SUFFICIENCY OF THE SPIRITS TEACHING WITHOUT Humane Learning. Or a Treatise tending to prove Humane Learning to be no help to the Spiritual Understanding of the Word of God. Written (if it may be) for the silencing of such false and scandalous Reports as have been rumoured about concerning this matter; and also for the information of all such as desire to know the Truth.  
By SAMUEL HOW.  Prov. 14.5. 
A faithful Witness will not lie, but a false Record will speak lies.  Esay 57.14. 
Cast ye up, cast ye up, prepare the way, take up the stumbling block out of the way of my people.  Mal. 2.1, 2. 
And now o ye Priests, this Commandment is for you, if ye will not hear it, nor consider it in your heart, to give glory to my Name (saith the Lord of Hosts) I will even send a curse upon you, and will curse your blessings, yea, I have cursed them already, because ye do not consider it in your heart.  Mat. 11.25, 26. 
At that time Jesus answered and said, I thank thee o Father, Lord of heaven and earth, because thou hast hid these things from the wise, and men of understanding, and baste revealed them unto Babes, even so Father, because thy good pleasure is such.  Luke 16.15. 
Then he said unto them, ye are they that justify yourselves before men, but God knows your hearts, for that which is highly esteemed among men, is abomination in the sight of God.  
Seen, allowed, and first printed by some friends of the Author. 1639.  
Newly printed, and are to-be sold by William Larnar at the Blackmore near FLEET-BRIDGE, 1655.   

To all such as love the truth in Sincericerity, Light, and Understanding, be multiplied through JESUS CHRIST.  
GOds Gracions Promise it is (Christian Reader) that by the 
a 2 Thes. 2.8.  breath of his mouth, and the brightness of his coming he will reveal the Man of Sin, and Son of Perdition: Yet thus witnesseth the Spirit, that when it shall so come to pass, That the Vial of God's wrath shall be 
b Rev. 16.10, 11.  poured upon the Throne of the Beast, to the darkening of his Kingdom, and discovering of those strong Delusions, whereby he hath long deluded the World, that then the men of that throne shall gnaw their tongues for sorrow, and shall blaspheme the God of Heaven.  
All which to me appears to be fulfilled and made good concerning this following Treatise: 1. That when as the Lord by his Word, the breath of his month, hath blown out some smoke of the Bottomless Pit, which I conceive to be Humane Learning, which is so much magnified, as being a help, whereby to understand the mind of God.  
This matter hath so vexed and tormented the men of that Throne, that even 
* J. G.  He himself, at whose request I was moved to open this portion of Scripture, 2 Pet. 3.16. hath (as I am credibly informed) reported about this City, that I made a Calf (meaning a false and unsound exposition) and when I had done, danced about it; herein exposing not only me, but the very Truth itself, which I in this point delivered, to the derision, and contempt, and Table-talk of such as had rather be deceived and believe their learned Teachers (as men call them) on their bare word, (having the Faith of our Lord Jesus Christ, the Lord of Glory with respect of Person) then to receive and justify the Truth of God, if the Messenger be weak and contemptible, and his message in power, much plainness, and demonstration of the Spirit, and not beautified with the excellency of speech, and swelling words of man's wisdom, which is enmity to God; it crosseth and opposeth the simplicity of his way in the dispensation of the glorious Mystery of the Gospel. And therefore God hath said of it, as Simon Peter said to Simon Magus, 
c Act. 8.21. 1 Cor. 1.19.  Thou hast neither part nor lot in this matter.  
But yet (methinks) such men 
d Ephes. ●. 4.  as would carry the show of godliness, should remember the counsel of the Apostle, That such carriages are things not seemly, though for my own part, I bless the Lord for it, being to me a more strong confirmation, that I have the Truth on my side: For thus was 
e Lu●●● 14.  jesus Christ our Lord served by the wise and learned Pharisees; when as he taught them such a Doctrine as pleased them not: And thus was Paul the Preacher of Righteousness dealt by of the learned 
f Act. 17.18.  Athenians, even for preaching jesus, and the Resurrection. Likewise I read in Heb. 11. that this in former times was part of the Trial that the Lord exercised his Witnesses withal, even mockings, verse 36. And therefore as our Saviour teacheth me, I have in this case great cause to be glad and rejoice, for they having so served jesus Christ. my Lord, and his faithful followers; then what am I, that I should be one of that number, that have so large 
g ●●t. 5.12.  encouragement and reward promised? I shall therefore quietly pass by all such things, and only 
h Job 21.3.  with job in his distressed condition, cr●ve that he and all you that have done this thing will suffer me to speak, and when I have spoken mock on; seeing as the 
i Job 12.2.  Servant of God said, Indeed, because ye are the people only, Wisdom must die with you; so will I make bold to say to you also: Yet for all his understanding, and such others as heard me, they failed of their zeal for God and his glory, in that they sought not to suppress and throw down that Calf of dishonour, which must needs (being an Idol) be a very high provocation in the eyes of his Glory, which he that put me upon this Exercise, having excepted against it when it was finished, and with much passion manifested his great dislike thereof before many witnesses, ought especially, and was obliged to have done, being then lovingly requested by a friend that was there present, for the satisfaction of all that Assembly, to instance (if not in all) yet at least in some particular Scripture, wherein I had perverted it, seeing he had openly cast an aspersion on all that I had said; but neither he, nor any of his Profession, though many were then present, did undertake this task, nor yet to this day hath he, or any of them endeavoured it: So it may appear my Error was not so great, or none at all, that they could prove; or else their zeal to God and his Truth, and their charity to me and others very small. And if there were a Calf, it was their Humane Learning and Wisdom which the men of this Throne set up, and themselves danced about it, whilst I, to their great grief and discontent, was labouring with all the power and might that God assisted me with, utterly to cast down, grind it to ponder, and to blow it away with the Word of God with the breath of his mouth: Whether it be thus, or no, I commend now to the judgement of all such as love and know the Truth, not doubting but there will be some found, that out of love will reprove what is amiss, and so turn the sinner out of the error of his way, though some others, as 
k Job ●;  Job saith, forge lies (as I could name divers) who are Physicians of no value.  
For God who knows the hearts of all men, knows that it was not my intent at all at that time to have meddled in this Argument, nor with this Scripture, not till the night before I spoke of it, and all because I knew if I did, it would be offensive, as it hath proved; and what I did herein, it was by the advice of Friends; But now I see that God's hand was in it, and I doubt not but for good, though it is, and may be my portion deeply to suffer for it; and for men to be offended at the truth, and such as declare it, is no new thing, even for the 
l Psa. Acts 4.1 Esay 8.14, ●  bvilders themselves to stumble at the stumbling stone: But leaving all such to stand or fall to their own Lord.  
Something remains to be spoken concerning the matter following, for the preventing of such things as may further be objected against it.  
1. Though the matter be the same in substance that it was at the first delivery, yet somewhat may be wanting, and is, which was then said, and more is added in other respects then at that time was spoken, which I thought fit to give notice of.  
2. Another exception, and that of great moment, is, that I have blasphemed against Jesus Christ, in saying, that he was without Humane Learning.  
Now besides what is answered hereunto in the first Objection belonging to the first Doctrine, if any yet remain unsatisfied, and will affirm the contrary, let them declare, (as the 
m Rom. 11.34, 35.  Apostle saith) who was his Councillor? and who taught him? and he shall be recompensed. The Scripture cells us, that he grew in wisdom and stature, and so couples them alike together. Now none will affirm, that he learned his Stature; then from the like will I affirm, that he learned not his Wisdom, no more than he did his Stature; and so if none taught him, then must it needs follow, that he was without Humane Learning; for we in common speech call them unlearned, which were never taught, as did the 
n John 7.15. Act 4.13  Jews; and Learning presupposeth one to Teach; so that (methinks) it is but requisite, if any did so affirm, that they should declare his Teacher, which if they cannot do, why then should they affirm him to have Humane Learning? And methinks, the matter being rightly considered, it will be found blasphemy for any to affirm that He had Humane Learning, seeing that in so doing, they call in question the perfection of His Manhood, as if there were others that could add unto Him: Seeing all grant that the Master is above the Scholar; and the Scripture witnesseth for me, that at 
o Luk. 2.46.47.  twelve years old, such was His Wisdom observed amongst the Doctors, as that they were astonished at his understanding and answers; and doubtless this was a part of their great wonder, seeing that He never Learned, as it was the Counsels wonder also concerning 
p Act. 4.13.  Peter and John. Therefore for any to affirm him to be by men taught, is to take that glory from him which he had of His own, and so they are most like to be them that blaspheme.  
3. It is also very likely that Pride and Vainglory will be imputed to me, as it hath been already, that I being as I am, should undertake to maintain that which all godly and learned men are contrary to me in.  
Answer. I answer, that it is no strange thing for the Servants of God to meet with such hard measure, even for declaring of the truth; for so was Joseph 
q Gen. 37.8.11.  dealt by even of his Father and Brethren; and so was 
r Sam. 17.28.  David used for speaking for the Lord: And Paul you shall sinned was 
s Act. 17.18.  coffed at by the learned Athenians. And seeing that it hath always been so with God's Servants, why should not I affirm with the 
t Cor. 4.3.  Apostle, not to pass to be judged of men, whatsoever they be, though godly, wise, learned; seeing that as the Apostle saith, it makes no matter to me, God is no 
u Gal. 2.6.  accepter of persons: And therefore I hold it a defence sufficient with David to say, 
x 1 Sam. 17.29  Is there not a cause? seeing that there is none that I know of that will stand up for the Lord against those that defy the Host of Israel, because that they be not Goliath like Men of stature, having Bows of brass, and such like furniture, as that the fl●shly hearts of men dare not lock such in the face, and all because that they be so strongly furnished with Man's strength: Though that the Soldiers of the Lord of Hosts may with one blast of a Ram's horn, through the might of God, 
y Josh. 6.20.  blow down the strong Wall of this spiritual Jericho; seeing that the Lord hath said, That by the 
z Mat. 21.16.  mouth of Babes and Sucklings he will perfect his praise; and this if Babes should neglect to do, the stones would cry. Whence it is to be observed, our Saviour descends from Babes to Stones, and not from Babes to Learned men, for he hath chosen such to bring forth His Righteousness as the light; for He himself doth not despise the day of 
a Zach. 4.10.  small things. Now these things considered, why should any with the proud 
b Mat. 21.15.  Pharisees disdain at what the Lord will do, but lay their hands upon their mouths and say nothing, because He 
c Psal. 39  doth it; And seeing it is the Lords 
d Psal. 118.23.  doing, why should it not be marvellous in our eyes? Though I doubt not but the Lord will in his good time bring forth one learned Moses, and another as excellent that ways as was Paul, and cause them, disclaiming that Humane excellency, to magnify the foolishness of God, 
c 1 Cor. 1.  to be wiser than the wisdom of men, and so every way convince them of their folly, this way to his praise.  
And in the mean while let them that can receive this for truth, receive it, and let none be so conceited of Learned men, as if the Word of God came only to them, and from them; as Paul said to 
f 1 Cor. 14.36, 37.  some that were puffed up. But let such as are Spiritual know, that the Lord reveals his Mysteries to whom he pleaseth, and where he will; and therefore the eye of none should be evil because he is good: But we should learn, as the wise in an saith, That 
g Eccles. 9.11.  the race is not always to the swift, nor the battle to the strong; but it may so prove, that little David, without saul's Arm or, only with a Sling, and a stone through the Name of the Lord, may so wound great Goliath of Gath, the enemy of God and his people, as that he may receive his deadly wound, and lie grovelling on the ground, to the dismayment of all the Host of the Philistines, and great rejoicing of the Israel of God, and this the Stone that is he when out of the Mountain without hands, is only able to do. Therefore let all that fear the Lord take heed that they lean not to their own wisdom, but so much the more that any ●f us have wisdom, and Understanding, Memory, and such ●ike natural parts, above other, so much the more let us be watchful and careful over ourselves, as knowing that the 
h Rom. 8.7.  Wisdom of the flesh is enmity against God, and is ready to butt against the Spirit. And now to draw to a conclusion of all in the words of the Prophet, 
i Esay 44.25.  The Lord frustrateth the tokens of the liars, and maketh the Diviners mad, turneth wise men backward, and maketh their knowledge foolishness.  
If any shall except against the matter for the rudeness of it, as that it is without form or learning, all such are to know, that it is but suitable to the whole argument, and that if it should be otherwise, I should condemn that in practice, which I justify in words, and so make myself a Trespasser. Thus I commit this my labour, with all those that out of love to the truth shall seek information in this matter, to the blessing of the most High, and remain an unfeigned well-willer of all them that love the Lord Jesus in sincerity. The 25. day of the first month, 1639.  

WHat How? how now? hath How such learning found?  
To throw Arts curious Image to the ground:  
Cambridge and Oxford, may their glory now,  
Veil to a Cobbler, if they know but H●w:  
Though big with Art, they cannot over-top  
The Spirits teaching in a Cobbler's shop.   

Reader, if thou an humane Artist be,  
Let Humane Learning be no Judge for thee:  
Lay down thine Arts; then try this Cobbler's end,  
And see if it be by the Spirit penned.  
Mean time adve, ye Arts and Artists all,  
The Spirits teaching may attend the Awl:  
And thou brave Cobbler, blow another blast  
Upon their learning, though thou blow thy LAST.   R. O.  

THE SUFFICIENCY OF THE SPIRITS TEACHING WITHOUT HUMAN LEARING.  The Text, 2 PETER 3.16. 
As one that in all his Epistles speaks of these things, in which are some things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures unto their own destruction.  
THese words, that I am 
* By 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 Peter's exhortation, strengthened in the 15. verse, by his Brother Paul's writings, who in all his Epistles speaks of these things, as of the 
† Christ second coming mentioned in all Paul's Epistles.  coming of the Lord Jesus, and other things, such as are herein contained, among the which (that is) Paul's writings in his Epistles, some things were hard to be understood, and so indeed was the coming of Christ jesus, which it should seem was hard of them to be undersood, and that appears by his earnest w●iting to the 
a 2 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 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 knowledge and understanding of our own language, which every man, of what Tongue soever he be, might in some measure be taught of another, as the Parents teach their Children, and they 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 God's 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 man's wisdom 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 excel, and are far above and beyond other ordinary men; and in this sense do I understand, that the Council judged Peter and John to be no such learned men: 
Act. 4.13.  For we in common speech do oppose a learned man 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 
b Act. 4.13.  Counsels knowledge was such an unlearned man, and so must needs himself lie under that blame that he lays upon others; therefore Humane Learning is not here that which he intends.  
2. Because Humane Learning is a 
c Col. 2.8.  rudiment of this world; 
2 Reason.  hence it is that our Saviour acknowledgeth that his Mysteries were hid from the 
d Luk. 10.21.  learned; but they were not hid from his Disciples, For unto them it was 
e Mar. 13. Col. 2.8.  given to know the mysteries of the Kingdom: 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 
f 1 Cor. 2.14.  perceive the things of God; 
3 Reason.  but a mere natural man, may be a great worldly learned man, as were the Egyptians, 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 God's 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 
g Act. 7.32.  learned in all the wisdom of the Egyptians, yet by Faith he forsook all the treasures of Egypt; and this being one of Egypt's 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 loss and dung that he might win Christ, even the righteousness of the Law itself, 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 hindrances 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 it was rejected of them, therefore it was no help nor furtherance to them to know Christ by, but lets and hindrances, 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, than 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 jesus Christ, whereby he is so deeply rooted, 
Col. 2.7.  and so surely grafted into him by Faith, as that he abides unmovably settled 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 Apostle 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 worldly learned ones, as Philip said to the Eunuch, Understandest 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: 
b 1 Cor. 2.10.  That it hath not entered 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 World 
* A difference between the teaching of God's Spirit, and the world's artificial Tongues.  from God's Spirit, and shows, 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 wisdom of God's Spirit, and not what man's wisdom teacheth, which is to compare spiritual things and carnal things together, as Tongues and Arts, and such like; but God's Spirit teacheth us to compare spiritual things with spiritual things; and so he goes on, and declares, that only such that are taught by the Spirit, are capable of true discerning of spiritual things, without being justly condemned of any, as truly having the mind of Christ, rightly and truly knowing the things that are of God; and with this agrees the witness of John 
i 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 deceive, 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 obedience in it also. And yet, further 
k John 16.7. with 13.  our Saviour himself concludes this point, showing, 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 error, teaching by no humane means; the reason why is rendered, because it is sufficient, and that is, because it speaks from the Father, agreeable to that of our Saviour taken from the Prophet, That 
l 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 Councillors, and this is all the learning that we need, to know the things that are of God by, agreeable to his will. So from these words thus interpreted, the conclusion comes to this.  
That such as are taught by the Spirit of God, 
Proposition.  destitute of Humane Learning, are the learned ones, that truly understand the Scriptures, according to Peter's mind.  
I say, such as are taught by the Spirit, without Humane Learning, are such persons as rightly understand the Word: And this (methinks) the whole Council of Jerusalem, as wicked as they were, did in effect conclude, 
m Act. 4.13, 14.  considering Peter and john, though unlearned men, yet they knew they had been with Jesus by their boldness, and so they had nothing to say against it; and yet though men should oppose it, Christ jesus our Lord 
n Luke 10.21. to 24.  justifies it, with great thankfulness 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 our 
o Mat. 22.23.29.  Saviour affirms to the Sadduces, who by reason of their wisdom and learning thought to have entangled him, he tells them, that they erred, not knowing the Scriptures, for all their great learning being destitute of God's Spirit. Now by these Scriptures, this point being thus confirmed, good reason also may by God's 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 man's wisdom: Hence is it that the Apostle saith, that he preached Christ crucified to the Jews a 
p 1 Cor. 1.23, 24.  stumbling block, and to the Grecians foolishness: For the Jews, we read, in great contempt refused him; as Pilate bid them behold your 
q John 19.19.21.  King, presently they cry, Away with him, away with him, crucify him. And so when Pilate had wrote on the Cross, 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 murderer 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; 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 of 
r Act. 4.12.  all (both Jews and Gentiles) that are saved; and in this despised Jesus, are all to rejoice with the 
s 1 Cor. 2.2. Gal. 6.14.  Apostle to salvation; for in him, thus dishonourable and unmeet in man's wisdom, lie hid all our heavenly 
t Col. 2.3. 1 Cor. 1.20.  treasures of wisdom, righteousness, sanctification and redemption; for he is the wisdom of God, and power of God, 1 Cor. 1.24.  
Reason. 2 Another reason, why such as have God's Spirit, destitute of Humane Learning, come thus to know God's mind, is, That (as the 
u 1 Cor. 1.29.  Apostle declares) no flesh should rejoice in God's presence; now this learning is but fleshly and carnal: Now the Apostles advise is, though we had known 
x 2 Cor. 5.16.  Christ jesus 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 puff us up, as saith the 
y 1 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, 
z Rom. 12.16.  saying, Be not highminded, but make yourselves equal to them of the lower sort; be not wise in yourselves, but 
a Phil. 2.3.  let every man esteem others better than himself; and if any glory, let him 
b 1 Cor. 1.31.  
* Here glorying in the Lord is opposed to vainglory, or haughtiness.  glory in the Lord. Now he that hath these things, as Humane Learning and Wisdom more than 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, than they that are without them: Now than 
c 1 Cor 5.  this rejoicing is not good, for it is a rejoicing in the flesh, and suitable to 
d Rom. 4.  works, and so not of God; and yet so is it, that for our hearts we cannot but think better of ourselves for these things, then of others without them; and so we may see the Apostles words fulfilled, that the wisdom ●f the 
e 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 complete in him, that is, perfect and full in him; and this he strengthens yet further from this consideration, that he is the Head of all Principalities and Powers; so that if there were any thing else to make us complete, he being the Head of all, we should have it; but he hath given nothing but his 
f 1 Cor. 12.7.  Spirit to profit withal, therefore we are complete by it alone; and therefore is it that Paul 
g 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 natural, which is comprehended under 
h Col. 2.8.  Philosophy, learned, profane babble, 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 profess them to err from the Faith: Even all the seven Liberal Sciences, for all is but Science, and all this Science or knowledge is falsely said to be of use in the Gospel; profane and vain babble are far better names for them, and oppositions, according to Paul's 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 complete in Christ Jesus.  
Reason. 4 Another consideration confirming this conclusion, is from the Apostles 
i 1 Cor. 3.18.  advise, Let no man deceive himself; and that in the true way of attaining wisdom, 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 man's wisdom, to be any whit helpful, but hurtful to him, in attaining and comprehending the wisdom 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, than 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 wisdom; and the Apostle doth (methinks) sufficiently confirm 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● if no man will take this his counsel for wisdom in this kind, yet the Lord concludes the truth of it, and he knows the thoughts of men to be vain, that think Humane Learning some help: but let them think what they will, the Lord is against them in it, for he knows that it is sure that they are deceived, for his thoughts be not as man's thoughts.  
Reason. 5 Now another cause that confirms me in this Conclusion, is, because that wheresoever the Apostle honours the Spirits teaching, and prefers it, usually he at the same time casts contempt upon this learning, as is to be seen in many places; 
k 1 Cor. 1.17.18.  Christ (saith he) sent me to preach the Gospel, not with the wisdom of words, lest I should make the cross of Christ, or the Gospel of Christ of none effect, where we see, that for good reason he rejects the very wisdom 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 only to them that perish, but to such as are saved it is the power of God, without what man expects: and therefore he 
l 2 Cor. 11. ●. 2, 3.  saith again, he was jealous over them with a godly jealousy, 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 subtlety, so your min●s should be corrupt, that is, putrified, and infected from the sincerity that is in Christ: This we see was Paul's fear, that while he was absent their minds should be withdrawn from the foolishness of the Gospel, and the simplicity, sincerity, and truth thereof, and this they should be withdrawn from by the subtlety of Satan that old Serpent, in his instruments the false Teachers; this he fears, because of their fleshliness that was in them, which was ready to yield to their wiles by reason of their subtlety that way, for by fair words and flatteries they deceived the 
m Ro. 16.18.  hearts of the simple, and with this their craftiness they lie in wait to 
n Eph. 4.14.  deceive; thus contemptuously doth Paul speak 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 deceivable Fables, when we opened unto you the power and coming of our Lord jesus. Now such names as these are doth the Apostle choose to cast on man's excellencies, as in divers other 
o 1 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 observable 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. 
p 1 john 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 man's learning, and have no need of it; and so the point is clear and plain. That such as are taught by God's 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 Wisdom, as well as Humane Learning: by Humane Wisdom, I do understand whatsoever appears excellent in man's understanding, as he is left without God's Spirits teaching, this the more excellent it is to him that is carnal, so much the worse it is; therefore it is said of such by the Apostle, That when as they professed themselves to be wise, than 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 men's understanding and wisdom) be darkness, how great is that darkness? So that by man's wisdom, I understand, whatsoever seems excellent to him with which he would honour God withal, 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 exceptions and give light to the right understanding of the whole matter● for this wisdom 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 so 
q 2 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 sound 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 
r 3 joh. 9.10.  pride, he wanted this Scholarship, and that caused him to seek the pre-eminence; and this, whatsoever our great Scholars think of themselves, is the cause of the high conceits that they have of themselves, and their knowledge 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 puffed up with the vainglory 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 the 
s Rev. 3.17.  Laodiceans, and so indeed are fallen into the condemnation of the Devil, as being rejected of God, for he resists the proud, and such as are puffed up, and gives grace to the 
t 1 Pet. 5.5.  humble, and such as are low in their own eyes. Now whether these men humanly learned, be they that are puffed 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 Paul's Scholarship.  
Further, I say, it is here to be minded, that if it should be Humane Learning that is here meant, than Paul should teach Timothy for to teach the Church to choose such Scholars, as had more learning than 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 
u Jam. 1.17.  giver of every good gift, and so Humane Learning and Wisdom are 
x Ro. 11.37.  of him; and so much (but that men are maliciously bend) they might discern, that I in this argument had not to deal with him, as God, but as the Minister of God, administering 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, etc. and so in this argument he is by the Apostle set forth as a Man, 
y Act. 2.22.  Jesus of Nazareth, a man approved of God; and such a man so administering, I do still affirm, 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 the 
z Isa. 5.1.  learned that was said to be given him, is 
a Isa. 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 natural Tongue by letter, as in the Synagogue he could take the Book and read; 
Luke 4.17.  and this doubtless was one cause why the Jews are said to be astonished at the hearing and seeing of him, as appears, Matth. 13.54. etc. 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, than he was to teach the Servant to be above his Master, when as Christ Jesus himself 
b Mat. 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, without any offence, and yet preach the Gospel too. Now, if notwithstanding all this, there be them that will take 
c Act. 6.11.  Stephen's accusers place, and still accuse me of blasphemy, as they did him, etc. though it may be they may say true words, as that I said that jesus Christ was without Humane Learning, and so apply it to him as God, when as I spoke 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 always the Murderers and Betrayers of Christ jesus and his Servants; and they that are such, may be likened to them that being full of envy, 
d Act. 13.45.  spoke 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 spoke against it, and railed on the person, and so left not, till they had been a means to expel 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 a 
e Tit. 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 judgement, and that according to Paul, and that their mouths should be left open, then that they should be stopped after that manner, and that it hath not profited them in the spiritual 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 God's mind to us, because it alone is sufficient to stop the mouths of all Gain-sayers. 
f Act. 6.10.  They were not able to resist the Spirit (not the Tongues and Arts) by which he spoke, for he used none of them, for the weapons of our warfare are not carnal, and so are Tongues and Arts, and such like, but yet mighty, not by man, but through God, to 
g 2 Cor. 10.4.  cast down holds; therefore this Weapon only is sufficient to stop the mouth of all gainsayers, 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 spiritual gifts were, without their industry or pains, as appears in divers 
h Act. 2.2.8.27.10.44.19.6.  Scriptures: Now wheresoever such gifts are to be found, them will I freely acknowledge, 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, lest any man should boast: But if the Tongues that are pleaded for, are such as are attained to by industry and pains taking of our own, than they better suit with works then grace, and so are more meet for 
* Arts for Egypt and Babylon.  Egypt 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 with 
i Act. 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 entreat him, for desiring that for money, which all afterwards by these pleas were thereby to obtain? But Peter, we see, perceives him to be in the gall of bitterness and the bond of iniquity, that should offer to seek to obtain the gift of God's Spirit that way; and i● they be humane excellencies, then of necessity the course is to b● repent of also, that any should offer to bring any human● thing to God's Word, when as it is so expressly 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 liable to God's reproof, which is 
k Ps. 50.21.22.  tearing i● pieces: Therefore let all such as stand for such learning t● bring men to the knowledge of God's Word, mind whethe● Peter's exhortation to Simon Magus, ought not to take place with them, namely to 
l Act. 8.22.  repent of this their wickedness, etc. 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 business, in understanding and unfolding of the things of God; and so I come to another exception.  
Object. 4 Suppose two men, both alike endued with grace from God, and alike gifted by his Spirit, the one a learned man, and the other an unlearned man, which of these two should be chosen into the Ministry of Christ in his Church?  
The unlearned man: For these Reasons.  
Answ. First, Because 
m Gal. 2.6.  
* God no respecter of persons, when be choosed the unlearned for Ministers.  God respects no man's 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 wickedness 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 man's account, he hath chosen the 
n 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 so 
o Isa. 29.13.  fulfil his Word, as Paul 
p 1 Cor. 1.19.  expresseth; and thus he chooseth, not only for Salvation, but for Ministration, the 
q 1 Cor. 4.10.  foolish in man's 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 God's voice to salvation only, which cannot be the meaning, because, as we may see Paul's argument about 
r 2 Cor. 11.17.  preaching the Gospel, going onwards in opposing the Scribe and Disputer of this World, to them that were not such, and so comes to declare among whom it was that the Lord made his choice, and that was among the foolish in the world's eyes: But as I said before, take the other for the sense, and the point remains true, because, that of such as God chooseth to salvation of them, he chooseth Ministers, and for salvation, it is granted, he chooseth the foolish; than it must needs follow, that out of the foolish also he chooseth Ministers.  
Secondly, And this indeed is most suitable to the Gospel, 
s 1 Cor. 11.3.  which is itself simplicity, and appears to the wisdom 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 is 
t 1 Cor. 1.25.  foolishness, therefore it is meet he should have 
* Foolish in the world's account was the Lord's choice.  foolish Ministers in the wise world's 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, 
u 1 Sam. 16.6, 7.  Surely the Lords Anointed is before me; but we find that the Lord corrects that, and tells him, It was not so, the more unlikely man, and the unthought of one, was he that God had chosen to himself, and so is it here, we are not to see as man sees, but as the Lord directs us.  
Thirdly, God chooseth these things in opposition to others, to astonish the wisdom of man: When the 
x Acts 4.13.  Council perceived Peter and John were unlearned men, and without knowledge, they marvelled, and were amazed: And so saith the Apostle, He 
y 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 world's foolish things for his serve, before the world's 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 ago told us by his 
z Isa. 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 wisdom 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 marveling how these things come so to be, is but a fulfilling of God's 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 
a Mal. 2.2.  Malachy saith, that he would curse their blessings, and that he had done it already: to both which 
b 1 Cor. 1.19. Rom. 8.7.  agrees the Apostle from Isay, and concludes also, that God hath destroyed it: and in another place tells us, that it is enmity with God. How shall any dare say then, 
* The world's 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 being 
c Co. 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 spiritual way? Now these things can be sanctified no further than they are of use, and that is but in a worldly way: for a spiritual 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 do acknowledge it in itself 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 that 
d Gen. 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 loss, and so fit for Statesmen, Physicians, 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 mind of God in the holy Scriptures, and there it is detestable filth, dross and dung in that respect, and so good for nothing, but 
e 1 Tim. 6.21.  destroy, and cause men to err, as we have seen before: It fares with it, as I perceive 
* But 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 roof 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 employments 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 do I acknowleg 
† Tongues a help in Translation.  Tongues to be ●●●se, as to yield us the translation of the Scriptures, our of 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 spiritual meaning of the word thereby, that I deny, and withal 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 that 
f Mat. 13.11.  saying of our Saviour, To you it is given to know the mysteries, the secrets of the Kingdom 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 far, as it did with those that built Noah's 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 Lantern, 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 Lantern or candle without light 
* Learning  Now the Spirit is the light of the letter, and so is the Apostles 
g 2 Cor. 3.  opposition; 
without the Spirit, is like a candle without light, or a Lantern without a candle.  such men then in that respect may be a help to others, and yet when all is done, be but castaways themselves seeing, as we have before, seen the Egyptians and Babylonian in this kind of learning to excel; and it is none other blessing then what the Pope, Cardinals, and other professed enemies 〈◊〉 the truth (as all for the general confess them to be) have 〈◊〉 as great a measure, and beyond many others that profess t● know the truth, and stand stiffly for this, as a special help to understand 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 than they are to acknowledge their error, in counting themselves wise above what is mee● or else must be forced to confess, that that learning is inavailable 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 spiritual meaning the Word, God forbidden: for,  
Though the Apostle 
h 1 Cor. 1.26.  say, not many of several ranks, 〈◊〉 he saith not, there is none, but yet not many: There was 〈◊〉 Joseph of 
i Mar. 15.34.  Arimathea, one 
k John 3.1. Act. 13.7.  Nicodemus, one Deputy 
l Act. 6.7.  Sergius Paulus a prudent man, and divers of 
m 1 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, 
2 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 
o ●●h Mat. 11.5. Rom. 12.26.  lower sort, the foolish, vils, and unlearned, for those be the true 
p Isa. 61.1.  heirs of it, and therefore it was not in vain that james said, 
q Jam. 2.5.  Hearken my beloved brethren, hath not God chosen the poor, he well saw that the rich and carnal 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 rejoice 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 rejoice in that he is exalted, that is, that he was made a 
s Revel. 1.6.  King and Priest unto God, and was set in heavenly places with jesus 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 jesus, and so they both meet in one; but now by reason of the smoke that is risen out of the bottomless Pit, and that the Devil is 
t Ephes. 2.6.  cast out of heaven, and all his Angels with him to the earth, which Angels were the fallen 
u Rev. 2.61.  Stars that he drew after his tail, that now he hath by reason of them 
* Pride and haughtiness is a Religion of the devil's hatching.  hatched since a Religion in the world, as that he would have the wise, the rich, the noble, the learned, the only ones, and the poor must be beholden to them, when as this is like himself, directly to oppose jesus 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 confess is a carnal course, that such as are themselves fleshly are subject to take, and it may as well be my fault as another's; but yet I profess in the presence of the Lord, that I do not allow myself in any such course, neither doth such an exception as this beseem a man that is led by the Spirit of Truth for to make against any servant of God, that professeth opposition to such things, as professing to be led thereto by the Word and Spirit of Truth, 
* Carnal advancement is got by disparaging others.  for it savours strongly of the flesh, and is too suitable to the practice of reprobates, whose practice is to take things in the evil p●rt, whereas love, by which all the Saints should judge, judge's the best of things, till such time it can espy any cause so to do. And for the lifting up of myself, to be sure if I so do, God's 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 than my exaltation can possibly be, and therefore it were best for all such as so conceive, to commit the judgement to the Lord, and themselves judge nothing before the time, nor speak no more presumptuously; let not arrogancy come out of your mouth, for the Lord is a God of knowledge, and by him enterprises are established. But yet after this manner of reasoning, carnal men may overthrow the whole Gospel: For whereas the Scripture shows that Jesus Christ was without form, or beauty, or any such thing, wherefore he should be desired, the carnal 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 Apostle 
x Phil. 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 carnal arguing, we might overthrow our own Salvation, and sit down in the very vale and shadow of death, as full of darkness, 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 lies under, Use 1 set forth and 
y Rev. 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 Hosea, Ephraim is said to have here and there grey hairs, and yet he saw them not; and in this we know was the strength of that 
z 2 Thes. 2.11.  great Judgement, that men should confidently take lies for truth, this is there made the depth of their woe. And the like is manifested 
* 1 Tim. 4.2.  elsewhere 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 than 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 darkness for light, and live in the smoke of the worldly Temples.  and yet such is the case, the Sun and the Air being darkened, their condition must needs be woeful; 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, as 
a 2 Cor. 4 4.6.  saith the Apostle. Now that by which this Sun is said to be darkened, is the smoke of the bottomless Pit, and that we shall find to be the glory and power of the false Church, called by the name of the Bottomless Pit. And that this may the better appear, we find many 
b Isa. 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 smoke. Now because God hath smoke in his Temple, so hath God's Adversary in his Temple also, or rather, his bottomless Pit: After his smoke, 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 jesus Christ accounts 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 Christ's 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 smoky power and glory, flowing from the Kingdom of Satan, and so a part of the Tail that 
c Rev. 12.4.  the Dragon drew the Stars withal after him: And hence comes it to pass, that now instead of the Spirits teaching, 
2 Pet. 2.1.  according to Peter's Prophecy, 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 hypocrisy: 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 man's 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 bottomless Pit, 
Rev. 9.4.  thence it being opened, now ariseth up 
d See John Bale on Re. 9.1.  Plato and Aristotle, and a multitude more of Heathen Philosophers. 
* Philosophers 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 unrighteousness, declaring thereby they be under the wrath of God; and they seem to yield these starry Principles very fitting in their own understanding, better to furnish them with fitness to open the mind of God, 
Rev. 7.1.  than 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 wisdom, 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 profess, they have these black smoky principles still so stiffly stood for, as that there is no removing of men from the high conceit that they have of them: And doth not this sufficiently declare, as the Apostle saith, That God hath blinded the minds of men, 
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 pass, 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 which I had from them, being Humane learned men, was of itself 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 say, 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 seldom, 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 withal, 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 noisome 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 jesus 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 ourselves as the Ministers of Christ, and give none occasion why our Ministry should be reproved; saith Paul, In much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labour, in watch, in fastings, by pureness, by knowledge, by long-suffering, by-kindnesse, by the Holy Ghost, by love unfeigned, by the Word of Truth, by the power of God, by the Armour of Righteousness 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 sorrowful, and yet always rejoicing, 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 himself 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 patiented bearing with the contrary minded, as Paul saith, the 
f 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 distress 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 tumults, 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 guiltless of; and so for their watch, 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 darkness, and those persons more fitly suiting that description belonging to the 
g Rev. 9 from 7. to 11.  Locusts, then with this description here of the 
h 2 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 
i Isa. 47.10.  wisdom and their knowledge perverts them, or causes them to err, and is the wickedness 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 wisdom and knowledge is the cause o● 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 evil come upon thee, and thou shalt not know where it ariseth, etc. all which declares the depth of the woe they lie under, for is not this a woeful thing, that of that which God hath made a curse, men should make a blessing, and that against his will, and say, that his mind cannot be known; what can be more against him.?  
Use. 2 In the next place, that being so, that men taught by God's Spirit, are through it sufficiently made able to know his mind in word, than 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 suspicious of him that hath them, for the fame, especially if he make use of them in those things, for, as we have seen they be dangerous to be leaned unto. It is his high time that now we should all awake from sleep, and watch in the Spirit, and so let the Lord have all the praise and glory of his own 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.  
Also it may teach all men to cease pinning of their faith upon the sleeves of Learned men, for there is no good cause why we should so do; but to see with our own eyes, seeing that the just is to live by his own faith, and to believe what the Lord hath said, which is, that he hath 
k 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 wholesome 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 rejoice to see his saying made true, That he will reveal them to babes, that is, simple things in the World's 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, when as we are to expect the fulfilling of the Prophecy of 
l Zach. 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 knowledge of to be Ministers, are garments of deceit; and at that day such Prophets shall be ashamed of themselves, as that they shall disclaim themselves for very shame, to stand in any relation to such Prophets, as 
m Zach. 13.4, 5  there the Prophet shows, when are their nearest 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 man's teaching. Now this teaching in question, is but man's teaching, and therefore when as the clear light appears, they shall be ashamed of it, though now they prefer it.  
Use. 3 This Consideration also ministers matter of thankfulness to God on our parts, for his exceeding kindness 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: This 
n Mat. 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 than 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 happiness, 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, than 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 furnished 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 us in the 
o Mat. 5.21.  Pharisees, as our Saviour declares in many particulars, plainly discovering the 
* Mat. 23. from 16. to 19  blindness of these learned Teachers, in esteeming and preferring of things less 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 same 
p Mat. 15. from 3. to 7.  elsewhere 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 all 
q Acts 13.6.  subtlety in this kind, but a turner from the Faith, and not to it, and a perverter of the strait ways of God. The like is to be observed in 
r 1 Tim. 1.7.  those of whom Paul speaks, that would be Doctors of the Law, and yet knew not what they said, nor whereof they 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 the 
s Cor. 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 Cobblers, Pedlars, Tinkers, or Chimney-sweepers, is better thou all the world's learning, though in Popes, Councils, Cardinals, Bishops, or Presbyters.  and Peter 
t 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 public interpretation, and not private; and that men, though endued 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 Pedlar, Tinker, Chimney-sweeper, or Cobbler, he may, by the help of God's Spirit, give a more public interpretation, than they all: for as 
u Cor. 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 brass, or tinkling Cymbal without the Spirit.  
Reason. 2 Another reason is, because this was one end of Jesus Christ his coming into the world, that they that 
x John 9.39.  see might be made blind; 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, 
y 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 much 
z Joh. 9.40.  these took notice of that he so accounted them; and so also those that were blind in man's 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 knowledge and light of this seeing 
a 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 the 
* The unlearned of the Spirit are the unstable ones.  true learning, so also are they in an unsettled and unstable condition, seeing, as the Prophet 
b Psal. 51.  witnesseth, That the Spirit is the establisher; neither can they be rooted, and established in the Faith, according to the Apostles 
c Col. 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 guided 
† They 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 satisfy men's lusts, and turn them from the Faith, unto Fables, as the 
d 2 Tim. 4 4.5  Apostle long ago hath foretold; for such as are themselves of the flesh, turn all things to fleshliness, for that is it which they savour, for to the unclean all things are unclean, their consciences being defiled, as 
e Tit. 1.15.  witnesseth the Apostle: Hence was it, that when as our Saviour 
f Joh. 2.29  bade the Jews to destroy this Temple, meaning his 
g Ver. 29.  body, they themselves being carnal, understood him to speak of the Temple of Jerusalem. And so the Capernaits when as Jesus Christ tells them, He will give them 
h Joh. 6.  of his flesh 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 spiritual 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 Kingdom 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 mother's womb, and be born again; so destitute was he of the spiritual meaning of the mind 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 the 
i 1 Cor. 1.26.  Apostle, though there be not many. But yet this for certain is the worst work that a carnal 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 carnal meddles with, it will run into his heart, to 
k Rom. 2.5.  harden it against the day of wrath. And so I conceive the point is clear and plain, That men without God's Spirit, though furnished 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 witness to itself, seeing, that the Spirit is Truth. Now this agreeing, as it doth with the Word, needs not any other testimony of itself, because it is the witness of God, and that is the greatest, as saith John, the 
l 1 Joh. 5.6.  Spirit beareth witness, for the Spirit is Truth: And again, 
m 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 known by its operations and works: as first it savours spiritual things, They that are after the flesh, saith the Apostle, 
n Rom. 8.5. God's 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 
o Verse 10.  spirit is life for righteousness sake, and is said to be of a 
p Verse 11.  quickening and an enlivening nature for righteousness. The fruits of it are further manifested in 
q Gal. 5, 22, 23  other places. Now these things being found in us, do witness for God against Error, though it set itself up with never so high a hand: Object. 2 And yet here (methinks) I hear the worldly learned men saying to me, as did 
r 1 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 departed from him which was never with him; therefore though he were great, and his companions many, as is 
s Verse 6.  showed, 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 hid themselves in secret, and to be ashamed of their Vision, and that the 
t Rev. 15.1.  seven last plagues come to be fulfilled, spoken of in the Revelations, than 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 useful to furnish us with words to express ourselves in the delivery of the Cospel.  
Answ I answer with Paul, that the 
† The whole Scripture is given of God.  whole Scripture is given of God, and is profitable to make the man of God absolute and throughly 
u 2 Tim. 3.16.  furnished to every good work: Whence I conclude, that if the Scripture be perfect and absolute for every good work, than it is so for that, so that then there is no need of man's wisdom to help the Ministers of God. And so yet further, saith the Apostle, that he 
x 1 Cor. 1.17.  preached the Gospel, not with wisdom of words; if not with wisdom of words, than I conclude, they were needless, and so much the next words declare, Lest, saith he, I should make the Cross of none effect. And again, I, Brethren, saith he, when I come unto you, came not with the 
y 1 Cor 2. 1●  excellency of words, or of wisdom, showing unto the Council of God, but frees himself from it, denying that his preaching stood in the 
z Verse 4.  enticing speech of man's wisdom, but on the contrary, in the plain evidence and demonstration of the Spirit. And afterwards he gives the 
a Verse 5.  reason for it, that their Faith should not be in the wisdom of men, by which, it seems, it is subject so to be, if that were used: And so we find that indeed it is, and not in the power of God, by the plain 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 yet 
b 1 Cor. 2.13.  again, saying, Which things as we know them, so we also speak not with words, which man's wisdom teacheth. And so again, 
c 1 Cor. 4.19.  slightly 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 again, he condescends to the false Teachers, so far, as to confess that he was 
d 1 Cor. 11.6.  rude in speaking, but not so in knowledge: By all which places it plainly appears, ●hat man's wisdom 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 natural 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 doubtless 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, forsaken, ●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 knowledge of Christ, that he then became more and more suitable ●o the rudeness and simplicity of preaching the Gospel, as well ●s Paul, for never afterwards do we read that he was commended 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 eloquence, yet it appears that it was such as he had obtained ●●●y being mighty in the Scriptures: And this also further justifies a former Answer, that the Scripture alone is sufficient to furnish us with expression. So now the point remaining true for all this, That men destitute of the Spirit, having Humane Learning, do pervert the Scriptures to their own destruction. This in the first place may teach  
Use 1 All men, that are without God's Spirit, how wise and learned otherwise they seem to be, to beware of meddling 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 ears to hear, nor hearts to understand it, therefore I will thus pass it over: and  
Use 2 In the next place, take notice, that such persons without God's Siprit, what ever they be else, yet they be both unlearned and unstable men, according to the mind of God: so the 
e 1 Cor. 14.24  unbeliever is called of Paul, an unlearned man: and so much in effect, 
f Jam, 1, 6, 7, 8  James tells us of a Faithless man's inconstancy, that he is tossed 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 man's wisdom, and so much experience, without any more Scriptures daily proves upon every change of Orders, and Ordinances of Religion: how confident have many wise worldly learned men been of their stability for being brought to yield to this or that, when as the raging wave of the Sea hath roared but a little? how have these men fallen from their supposed stability and 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.  
Use 3 Now in the next place I will manifest in some few particulars, how these learned men, but according to Peter's intent, unlearned men, do pervert the Scriptures, making their interpretations as carnal as themselves, for when as th● Scriptures speak of learning, and so by it do for the mos● part commend unto us the learning of the Spirit of Truth, a● before we have seen 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 kind many instances might further be alleged. First concerning the Church, whereas the Scriptures do Authorise Christians to gather themselves together in Christ's name, andso have the 
g Mat. 18.20.  promise of God's 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 losing, 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 his 
h Levit. 16.11, 12. 2 Cor. 7.16. Ps. 132.13.14. Rev. 13.1. Rev. 2.1.  Churches. And further, whereas the Scriptures speak of the Church, Temple, and House of God, applying these say to believers, and such as are 
i 2 Cor. 6.16. with Heb. 3.6. with 1 Pet. 2.5.  built 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 the 
k Act 7.47.28.50.  Council long ago, and that from the Testimony of the 
l Isay 66.1.  Prophet long before: and so our 
m john 4.21  Saviour himself 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 spiritual service in 
n Mat. 18.20.  any place, as he saith himself should please him, though it will not give carnal men content. Likewise are not the Scriptures alleged 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 plentiful manner, both from the Law and ●he Prophets, for the justifying of their names, orders, and administrations, when as if it be spiritual discerned, and ●he Scriptures not wrest●d nor perverted, it will be found ●rue as Peter 
o Act. 10 14, 15  saith, that not every Nation, nor any more any Nation, but in every Nation them that fear the Lord, and none other, are accepted of him: Whereas Christ Jesus himself 
p Rev. 13.7. with Rev. 16, 19  hath told us, that the 
q Psa. 125. Psal. 1.  beasts should have power over every Kindred, Nation, and Tongue, and that the National Cities should fall, whereas Mount Zion, the City of God shall never be moved, as saith the 
r Heb. 12.  Prophet, and also the Apostle; by this than it appears, that all such Scriptures as are alleged 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 
s Rev. 14.1. Psa 14 9 from 6. to 9  Zion, that shall never be moved, and these he hath made 
t Rev. 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 honourable persons in outward honour and esteem, for their names Priests, for their callings above the rest of the people, a distinct body of themselves, for their apparel, different in their administrations from other of the people, and so for their maintenance, by tithes, and offerings, all which had a respect to Christ, and were in him to have their end, as the Apostle 
u Gal. 4.12.  declares, as being but worldly rudiments.  
Yet these men though they profess themselves Ministers of Jesus Christ, and under the Gospel, yet Childlike, 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 have 
x 2 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; dishonour, and reproach, and nakedness, 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 the 
y Act. 2.33, 34, 35.  Ministers of the Gospel should do, as that they wrist 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 should 
z 1 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 tends unto wrath and bondage, than such as are Ministers of Christ, and made partakers of the liberty of the servants of God.  

1 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 the 
a Joh. 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 eternal life are in him, as 
b John 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 eternal life, and that there is no forsaking of him, and yet all that know wherein the difference lies, know that this is the controversy, and how that these persons, thus forsakeing, go to Christ, and to the word of Eternal Life, seeing that the Lord 
c Isa. 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 Veil 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 stolen their gods, and done them great wrong, and for this purpose, this amongst other things is alleged, that that Church which is able to beget, is able to bring up.  
Now for answer hereunto, it is to be minded, that conversion doth properly belong to the 
d Psal 19.7. Rom. 1.16. 1 Pet. 1.3 23.  Word of the Lord: Now this word by which we are all begotten, is the proper portion of the Church of God, as 
e Ps. 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 virtue 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 where they were converted, and that for this reason, because the Lord himself is 
f Psa. 78.6.  said to count, when as he writes the people, that this man was born there, that is, in Zion, the Church of God, though that the man were converted in man's account in Babel and Palestina, yet the Lord when he counts, shall write the converted man to be born in Zion his Church: Now all God's people should count and write as God doth, and give Babel no honour at all of their conversion, because the Lord doth not give her any; and the same thing is abundantly seen in the Converts, that they are 
g Act. 2.40.  exhorted to leave those places where they were converted, and so they did, as the 
h Act. 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 the 
i Rev. 12.4, 5  Woman, the Church of God, as appears in the Revelations, where the Manchild, as is evident by 
k Exod. 4.23, 23.  other places, contains all the faithful, even the whole Church of God: This Son of God, and his Manchild, is called his 
l Exod. 5.1.  people. The like appears in Isay 66.7, 8. where the Manchild 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 
m Gal. 4.24.  Mother of us all, and she is not one that gendereth to bondage, but to freedom, as saith the Apostle, and therefore methinks it appears that every one's 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 alleged to conclude otherwise, be but wrested and perverted, though never so fair a gloss be set upon them, for God, ever since the beginning, hath put enmity betwixt the seed of the Woman, and the seed of the Serpent, and accursed shall all they be that join those together, that God hath so far separated; and therefore let none of God's servants stand with one foot on Mount Zion, 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 Ministry, after this manner:  
That Ministry that doth the work of the Ministry of Jesus Christ spoken of in Ephes. 4. for the perfecting of the Saints, is a true Ministry, but your Ministry (you say) doth the same work, etc.  
Answ Was it the work of the Ministry of the Apostles, etc. 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 Ministry binds you unto? as for Preaching, that may be dispensed withal, 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 the 
n Rev. 17.3.  names of blasphemy: But for the power and work of the Ministry, which you say is answerable to that of the Apostles, by your gathering of the Saints together, taking it for granted that you say, from what do you convert them? If from the power of darkness, as you would seem to imply, into the Kingdom of Christ, as 
o Col. 1.13.  did the Apostle, then by your own grant in the power of darkness 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 justify the truth of your Ministry 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 Ministry, 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 Ministry of it, came out of the Pope's Shop, and must needs be reform, or else the judgement of God cannot but light upon you, as hath been manifested in the first and second admonition to the Parliament, in the days 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 the 
p Psa. 119.101.  fear of the Lord teacheth men to refrain their feet from every evil way, and to cleanse ourselves from all filthiness both of flesh and spirit, and to grow up unto full holiness in the fear of God, or the worship of God, as our Saviour 
q Mat. 4. 2 Cor. 2.1.  interprets it, and to hate the very 
r Judas 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 Ministry, 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 judge 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 man's 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 God's 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 the 
s 2 Cor. 3.2.  Apostle, that they take the same Apostles 
t 1 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 mentioned 
u From the 1 Verse.  before, how that the Spirit hath foretold of doctrines of devils, how that men should speak lies through hypocrisy, etc. as Zachary also foretold, that the 
x Zach. 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 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 nourished up in faith and good doctrine, which was continually taught of Paul, and heard of Timothy: And to this is to be added what the Apostle 
y 1 Tim. 6.3.4  saith further in this matter, declaring, that he that consenteth not to wholesome doctrine, that is according to godliness, is puffed 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 careful 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 is 
z Rev. 11.7.  death in the world, but 
a Rev. 14.13.  life with the Lord, Be faithful therefore to the death, and you shall have a 
b Rev. 2.10.  Crown of Life; declaring the power of the Spirit of the Lord in you.  
Use 5 Now in the last place, I will conclude with the exhortation of the 
c 2 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 ware into the error of the wicked, to think that God's Mysteries can be attained to by man's learning, and so you fall from your own steadfastness, which is 
d Rom. 11.  through Faith, for by Faith ye stand, and by the Spirit, for by it ye are also 
e Psal. 51.  established; and for a preservative against this error, as opposite to it, grow and increase 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.  ESAY 64.25. 
The Lord frustrateth the tokens of the Liars, and maketh Diviners mad, turneth wise men backward, and maketh their knowledge foolishness.  
FINIS.   

POSTSCRIPT.  
HAving before the death of this Author been well acquainted with him, and tasted that Spirit of Light and Truth which God in his day did more than ordinary power out upon him, by which he was enabled to minister seasonable words, to the refreshing of many weary souls, and also to contend against those corruptions and inventions which men brought into the Worship of God, raging like the mighty waters against all the Servants of God which opposed them in the same, I mean the power of Prelacy which ruled them in that day, the weight of whose persecuting hand, this Author while he lived had his share, and when he died, not suffered by them to have that which they called Christian Burial, but his friends were forced to lay his body in the high way, as one which was numbered amongst the Transgressor's, of whom, I may say, the world was not worthy: But my intent in writing this 〈◊〉 word, is not to commend the Author, but to tender to thy review the matter of this foregoing Book, the bent thereof is to advance the Teachings of the Spirit of Christ in the unfolding of the mystery of the Gospel to the hearts of men, as the choice Revealer of that glory of truth to the soul, which will change from glory to glory into its own likeness, a truth much opposed by men of corrupt minds in this day, and therefore it becomes all that love the Lord Jesus in sincerity to stand upon their watch, and be earnestly beging of the Father of Lights that Spirit which may help them to judge of things that differ, and may lead into straight paths, trying all things, and holding fast that which is good. Thou wilt find in this Tract the Spirit of the Author strongly and zealously contending for the advancement of the Spirit of Christ, which if therein thou meetest with any words that may seem harsh against that which men advance, let it not be an offence to thee, but try whether it be agreeable to the form of found words or no. I shall detain thee no longer, but my desires to the Lord is, that all his Isra● may more and more know the truth, as it is in Jesus, shining as the Sun more to their perfect clearness, knowing the night is far passed, and the day near approaching, that so we may walk as the Children of the Light, waiting for the glorious appearing of him that will come, and not tarry.  
Yours in the love of Christ, William Kyffen.