The Sufficiency of the Spirit’s Teaching without Human Learning, or A treatise, tends to prove human learning to be no help to the Spiritual Understanding of the Word of God
To the Reader – A Friend to this Treatise of “The Sufficiency of the Spirit’s Teaching” by Samuel How, thinks it requisite to the Reader know the occasion of the work.
1816 Edition
Christian Reader:
The Occasion of the first preaching, printing, and publishing of this sermon, was as follows, as I have been credibly told by Mr. How’s successor and others, and you may partly perceive by this epistle.
In the year 1639, Mr. John Goodwin, a person of Coleman. Street, London, and others said that a man could not preach unless he had human learning.
Samuel How was well known, and preached in a meeting place in Coleman Street, being a pastor of a Christian people that were called Puritans; he had no school learning, being by trade a show mender, vulgarly called a cobbler; and worked at it to administer to his necessities, as the great apostle Paul did. His manner of studying a text was, as he sat in his shop, mending shoes, his bible lay by him, and when he thought fit, he looked therein, and considered thereof.
Accordingly, at the time appointed, Samuel How preached, and John Goodwin heard; who, finding it confounded his former thoughts, he was thereof greatly offended and said, “You have made a calf, and dance about it; whereat he was desired by Samuel How’s friends to show wherein they hade made a calf but Mr. Godwin went away and a half.
It was there for greed by Samuel's house, friends that the sermon should be preached over again, and print it to prevent slander so the sermons preached again and endeavors were used to print it at London, but Mr. Godwin so prevailed then I’ll press restart. Samuel's house must have nothing printed, but the coffee was sent into Holland and printed, and the books brought in to England, and the following postscript next to two former impressions written after the death of the author, Mr. Kiffin minister we’re off on this impression the sixth.
What is a spiritual sermon and the reprinting of it people may still see by sacred text as also now by every day‘s experience, the gospel preaching is not my God confine to scholars only witness, John Bunyan, and others as a preaching us. Some suggest we are a kind of worldly treat, which clearly shows got soccer team, and he rules, according to his own well, and as he is a spirit maker, we can all the posters of the spirit he spiritually will for his work, and they shall stand against all the world as Jeremiah did like a brazen walk against the house of Israel
1816 Edition
Christian Reader:
The Occasion of the first preaching, printing, and publishing of this sermon, was as follows, as I have been credibly told by Mr. How’s successor and others, and you may partly perceive by this epistle.
In the year 1639, Mr. John Goodwin, a person of Coleman. Street, London, and others said that a man could not preach unless he had human learning.
Samuel How was well known, and preached in a meeting place in Coleman Street, being a pastor of a Christian people that were called Puritans; he had no school learning, being by trade a show mender, vulgarly called a cobbler; and worked at it to administer to his necessities, as the great apostle Paul did. His manner of studying a text was, as he sat in his shop, mending shoes, his bible lay by him, and when he thought fit, he looked therein, and considered thereof.
Accordingly, at the time appointed, Samuel How preached, and John Goodwin heard; who, finding it confounded his former thoughts, he was thereof greatly offended and said, “You have made a calf, and dance about it; whereat he was desired by Samuel How’s friends to show wherein they hade made a calf but Mr. Godwin went away and a half.
It was there for greed by Samuel's house, friends that the sermon should be preached over again, and print it to prevent slander so the sermons preached again and endeavors were used to print it at London, but Mr. Godwin so prevailed then I’ll press restart. Samuel's house must have nothing printed, but the coffee was sent into Holland and printed, and the books brought in to England, and the following postscript next to two former impressions written after the death of the author, Mr. Kiffin minister we’re off on this impression the sixth.
What is a spiritual sermon and the reprinting of it people may still see by sacred text as also now by every day‘s experience, the gospel preaching is not my God confine to scholars only witness, John Bunyan, and others as a preaching us. Some suggest we are a kind of worldly treat, which clearly shows got soccer team, and he rules, according to his own well, and as he is a spirit maker, we can all the posters of the spirit he spiritually will for his work, and they shall stand against all the world as Jeremiah did like a brazen walk against the house of Israel
C.D.
Postscript
Having long before the death of Samuel Howell with him and patient that spirit of light, which God in his day, did more than ordinary, proud upon him, by which he was an able to minister, receives more words to the refreshing with 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, who oppose them in the same I mean the power which ruled in that day, the weight of who’s persecutions this author, why he lived had his share of an when he died, was not at Phipps, suffered to have that which they called Christian burial there, for his friends, were forced to leave his body in the highway as one that was number to manga transgressors of who made me say the world was not worthy my intention writing this is not to come in the offer, but the render to your review The matter of the family book, the bent warehouse is to advance the teachings of the spirit of Christ in the unfolding of the mystery of the gospel to the hearts of men. That’s a choice to reveal the roof, that glory of the truth that sold, which will change it from glory to glory into his own likeness. Truth much opposed by men of color mines in this day, and therefore it becomes all that love the Lord Jesus insincerity to stand up on the watch, and the urgency, begging of the father of lights for his spirit, which may help them to church of things that differ, and may lead them into street past, trying all things and holding fast out, which is good You will find in this tract, the spirit of the author strongly and zealously contending for the advancement of the spirit of Christ, which, if there in you meet with any words that may seem harsh against that Richmond advance, let it not be an offense to you, but trying, whether it be agreeable to the form of sound words or no I shall detain no longer, but my desire to the Lord is that all Israel make more and more know the truth, as it is in Jesus, shining as a son, more to the perfect clearness know when the night is fine past, and a day near approaching, so that we may walk as a children of light, waiting for the glory of appearing with him that will come and not Teri
Yours and the love of Christ
William Kiffin
To all such as love, the truth, sincerity light, and understanding me multiply to Jesus Christ.
God‘s grace is a promise. It is Christian reader's II Thessalonians, 2.8 that by the breath of his mouth and the brightness of us coming, he will reveal the man of sin and some tradition, yet so witnesses to Spirit. Ask Rev. 16.10-11 divine of God‘s wrath should be caught up on the throne of the beast darkening of his kingdom, and discovering of those strong delusions, whereby he has long deluded the world, then the men of that song show no their tongues for sorrow and blaspheme the God of heaven.
Toward which to me appears to be fulfilled, make good concerning the following, treat us one that the Lord by his word mouth having blown, it’s out some smoke of the bottomless pit, which I can seem to be human learning, and which is so much magnify the screen to help we’re by to understand mind of God, you did so vexing torment the men of the front of the beast Himself at his request I was moved to open this portion of scripture Mr. Goodman has, as I am credibly informed reported about the city "that I made a calf" meaning of false, and unsound exposition, and when I had so done, danced about it, exposing not only me, but the truth which I had delivered to the derision, contempt and table talk of such as wish to be deceived, who believe they’re learned teachers as men called him on their bare were having to face, my Lord Jesus Christ, the Lord of glory, respect of persons rather than to receive, and justify the truth of God, if the messenger be weak and contemptible, though his message, being power, playing this and demonstration of the spirit, and not beautified with the Excellency of speech, and swallowing words of man’s wisdom, which is enmity to God, call Susan opposes the simplicity of his way interpretation of the glorious mysteries of the gospel, and therefore God has set of it as Simon Peter said the Simon Magus you have neither part more locked in this matter ask 8.21/, first Corinthians 112.
But yet I think such a menace with carry the show of governess, should remember the council of the apostle that’s such carriages are things not seen them for my own part I bless the Lord, for it, being to me more strong confirmation, that I have the truth on my side, for this was Jesus Christ our Lord served by the wise and learned Pharisees, which he talked him such documents. Please do not, and just as Paul, the preacher of Rachel is dealt with by the learning Athenians for preaching Jesus in the resurrection ask 17.18
Likewise, I read in Hebrews 11 at this in former times was part of the child of the Lord exercised his witnesses with even Matthews verse 36, and therefore, as a savior teaches, I have in the case records to be glad and rejoice. Jesus Christ my Lord is a faithful follower then what am I, Then I should be one of that number they have so large encouragement and we were promised Matthew 5.12. I am still there to quietly pass by all such things and only wish Job in this. This is distress condition Craig that he at all you have done, the streets against me, will suffer me to speak, and when I have spoken mark on June 20 134, as a servant of God said he did because you are the people and wisdom mustang with you Joel 12 doctor, so will I make bold to see on to you also get for all his understanding and such others with him as heard the failed of the zeal forgot his glory Mr. Goodwin having except it against it when it was finished, and with much passion, manifested his great dislike thereof before many witnesses, especially being than lovingly requested by a friend that was their present to instance if not in all at least, and some particular scripture, we’re night, pervert, see he had open the cast in aspersion on all that I had said where ass neither he, nor any of his profession, the mini were then present, did undertake that task, nor yet to this day, has he or any of the endeavored to do it, so it may appear my error at all, that he could prove or else they’re zeal, forgot his truth, and their charities of me, and others was very small and if they were a cast it was there a human learning and wisdom which men of the throne of darkness set up and themselves danced about it while iTunes air, great grief and discontent, was laboring with all the power, and make that God assisted me with I don’t need the cast down, grind to powder and blow it away with the word of God with the bread mouth Weathersby bus or no, I leave now to the judgment of all, such as loving know the truth, not doubting, but there will be some found that out of love what is a mess, and to turn the sinner out of the error of his way those some others as Joel says for July’s as I could name diverse, who are physicians of no value Job 13.4
For God knows the hearts of all men knows that it was not my intent at all at that time to have medaled in this argument, nor with the scripture to the right before I spoke from it, and all, because I knew if I did, it would be offensive as it has proved, and what I had there, and was buying advice of friends But now I see the gods hand was in it, and I don’t know, 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 the cleric, it is no new thing, even for the builders themselves to stumble at the stumbling stone song 108.20 to ask for Doug 11, Isaiah 8.14, 15. But leaving on such the stand or fall to their own Lord, something remains to be spoken concerning the matter, family for the preventing of such things as me Fraser be objected against it.
1. Those sermons be the same and substance that it was at the first delivery yet some with maybe wanting and it’s which was Denzel and water is added in all respects then it’s a time spoke, which I thought fit to give notice up
2. Another exception, and that in a quick moment is that I have blasphemed against Jesus Christ, in saying that he was without human learning.
Postscript
Having long before the death of Samuel Howell with him and patient that spirit of light, which God in his day, did more than ordinary, proud upon him, by which he was an able to minister, receives more words to the refreshing with 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, who oppose them in the same I mean the power which ruled in that day, the weight of who’s persecutions this author, why he lived had his share of an when he died, was not at Phipps, suffered to have that which they called Christian burial there, for his friends, were forced to leave his body in the highway as one that was number to manga transgressors of who made me say the world was not worthy my intention writing this is not to come in the offer, but the render to your review The matter of the family book, the bent warehouse is to advance the teachings of the spirit of Christ in the unfolding of the mystery of the gospel to the hearts of men. That’s a choice to reveal the roof, that glory of the truth that sold, which will change it from glory to glory into his own likeness. Truth much opposed by men of color mines in this day, and therefore it becomes all that love the Lord Jesus insincerity to stand up on the watch, and the urgency, begging of the father of lights for his spirit, which may help them to church of things that differ, and may lead them into street past, trying all things and holding fast out, which is good You will find in this tract, the spirit of the author strongly and zealously contending for the advancement of the spirit of Christ, which, if there in you meet with any words that may seem harsh against that Richmond advance, let it not be an offense to you, but trying, whether it be agreeable to the form of sound words or no I shall detain no longer, but my desire to the Lord is that all Israel make more and more know the truth, as it is in Jesus, shining as a son, more to the perfect clearness know when the night is fine past, and a day near approaching, so that we may walk as a children of light, waiting for the glory of appearing with him that will come and not Teri
Yours and the love of Christ
William Kiffin
What ho! How now! How is such learning found New?
To throw art curious image to the ground?
Cambridge in Oxford made their glory now.
Veil to a cobbler if they know,
but how do you like don’t bite with a heart that cannot overtop
The spirits teaching in a copper shop.
Reader, if you saw humans are the speed
Let human learning be a judge for you
Lay down your art, then try this cobbler's end.
And see if it be by the spirit pent
Meantime I do you arts an artist all.
The spears teaching me at 10 the all
And you break cobbler blow another blast
I ponder learning, though you blow die last
R.O
To all such as love, the truth, sincerity light, and understanding me multiply to Jesus Christ.
God‘s grace is a promise. It is Christian reader's II Thessalonians, 2.8 that by the breath of his mouth and the brightness of us coming, he will reveal the man of sin and some tradition, yet so witnesses to Spirit. Ask Rev. 16.10-11 divine of God‘s wrath should be caught up on the throne of the beast darkening of his kingdom, and discovering of those strong delusions, whereby he has long deluded the world, then the men of that song show no their tongues for sorrow and blaspheme the God of heaven.
Toward which to me appears to be fulfilled, make good concerning the following, treat us one that the Lord by his word mouth having blown, it’s out some smoke of the bottomless pit, which I can seem to be human learning, and which is so much magnify the screen to help we’re by to understand mind of God, you did so vexing torment the men of the front of the beast Himself at his request I was moved to open this portion of scripture Mr. Goodman has, as I am credibly informed reported about the city "that I made a calf" meaning of false, and unsound exposition, and when I had so done, danced about it, exposing not only me, but the truth which I had delivered to the derision, contempt and table talk of such as wish to be deceived, who believe they’re learned teachers as men called him on their bare were having to face, my Lord Jesus Christ, the Lord of glory, respect of persons rather than to receive, and justify the truth of God, if the messenger be weak and contemptible, though his message, being power, playing this and demonstration of the spirit, and not beautified with the Excellency of speech, and swallowing words of man’s wisdom, which is enmity to God, call Susan opposes the simplicity of his way interpretation of the glorious mysteries of the gospel, and therefore God has set of it as Simon Peter said the Simon Magus you have neither part more locked in this matter ask 8.21/, first Corinthians 112.
But yet I think such a menace with carry the show of governess, should remember the council of the apostle that’s such carriages are things not seen them for my own part I bless the Lord, for it, being to me more strong confirmation, that I have the truth on my side, for this was Jesus Christ our Lord served by the wise and learned Pharisees, which he talked him such documents. Please do not, and just as Paul, the preacher of Rachel is dealt with by the learning Athenians for preaching Jesus in the resurrection ask 17.18
Likewise, I read in Hebrews 11 at this in former times was part of the child of the Lord exercised his witnesses with even Matthews verse 36, and therefore, as a savior teaches, I have in the case records to be glad and rejoice. Jesus Christ my Lord is a faithful follower then what am I, Then I should be one of that number they have so large encouragement and we were promised Matthew 5.12. I am still there to quietly pass by all such things and only wish Job in this. This is distress condition Craig that he at all you have done, the streets against me, will suffer me to speak, and when I have spoken mark on June 20 134, as a servant of God said he did because you are the people and wisdom mustang with you Joel 12 doctor, so will I make bold to see on to you also get for all his understanding and such others with him as heard the failed of the zeal forgot his glory Mr. Goodwin having except it against it when it was finished, and with much passion, manifested his great dislike thereof before many witnesses, especially being than lovingly requested by a friend that was their present to instance if not in all at least, and some particular scripture, we’re night, pervert, see he had open the cast in aspersion on all that I had said where ass neither he, nor any of his profession, the mini were then present, did undertake that task, nor yet to this day, has he or any of the endeavored to do it, so it may appear my error at all, that he could prove or else they’re zeal, forgot his truth, and their charities of me, and others was very small and if they were a cast it was there a human learning and wisdom which men of the throne of darkness set up and themselves danced about it while iTunes air, great grief and discontent, was laboring with all the power, and make that God assisted me with I don’t need the cast down, grind to powder and blow it away with the word of God with the bread mouth Weathersby bus or no, I leave now to the judgment of all, such as loving know the truth, not doubting, but there will be some found that out of love what is a mess, and to turn the sinner out of the error of his way those some others as Joel says for July’s as I could name diverse, who are physicians of no value Job 13.4
For God knows the hearts of all men knows that it was not my intent at all at that time to have medaled in this argument, nor with the scripture to the right before I spoke from it, and all, because I knew if I did, it would be offensive as it has proved, and what I had there, and was buying advice of friends But now I see the gods hand was in it, and I don’t know, 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 the cleric, it is no new thing, even for the builders themselves to stumble at the stumbling stone song 108.20 to ask for Doug 11, Isaiah 8.14, 15. But leaving on such the stand or fall to their own Lord, something remains to be spoken concerning the matter, family for the preventing of such things as me Fraser be objected against it.
1. Those sermons be the same and substance that it was at the first delivery yet some with maybe wanting and it’s which was Denzel and water is added in all respects then it’s a time spoke, which I thought fit to give notice up
2. Another exception, and that in a quick moment is that I have blasphemed against Jesus Christ, in saying that he was without human learning.
No, besides what does answered here on two in the first objection belong to the first doctrine, remained unsatisfied, and I will firm the contrary, like to declare, as the apostle says who was Christ, Counsellor, and who taught him, and he shall be recompensed Romans 11.34, 35. The scripture tells us that he grew in wisdom and stature, and tell couples them I like together now none with a firm that he learned his stature them from the lake. Well, I affirm that he learned that his wisdom no more than he did his stature, and so, if none told him, the musket need to follow that it was without human learning for wheat in common speech as did the Jews call them and learn it, which would never taught John 7.15 and learning presupposes want to teach so that I think it is but requisite if any affirm, he was taught that they should declare his teacher, which of they cannot do why then should be affirm him to have human learning, and I think the matter being rightly considered, it will be fine blasphemy, or any to affirm that he had Newman learning seeing that in so doing they calling question the profession of his manhood, as if there were others that could add on to him seeing all going to the master is above the scholar and scripture witnesses for me that at 12 years old such was his wisdom observed amongst the doctors that they were astonished at his understanding, and answers Luke to the 47 and doubtless this was part of their great wonder that he never learned as well councils wonder also concerning Peter and John ask for Dr. Tini, therefore, for me to affirm him to have been taught by men use to take the glory from him which he had a vision, and so they are most likely to be them the blaspheme.
3. It is also very likely that pride is in vain. Glory will be imputed to me as it has been already that I being as I am, should undertake to maintain that which many godly and learned men are contrary to me in.
3. It is also very likely that pride is in vain. Glory will be imputed to me as it has been already that I being as I am, should undertake to maintain that which many godly and learned men are contrary to me in.
I answer that it is no strange thing for the servant of God to meet with such hard measure even for declaring the truth for so was Joseph dealt with by his father and son was David used for speaking to the Lord and Paul she’ll find scuffed at Chien‘s, and seeing that it has always been a song with God servant why should not a firm with the apostle it is a light thing for me to be judged whatsoever. They beat the godly wise or learn. It seemed that as the apostle says it makes no matter to me. God is no respecter of persons and therefore I hold it a defense efficient with David to see if is there, not a cause seen that there is none that I know of that will stand up for Ward against notifying the host of Israel because they are not Goliath like men of stature, having bowls of brass in such like furniture at the flashlight such in the face because they do so strongly furnished with many strings does a soldier of the Lord of hosts made with one blast of rams horn made of God blow down the strong, one of the spiritual Jericho seen that the Lord has said mouth of babes in suckling she has ordained strength to perfect praise Matthew 21.16. and this, if babes should neglect to do, the very stones would cry out. 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; he doth not despise the day of small things.
Now these things considered, why should any, with the proud Pharisees, disdain at what the Lord will do? Rather let them lay their hands upon their mouths, and say nothing, because he doth it; and, seeing it is the Lord's doing, why should it not be marvelous in our eyes? I doubt not but
the Lord will, in his good time, bring forth our learned Moses, and another as excellent that way, as was Paul, and cause them, disclaiming that human excellency, to magnify the foolishness of God, as wiser than the wisdom of men, 1Cor. i.25, and so every way convince them of their folly, to his praise.
And, in the meanwhile, let them that can receive this 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, 1 Cor. xiv.36, 37, as Paul said to 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 man saith, " That 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 armor, only with a sling and a stone, through the name of the Lord, may so mortally wound great Goliah of Gath, the enemy of God and his people, that he may lie groveling on the ground, to the dismaying of all the host of the Philistines, and great rejoicing of the Israel of God: the stone that is hewn out of the mountain without hands, is only able to do it. Therefore let all that fear the Lord take heed that they lean not to their own wisdom; but by so much the more, as any of us have wisdom and understanding, memory, and such like natural parts beyond others, so much the more let us be watchful and careful over ourselves, as knowing that the wisdom of the flesh is enmity against God, Rom. viii. 7, and is ready to butt against the Spirit. And now, to draw to a conclusion, in the words of the prophet, " The Lord frustrateth the tokens of the liars, and maketh the diviners mad; he turneth the wise men backward, and maketh their knowledge foolishness;" Isa. xliv.25.
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 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 labor, with all those that out of love to the truth, shall seek information in this matter, to the blessing of the highest, and remain an unfeigned well-wisher to all them that love the Lord Jesus in sincerity. On the 25th day of the first month, 1639.
"As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures; unto their own destruction."
These words, that I am allotted by J. Goodwin, and S. B. ministers of London, 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 13th verse of the third chapter; and the 14th verse contains Peter's exhortation, strengthened in the 15th verse, by his brother Paul's writings; who, in all his epistles, speaks of these things, as of the 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 understood, and that appears by his earnest writing to the 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, 2 Thess. i. at the beginning, 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 seems, though he had told them of it before, yet to them it was hard to be understood, notwithstanding they had the true learning here meant, which they who had not but were unlearned, and consequently unstable, perverted, as they did other scriptures, to their own destruction; therefore the great thing here to be minded is to find out what this true learning that Peter here intends. And, secondly, who they are that are the unlearned ones; and by that we shall easily find who they are that pervert the scriptures to their own destruction. For this end, therefore, I will consider what this learning is not, and then what it is.
First, It is not human learning. That I may not be misconceived about it, I will here lay down my understanding in it; and by human learning, I do not mean 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 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?" Rom. x.14. Now the hearing there mentioned must be a natural hearing, seeing it is set before faith; and this hearing must needs consist in the understanding of the sound of words spoken. Thus Peter and John, and all the rest, learned the foolish things spoken of, 1 Cor. i.21; and thus Iac- knowledge that there is none but in some measure have this learning, and must of necessity have it, to understand God's mind and man's, in an ordinary way. But by human learning, all along in this matter which I oppose, is intended the knowledge of arts and sciences, divers tongues, 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, as being that, by which any are 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," 1 Cor. 2.13; all which, these excellencies are said to be; so that by human learning, I here mean, 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, Acts iv. 13. For we, in common speech, do oppose a learned man to one that otherwise can read and write only in his own tongue, though he does not understand the grounds of his own speech as another man that is learned doth; as may appear by a book called the English School Master: but such learning I do not conceive to be here meant: which I conclude for these reasons.
1. Because Peter must then of necessity have condemned himself, for he was a man, that in the council's knowledge was such an unlearned man, and so must need himself lie under the blame that he lays upon others: therefore human learning is not here that which he intends.
2. Because human learning is a rudiment of this world; hence it is that our Saviour acknowledgeth that his mysteries were hidden from the learned, Luke x. 21, but they were not from his disciples, " For unto them it was given to know the mysteries of his kingdom," Matt. xii.11. The rudiments of this world are not after Christ, Col. i. 8, the apostle tells us; therefore human learning cannot be what Peter here intends.
3. Because the natural man cannot perceive the things of God, 1 Cor. i.21; 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 Jesuits; therefore, for this cause, that is not the learning here meant.
4. Because much of God's servants as have had such kind of learning, when they came to know Christ, they forsook it all: as Moses, when he came to age, though he was learned in the wisdom of the Egyptians, yet " by faith he forsook the treasures of Egypt," Heb. xi. 26, 27; and learning is one of Egypt's treasures, he forsook that also; for when he saith treasures, there is none excepted; therefore, in as much as learning was one, as well as riches and honors, he forsook that also, as seen, by faith, a better treasure in the worst condition, among the people of God, then in the best condition in the world, suppose it to 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 learning; and all this, that he might win Christ: therein the apostle gives me to under- stand, that all such things were but hindrances, keeping him from the knowledge of Christ to salvation, which is that I here mind also; therefore this is not the learning here meant, seeing it was rejected of the apostle, as being no help nor fur there to them to know Christ by, but a let and hindrance; and thus much appears by those converts in Acts xix.18, 19; who, when they believed, such of them as used curious arts, burned their books; thereby declaring, that they had met with the learning of far greater worth than their curious arts, and therefore burn their books, as having no more need of them; and so I conclude, that such as this was not the learning meant.
I come now to manifest what Learning it is the Apostle here intended. The learning here intended by the apostle is, as I understand, that sound knowledge and sure information that every Christian has in Jesus Christ, whereby he is deeply rooted and grafted into him by faith, that he abides unmoveable settled in him, as thereby he abides stable in the sure knowledge and understanding of the " word of Christ," Col. i.7; Eph. ii.17, 18; 1 Pet. 1. 6. And so much here methinks the apostle gives us to understand, how that the unlearned in the word, they are unstable; then, on the contrary, the learned in the word are stable; by believing, are laid on the true foundation, they shall never be confounded or ashamed. Now such as these that are learned, in the truth as it is in Jesus, 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, understanding may teach the mystery, seeing they are taught and instructed by the Spirit of God, agreeably to these scriptures: 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, 1 Cor. i. 10. And this the apostle farther explains, " That as no man knoweth the things of a man save the spirit of a man which is in him; so the things of God knoweth no man," no not a worldly learned man, " but by the Spirit of God:" and so he goes on to distinguish the spirit of the world from God's Spirit, and shows that thereby the things of God are known, and manifested to others; so that all the things of the kingdom of God, both for matter and manner, flow from the wisdom of God's Spirit, and not from 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. Thence he goes on to declare, that only such as are taught by the Spirit, are capable of true discerning of spiritual things, without being justly condemned of any; having the mind of Christ; rightly and truly knowing the things that are of God; and with this agrees with the witness of John, saying, *These things have I written unto you concerning them that deceive you," 1 John i.26, 27; whereby it appears they had deceivers about them, and those things were written concerning such. But the apostle, in opposition to deceivers, saith, " Ye have received the anointing of him that dwells in you;" and this anointing that they had received he doth oppose to deceivers, as being able thoroughly to teach them, " so as that ye needed not any man teach you, save as that anointing teacheth:" now, seeing that that anointing never did teach the apostles such arts as were human, therefore the saints, by the apostle's grant, had no need of any such learning, and yet this anointing taught all truth, and obedience to it also.
Now these things considered, why should any, with the proud Pharisees, disdain at what the Lord will do? Rather let them lay their hands upon their mouths, and say nothing, because he doth it; and, seeing it is the Lord's doing, why should it not be marvelous in our eyes? I doubt not but
the Lord will, in his good time, bring forth our learned Moses, and another as excellent that way, as was Paul, and cause them, disclaiming that human excellency, to magnify the foolishness of God, as wiser than the wisdom of men, 1Cor. i.25, and so every way convince them of their folly, to his praise.
And, in the meanwhile, let them that can receive this 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, 1 Cor. xiv.36, 37, as Paul said to 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 man saith, " That 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 armor, only with a sling and a stone, through the name of the Lord, may so mortally wound great Goliah of Gath, the enemy of God and his people, that he may lie groveling on the ground, to the dismaying of all the host of the Philistines, and great rejoicing of the Israel of God: the stone that is hewn out of the mountain without hands, is only able to do it. Therefore let all that fear the Lord take heed that they lean not to their own wisdom; but by so much the more, as any of us have wisdom and understanding, memory, and such like natural parts beyond others, so much the more let us be watchful and careful over ourselves, as knowing that the wisdom of the flesh is enmity against God, Rom. viii. 7, and is ready to butt against the Spirit. And now, to draw to a conclusion, in the words of the prophet, " The Lord frustrateth the tokens of the liars, and maketh the diviners mad; he turneth the wise men backward, and maketh their knowledge foolishness;" Isa. xliv.25.
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 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 labor, with all those that out of love to the truth, shall seek information in this matter, to the blessing of the highest, and remain an unfeigned well-wisher to all them that love the Lord Jesus in sincerity. On the 25th day of the first month, 1639.
THE SUFFICIENCY
OF THE
SPIRIT'S TEACHING,
WITHOUT HUMAN LEARNING.
2 Pet. 2.16.
"As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures; unto their own destruction."
These words, that I am allotted by J. Goodwin, and S. B. ministers of London, 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 13th verse of the third chapter; and the 14th verse contains Peter's exhortation, strengthened in the 15th verse, by his brother Paul's writings; who, in all his epistles, speaks of these things, as of the 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 understood, and that appears by his earnest writing to the 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, 2 Thess. i. at the beginning, 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 seems, though he had told them of it before, yet to them it was hard to be understood, notwithstanding they had the true learning here meant, which they who had not but were unlearned, and consequently unstable, perverted, as they did other scriptures, to their own destruction; therefore the great thing here to be minded is to find out what this true learning that Peter here intends. And, secondly, who they are that are the unlearned ones; and by that we shall easily find who they are that pervert the scriptures to their own destruction. For this end, therefore, I will consider what this learning is not, and then what it is.
First, It is not human learning. That I may not be misconceived about it, I will here lay down my understanding in it; and by human learning, I do not mean 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 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?" Rom. x.14. Now the hearing there mentioned must be a natural hearing, seeing it is set before faith; and this hearing must needs consist in the understanding of the sound of words spoken. Thus Peter and John, and all the rest, learned the foolish things spoken of, 1 Cor. i.21; and thus Iac- knowledge that there is none but in some measure have this learning, and must of necessity have it, to understand God's mind and man's, in an ordinary way. But by human learning, all along in this matter which I oppose, is intended the knowledge of arts and sciences, divers tongues, 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, as being that, by which any are 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," 1 Cor. 2.13; all which, these excellencies are said to be; so that by human learning, I here mean, 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, Acts iv. 13. For we, in common speech, do oppose a learned man to one that otherwise can read and write only in his own tongue, though he does not understand the grounds of his own speech as another man that is learned doth; as may appear by a book called the English School Master: but such learning I do not conceive to be here meant: which I conclude for these reasons.
1. Because Peter must then of necessity have condemned himself, for he was a man, that in the council's knowledge was such an unlearned man, and so must need himself lie under the blame that he lays upon others: therefore human learning is not here that which he intends.
2. Because human learning is a rudiment of this world; hence it is that our Saviour acknowledgeth that his mysteries were hidden from the learned, Luke x. 21, but they were not from his disciples, " For unto them it was given to know the mysteries of his kingdom," Matt. xii.11. The rudiments of this world are not after Christ, Col. i. 8, the apostle tells us; therefore human learning cannot be what Peter here intends.
3. Because the natural man cannot perceive the things of God, 1 Cor. i.21; 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 Jesuits; therefore, for this cause, that is not the learning here meant.
4. Because much of God's servants as have had such kind of learning, when they came to know Christ, they forsook it all: as Moses, when he came to age, though he was learned in the wisdom of the Egyptians, yet " by faith he forsook the treasures of Egypt," Heb. xi. 26, 27; and learning is one of Egypt's treasures, he forsook that also; for when he saith treasures, there is none excepted; therefore, in as much as learning was one, as well as riches and honors, he forsook that also, as seen, by faith, a better treasure in the worst condition, among the people of God, then in the best condition in the world, suppose it to 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 learning; and all this, that he might win Christ: therein the apostle gives me to under- stand, that all such things were but hindrances, keeping him from the knowledge of Christ to salvation, which is that I here mind also; therefore this is not the learning here meant, seeing it was rejected of the apostle, as being no help nor fur there to them to know Christ by, but a let and hindrance; and thus much appears by those converts in Acts xix.18, 19; who, when they believed, such of them as used curious arts, burned their books; thereby declaring, that they had met with the learning of far greater worth than their curious arts, and therefore burn their books, as having no more need of them; and so I conclude, that such as this was not the learning meant.
I come now to manifest what Learning it is the Apostle here intended. The learning here intended by the apostle is, as I understand, that sound knowledge and sure information that every Christian has in Jesus Christ, whereby he is deeply rooted and grafted into him by faith, that he abides unmoveable settled in him, as thereby he abides stable in the sure knowledge and understanding of the " word of Christ," Col. i.7; Eph. ii.17, 18; 1 Pet. 1. 6. And so much here methinks the apostle gives us to understand, how that the unlearned in the word, they are unstable; then, on the contrary, the learned in the word are stable; by believing, are laid on the true foundation, they shall never be confounded or ashamed. Now such as these that are learned, in the truth as it is in Jesus, 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, understanding may teach the mystery, seeing they are taught and instructed by the Spirit of God, agreeably to these scriptures: 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, 1 Cor. i. 10. And this the apostle farther explains, " That as no man knoweth the things of a man save the spirit of a man which is in him; so the things of God knoweth no man," no not a worldly learned man, " but by the Spirit of God:" and so he goes on to distinguish the spirit of the world from God's Spirit, and shows that thereby the things of God are known, and manifested to others; so that all the things of the kingdom of God, both for matter and manner, flow from the wisdom of God's Spirit, and not from 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. Thence he goes on to declare, that only such as are taught by the Spirit, are capable of true discerning of spiritual things, without being justly condemned of any; having the mind of Christ; rightly and truly knowing the things that are of God; and with this agrees with the witness of John, saying, *These things have I written unto you concerning them that deceive you," 1 John i.26, 27; whereby it appears they had deceivers about them, and those things were written concerning such. But the apostle, in opposition to deceivers, saith, " Ye have received the anointing of him that dwells in you;" and this anointing that they had received he doth oppose to deceivers, as being able thoroughly to teach them, " so as that ye needed not any man teach you, save as that anointing teacheth:" now, seeing that that anointing never did teach the apostles such arts as were human, therefore the saints, by the apostle's grant, had no need of any such learning, and yet this anointing taught all truth, and obedience to it also.
And yet further, 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," John xvi.7, 19. Whence I do conclude, that for the disciple's knowledge of the truth, there was nothing more necessary, according to the mind of him that was the truth, than the Spirit of God, who led them into all truth, and out of all error, teaching independent of human means; the reason why? because he is sufficient, and that is, because he speaks to the heart, agreeably to that of our Saviour taken from the prophet, "That they shall be all taught of God," John vi. 45; and so indeed, being taught of the Spirit, we are taught of God the Father, and God the Son also, which are all one; and thus our learn- ing comes to us; being taught of Father, Son, and Spirit, for all are our instructors, and counselors: and this is all the learning which we need, to know the things that are freely given us by God, agreeably to his will. So from the words, thus interpreted, the conclusion comes to this: That such as are taught by the Spirit of God, though destitute of human learning, are the learned ones that truly understand the scriptures, according to Peter's mind. I say, such only as are taught by the Spirit, though destitute of human learning, are the persons who rightly understand the word: and this, me- thinks, the whole council of Jerusalem, wicked as they were, did in effect conclude; considering
Peter and John, as unlearned men, they, therefore, knew they had been with Jesus, by their boldness, and so they had nothing to say against it: and yet, though men should oppose this, Christ Jesus our Lord justifies it, Acts iv.13, 14, 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. i.10. And in this manner it is that our Lord comforts his disciples, telling them that all things were given him of his Father to reveal; and so in regard of that he tells them, that blessed are the eyes that see what they saw, which was, as the apostle saith, " God manifested in the flesh, which many wise men and kings desired to see, but did not," Luke *. 21,--24; that being now made manifest unto them, which before was hid from wise men and scribes, as it is at present also; for which of the wise could attain to the knowledge of him and his doctrine as they did? Now with this also agrees what our Saviour affirms to the Sadducees, who, by reason of their wisdom and learning, thought to have entangled him; he tells them, «That they erred, not knowing the scriptures," Matt. xxii.29; because, for all their great learning, they were destitute of God's Spirit. Now by these scriptures the point thus confirmed, the good reason 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 contempt of, and opposition to, man's wisdom: hence it is that the apostle saith, that he preached " Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness," 1 Cor. i. 28, 24. For the Jews, we read, with great contempt refused him; as when Pilate said to them, " Behold your King," presently they cry, " Away with him, away with him, crucify him." And so when Pilate had written 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, I am King of the Jews," John Xix. 18, 21.
And so Peter tells them in Acts il. "They denied him, and desired a murderer to be given them:" and to this agreed the Gentiles; for they had a hand also in his death, and we find that when Paul preached to him at Athens, then this saying of the apostle was made good both of Jews and Gentiles, Acts xvii. 19, 23. 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 all, both Jews and Gentiles, that are saved; and in this despised Jesus are all to rejoice, with the apostle, to salvation, Acts iv.12. " For in him," thus dishonorable, and unmeet in man's wisdom, " lie hid all the treasures of wisdom, righteousness, sanctification, and redemption; he being the wisdom of God, and the power of God," 1 Cor. i. 24; i. 2; Gal. vi. 14; Col. i. 3; 1 Cor. ii. 10.
Reason 2. Another reason why such as have God's Spirit, though destitute of human learning, come to know God's mind is, because, as the apostle declares, " no flesh shall glory in his presence," 1 Cor. i.29; for humans learning is but fleshly and carnal at best.
Now the apostle's advice is, though we had known Christ Jesus after the flesh, yet now, coming to be after God, we should henceforth know him no more, 2 Cor. v.16; 1 Cor. i.8. And here is a sufficient reason because knowledge is subject to puff us up, as saith the apostle, whereas love, and the learning of the Spirit, keep us low in our own eyes, and causeth, as Solomon saith, our minds to be made good; making us suitable to the apostle's exhortations, saying, Be not high minded, but humble; make yourselves equal to them of the lower sort, Rom. xi. 16. Be not wise in yourselves, but " let every man esteem other better than himself," Phill. ii.3.
And if any glory, " let him glory in the Lord," 1 Cor. i.31.
Now he that hath these things, as human learning and wisdom, more than another, let him weigh and consider with himself, whether he doth not think, and conclude, that he, in regard of these things, is to be respected more than they are without them. Now this boasting is not good, for it is boasting in the flesh, and of works, not of God; and yet so it is that, for our hearts, we cannot but think better of ourselves for these things than of those without them; so we may see the truth of the apostle's words, " The wisdom of the flesh," that is, whatsoever the flesh excelleth in, " is enmity to God; it is not subject to the law of God, neither indeed can be."
Reason 3. Another cause why the Spirit's teach- ing is sufficient without human learning is, because, as the apostle saith, « we are complete in him," Cot. ii. 10, 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 anything else to make us complete, he is the head of all, we should have it: but he hath promised to give nothing but his Spirit, which is sufficient to profit withal, 1 Cor. xii.7; therefore we are complete by him alone. Therefore it is that Paul exhorts 'Timothy to keep that which was committed to him, 1 Tim. vi.20, 21; 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 philosophy, Col. ii.8, learned, profane babblings, which are opposite to the faith of Christ; and so much respecting them 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, that they hinder, and cause such as profess them to err from the faith, even all the seven liberal sciences; for all of it is but science, and all this science or knowledge is falsely so-called, falsely said to be of use in the gospel. Profane and vain babblings, and oppositions, are far better names for them, 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; thus our ground remains good, that we are complete in Christ Jesus, without human learning.
4. Another consideration, confirming this conclusion, is from the apostle's advice, " Let no man deceive himself;" that is, in the true way of attain- ing wisdom. He declares what it is to get it in these words, " That such a one is to become a fool, that he may be wise," 1 Cor. il.18; and how is that but by knowing and owning; that there is nothing in all man's wisdom helpful in attaining, and comprehending, the wisdom of God in Christ? Now what appears more foolish to a man than to be told, that there is nothing that all the wits of men can reach unto that can benefit him? And if nothing, then not the thing in question, but that it must need to be, that we become fools to it; and what is the true mark of a fool, but to be ignorant and without knowledge? We call them fools in the world, and so it is here. The best way for a man not 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 knoweth," saith he, " the thoughts of the wise, that they are vain." Men think highly of their own abilities this way; yet if no man will take the Lord's counsel for wisdom in this kind, still he concludes the truth of it; and he knows the thoughts of men are vain, who think human learning to be some help: but let them think what they will, the Lord is against them in it; for he knows surely that they are deceived, for his thoughts be not as man's thoughts.
Peter and John, as unlearned men, they, therefore, knew they had been with Jesus, by their boldness, and so they had nothing to say against it: and yet, though men should oppose this, Christ Jesus our Lord justifies it, Acts iv.13, 14, 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. i.10. And in this manner it is that our Lord comforts his disciples, telling them that all things were given him of his Father to reveal; and so in regard of that he tells them, that blessed are the eyes that see what they saw, which was, as the apostle saith, " God manifested in the flesh, which many wise men and kings desired to see, but did not," Luke *. 21,--24; that being now made manifest unto them, which before was hid from wise men and scribes, as it is at present also; for which of the wise could attain to the knowledge of him and his doctrine as they did? Now with this also agrees what our Saviour affirms to the Sadducees, who, by reason of their wisdom and learning, thought to have entangled him; he tells them, «That they erred, not knowing the scriptures," Matt. xxii.29; because, for all their great learning, they were destitute of God's Spirit. Now by these scriptures the point thus confirmed, the good reason 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 contempt of, and opposition to, man's wisdom: hence it is that the apostle saith, that he preached " Christ crucified, to the Jews a stumbling block, and to the Greeks foolishness," 1 Cor. i. 28, 24. For the Jews, we read, with great contempt refused him; as when Pilate said to them, " Behold your King," presently they cry, " Away with him, away with him, crucify him." And so when Pilate had written 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, I am King of the Jews," John Xix. 18, 21.
And so Peter tells them in Acts il. "They denied him, and desired a murderer to be given them:" and to this agreed the Gentiles; for they had a hand also in his death, and we find that when Paul preached to him at Athens, then this saying of the apostle was made good both of Jews and Gentiles, Acts xvii. 19, 23. 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 all, both Jews and Gentiles, that are saved; and in this despised Jesus are all to rejoice, with the apostle, to salvation, Acts iv.12. " For in him," thus dishonorable, and unmeet in man's wisdom, " lie hid all the treasures of wisdom, righteousness, sanctification, and redemption; he being the wisdom of God, and the power of God," 1 Cor. i. 24; i. 2; Gal. vi. 14; Col. i. 3; 1 Cor. ii. 10.
Reason 2. Another reason why such as have God's Spirit, though destitute of human learning, come to know God's mind is, because, as the apostle declares, " no flesh shall glory in his presence," 1 Cor. i.29; for humans learning is but fleshly and carnal at best.
Now the apostle's advice is, though we had known Christ Jesus after the flesh, yet now, coming to be after God, we should henceforth know him no more, 2 Cor. v.16; 1 Cor. i.8. And here is a sufficient reason because knowledge is subject to puff us up, as saith the apostle, whereas love, and the learning of the Spirit, keep us low in our own eyes, and causeth, as Solomon saith, our minds to be made good; making us suitable to the apostle's exhortations, saying, Be not high minded, but humble; make yourselves equal to them of the lower sort, Rom. xi. 16. Be not wise in yourselves, but " let every man esteem other better than himself," Phill. ii.3.
And if any glory, " let him glory in the Lord," 1 Cor. i.31.
Now he that hath these things, as human learning and wisdom, more than another, let him weigh and consider with himself, whether he doth not think, and conclude, that he, in regard of these things, is to be respected more than they are without them. Now this boasting is not good, for it is boasting in the flesh, and of works, not of God; and yet so it is that, for our hearts, we cannot but think better of ourselves for these things than of those without them; so we may see the truth of the apostle's words, " The wisdom of the flesh," that is, whatsoever the flesh excelleth in, " is enmity to God; it is not subject to the law of God, neither indeed can be."
Reason 3. Another cause why the Spirit's teach- ing is sufficient without human learning is, because, as the apostle saith, « we are complete in him," Cot. ii. 10, 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 anything else to make us complete, he is the head of all, we should have it: but he hath promised to give nothing but his Spirit, which is sufficient to profit withal, 1 Cor. xii.7; therefore we are complete by him alone. Therefore it is that Paul exhorts 'Timothy to keep that which was committed to him, 1 Tim. vi.20, 21; 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 philosophy, Col. ii.8, learned, profane babblings, which are opposite to the faith of Christ; and so much respecting them 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, that they hinder, and cause such as profess them to err from the faith, even all the seven liberal sciences; for all of it is but science, and all this science or knowledge is falsely so-called, falsely said to be of use in the gospel. Profane and vain babblings, and oppositions, are far better names for them, 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; thus our ground remains good, that we are complete in Christ Jesus, without human learning.
4. Another consideration, confirming this conclusion, is from the apostle's advice, " Let no man deceive himself;" that is, in the true way of attain- ing wisdom. He declares what it is to get it in these words, " That such a one is to become a fool, that he may be wise," 1 Cor. il.18; and how is that but by knowing and owning; that there is nothing in all man's wisdom helpful in attaining, and comprehending, the wisdom of God in Christ? Now what appears more foolish to a man than to be told, that there is nothing that all the wits of men can reach unto that can benefit him? And if nothing, then not the thing in question, but that it must need to be, that we become fools to it; and what is the true mark of a fool, but to be ignorant and without knowledge? We call them fools in the world, and so it is here. The best way for a man not 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 knoweth," saith he, " the thoughts of the wise, that they are vain." Men think highly of their own abilities this way; yet if no man will take the Lord's counsel for wisdom in this kind, still he concludes the truth of it; and he knows the thoughts of men are vain, who think human learning to be some help: but let them think what they will, the Lord is against them in it; for he knows surely that they are deceived, for his thoughts be not as man's thoughts.
5. Now another thing that confirms me in this conclusion is, that wheresoever the apostle honors the Spirit's teaching and prefers it, he usually at the same time casts contempt upon this learning; as is to be seen in many places. " 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,"
1 Cor. i.17; wherein we see that, for good reason, he rejects the wisdom of words in the preaching of the gospel: and that is, lest if he should not, he should make 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 appears foolish preaching, but it is so only to " them that perish, but to such as are saved it is the wisdom and power of God," without man's mixture; therefore he 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, through his sub ritual man Judgeth all things:" If then the Spirit searcheth the deep things of God, and he discerns all things, what need we more? And with this agrees with the apostle John, saying, " And ye need not that any man teaches you, save as that anoint- ing teacheth you," 1 John i.27. Then I conclude, that we need not that any man teaches us, no, not the doctor, nor any of his followers; for the disciples of Jesus Christ do learn as the truth is in him, and of him: and they receive the Spirit of God, that they may know the things of God; therefore we may do well without any man's learning, having no need of it: thus the point is clear and plain, that such only as are taught by God's Spirit, independent of human learning, do truly understand the word. I judge it necessary also to inform the Reader, what I understand by human wisdom, as well as human learning. By human wisdom, I understand whatsoever natural acquirements appear excellent in man's understanding, while he is without the teaching of God's Spirit. This, the more excellent it appears to him, being carnal, so much the worse; therefore it is said of such, by the apostle, "Professing themselves to be wise, they became fools," Rom. i.22. And, saith our Saviour, "If the light which is in thee," which I mind to be meant of men's understanding and wisdom, "be darkness, how great is that darkness?" Matt. vi. 23. So that by man's wisdom, I understand what- soever seems so excellent to him, that he would honor God with it, though God is not the worker of; as logic, eloquence, and fair speeches, and anything in that way; such the Greeks sought after, 1 Cor. i.22, as men do nowadays; this I do the rather distinguish from human learning, because it seems to me that the scriptures distinguish them, Acts xxi. and the difference rightly understood, may prevent just exception, and give light to the right understanding of the whole matter; for this wisdom is made by the apostle, and that tightly, to be enmity to the Spirit of God, Rom. viii.7, and impossible to submit to it, it is so contrary.
Now follows to be answered such objections as are made against it: as first,
Object. I. That of Paul in 1 'Tim. ili. 6, That a bishop must he no young scholar, or novice, lest he, being puffed up, fall into the condemnation of the devil.
Ans. 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 before declared; and he that is unsound in the faith, will ever be found the loftiest, and puffed up in his own conceit, and so be rejected of God, as the devil was, who though he was in heaven with God, yet being puffed up, he was rejected of God, and so " cast down to hell," 2 Pet. i. 4; 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 favor and fellowship with God, and that in heaven, as the whole book of Revelation describes the church to be. Now should such a one be chosen by the church to that office, being a young scholar, that is, not soundly taught in the truth by the Spirit, he is in great danger; for the more of other learn- ing he hath, the more likely is he to be puffed up.
This I believe was the cause of Diotrephes' pride; he wanted this scholarship, and that caused him to seek the preeminence, 3 John, 9, 10: and this, whatsoever our great scholars may think, is the cause of the high conceits they have of thereselves, and their knowledge and understanding above others that want their learning; even this, because they are but young scholars, if at all, in the school of Christ; being puffed up with the vain glory of their fleshly Icarning, they think that none unlike themselves are fit to be their fellows, knowing not " that they are wretched, poor, miserable, blind, and naked;" conceive themselves " to be rich, and have need of nothing," as did the Laodiceans, Rev. i.17; and so, indeed, are " fallen into the condemnation of the devil," and rejected of God; " for he resists the proud, but gives grace to the humble," 1 Pet. v.5, and such as are low in their own eyes. Now whether these men, humanly learned, be they that are puffed up, or low and mean in their own eyes, as he that is unlearned, I leave to all such as have eyes to see to look into it, and determine; and then say whether such have not yet to learn Paul's scholarship.
Further, I say, it is here to be minded, that if it should be human learning that is here meant, then Paul would have directed Timothy 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.
I answer them, that considering Christ Jesus as God, according to the divine nature, so he is God over all things, he knows all things and gives all things, Acts xvii. 25. He is the giver of all good gifts, Jam. 1. 17; among the rest human learning and wisdom are of him: and if men were not maliciously bent, they might discern, viz. that I, in this argument, had not to speak of Christ merely as God, but as God-man; the minister of God, administering for the good of his body, the church, according to that Luke iv. 18, where he saith, " The Spirit of the Lord hath anointed me that I should minister," &c. and so in this argument, he is by the apostle set forth as a man also; " Jesus of Nazareth, a man approved of God," Acts i. 22; as such, and so administering, I do still affirm, and that with great confidence, that he was un- learned in this consideration as man, and without the learning that we are speaking of; and so the tongue of the learned that was said to be given him, is 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," &c. Isai. Ixi.
1 Cor. i.17; wherein we see that, for good reason, he rejects the wisdom of words in the preaching of the gospel: and that is, lest if he should not, he should make 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 appears foolish preaching, but it is so only to " them that perish, but to such as are saved it is the wisdom and power of God," without man's mixture; therefore he 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, through his sub ritual man Judgeth all things:" If then the Spirit searcheth the deep things of God, and he discerns all things, what need we more? And with this agrees with the apostle John, saying, " And ye need not that any man teaches you, save as that anoint- ing teacheth you," 1 John i.27. Then I conclude, that we need not that any man teaches us, no, not the doctor, nor any of his followers; for the disciples of Jesus Christ do learn as the truth is in him, and of him: and they receive the Spirit of God, that they may know the things of God; therefore we may do well without any man's learning, having no need of it: thus the point is clear and plain, that such only as are taught by God's Spirit, independent of human learning, do truly understand the word. I judge it necessary also to inform the Reader, what I understand by human wisdom, as well as human learning. By human wisdom, I understand whatsoever natural acquirements appear excellent in man's understanding, while he is without the teaching of God's Spirit. This, the more excellent it appears to him, being carnal, so much the worse; therefore it is said of such, by the apostle, "Professing themselves to be wise, they became fools," Rom. i.22. And, saith our Saviour, "If the light which is in thee," which I mind to be meant of men's understanding and wisdom, "be darkness, how great is that darkness?" Matt. vi. 23. So that by man's wisdom, I understand what- soever seems so excellent to him, that he would honor God with it, though God is not the worker of; as logic, eloquence, and fair speeches, and anything in that way; such the Greeks sought after, 1 Cor. i.22, as men do nowadays; this I do the rather distinguish from human learning, because it seems to me that the scriptures distinguish them, Acts xxi. and the difference rightly understood, may prevent just exception, and give light to the right understanding of the whole matter; for this wisdom is made by the apostle, and that tightly, to be enmity to the Spirit of God, Rom. viii.7, and impossible to submit to it, it is so contrary.
Now follows to be answered such objections as are made against it: as first,
Object. I. That of Paul in 1 'Tim. ili. 6, That a bishop must he no young scholar, or novice, lest he, being puffed up, fall into the condemnation of the devil.
Ans. 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 before declared; and he that is unsound in the faith, will ever be found the loftiest, and puffed up in his own conceit, and so be rejected of God, as the devil was, who though he was in heaven with God, yet being puffed up, he was rejected of God, and so " cast down to hell," 2 Pet. i. 4; 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 favor and fellowship with God, and that in heaven, as the whole book of Revelation describes the church to be. Now should such a one be chosen by the church to that office, being a young scholar, that is, not soundly taught in the truth by the Spirit, he is in great danger; for the more of other learn- ing he hath, the more likely is he to be puffed up.
This I believe was the cause of Diotrephes' pride; he wanted this scholarship, and that caused him to seek the preeminence, 3 John, 9, 10: and this, whatsoever our great scholars may think, is the cause of the high conceits they have of thereselves, and their knowledge and understanding above others that want their learning; even this, because they are but young scholars, if at all, in the school of Christ; being puffed up with the vain glory of their fleshly Icarning, they think that none unlike themselves are fit to be their fellows, knowing not " that they are wretched, poor, miserable, blind, and naked;" conceive themselves " to be rich, and have need of nothing," as did the Laodiceans, Rev. i.17; and so, indeed, are " fallen into the condemnation of the devil," and rejected of God; " for he resists the proud, but gives grace to the humble," 1 Pet. v.5, and such as are low in their own eyes. Now whether these men, humanly learned, be they that are puffed up, or low and mean in their own eyes, as he that is unlearned, I leave to all such as have eyes to see to look into it, and determine; and then say whether such have not yet to learn Paul's scholarship.
Further, I say, it is here to be minded, that if it should be human learning that is here meant, then Paul would have directed Timothy 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.
I answer them, that considering Christ Jesus as God, according to the divine nature, so he is God over all things, he knows all things and gives all things, Acts xvii. 25. He is the giver of all good gifts, Jam. 1. 17; among the rest human learning and wisdom are of him: and if men were not maliciously bent, they might discern, viz. that I, in this argument, had not to speak of Christ merely as God, but as God-man; the minister of God, administering for the good of his body, the church, according to that Luke iv. 18, where he saith, " The Spirit of the Lord hath anointed me that I should minister," &c. and so in this argument, he is by the apostle set forth as a man also; " Jesus of Nazareth, a man approved of God," Acts i. 22; as such, and so administering, I do still affirm, and that with great confidence, that he was un- learned in this consideration as man, and without the learning that we are speaking of; and so the tongue of the learned that was said to be given him, is 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," &c. Isai. Ixi.
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