () without Humane Learning, and so much is plain to them that can believe the Scri­ptures, from John 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 Humane Learning, so much as his own naturall Tongue by letter, as in the Syna­gogue he could take the Book and read;Luke 4.17. and this doubtlesse was one cause why the Jews are said to be astonished at the hearing and seeing of him, as appeares, Matth. 13.54. &c. Luke 4.22. so that from all this, my affirmation remains true, and good, that if Humane Learning should be it that is there meant by the Apostle, then he was to teach the Servant to be above his Master, when as Christ Jesus himselfMat. 10.5. saith, It is enough for the Disciple to be as his Lord; and he being destitute of Hu­mane Learning, his Disciples may well be without it also, [Page 13]without any offence, and yet preach the Gospell too. Now, if notwithstanding all this, there be them that will takeAct. 6.11. Ste­phens accusers place, and still accuse me of blasphemy, as they did him, &c. though it may be they may say true words, as that I said that Iesus Christ was without Humane Learning, and so apply it to him as God, when as 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,Chief Priest chief in spil­ling innocent blood. 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 railing on them: Mark it, they denied what he taught, but disproved it not, but spake against it, and railed on the person, and so left not, till they had been a means 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,

Object. 2 How such as are unlearned, will be able to stop the mouths of Gain-sayers, seeing the Apostle requires of aTit. 1.11. Bishop, that he should be able so to do?

Answ. I answer, that it is not the Apostles intent that the mouths of Gain-sayers should be stopped by the knowledge of Tongues and Arts, but that way that himself directs,The way to stop Gain-say­ers mouths. 1 Titus 9. which is by sound Doctrine, or by wholesome Doctrine; so then, to go to any other way then thus to stop their mouths, is both un­sound, and an unwholesome course; and it were far better in my judgment, and that according to Paul, and that their mouths should be left open, then that they should be stopt after that manner, and that it hath not profited them in the spirituall meaning of the word that have been exercised therein: So now it is high time, that we honouring the teaching of the Spirit, should refuse to meddle with such as go another way to work, then by it, to declare Gods minde to us, because it alone is sufficient to stop the mouths of all Gain-sayers. 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 [Page 14]such like, but yet mighty, not by man, but through God, to 2 Cor. 10.4. cast down holds; therefore this Weapon only is sufficient to stop the mouth of all gain-sayers, and for such as think it not suffici­ent, much good let their Humane Learning do them, and the good Lord give me of his holy Spirit only to do this work: And so I come to the next exception, which is,

Object. 3 That there was the use of Tongues in the Apostles times in the Churches, Acts 2. Acts 8. Acts 10. Acts 19. 1 Cor. 12. and 1 Cor. 14.

Answ. This I grant was true; but there we find 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 appears in diversAct. 2.2.8.27.10.44.19.6. Scriptures: Now wheresoever such gifts are to be found, them will I freely acknowledg, as being indeed suitable to the Gospel, which brings to us freely all good gifts, without any labour or pains of ours, and therefore all is said to be of gift, least any man should boast: But if the Tongues that are pleaded for, are such as are attained to by industry and paines taking of our own, then they better suit with works then grace, and so are more meet forArts for Ae­gypt and Baby­lon. Aegypt and Babylon, then for the Church of Jesus Christ,Gracious gifts for the Church. which comes by all her precious gifts gratis, and therefore such as plead for these things, as suit­able to the Ministers, become in effect suitable withAct. 8.18. Simon Magus, who would have obtained the gift of the Spirit by mo­ney, which there was the gift of Tongues, and if these Tangus pleaded for, be the same, they are all attained by money; and if this be so good a way now, why doth Peter so evilly intrea [...] him, for desiring that for money, which all afterwards by thes [...] pleas were thereby to obtain? But Peter, we see, perceives him to be in the gall of bitternesse and the bond of iniquity, that should offer to seek to obtain the gift of Gods Spirit that way; and i [...] they be humane excellencies, then of necessity the course is to b [...] repented of also, that any should offer to bring any human [...] thing to Gods Word, when as it is so expresly forbidden u [...] That we put nothing thereto, Deut. 12.32. Pro. 30.6. nor take any thing therefrom P [...] nothing to his Word, lest he reprove thee, and thou be found a ly [...] Now there is nothing but the Word and Spirit go together therefore they are lyable to Gods reproof, which isPs. 50.21.22. tearing i [...] pieces: Therefore let all such as stand for such learning t [...] bring men to the knowledge of Gods Word, mind whethe [...] [Page 15] Peters exhortation to Simon Magus, ought not to take place with them, namely toAct. 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 have part or fellowship of this businesse, in understanding and unfolding of the things of God; and so I come to another exception.

Object. 4 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 Ministery of Christ in his Church?

The unlearned man: For these Reasons.

Answ. First, BecauseGal. 2.6. God no re­specter of per­sons, when be chused the un­learned for Ministers. God respects 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 think 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 choice, it is meet he should, for his choice is the best; and the end why he hath so chosen, is, that he might confound the wise, and soIsa. 29.13. fulfill his Word, as Paul 1 Cor. 1.19. expres­seth; and thus he chuseth, not only for Salvation, but for Mi­nistration, the1 Cor. 4.10. foolish in mans account: Paul it seems was so foolish in theirs and others account in his administration of the Word, as that they could scarce suffer it, and this sense must needs be good, though the place be understood of Gods voice to salvation only, which cannot be the meaning, because, as we may see Pauls argument about2 Cor. 11.17. preaching the Gospell, 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 choice, and that was among the foolish in the worlds eyes: But as I said before, take the other for the sense, and the point remains true, be­cause, that of such as God chuseth to salvation of them, he chuseth Ministers, and for salvation, it is granted, he chuseth the foolish; then it must needs follow, that out of the foolish also he chus [...]th Ministers.

Secondly, And this indeed is most suitable to the Gospell,1 Cor. 11.3. which is it self simplicity, 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 suitable: Therefore see­ing the Gospel is1 Cor. 1.25. foolishnesse, therefore it is meet he should haveFoolish in the worlds ac­count was the Lords choice. foolish Ministers in the wise worlds account, yea, and in his servants too, when as they see as man sees, and not as doth the Lord. For thus was it of old subject to Samuel, the Lords Prophet, when as the Lord sent him to the House of Is [...]ay, to anoint him a King, he seeing as a man doth, he said,1 Sam. 16.6, 7. Surely the Lords Anointed is before me; but we finde 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 himself, and so is it here, we are not to see as man sees, but as the Lord directs us.

Thirdly, God chuseth these things in opposition to others, to a­stonish the wisdome of man: When theActs 4.13. Council perceived Pe­ter and John were unlearned men, and without knowledge, they marvelled, and were amazed: And so saith the Apostle, He 1 Cor. 3.19. catcheth the wise in their own craft: they think that all know­ledge lies in their breasts; now the Lord he comes and mak [...]s fools wise, and so catcheth them, manifesting, that their thoughts be but vain, in thinking that the wise are them that God h [...] [...]ho­sen, for it is not so, for he hath chosen the foolish to confound the wise, and therefore such as are godly wise, should chu [...]e Gods wise, but the worlds foolish things for his serve, before the worlds wise ones; and so I come to another exception, which is,

Object. 5 If it be sanctified, it must needs be a good help to the right un­derstanding of the truth.

Answ. It is true, if it be sanctified, so it is; But how, or where doth that appear, that ever it was sanctified? Hath not the Lord long agone told us by hisIsa. 29.14. Prophet, and wished his to behold it, That he would do a marvellous work; and then he doubles it a­gain, even a marvellous work, 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; A curse threatened, because the people were led by the pre­c [...]pis of men, verse 13. 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 marvellous work, and a wonder, and so our wondering and marvelling how [Page 17]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 woe 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 distroyed it: and in another place tells us, that it is enmitie with God. How shall any dare say then,The worlds learning not sanctified in a spiritual way. it is sanctified, when as so plain a curse is on it, as that we are wished to beware of beingCo. 2.8. spoiled by it: Now are we wished any where to beware of being spoiled 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.

Object. 6 Now another exception from these things thus minded is, That by this all Humane Learning seems utterly to be con­demned.

Answ. I Answer, that it follows not, because it is not to be al­lowed in this way, that therefore it is not of any use; for I doe acknowledge it in it selfe to be a good thing,Humane and good in its proper place,Learning is good in its proper place. which is for the repairing of thatGen. 11. from 6. to 10. de­cay which cam [...] upon man for sin: so, I say, it is of good use, for the repairing of that losse, and so fit for Statesmen, Phy­sitians, Lawyers, and Gentlemen, yea, all men so far as they can attain 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 minde 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 perceiveBut out of its place, is like fire out of the Chimney, and in the roof of the house. it doth with fire, keep it in the chimney, 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 destroys 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 perfecting of the Gospel, and it will be found to be the spoiling of the right understanding thereof.

And yet further, so far doe I acknowlegTongues a help in Tran­slation. Tongues to be [...]se, as to yeeld us the translation of the Scriptures, our of [Page 18]one language into another, without which, we that are un­learned, could not come to have the letter of the Word, and so far there is a necessity of it for that use; but that man which can so do, is ever the more able to understand the spi­rituall meaning of the word thereby, that I deny, and withall do affirm, 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 thatMat. 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 Ark, they made a place of safeguard for others, but were drown­ed themselves: So these men may prepare a good help for o­thers, but themselves be altogether without the benefit of it; A Lanthorn, you know, is of good use to contain the candle, but let one carry it in a dark night, and it will do him no plea­sure without a candle lighted in it; of the same use is the lette [...] of the Word, it is but as a Lanthorn or candle without lightLearning Now the Spirit is the light of the letter, and so is the Apostle [...] 2 Cor. 3. opposition;without the Spirit, is like a candle with­out light, or a Lanthorn without a candle. 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 Babylonian in this kind of learning to excell; and it is none other blessin [...] then what the Pope, Cardinals, and other professed enemies [...] the truth (as all for the generall confesse them to be) have [...] as great a measure, and beyond many others that professe t [...] know the truth, and stand stifly for this, as a speciall help to u [...] ­derstand the true meaning of the Lord in the Word, which if [...] be so, then by their own grants they have the advantage [...] them, and so are to be reverenced of themselves, to have mo [...] knowledge in it then they; so then they are to acknowled [...] their errour, in counting themselves wise above what is mee [...] or else must be forced to confesse, that that learning is inavail [...] ­ble for finding out of the mind of God. Neither for all th [...] would I have any to conclude of me, as some affirm, that I ho [...] all learned men to be excluded from the spirituall meaning the Word, God forbid: for,

Though the Apostle1 Cor. 1.26. say, not many of severall ranks, [...] he saith not, there is none, but yet not many: There was [...] [Page 19] Joseph ofMar. 15.34. Arimathea, oneJohn 3.1. Act. 13.7. Nicodemus, one DeputyAct. 6.7. Sergi­us Paulus a prudent man, and divers of1 Cor. 1.27, [...]8. the Priests. But this was not usual, for it is hard for such men to entertain the truth: Gods ordinary way is among the foolish,Jam. 2.5. weak and vile, so that when as the wise, rich, noble and learned, come to receive the Gospel, they then come to make themselves equal with them of the [...]h Mat. 11.5. Rom. 12.26. lower sort, the foolish, vils, and un­learned, for those be the trueIsa. 61.1. heirs of it, and therefore it was not in vain that Iames said,Jam. 2.5. Harken my beloved brethren, hath not God chosen the poor, he well saw that the rich and carnall were dull of hearing of this matter, but yet he tells them, God hath chosen the poor of this world to be rich in faith, and upon this consideration it is that he wisheth the r Brother of high degree to rejoyce in that he was made low, that is,Jam. 1.9, 10. brought in his mind, and account equal with the poor, accounting himself 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 Revel. 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 confidence he hath in such things, the other is exalted, being outwardly poor, by being in Christ Iesus, and so they both meet in one; but now by reason of the smoak 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 faln Rev. 2.61. Stars that he drew after his tail, that now he hath by reason of themPride and haughtinesse is a Religion of the devils hatching. 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 poor must be beholden to them, when as this is like himself, directly to oppose Iesus Christ, so, as that we may truly say with the Prophet, Lord, who hath be­lieved our report? or to whom is the arm of the Lord revealed?

Object. 7 But it is yet further objected to be the manner of such as cannot themselves attain to that excellency that is in another, to disparage that in them, that so they might advance them­selves.

Answ. This I confesse is a carnal 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 do not allow my self in any such course, neither doth such an exception as this beseem a man that is led by the Spirit of [Page 20]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, Carnall ad­vancement is got by dispa­raging others. for it savours strongly of the flesh, and is too suitable to the practise of reprobates, whose practise is to take things in the evill p [...]rt, whereas love, by which all the Saints should judge, judg [...]s the best of things, till such time it can espie any cause so to do. And for the lifting up of my selfe, to be sure if I so doe, Gods word it is, that he will pluck the mighty from his seat, and then you may be sure, that accord­ing to his word my fall will be far greater then my exaltation can possibly be, and therefore it were best for all such as so con­ceive, to commit the judgment to the Lord, and themselves judge nothing before the time, nor speake no more presumptuously; let not arrogancie come out of your mouth, for the Lord is a God of knowledge, and by him enterpris [...]s are established. But yet after this manner of reasoning, carnall men may overthrow the whole Gospel: For whereas the Scripture shews that Jesus Christ was without form, or beauty, or any such thing, wherefore 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 endure so much sorrow, and need not: and whereas the ApostlePhil. 2. saith, That he took on him the form of a servant, they would soon answer, and good reason why, because he could not be a Master: and whereas it is said, He chose the poor, 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 whereas he saith, Love not the world, nor the things in it, good cause why, will they say, for such fools 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 glimpse, 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. The first is,

To discover to us the depth of the great Woe that the world lyes under, Ʋse 1 set forth andRev. 9. from 1.10 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 [Page 21] Hosea, Ephraim is said to have here and there gray hairs, and yet he saw them not; and in this we know was the strength of that2 Thes. 2.11. great Judgement, that men should confidently take lyes for truth, this is there made the depth of their woe. And the like is mani­fested1 Tim. 4.2. elswhere by the same Apostle, declaring, That though they speak lies, yet they were so scared in their consciences, as that they felt, nor feared no danger that they were in, no more then the man that lying drunk did, though he lay sleeping on the top of the Mast, and so ready to be drowned, yet he feared it not; Pro. 23.34, 35. Woe to those men that take darknesse for light, and live in the smoak of the worldly Temples. and yet such is the case, the Sun and the Ayr 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 believe, but that they are in a very good case, though that the light of the glorious Gospel which is the Image of God, do 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 smoak 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 manyIsa. 6.4. 2 King. 8.11, 12. with 15. Rev. 8. places in the Scri­ptures, manifesting the glory of God, and his power to be his smoak. Now because God hath smoak in his Temple, so hath Gods Adversary in his Temple also, or rather, his bottomlesse Pit: After his smoak, in Rev. 9, 2, 3. there follows power; and if you look in the 7.8. and 9. verses, there is their glory; and it doth further appear by the thirteenth Chapter, and the third verse, that it was so great power and glory, as that all the world wondered, and admired it; and yet this Iesus Christ [...]ccounts a great woe and plague to them; now part of this woe; Rev. 16 10, 11. I believe is this learning which we have here in question, for as we have before manifested, the Sun light of the Gospel of Jesus Christ al­lows not, for the glory of Christs Doctrine is, that it is of the Spi­rits teaching; 2 Cor. 3 12. for when we behold the glory of the Lord in the most perfect measure, 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 smoaky power and glo­ry, flowing from the Kingdom of Satan, and so a part of the Taile that Rev. 12.4. the Dragon drew the Stars withall after him: And hence comes it to passe, that now instead of the Spirits [Page 22]teaching,2 Pet. 2.1. according to Peters Prophesie, here are a generation that do arise,1 Tim. 4.2. which privily bring in damnable errors; and so, for that end, forsaking the Spirit of Truth, they speak lies through hy­pocrisie: As Paul also witnesseth they should do, pretending now, that the true and right way for understanding the Scri­ptures and mind of God was, that men for that end must learn a part from others, only for that work, 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 bears this in mans conceit, as that it seems the only way that can be for a man to be made fit for this work, so that before, while the Angels kept their station in heaven, the Spirits simple teach­ing was judged sufficient, without these things, for this work, they now being fallen from thence to the earth, and having the key of the bottomlesse Pit, Rev. 9.4. thence it being opened, now ariseth upSee John Bale on Re. 9.1. Plato and Aristotle, and a multitude more of Heathen Phylosophers.Phylosophers are the Angels that hinder the Spirits four winds to blow on the four corners of the earth. These are the four Angels that stand on the four corners of the earth, holding the four Winds that they should not blow on the earth, neither on the Sea, neither on any Tree, as being those that have the whole power of preaching in their hand, not suffering any to blow, but who they please, and so do withhold the truth in unrighteousnesse, declaring thereby they be under the wrath of God; and they seem to yeeld these starry Principles very fitting in their own understanding, better to furnish them with fitnesse to open the mind of God, Rev. 7.1. then his Spi­rit can do;Rom. 1.18. whereas before, when as the perfect teachings of the holy S [...] was in force, these men, of all others, were by reason of them learning and wisdome, the most unutterablest men that were in the world for the receiving of the truth, as appears by the testimony of Luke, Acts 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 black smoaky principles still so stifly 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,2 Cor. 4.4. John 9.41. so as they cannot see, but are so much the blinder, because they say they see: And hence came it to passe, that I for mentioning Plato and Aristotle, Object. and such like, was demanded how I came by the knowledge of that, if not by Humane Learning? with contempt cast upon it, as if that [Page 23]which I had from them, being Humane learned men, was of it self sufficient to overthrow the matter which I had there deli­vered.

Answ. I answered then, as I do still, it was none other but as Paul mentioned to the Athenians, their own Poets, Acts 17. and yet for all that, he was as great an enemy to Humane Learning as I, and greater too. And it is to be minded, as I have before declared, that I do not oppose the knowledge of humane things, nor yet deny, but that we may be acquainted with their sayings, as the Apostle himself, and our Saviour was, yea, and that some­times 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 three times that Paul did use them, and no more, that I remember, in all the Scri­pture. Now this you see the Spirit teacheth,Acts 17.28. 1 Cor. 15.33. Tit. 1.12. and therefore it cannot properly be called Humane Learning, especially in my sense that I have to do 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, whereas 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 gain their acknowledgement of it, and this is no other learning, but what every man without any Scholarship (as ye call it) may attain unto, whereas that that is so much gloried 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, and this I believe was the means of bringing in all those abominable errors that the earth hath drunk in,Rev. 12.16. 1 Tim. 6. to 12. Revel. 12.4. both in Doctrines and Practice, and so have occasioned those noy­some lusts that drown men in perdition, that the man of God is to fly, as best beseeming the tail of the Dragon, and suiting 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 third, to the 11. Verse, where, as in a Looking-glass, 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 Ministery should be reproved; saith Paul, In much patience, in afflictions, in necessi­ties, [Page 24]in distresses, in stripes, in imprisonments, in tumults, in labour, in watchings, in fastings, by purenesse, by knowledge, by long-suffer­ing, by-kindnesse, by the Holy Ghost, by love unfaigned, by the Word of Truth, by the power of God, by the Armor of Righteousnesse on the right hand, and on the left, by honour and dishonour, by evil re­port, and good report, as deceivers, 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 poor, and yet making many rich, as having nothing, and yet possessing all things. Distinguish­ing marks of the true Mini­sters. These ye see are the marks by which Paul approves himselfe with his fellow labourers, to be the Ministers of Christ; now selves 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 do? 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 do, be they but observant of their Canonical obedience? How many, [...]ay, where are any imprisonments that they suffer, or at least need to do, if they live according to their own Laws? And for [...]u­mults, they are so far from abiding any, as that they be far more ready to make them against others, then to endure 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 ful­filled in them, so that of necessity there will appear as void [...] difference, as is betwixt light and darknesse, and those persons more fitly suiting that description belonging to theRev. 9. from 7. to 11. Locusts, then with this description here of the2 Cor. 6. from 3. to 11. Apostle; so far are they from what they pretend themselves to be, as that the words of the Prophet came truly to be fulfilled in them, That their Isa. 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 far, 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 knowledg is the cause o [...] [Page 25]this their error, and they say, it is the means of right under­standing: now whether is to be believed God or they, let all judge, especially when as we see, that the Lord himself is against them for it, in denying others, he denies them, say­ing, therefore shall evill come upon thee, and thou shalt not know where it ariseth, &c. all which declares the depth of the woe they lie 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 knowne; what can be more against him.?

Ʋse. 2 In the next place, that being so, that men taught by Gods Spirit, are through it sufficiently made able to know his minde 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 fame, especially if he make use of them in those things, for, as we have seene they be dangerous to be lean­ed unto. It is his high time that now we should all awake from sleepe, and watch in the Spirit, and so let the Lord have all the praise and glory of his owne grace, Not unto us, not unto us, but to his name be all the glory, Rom. 11.19. seeing it is he only that doth great things.

Allso 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 owne 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 Luke 10.21. hid those things, that is, the mysteries of the Gospel (among which, this which now is declared is one) from the wise and learned, and this I verily be­lieve is the wholesom 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: therefore need we not to wait for their witness 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 overlook 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, [Page 26]when as we are to expect the fulfilling of the Prophecy ofZach. 13.2, 3. Zachary, that the Lord will cut off the names of the Idols, and the unclean Spirits of the Land, and that while they Prophecy, their Father and Mother that begat them, shall run them through with the Sword of the Spirit, and say, Thou shalt not live, because they told lies 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 & taken knowledg of to be Ministers, are garments of deceit; and at that day such Prophets shal be asha­med of themselves, as that they shall disclaim themselves for ve­ry shame, to stand in any relation to such Prophets, asZach. 13.4, 5 there the Prophet shews, when are their neerest friends with con­tempt shall refuse them, and run them through, saying, Thou toldst us lies in the name of the Lord; such light it seems shall then appear, as that they themselves shall count him no Prophet, that is made so by mans teaching. Now this teaching in que­stion, is but mans teaching, and therefore when as the clear light appears, they shall be ashamed of it, though now they prefer it.

Ʋse. 3 This Consideration also ministers matter of thankfulnesse to God on our parts, for his exceeding kindnesse towards us in Christ Jesus, for that he is pleased to reveal these great Myste­ries to such mean and simple things as we are, when as he con­ceals them from the wise and prudent: ThisMat. 11.29. use Christ Je­sus himself makes, and gives us to understand the true cause why, and that he makes not any excellency in them, more then was in others, but only according to the nature of the Gospel, the good pleasure of God, which is indeed the only 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 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, Here he set out the perver­ters of Scri­pture. though fur­nisht with Humane Learning, are the perverters and wresters of these, and all other Scriptures, to their own destruction.

The truth of this Conclusion appears plainly confirmed to [Page 37]us in theMat. 5.21. Pharisees, as our Saviour declares in many parti­culars, plainly discovering theMat. 23. from 16. to 19. blindnesse of these learned Teachers, in esteeming and preferring of things lesse in them­selves, above such as were far greater, as the proportion is made betwixt the Gold of the Temple, and the Temple, and the Altar, and that which was offered thereon; and so blind were they, that they counted that most holy, which the Temple and the Altar made to be holy; and the sameMat. 15. from 3. to 7. elswhere appears, that for all their learning, they taught directly against the mind of God in his Word. We may see the same further commended to us, Barjesus, one full of allActs 13.6. subtilty 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 in1 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 affirmed, so wise their Hu­mane Learning did help to make them.

Reason. 3 Now from the World of God, good Reasons may be obser­ved further to confirm 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 theCor. 2.12. Apostle, We have received the Spirit of God, that we may know the things that are given us of God; The Spirit of God, though in Coblers, Pedlers, Tin­kers, or Chim­ney-sweepers, is better thou all the worlds learning, though in Popes, Coun­cils, Cardi­nals, Bishops, or Presbyters. 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 publike 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 Councils of Cardinals and Bishops, and the rest of that learned Robble; 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 help of Gods Spirit, give a more publike interpretation, then they all: for asCor. 15.1, 2 Paul saith of love, the same is to be said of the Spirit, Though men did speak with the tongues of men and An­gels, and knew all secrets, and had all knowledge, yet this is but as a sounding brasse, or tinkling Cymball without the Spirit.

Reason. 2 Another reason is, because this was one end of Jesus Christ [Page 28]his coming into the world, that they that John 9.39. see might be made blinde; and this clearly appears in the Pharisees, The learned aceounted the common people accursed. those learn­ed wise men that counted the common people as accursed, be­cause not knowing the Law, and they themselves seeing, blessed ones; and therefore,Joh. 7.48. say they, Do any of the Rulers or Phari­sees believe in him? as touching, that the Rulers and Pharisees must needs know the truth, when as these were blind guides, as our Saviour saith, and so muchJoh. 9.40. these took notice of that he so accounted them; 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 believes in Jesus Christ for his salvation, and yet they refuse the knowledg 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 Jesus Christ hath made him learned, and given himself for him.

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

Because such are unlearned and unstable ones: for as before we have seen such persons are destitute of theThe unlearn­ed of the Spi­rit are the un­stable ones. true learning, so also are they in an unsetled and unstable condition, seeing, as the ProphetPsal. 51. witnesseth, That the Spirit is the establisher; neither can they be rooted, and established in the Faith, accord­ing to the ApostlesCol. 2.7. saying, seeing they be not founded on the Rock Christ Jesus, but on the Sands of Humane Learning, ari­sing from a sleshly mind, destitute of the Spirit of Truth, for they have not learned, as the truth is in Jesus.

Reason. 4 Again, it must needs be so, that such must pervert the Scri­ptures, because it is impossible for them to go beyond their principle: Now their principle is error, as the following words declare, and by it they be guidedThey that heaped Teach­ers to them­selves, were led to fables. and led, even the whole heap of them, as big as it is, and these shall satisfie mens lusts, and turn them from the Faith, unto Fables, as the2 Tim. 4 4.5 Apostle long a­go 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 unclean all things are unclean, their consciences being defi­led, asTit. 1.15. witnesseth the Apostle: Hence was it, that when as our SaviourJoh. 2.29 bad the Jewes to destroy this Temple, meaning hisVer. 29. body, they themselves being carnall, understood him to speak of the Temple of Jerusalem. And so the Capernaits when as Jesus Christ tells them, He will give them Joh. 6. of his flesh [Page 29]to eat, they being carnal, cannot bear it,Verse 53.60.63. and all because they be destitute of the Spirit, for it was in a spirituall sense that he intended it. And the like is to be seen in Nicodemus a Pharisee,Joh. 5.1, 3, 4. and so a learned man, being a Teacher, and a Ruler of the Jews; this man, for all this, when as Jesus Christ tells him, That he must be born again, otherwise he cannot enter into the Kingdome of God; he seeing no further then into the natural birth, demands how that could be, That a man, when he is old, should enter into his mothers womb, and be born again; so destitute was he of the spirituall meaning of the minde of Jesus Christ in his Word.

Reason. 5 Another Reason (methinks) included in the words is;

Because such persons are usually vessels of wrath, prepared to destruction; Those to whom the Gospel is a sa­vour of death, would have it go in their way. therefore they drive all to the same end, to which themselves belong: The Gospel is the savour of life to life in them that are saved, but is the savour of death to them that perish: Yet would I not from hence have any to conclude, that I deny salvation to learned men, as some in effect have affirmed (as I hear) 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 certain is the worst work 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, toRom. 2.5. harden it against the day of wrath. And so I conceive the point is clear and plain, That men without Gods Spirit, though furnisht with Humane Learning, do wrest the Scriptures to their own destruction.

Object. 1 But here it will then be demanded, how shall we know whe­ther we have the Spirit of God, or the Spirit of Error?

Answ I answer, that the Spirit of God is a sufficient witnesse to it self, seeing, that the Spirit is Truth. Now this agreeing, as it doth with the Word, needs not any other testimony of it self, because it is the witnesse of God, and that is the greatest, as saith John, the 1 Joh. 5.6. Spirit beareth witnesse, for the Spirit is Truth: And againe,1 Joh. 3. Hereby we know that he abideth in us, even by the Spirit that he hath given us.

Next, it is to be knowne by its operations and works: as first it savours spirituall things, They that are after the flesh, [Page 30]saith the Apostle,Rom. 8.5. Gods Spirit is known by his mighty works. savour the things of the flesh; and they that are after the Spirit, the things of the Spirit. And again, the Verse 10. spi­rit is life for righteousnesse sake, and is said to be of aVerse 11. quickning and an enlivening nature for righteousnesse. The fruits of it arc further manifested inGal. 5, 22, 23 other places. Now these things be­ing found in us, do witnesse for God against Error, though it set it self up with never so high a hand:Object. 2 And yet here (me­thinks) I hear the wordly learned men saying to me, as did1 Kin. 22.24. Zedekiah, When went the Spirit of God from them, to such as I speak of? To this I answer, that with Zedekiah, such persons do but beg the question,Answ and take for granted, like him, that which they never had, for that could never depart from him which was never with him; therefore though he were great, and his companions many, as isVerse 6. shewed, and that Micajah was but one poor Prophet alone, and hated of the King, yet he had the Spirit of God, when as all the other were led and ruled by the lying Spirit; and though Jesus Christ, and his learned ones cannot be believed 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 when as they come to hide themselves in secret, and to be ashamed of their Vision, and that theRev. 15.1. seven last plagues come to be fulfill'd, spoken of in the Revelations, then they shall find the truth of the testimony that is born against them, though in the mean time the servants of the Lord be committed to prison, there to eat the bread of af­fliction, and the water of affliction for their testimony.

Object. 3 But though it be granted that Humane Learning is no help to understand the mind of God, yet is not usefull to furnish us with words to expresse our selves in the delivery of the Cospel.

Answ I answer with Paul, that theThe whole Scripture is given of God. 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 work: Whence I conclude, that if the Scripture be perfect and abs [...]lute for every good work, then it is so for that, so that then there is no need of mans wisdome to help 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, Lest, saith he, I should make the [Page 31]Crosse of none effect. And again, I, Brethren, saith he, when I come unto you, came not with the 1 Cor 2.1 [...] excellency of words, or of wisdom, shewing unto the Councell of God, but frees himself from it, denying that his preaching stood in the Verse 4. inticing speech of mans wisdome, but on the contrary, in the plain evidence and demonstra­tion of the Spirit. And afterwards he gives theVerse 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 finde that indeed it is, and not in the power of God, by the plain demon­stration 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. again, saying, Which things as we know them, so we also speak not with words, which mans wisdome teacheth. And so again,1 Cor. 4.19. sl [...]ghtly passeth over the words of the false Teachers, as not worth the knowing or regarding; therefore he saith, When he comes he will know, not their words, but their power. And so againe, he condiscends to the false Teachers, so far, as to confesse that he was 1 Cor. 11.6. rude in speaking, but not so in knowledge: By all which places it plainly appears, [...]hat mans wisdome is to be rejected, even in speaking the Word of God, and that none are to affect any excellency that way, but to content themselves even with the use of the naturall abilities they have, without any art or skill in learning fur­ther.

Object. 4 But Apollo is said to be an eloquent man, and mighty in the Scri­ptures, Acts 18.24.

Answ And so doubtlesse was Paul, and Moses, and those menti­oned in Acts 19. and yet, as I have before manifested, that when as all these came to receive the Faith, they left, forsook, [...]nd contemned all that; so do I believe was it here with this [...]an, that when as he came to be taught further in the know­ [...]edge of Christ, that he then became more and more suitable [...]o the rudenesse and simplicity of preaching the Gospel, as well [...]s Paul, for never afterwards do we read that he was com­ [...]ended by that term, for such manner of excellency was [...]roper to the Law, and not to the Gospel in any degree. But [...]condly, take it for granted, that he persisted in his elo­ [...]uence, yet it appeares that it was such as he had obtained [...]y being mighty in the Scriptures: And this also further ju­stifies [Page 32]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 Humane Learning, doe pervert the Scriptures to their owne destruction. This in the first place may teach

Ʋse 1 All men, that are without Gods Spirit, how wise and learn­ed otherwise they seeme 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 sharp 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, therefore I will thus passe it over: and

Ʋse 2 In the next place, take notice, that such persons without Gods Siprit, what ever they be else, yet they be both unlearn­ed and unstable men, according to the mind of God: so the1 Cor. 14.24 unbeliever is called of Paul, an unlearned man: and so much in effect,Jam, 1, 6, 7, 8 James tells us of a Faithlesse mans inconstancy, that he is tost about like a wave, and is unstable in all his ways 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 daily proves upon every change of Orders, and Ordi­nances of Religon: how confident have many wise worldly lea [...]ned men been 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 stabilitie and sledfastnsse? 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 fulfilled before our eyes, for our confirmation, and their just con­victon.

Ʋse 3 Now in the next place I will manifest in some few parti­culars, how these learned men, but according to Peters in­tent, unlearned men, doe pervert the Scriptures, making their interpretations as carnall as themselves, for when as th [...] Scriptures speak of learning, and so by it doe for the mos [...] part commend unto us the learning of the Spirit of Truth, a [...] [Page 33]before we have seene from this Text, and many more pla­ces, these persons presently apply them to Humane Learning, and the Texts are all by them wrested and perverted: and in this kinde many instances might further be alledged. First concerning the Church, whereas the Scriptures doe Autho­rize Christians to gather themselves together in Christs name, and-so have theMat. 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 Jesus his approving of the same by them; and besides, where in the Scriptures is Christ Jesus said to be in the midst of any but hisLevit. 16.11, 12. 2 Cor. 7.16. Ps. 132.13.14. Rev. 13.1. Rev. 2.1. Chur­ches. And further, whereas the Scriptures speake of the Church, Temple, and House of God, applying these sayings to beleevers, and such as are2 Cor. 6.16. with Heb. 3.6. with 1 Pet. 2.5. bu [...]lded upon Christ by faith, these they rest 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 plain to the contrary, as Stephen declared to theAct 7.47.28.50. Councel long agoe, and that from the Testimony of theIsay 66.1. Prophet long before: and so ourIohn 4.21 Saviour himselfe to the woman of Samaria, denying for the time to come any such places, as the Jews and Samaritans doted on, but tells her, and us, that spirituall service inMat. 18.20. any place, as he saith himselfe should please him, though it will not 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 the High Priests 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 tithes, and such like for [...]heir maintenance, and for this purpose the Scriptures alledg­ [...]d in a most plentifull manner, both from the Law and [...]he Prophets, for the justifying of their names, orders, and [...]dministrations, when as if it be spirituall discerned, and [...]he Scripturs not wrest [...]d nor perverted, it will be found [...]rue as Peter Act. 10 14, 15 saith, that not every Nation, nor any more any [Page 34]Nation, but in every Nation them that fear the Lord, and none other, are accepted of him: Whereas Christ Jesus himselfRev. 13.7. with Rev. 16, 19. hath told us, that thePsa. 125. Psal. 1. beasts should have power over every Kindred, Nation, and Tongue, and that the National Cities should fall, whereas Mount Sion, the City of God shall never be moved, as saith theHeb. 12. Prophet, and also the Apostle; by this then it ap­pears, that all such Scriptures as are alledged for the mainte­nance of a National Church are perverted, being that long since the Lord hath rejected it, now accounting a company of Saints in fellowship with himself to be Mount Rev. 14.1. Psa 14 9 from 6. to 9. Sion, that shall never be moved, and these he hath madeRev. 1.6. & 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 times in that Church, to be ho­norable persons in outward honor and esteem, for their names Priests, for their callings above the rest of the people, a distinct body of themselves, for their apparel, 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 ApostleGal. 4.12. declares, as be­ing but worldly rudiments.

Yet these men though they professe themselves Ministers of Jesus Christ, and under the Gospel, yet Child-like, as under Tutors and Governors, do yet observe these things after the ru­diments of the world, and so suitably to the Gospel, cannot abide to approve themselves to be Ministers of Christ, by such marks as his Word affords, as we have2 Cor. 6. from 4. to 10. before considered, but they must be men of Honour, and such as be distinct from others, in their apparel, maintenance, and such like; dishonor, and reproach, and nakednesse, and living on meet Alms, they cannot brook; but they be so far from working with their own hands for their own necessities, as the Apostle requires that theAct. 2.33, 34, 35. Ministers of the Gospel should do, as that they wrest the Scriptures of the Law and the Prophets, haling in, as it were, by the hair of the head, the Scriptures, to speak for them and their delicious living, faring, like Dives, deliciously every day, whereas the Elders of Jesus Christ should1 Pet. 5.1, 2 feed the Flock of God, not caring for it for filthy lucre, but of [...] ready mind.

But leaving these things, and such as these are, which de­clare them to be more suitable for Moses and the Law, which [Page 35]tends unto wrath and bondage, then such as are Ministers of Christ, and made partakers of the liberty of the servants of God.

Object with the Answer. I will speak 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 theJoh. 6.68. words of Peter to our Saviour, being these, Whether shall we go, thou hast the words of eternal life? From whence is concluded against us, if the Text be not perverted, that we in leaving them do forsake Jesus Christ, wherein they take it for granted, that he is with them, and not with those that forsake them; whereas the Text is clear to prove, that the words of eternall life are in him, asJohn 6. himself saith also, The words that I speak are Spirit and Life, and this who denies, but that he that hath the Son hath life, he that hath not the Son, hath no life: But let not the Text be wrested, yet what proof is here that Antichrist hath the words of eternall life, and that there is no forsaking of him, and yet all that know wherein the difference lies, know that this is the controversie, and how that these persons, thus forsake­ing, go to Christ, and to the word of Eternal Life, seeing that the LordIsa. 8.16. binds the testimony, and seals up the Law among his Disciples; so that till it can be proved that these leave Christ, and forsake the words of Eternal Life, the Text must be taken for none other but to be perverted, and a Vail drawn over it to beguile the simple.

Object. 2 Upon this same head hangs another great exception against us, which is, 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 out cry is made against us, as if we had stoln 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 thePsal 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, asPs. 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,Converts belong to the true Church. because, as is before said, the word is hers, and therefore they are to cleave to her, and forsake those places [Page 36]where they were converted, and that for this reason, because the Lord himself isPsa. 78.6. said to count, when as 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 areAct. 2.40. exhorted to leave those places where they were converted, and so they did, as theAct. 2.44. & 17.4.34. Scripture manifests in many places, which might be noted.

Again it is to be minded, that God himself counts all the faithful to belong to theRev. 12.4, 5 Woman, the Church of God, as ap­pears in the Revelations, where the Man-child, as is evident byExod. 4.23, 23. other places, contains all the faithful, even the whole Church of God: This Son of God, and his Man-child, is called hisExod. 5.1. people. The like appears in Isay 66.7, 8. where the Man-child is inter­preted to be a whole Nation of Children, including all the faith­ful. Now this Woman is said to be in Travail, crying, and if yours be that Church that is in this Travail, crying, and in pain, accord­ing to the Scriptures, I am content the Child shall be 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? when as also the Apostle saith, That Jerusalem that is from above is the Gal. 4.24. Mother of us all, and she is not one that gendreth to bondage, but to freedome, as saith the Apostle, and therefore methinks it appears that every ones conversion strongly binds him to make speed to that Church which consists of such as are faithful in Je­sus Christ, as being the proper inheritance to which they all belong, and to know that all such places as are alledged to conclude otherwise, be but wrested and perverted, though ne­ver so fair 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 accu [...]sed shall all they be that joyne those together, that God hath so far separated; and therefore let none of Gods servants stand with one foot on Mount Sion, and another on Babylon, lest that which is halting be turned out of the way, Heb. 12.

Object. 3 Another Objection against us is brought in the defence of your Ministery, after this manner:

That Ministery that doth the work of the Ministery of Jesus Christ spoken of in Ephes. 4. for the perfecting of the Saints, is a true Ministery, but your Ministery (you say) doth the same work, &c.

Answ Was it the work of the Ministery of the Apostles, &c. to read Divine Service, Church women, Marry, and bury the Dead, and such like services as these are? Did the Apostles perfect the Saints af­ter this manner? For who knows not but that this is the sub­stance of what your office of Ministery binds you unto? as for Preaching, that may be dispensed withall, and a little now and then may serve the turn.

Besides, as is granted, your offices are not the same there men­tioned, that Jesus Christ from on high gave gifts unto, for you have others, that the Scripture speaks not any otherwise then by theRev. 17.3. names of blasphemy: But for the power and work of the Mini­stery, 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 Kingdom of Christ, asCol. 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 bo [...] anew, to what then do you convert them? or have you conversion after regeneration? you also bade these persons before, to take and eat in remembrance that Christ died for them, and so give them the Seals of Life and Salvation; and yet after all this, you being Mi­nisters to them, come to justifie the truth of your Ministery by your conversion of the people, that 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 Ministery, in the same worship that they were conversant in before, whereas I have de­clared before, that when as the Apostle converted any, those converts left their former places, turning from dumb Idols to serve the living God. Now it hath been long acknowledged and professed, that the worship of your Church, Ministers that now are, saith be, come of Rome. and the Ministery of it, came out of the Popes Shop, and must needs be reformed, or else the judgment of God cannot but light upon you, as hath [Page 38]been manifested in the first and second admonition to the Parlia­ment, in the daies 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, when as they shall continue in such abominations, as that the plagues of God cannot by their own confession be withheld: Seeing that the Scriptures and Spirit of God teacheth us, that thePsa. 119.101. fear of the Lord teacheth men to refrain their feet from every evil way, and to cleanse our selves from all filthinesse both of flesh and spirit, and to grow up unto full ho­linesse in the fear of God, or the worship of God, as our Saviour Mat. 4. 2 Cor. 2.1. in­terprets it, and to hate the very Jude 23. garment spotted by the flesh. Now these things well considered, it will appear that the several Scri­ptures that are continually brought for the maintenance of your Ministery, are but 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 their own turns, which who they be, of you, or others, that are the perverters of them, God knows, and one day will judg betwixt the righteous and the wicked, and give to every one according as his works shall be: In the mean while, to me it appears plain, that men destitute of the Spirit of God, be they as learned as may be in mans learning, yet they do pervert all Scriptures to their own destruction, when as 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.

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 brethren in remembrance of these things, thou shalt be a good Minister of Jesus Christ: If thou put the brethren in remembrance of these things. What thing? those things mentionedFrom the 1 Verse. before, how that the Spirit hath fore­told of doctrines of devils, how that men should speak lies through hypocrisie, &c. as Zachary also foretold, that theZach. 13.3. Fa­ther and Mother of the Prophet should say, that he told them lies in the name of the Lord: If thou put the Brethren 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 Jesus Christ, which [Page 39]hast been nourished up in the words of Faith and good Do­ctrine; then mark, these things are not error, nor lies, nor he a false Teacher that speaketh of them, out a good Minister that hath been 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 Apostle1 Tim. 6.3.4 saith further in this matter, declaring, that he that consenteth not to wholesome doctrine, that is according to godlinesse, is puft up, and knows nothing, but dotes about words, and as such a one, as is so far corrupted by the fl [...]sh, as that he is to be separated from; therefore Gods good Ministers, as we see should be carefull of these things, as knowing of whom they shall receive their reward, and what shall also be their portion from men of the world, in that which isRev. 11.7. death in the world, butRev. 14.13. life with the Lord, Be faithful therefore to the death, and you shall have a Rev. 2.10. Crown of Life; de­claring the power of the Spirit of the Lord in you.

Ʋse 5 Now in the last place, I will conclude with the exhortation of the2 Pet. 3.16.18. Apostle in the words following; Yea, therefore beloved, seeing ye knew 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 lest ye also, as well as others (you being subject to it) be plucked away before you be aware into the error of the wicked, to think that Gods Mysteries can be attained to by mans learning, and so you fall from your own stedfastnesse, which isRom. 11. through Faith, for by Faith ye stand, and by the Spirit, for by it ye are alsoPsal. 51. establisht; and for a preservative against this error, as opposite to it, grow and encrease in the grace of God, and the knowledge of the Lord Je­sus Christ, which is that that will preserve you from error. Now to him be glory, not to us, nor to man, but to him our Lord Jesus Christ, both now and for evermore. Amen.