“…worldly learned men are in God’s account unlearned men, because destitute of his Spirit; “beware, therefore, and take heed lest you also” as well as others, you being subject to it, “be plucked away before you are aware, into the error of the wicked”; to think that God’sd mysteries can be attained by man’s learning…”
After all his smoke, in Rev. ix. 2, 3, there follows power; and fi you look in the 7th, Sth, and 9th verses, there is his glory, and it doth farther appear by the thirteenth chapter, and the third verse, that it was so great power and glory, that all the world wondered and admired at it; and yet Jesus Christ accounts it a great woe and plague to them. Now part of the woe, I believe, is this learning which we have here in question: for as, we have before manifested, the sunlight of the gospel of Jesus Christ allows it not; for the glory of Christ's doctrine is, that it is of the Spirit's teaching; by which we behold the glory of the Lord in the most perfect measure, so as to be changed there- into from glory, 2 Cor. ii. 11; yet all this is from the Spirit of the Lord, the promised Comforter, that is to teach us all good things belonging to our perfection in Christ Jesus. It must needs to follow then, that this smoky power and false glory flowing from the kingdom of Satan, is human wisdom; and so is a part of that tail with which the dragon drew the stars after him, Rev. xii. 4.
And hence it comes to pass, that now, according to Peter's prophecy, in opposition to the Spirit's teaching, there are a generation who " privily bring in damnable errors," 3 Pet. ii.I; and so, forsaking the Spirit of truth, « they speak lies in hypocrisy," 1 Tim. iv. 2, as Paul also witnesseth they should do; pretending now, that the true and right way for understanding the scriptures and the mind of God is that men must, for that end, learn parts from others, only for that work, and so be taught in tongues and divers languages, and have their wits exercised in human arts and sciences; and such a flourish this bears in man's conceit, that it seems the only way that can be for a man to be made fit for the work; so, while the angels kept their station in heaven, the Spirit's simple teaching was judged sufficient; they being now fallen from thence to the earth, and having the key of the bottomless pit, Rev. ix.1, 2, which being opened, now ariseth up Plato and Aristotle, and a multitude more of heathen philosophers. " 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," Rev. vii. 1, as being those that have the whole power of preaching in their hand, not suffering any to blow but who they please, and so do withhold the " truth in unrighteousness, "Rom. 1.18. manifesting thereby they be under the wrath of God; while they seem to yield these starry principles, appearing to men fitter to open the mind of God than those taught by the Spirit can be; whereas before, when the perfect teachings of the Holy Spirit were in force, these men, of all others, were, by reason of their learning and wisdom, the most incapable men that were in the world for the receiving oft h e truth, as appears by the testimony of Luke; and to this day, notwithstanding all the great sun-light of the glorious gospel of Christ, which these men profess, they having these black smoky principles, do yet so stifly contend for learning, that there is no removing of them from the high conceit they have of it. Doth not this sufficiently declare, as the apostle saith, that satan hath blinded the minds of men, so that they can- not see, 2 Cor. iv.4; but are so much the blinder, because they say, and think, they do see? John ix.41. And hence came it to pass, that it was demanded of me once, for mentioning Plato and Aristotle, and such others, how I came by the knowledge of them if not by human learning? to cast contempt upon me, as if what I had from them, who were human learned men, was of itself sufficient to overthrow the matter which I had there delivered.
To which
I answered then, and do still, it was none other but as Paul told the Athenians of their own poets, Acts xvii.28. And yet for all that he was as great an enemy to human learning as I am, and greater too. And it is to be minded, as I have before declared, that I do not oppose the knowledge of human things, nor yet deny, but that we may be acquainted with their sayings as the apostle himself, and our Saviour was; yea, and that sometimes we may make use of them too, as occasion requires, and as I have done here, though sparingly, and but seldom; and on such occasions, it may be of great use, as at those three times that Paul used them, and no more, that I remember, in all the scripture.
Now such wisdom the Spirit teacheth and therefore it cannot properly be called human learning, especially in the sense that I have to do with it, which is to oppose that learning maintained as necessary to make men fitting to open the mind of God, in his word, which is the learning of tongues and arts; whereas, this knowledge I have used only by the bye, and not to find out the truth: which has been before sufficiently proved by themselves also. It is the Spirit's work to gain men's acknowledgment of it, that this is no other learning than what every man, without the scholarship, as ye call it, may attain unto; whereas that which is so much gloried in is, that a man be able aptly to speak according to art and knowledge in the sciences; and this is it by which men are still hatched in schools, and bred up to the ministry; this, I believe, was the means of bringing in all those abominable errors that the earth hath drunk in, both in doctrines and practice and so have occasioned those noisome lusts that drown men in perdition; which the man of God is to flee, as best suiting the tail of the dragon, and suiting with the great woe, which is farther manifested, by comparing the ministers of Jesus Christ and those together.
Now what marks they be known by, you may read in 2 Cor. vi. from the third to the eleventh verse, where, as in a looking glass, you may behold the true picture, both of the one and of the other; by such marks we approve ourselves as the minis- ters of Christ, and give none occasion why ous ministry should be reproved. Saith Paul, " In much patience, in afflictions, in necessities, in dis- tresses, in stripes, ni imprisonments, in tumults, in labours, in watching, ni fastings; by pureness, by knowledge, by long-suffering, by kindness, 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 well known; as dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; sa having nothing, and yet possessing all things." These ye see are the marks by which Paul approves himself, with his fellow-labourers, to be the minister of Christ; now quite the con- trary may be seen of those that only profess them- selves to be so; they disprove themselves to be the ministers of Christ in all these things: where is their patient bearing with the contrary minded, as Paul saith, the servants of God should do? 2 Tim. 1. 24, 25.
To which
I answered then, and do still, it was none other but as Paul told the Athenians of their own poets, Acts xvii.28. And yet for all that he was as great an enemy to human learning as I am, and greater too. And it is to be minded, as I have before declared, that I do not oppose the knowledge of human things, nor yet deny, but that we may be acquainted with their sayings as the apostle himself, and our Saviour was; yea, and that sometimes we may make use of them too, as occasion requires, and as I have done here, though sparingly, and but seldom; and on such occasions, it may be of great use, as at those three times that Paul used them, and no more, that I remember, in all the scripture.
Now such wisdom the Spirit teacheth and therefore it cannot properly be called human learning, especially in the sense that I have to do with it, which is to oppose that learning maintained as necessary to make men fitting to open the mind of God, in his word, which is the learning of tongues and arts; whereas, this knowledge I have used only by the bye, and not to find out the truth: which has been before sufficiently proved by themselves also. It is the Spirit's work to gain men's acknowledgment of it, that this is no other learning than what every man, without the scholarship, as ye call it, may attain unto; whereas that which is so much gloried in is, that a man be able aptly to speak according to art and knowledge in the sciences; and this is it by which men are still hatched in schools, and bred up to the ministry; this, I believe, was the means of bringing in all those abominable errors that the earth hath drunk in, both in doctrines and practice and so have occasioned those noisome lusts that drown men in perdition; which the man of God is to flee, as best suiting the tail of the dragon, and suiting with the great woe, which is farther manifested, by comparing the ministers of Jesus Christ and those together.
Now what marks they be known by, you may read in 2 Cor. vi. from the third to the eleventh verse, where, as in a looking glass, you may behold the true picture, both of the one and of the other; by such marks we approve ourselves as the minis- ters of Christ, and give none occasion why ous ministry should be reproved. Saith Paul, " In much patience, in afflictions, in necessities, in dis- tresses, in stripes, ni imprisonments, in tumults, in labours, in watching, ni fastings; by pureness, by knowledge, by long-suffering, by kindness, 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 well known; as dying, and behold we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; sa having nothing, and yet possessing all things." These ye see are the marks by which Paul approves himself, with his fellow-labourers, to be the minister of Christ; now quite the con- trary may be seen of those that only profess them- selves to be so; they disprove themselves to be the ministers of Christ in all these things: where is their patient bearing with the contrary minded, as Paul saith, the servants of God should do? 2 Tim. 1. 24, 25.
And where are their afflictions which they suffer, with their necessities and distresses? Are they not for the most part full of outward necessaries? What are they in distress for? How many stripes do they suffer, or shall have to need so to do, be they but observant of their canonical obedience? How many, nay, where are any imprisonments that they suffer, or at least need so to do, if they live according to their own laws? And as for tumults, they are so far from abiding any, that they be far more ready to make them against others than to endure them themselves. As for their labors, which, what he means, you may perceive by 1 Cor. iv. 12, and that to be sure they are guiltless of, and so for their watchings and fastings, and all the rest being duly considered, we may read the very contrary fulfilled in them; so that of necessity there will appear as vast a difference, as is betwixt light and darkness, and that those persons more fitly suit that description belonging to the locusts, Rev. is. 7- 11; than with this description here of the apostle. So far are they from what they pretend themselves to be, that the words of the prophet came truely to be fulfilled in them, "Their wisdom and their knowledge perverts them, and causes them to err, and is the wickedness they trust in," Isai. xlvii. 10. And this is it that lifts them up in their own conceits, so far that they think in their hearts, and stick not to say also with their tongues, that they are the ministers of the word, and none else; the Lord saith, That their wisdom and knowledge is the cause of this their error, whereas they say, it is the means of right understanding; now, who is to be believed, God or they, let all judge, especially when we see, that the Lord himselfis against them for it; in denying others, he denies them, saying, " Therefore shall evil come upon thee, and thou shalt not know whence it ariseth," &c. ver. 1. All which declares the depth of the woe they lic 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 without it; what can be more against him?
In the next place, it being so, that men taught by God's Spirit are through it sufficiently made able to know his mind in his word, then it teacheth us not to account any man a whit the nearer to understand the scriptures by human excellencies; but rather let us be suspicious of him that hath them, especially if he be forward to use them in those respects; for, as we have seen, they are dangerous to be leaned unto. It is 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 glory," seeing it is he only that doth great things, Psal. cxv.1
Also, it may teach al 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, knowing that the just is to live by his own faith; and to believe what the Lord has said, which is, that he hath hid those things, that is, the mysteries of the gospel, from the wise and learned, Luke 21: And this I verily believe is the wholesome doctrine of the gospel, though the wise and learned are against it, opposing and denying it to be so; and so confirming the words of our Saviour: therefore we need not wait for their witness to it, but be glad, and rejoice, to see his saying made true, 'That he will reveal them to babes; that is, the simple 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 it is now with some men, they judge that nothing is hidden from such wise ones, whereas we are to expect the fulfillment of the prophecy of Zechariah, that the Lord will cut off the names of the idols, and the unclean spirits of the land, and that while they prophesy, their father and mother that begat them shall run them through with the sword of the Spirit; and say, "Thou shalt not live, because you told lies in the name of the Lord," Zech. xiii. 2 .1; then shall they be ashamed of their vision. And then shall it be manifest that their garments, by which they are known and taken for true ministers, are garments of deceit; and at that day such prophets shall be so ashamed of themselves, as to dis- own that they stand in any relation to such prophets, as are there described, when their nearest friends with contempt shall refuse them, and run them through, saying, "You told us lies in the name of the Lord;" such light it seems shall then appear, 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 the clear light appears they shall be ashamed of it, though now they prefer it.
These considerations also minister matter o to thankfulness to God on our part, for his exceeding kindness towards Christ Jesus, that he is pleased to reveal these great mysteries to such mean and simple things as we are, while he conceals them from the wise and prudent. This use Christ Jesus himself makes, Matt. xi. 25, 26, and gives us to understand the true cause of why; that he puts not any value on them, more than 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 all those must needs be blessed that can, with our Saviour, truly say, Amen.
Also, it may teach al 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, knowing that the just is to live by his own faith; and to believe what the Lord has said, which is, that he hath hid those things, that is, the mysteries of the gospel, from the wise and learned, Luke 21: And this I verily believe is the wholesome doctrine of the gospel, though the wise and learned are against it, opposing and denying it to be so; and so confirming the words of our Saviour: therefore we need not wait for their witness to it, but be glad, and rejoice, to see his saying made true, 'That he will reveal them to babes; that is, the simple 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 it is now with some men, they judge that nothing is hidden from such wise ones, whereas we are to expect the fulfillment of the prophecy of Zechariah, that the Lord will cut off the names of the idols, and the unclean spirits of the land, and that while they prophesy, their father and mother that begat them shall run them through with the sword of the Spirit; and say, "Thou shalt not live, because you told lies in the name of the Lord," Zech. xiii. 2 .1; then shall they be ashamed of their vision. And then shall it be manifest that their garments, by which they are known and taken for true ministers, are garments of deceit; and at that day such prophets shall be so ashamed of themselves, as to dis- own that they stand in any relation to such prophets, as are there described, when their nearest friends with contempt shall refuse them, and run them through, saying, "You told us lies in the name of the Lord;" such light it seems shall then appear, 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 the clear light appears they shall be ashamed of it, though now they prefer it.
These considerations also minister matter o to thankfulness to God on our part, for his exceeding kindness towards Christ Jesus, that he is pleased to reveal these great mysteries to such mean and simple things as we are, while he conceals them from the wise and prudent. This use Christ Jesus himself makes, Matt. xi. 25, 26, and gives us to understand the true cause of why; that he puts not any value on them, more than 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 all those must needs be blessed that can, with our Saviour, truly say, Amen.
And so I come to the next point; for having found out who are the learned men that Peter here intends, which are they that are taught by the Spirit of God; it must needs follow, that they who are not such are the perverters of these and all other scriptures to their own destruction. And this brings me to another observation, viz.
That such as are destitute of the Spirit's teaching, though furnished with human 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 Pharisees, as our Saviour declares in many particulars; plainly discovering the blindness of these learned teachers, in esteeming and preferring things less in themselves, above such as were far greater; as the proportion was made betwixt the gold of the temple, and the temple; and the altar, and that which was offered thereon, Matt. xxiii.16--19; and so blind were they, that they counted that most holy which the temple and the altar made to appear such; and the same elsewhere appears, Matt. xv.3-6 that for all their learning, they taught directly against the mind of God in his word. We may see the same further explained to us in Barjesus, Acts. xii.6; one full of all 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 those of whom Paul speaks, that would be teachers of the law, and " yet knew not what they said, nor whereof they affirmed," I 'Tim. i.7; so wise did their human learning help to make them. Now, from the word of God, good reasons may be given further to confirm this.
Reason .1 Because nothing but the Spirit of God can bring any to the true knowledge of the word of God; and so saith the apostle, " We have received the Spirit of God, that we may know the things that are freely given us of God," I Cor. it. 12; and Peter tells us, "That no scripture is of any private interpretation," 2 Pet. i. 20, 91; but in opposition to that, the apostle sets the Spirit, opposes it to the will of man, and so declares that the Spirit's interpretation, where it is, is a public interpretation, and not a private; and that men, though endued with great learning, having not the Spirit of God, can give but a private interpretation. Let men judge what they will, though it is the Pope, and all his councils of Cardinals and Bishops, and the rest of that learned rabble; yet they, being destitute of the Spirit, can give but a private interpretation, according to the apostle's mind and intent; whereas, if a man have the Spirit of God, though he be but a pedlar, tinker, chimney-sweeper, or cobler, he may, by the help of God's Spirit, give a more public interpretation than they all; for as Paul saith of love, the same is to be said of the Spirit, " Though men speak with the tongues of men and angels, and know all secrets, and have all knowledge, yet they are but as sounding brass, or tinkling cymbals," without the Spirit, 1 Cor. xili. 1, 2.
Reason 2. Another reason is because it was one end of Jesus Christ's coming into the world, "that they which see might be made blind," John ix. 39; and this clearly appears, in the Pharisees, those learned wise men, that counted the common people accursed, as not knowing the law, and they themselves seeing, blessed ones, therefore, say they, " Do any of the rulers or Pharisees beliere in him?" John vi. 48; as though the rulers and Pharisees must needs know the truth; whereas these were blind guides, as our Saviour saith: so little did he esteem their learning, he accounted them blind. On the contrary, those that are blind in man's account, as was the blind man there spoken of, such see the gift of God, and believe in Jesus Christ for salvation; and yet the Pharisees refused the knowledge and light of that seeing man, and upbraided him as being born in sin, and for going about to teach them, John ix. 31, scorning that such learned men as they were should be taught of such as he was; though Jesus Christ had made him learned, and given himself for him. Another reason is rendered out of the words:
That such as are destitute of the Spirit's teaching, though furnished with human 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 Pharisees, as our Saviour declares in many particulars; plainly discovering the blindness of these learned teachers, in esteeming and preferring things less in themselves, above such as were far greater; as the proportion was made betwixt the gold of the temple, and the temple; and the altar, and that which was offered thereon, Matt. xxiii.16--19; and so blind were they, that they counted that most holy which the temple and the altar made to appear such; and the same elsewhere appears, Matt. xv.3-6 that for all their learning, they taught directly against the mind of God in his word. We may see the same further explained to us in Barjesus, Acts. xii.6; one full of all 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 those of whom Paul speaks, that would be teachers of the law, and " yet knew not what they said, nor whereof they affirmed," I 'Tim. i.7; so wise did their human learning help to make them. Now, from the word of God, good reasons may be given further to confirm this.
Reason .1 Because nothing but the Spirit of God can bring any to the true knowledge of the word of God; and so saith the apostle, " We have received the Spirit of God, that we may know the things that are freely given us of God," I Cor. it. 12; and Peter tells us, "That no scripture is of any private interpretation," 2 Pet. i. 20, 91; but in opposition to that, the apostle sets the Spirit, opposes it to the will of man, and so declares that the Spirit's interpretation, where it is, is a public interpretation, and not a private; and that men, though endued with great learning, having not the Spirit of God, can give but a private interpretation. Let men judge what they will, though it is the Pope, and all his councils of Cardinals and Bishops, and the rest of that learned rabble; yet they, being destitute of the Spirit, can give but a private interpretation, according to the apostle's mind and intent; whereas, if a man have the Spirit of God, though he be but a pedlar, tinker, chimney-sweeper, or cobler, he may, by the help of God's Spirit, give a more public interpretation than they all; for as Paul saith of love, the same is to be said of the Spirit, " Though men speak with the tongues of men and angels, and know all secrets, and have all knowledge, yet they are but as sounding brass, or tinkling cymbals," without the Spirit, 1 Cor. xili. 1, 2.
Reason 2. Another reason is because it was one end of Jesus Christ's coming into the world, "that they which see might be made blind," John ix. 39; and this clearly appears, in the Pharisees, those learned wise men, that counted the common people accursed, as not knowing the law, and they themselves seeing, blessed ones, therefore, say they, " Do any of the rulers or Pharisees beliere in him?" John vi. 48; as though the rulers and Pharisees must needs know the truth; whereas these were blind guides, as our Saviour saith: so little did he esteem their learning, he accounted them blind. On the contrary, those that are blind in man's account, as was the blind man there spoken of, such see the gift of God, and believe in Jesus Christ for salvation; and yet the Pharisees refused the knowledge and light of that seeing man, and upbraided him as being born in sin, and for going about to teach them, John ix. 31, scorning that such learned men as they were should be taught of such as he was; though Jesus Christ had made him learned, and given himself for him. Another reason is rendered out of the words:
Reason 3. Because such are unlearned and unstable ones: for, as before we have proved such persons being destitute of true learning, so they are also in an unsettled and unstable condition; secing, as the prophet witnesseth, that the Spirit is the establisher, Psal. li. 10, 11; neither can they be rooted, and established in the faith, according to the apostle's saying, Col. il. 7, be- cause they be not founded on the rock Christ Jesus, but on the sands of human learning, arising from a fleshly mind, destitute of the Spirit of truth, for they have not been taught the truth as it 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 are guided and led, even the whole heap of them, big as it is; and these shall satisfy men's lusts, and turn them from the faith unto fables, 2 Tim. iv.3, 4, as the apostle long ago hath foretold; for such as are themselves of the flesh, turn all things to fleshliness, being that of which they savor; for to the unclean all things are unclean, their consciences being defiled, as wit- nesseth the Apostle, Tit. i.15. Hence it was, that when our Saviour bid the Jews to destroy this temple, meaning his body, they themselves being carnal, understood him to speak of the temple of Jerusalem, John ii. 19. And so the Capernaites when Jesus Christ tells them, he will give them of his flesh to eat, John vi. 53---60; they being carnal cannot understand it; 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, and so a learned man, being a teacher, and a ruler of the Jews; this man, for all his learning, when Jesus Christ tells him, That he thust be born again, otherwise he cannot enter the kingdom of God; he seeing no farther than into a natural birth, demands how that can be, That a man, when he is old, should enter into his mother's womb, and be born again? John i.1 - 5 : so destitute was he of the spiritual meaning of Jesus Christ in his word.
Another reason, methinks, included in the word,
1s Reason 5. Because such persons are usually vessels of wrath, prepared to destruction; therefore they drive all to the same end to which they belong. The gospel is the savor of life unto life in them that are saved, but the savor of death unto death to them that perish 2 Cor. ii. 15, 16. Yet would I not from hence have any to conclude, that I deny salvation to learned men, as I hear some in effect have affirmed of me, for the scripture is against it, as is already declared from the apostle, though they be not many. But yet certainly it is the worst work that a carnal man can undertake, to meddle with the scriptures, seeing 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 harden it against the day of wrath, Rom. i. 5. And so I conceive the point is clear and plain, that men, without God's Spirit, though furnished with human learning, do wrest the scriptures to their own destruction.
Obj. .1 But here it will then be demanded, how shall we know whether we have the Spirit of God or the spirit of error?
I answer That the Spirit of God is a sufficient witness of 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 Spirit beareth witness," because the Spirit is truth, 1 John v. 6; and again, " Hereby we know that he abideth in us, even by the Spirit which he hath given us," 1 John ii. 24.
Next, it is to be known by its operations and works; as first, it savors of spiritual things, " They that are after the flesh," saith the apostle, " savor the things of the flesh; and they that are after the Spirit, the things of the Spirit," Rom. vill. 5. And again, the Spirit is life for righteousness sake, therefore it is of a quickening and an enlivening mature for righteousness, ver. 10, 11. The fruits of it are further manifested in other places. Now these things being found in us, do witness for God against error, though it should set itself up with never so high a hand.
And yet here, methinks, I hear the worldly learned men saying to me as did Zedekiah, 1 Kings xxii. 24, Which way 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, and take for granted, like him, that which they never had, for that could never depart from him which was never with him; therefore, though he were great, and his companions many, as is showed, and Micaiah but one poor prophet, alone, and hated the king, yet he had the Spirit of God; whereas all the others were led and ruled by a lying spirit. And though Jesus Christ, and his learned ones, cannot be believed of the great and honorable prophets of the world, are, by such Zedekiah, smitten on the cheek, when the question is demanded of the Lord's prophets; yet this answer may be given them, that when such go to hide in secret, and to be ashamed of their vision, and when the seven last plagues come to be fulfilled, spoken of in the Revelations, chap. xv. 1, then they shall find the truth of the testimony that is borne against them: though, in the meantime, the servants of the Lord, like poor Micaiah, be committed to prison, there to eat the bread of affliction, and the water of affliction, because of their testimony.
Object. 3. But though it is granted that human learning is no help to understand the mind of God, yet is it not useful to furnish us with words to express ourselves in the delivery of the gospel?
I answer with Paul, that the whole "scripture is given of God, and is profitable to make the man of God perfect, and thoroughly furnished to every good work," 2 Tim. il.16. Whence I conclude, that if the scripture is perfect and absolute for every good work, then it is so for preaching the gospel so that there is no need of man's wisdom to help the ministers of God. And farther, the apostle saith, that he preached the gospel, not with wisdom of words; if not with wisdom of words, then I conclude, they were needless; and so much the next words declare; "Lest," saith he, "I should make the cross of Christ of none effect," 1Cor. i.17. And again, " I, brethren," saith he, « when I came unto you, came not with the excellency of words, or of man's wisdom; shewing unto you the council of God: "contrarywise, he frees himself from it, declaring that his preaching stood not in the enticing speech of man's wisdom; but, on the contrary, in the plain evidence and demonstration of the Spirit. And afterward, he gives his reason for it, that their faith should not stand in the wisdom of man; which, it seems, it must be subject to if it were used; and so, indeed, we find it would, instead of the power of God, and the plain demonstration of the Spirit, 1Cor. 1. 1--5. And though one would think the apostle had here said enough as to the manner of delivering the truth, yet for all this he hath not done with it, but mentions it again, saying, " Which things as we know them, so we also speak, not with words which man's wisdom teacheth," ver. 13. And again, slightly passing over the words of the false teachers, as not worth the knowing or regarding, he saith, " When I come I will know, not their speech, but their power," chap. iv.19. And hence he condescends to false teachers, so far as to confess that he was rude in speech, according to them, but not so in knowledge, 2 Cor. xi.6. By all which it plainly appears, that 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 though natural abilities they have, without any art or skill in learning farther.
Object. 4. But Apollos is said to be " an eloquent man, and mighty in the scriptures," Acts xvii. 24.
Ans. And so, doubtless, was Paul and Moses, and those manifested in Acts xix. And yet, as I have before mentioned, when these came to receive the faith, they left, forsook, and contemned all that; so I believe it was with Apollos, that when he came to be taught farther in the knowledge of Christ, he then became more and more suitable to the rudeness and simplicity of preaching the gospel, as well as Paul; for never afterward do we read that he was commended by the term eloquent, for such manner of excellency was proper to the law, and not to the gospel in any degree.
But secondly, taking it for granted that he per- sisted in his eloquence, yet it appears that it was such as he had obtained by being mighty in the scriptures. And this also further justifies a former answer, that the scripture alone is sufficient to furnish us with expression. So then the point remains true for all this, that men destitute of the Spirit, having human learning, and add to that all knowledge, yet they do but pervert the scriptures to their own destruction. This may teach,
1. All men, that are without God's Spirit, how wise and learned soever they otherwise seem to be, to beware of meddling with the scriptures; as I said before, 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," Heb. iv. 12; and they, having no skill to handle it, it will dangerously wound them to their own destruction. But seeing the truth is so, that they have neither ears to hear, nor heart to understand it, I will now pass on, and %. In the next place take notice, of that person. destitute of God's Spirit, whatever they are beside. they are both unlearned and unstable men, according to the mind of God. So the unbeliever is called by Paul an unlearned man, I Cor. xiv. 24; and so much, in effect, James tells us of a faithless man's inconstancy, that he is tossed to and from like a wave of the sea, and is unstable in all his ways, James i.6-8. For indeed, wanting the Spirit to establish him, he is driven hither and thither by 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 in religion. How confident have many wise, worldly learned men been of their stability, in not being brought to yield to this or that? Whereas, when the raging wave of the sea hath roared but a little, how have these men fallen from their supposed stability and steadfastness? Instances I need not name; everyone's small experience can bring forth enough: but by all this, we are given to see the scriptures fulfilled before our eyes, our confirmation, and their just conviction.
3. Now, in the next place, I will manifest in a few particulars, how these learned, or rather unlearned men, do pervert the scriptures, making their interpretations as carnal as themselves. For whereas the scriptures speak of learning, thereby commending unto us the learning of the Spirit of truth, as before we have seen from this text, and many more places; these persons presently apply them to human learning, and such texts are by for them wrested and perverted. And here many instances might be alleged: first, concerning the church; whereas the scriptures do authorize Christians to gather themselves together in Christ's name and have the promise of God's presence in so doing, « For where two or three are gathered together in my name, there am I in the midst of you," Matt. xviii. 20. This they presently deny to be the meaning of the passage; and say, it is meant of two or three coming together to perform prayers, or such like, which is contrary to the scope of the text; whereas it treats such as are in church-fellowship, since to them is given the power of binding and loosing, with the promise of Christ's presence and approbation. Besides, where in all the scriptures is Christ Jesus said to be in the midst of any but his own assemblies? And further, the scriptures speak of the church, temple, and house, of God, applying these expressions to believers, and such as are built upon Christ by faith, Lev. xvi. 11, 12; 2 Cor. vii.16; Psal. cxxxii.13,14; Rev. xili.1; and ii. 1; 2 Cor. vi. 16; Heb. ii.6; 1 Pet. ii.5. These they wrest and pervert, by applying these titles to their houses of lime and stone; calling them churches of God, and temples for him to dwell in; though the scriptures be plain to the contrary; as Stephen declared to the council long ago, and that from the testimony of the prophet long before, Acts vi.47-50; Isai. Ixvi.
1. And so our Saviour himself to the woman of Samaria, denying for the time to come, any such places as the Jews and Samaritans doted on, John iv. 20-24; but tells her and us, that spiritual service in any place should please him, though it will not give carnal men content. Likewise, are not the scriptures brought frequently by these learned men to prove the nation and people are the church of God? and for vindicating national observances, &c. as from their high-priests consecrated and set apart for the service of their church; and so under him the rest of their holy priests, with their holy garments, tithes, and such like with their maintenance? endeavoring thereby, both from the law and prophets, to justify their names, orders, and administrations.
Whereas, if it were spiritually discerned, and the scriptures not wrested and perverted, it will be found true, as Peter says, that not every nation, nor any nation in particular, but in every nation, them that fear the Lord, and none other, are accepted of him, Acts x. 34, 35. Hence Christ Jesus himself hath told us, that the beast should have power over every kindred, nation, and tongue, and that the nations and cities should fall; whereas Mount Sion, the city of God, shall never be moved, as saith the prophet, and also the apostle.
By this then it appears, that all such scriptures alleged for the maintenance of a national church are perverted, seeing, that long since the Lord hath rejected it; now on the other hand accounting a company of saints, in fellowship with himself, to be mount Sion that shall never be moved: for these he hath made kings and priests to God.
Do in like manner such men imitate the ministers of Christ, seeing, of old times, they were to be persons in outward honor and esteem by their names, priests; for their callings, above the rest of the people, a distinct body of themselves; by their apparel, different, in their administrations, from the rest of the people; and so for their maintenance, by tithes and offerings; all which had respect to Christ, and were in him to have their end, as the apostle declares, being but worldly rudiments, Gal. IV.
Such men, though they profess themselves, ministers of the gospel of Jesus Christ, jet as children, under tutors and governors, they do observe these things, after the rudiments of the world; and so, contrary to the gospel, cannot abide to approve themselves to be ministers of Christ by such marks as his word holds forth and as we have before given; but they must be men of honor, and such as be distinct from others in their apparel, maintenance, and such like. Dishonour, reproach, and nakedness, and living on mere alms, they cannot brook, &Cor. vi. 4-10; and are so far from working with their own hands to supply their necessities, as the apostle requires the ministers of the gospel should do, Acts xx. 33--39; that they wrest the scriptures, the law, and the prophets; haling in, as it were, by the hair of the hear. the scriptures to speak for them, and their delicate living; faring, like Dives, deliciously every day; whereas, elders of Jesus Christ should feed the flock of God, not taking care of it for filthy lucre's sake, but of a ready mind, I Pet. V.1, 2.
But leaving these things, which are declared to be more suitable to Moses and the law, as tending to wrath and bondage, than to such as are ministers of Christ, and made partakers of the liberty of the servants of rod, a will speak of some few things that make a difference between them and us. You know they usually object against us, because of our separation from their church, those words of Peter to our savior, "Whither shall we go: thou hast the words of eternal life," John vi.68. From whence it is concluded against us, that if the text be not perverted, we, in leaving them, do forsake Jesus Christ; where 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 himself saith also, "The words that I speak are spirit and life, ver. 63; and again, " he that has the Son hath life, he that hath not the Son, hath not 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 that these persons, thus forsaking him, go to Christ, and to the word of eternal life, seeing the Lord binds up the testimony and seals the law among his disciples, Isa. vill. 16; so that until 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. upon this same head hangs another great exception against us; which is, where we had our conversation, it we have any, if not among them? and so taking it for granted that we had it among them, a great outcry is made against us, as it we had stolen their gods, and done them great wrong. And for this purpose, this, amongst other things alleged, that that church which is able to beget children, is able to bring them up.
Now for answer hereunto, it is to be minded, that conversion doth property belong to the word of the Lord, Psal. xix. 7; Rom. 1. 16. This word by which we are all begotten, I Pet. 1. 3, 23, is the proper portion of the church of God, as divers scriptures declare, Psal. cxlv. 19, 20; Matt. Xil.1; 1 Cor. il. 2. Hence then it must needs follow, that whosoever is converted to the Lord, they, by virtue of their conversion, belong to Lion the true church; because, as it 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 word himself is said to count when he writes the people, that this or that man was born there, that 1s, in Some, the church of God; and though the man were converted in man's account in Babel and Palestine, yet the Lord, when he counts, shall write the converted man to be born in Sion, his church, Psal. Ixxxvii. 6. Now all God's people should count and write as God doth, and give Babel no honor at all for their conversion because the Lord doth not give her any. And the same thing is abundantly seen in the converts under the gospel; they are exhorted to leave those places where they were converted, and so they did, as the scripture manifests in many places,. might be noted, Acts i1.40-17; ix. 26; and xvii. 4, 34.
Again, it is to be minded, that God himself counts all the faithful to belong to the woman, the church of God; which appears in Revelations, where the man-child represents all the faithful, even the whole church of God, Rev. xii 4, 5. This son of God, and this man child, is called his people, Exod. iv. 22, 23; compare with v. 1. The like appears in Isa. Ixvi. 7, 8, where the man-child is interpreted to be a whole nation of children, including all the faithful. Now this woman is said to be in travail, crying; and fi yours be that church which is thus in travail, crying, and in pain, according to the scriptures, I am content the child shall be acknowledged yours. But if she 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? And further the apostle saith, that Jersis wrested and wringed like a nose of wax, contrary to theirproper intent and scope, to serve your own turns; whoever 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 everyone according as his works shall be. In the meanwhile, to me it appears plain, that men, destitute of the spirit of God, be they as learned as they may, in men's learning, yet they do pervert alt scriptures to their own destruction; while the unlearned ones, simple men and women, having the spirit of truth to guide them, shall rightly understand the mind of God, to their great comfort.
Again, seeing it is so, that men do thus, it should provoke all that are made able ministers of the New Testament, as says the apostle, 2 Cor. ii.6, to take his advice, saying, " If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ," 1 Tim 1. That you put the brethren in remembrance of these things; What things? those things mentioned before; how that the Spirt hath foretold of doctrines of devils; and that men should speak lies through hypocrisy, de. As Zachary also foretold that the father and mother of the prophet should say, That he told them lies in the name of the Lord, Lev xi.3. Put the brethren in remembrance of these things; because they are subject to forget them, thou shouldst be their remembrancer; which, if thou dost, thou shalt be a good minister of Jesus Christ; nourished up in the words of faith and good doctrine. Then mark; these things are neither errors, nor lies; nor he a false teacher that speaks of them; but a good minister, that has been nourished up in faith and sound doctrine, which was continually taught by Paul, and heard by Timothy. To this may be added what the apostle says further; declaring, that he that consents not to the wholesome doctrine that is according in godliness, is puffed up, and knows nothing; but dotes about words, and is such a one, as being so far corrupted by the flesh, that he is to be separated from you, I Timothy 6.3-4. Therefore, God’s good ministers should be careful of these things, knowing of whom they shall receive their reward; and what shall also be their portion from the men of the world; in that which is death in the world, Rev. 11.7, but life with the Lord, Rev. 14.13. Be Faithful therefore to death, and you shall have a crown of life, Rev. 2.10, declaring the power of the Spirit of the Lord in you.
Now in the last place, I will conclude with the exhortation of the apostle in the words following; “You therefore, beloved, seeing you know these things before” What things? Among others, these that worldly learned men are in God’s account unlearned men, because destitute of his Spirit; “beware, therefore, and take heed lest you also” as well as others, you being subject to it, “be plucked away before you are aware, into the error of the wicked”; to think that God’sd mysteries can be attained by man’s learning, “and so fall from your own steadfastness” which is through faith? For by faith you stand and by the Spirit you are also established; and for a preservation against and increasing in the grace of God, and increasing this error, and as opposite to it, growing and increasing In The grace of God, and the knowledge of the Lord Jesus Christ, which is that will preserve you from evil. Now to him be glory, not to us, nor to man, but to our Lord Jesus Christ,, both now and forevermore. Amen.
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 are guided and led, even the whole heap of them, big as it is; and these shall satisfy men's lusts, and turn them from the faith unto fables, 2 Tim. iv.3, 4, as the apostle long ago hath foretold; for such as are themselves of the flesh, turn all things to fleshliness, being that of which they savor; for to the unclean all things are unclean, their consciences being defiled, as wit- nesseth the Apostle, Tit. i.15. Hence it was, that when our Saviour bid the Jews to destroy this temple, meaning his body, they themselves being carnal, understood him to speak of the temple of Jerusalem, John ii. 19. And so the Capernaites when Jesus Christ tells them, he will give them of his flesh to eat, John vi. 53---60; they being carnal cannot understand it; 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, and so a learned man, being a teacher, and a ruler of the Jews; this man, for all his learning, when Jesus Christ tells him, That he thust be born again, otherwise he cannot enter the kingdom of God; he seeing no farther than into a natural birth, demands how that can be, That a man, when he is old, should enter into his mother's womb, and be born again? John i.1 - 5 : so destitute was he of the spiritual meaning of Jesus Christ in his word.
Another reason, methinks, included in the word,
1s Reason 5. Because such persons are usually vessels of wrath, prepared to destruction; therefore they drive all to the same end to which they belong. The gospel is the savor of life unto life in them that are saved, but the savor of death unto death to them that perish 2 Cor. ii. 15, 16. Yet would I not from hence have any to conclude, that I deny salvation to learned men, as I hear some in effect have affirmed of me, for the scripture is against it, as is already declared from the apostle, though they be not many. But yet certainly it is the worst work that a carnal man can undertake, to meddle with the scriptures, seeing 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 harden it against the day of wrath, Rom. i. 5. And so I conceive the point is clear and plain, that men, without God's Spirit, though furnished with human learning, do wrest the scriptures to their own destruction.
Obj. .1 But here it will then be demanded, how shall we know whether we have the Spirit of God or the spirit of error?
I answer That the Spirit of God is a sufficient witness of 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 Spirit beareth witness," because the Spirit is truth, 1 John v. 6; and again, " Hereby we know that he abideth in us, even by the Spirit which he hath given us," 1 John ii. 24.
Next, it is to be known by its operations and works; as first, it savors of spiritual things, " They that are after the flesh," saith the apostle, " savor the things of the flesh; and they that are after the Spirit, the things of the Spirit," Rom. vill. 5. And again, the Spirit is life for righteousness sake, therefore it is of a quickening and an enlivening mature for righteousness, ver. 10, 11. The fruits of it are further manifested in other places. Now these things being found in us, do witness for God against error, though it should set itself up with never so high a hand.
And yet here, methinks, I hear the worldly learned men saying to me as did Zedekiah, 1 Kings xxii. 24, Which way 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, and take for granted, like him, that which they never had, for that could never depart from him which was never with him; therefore, though he were great, and his companions many, as is showed, and Micaiah but one poor prophet, alone, and hated the king, yet he had the Spirit of God; whereas all the others were led and ruled by a lying spirit. And though Jesus Christ, and his learned ones, cannot be believed of the great and honorable prophets of the world, are, by such Zedekiah, smitten on the cheek, when the question is demanded of the Lord's prophets; yet this answer may be given them, that when such go to hide in secret, and to be ashamed of their vision, and when the seven last plagues come to be fulfilled, spoken of in the Revelations, chap. xv. 1, then they shall find the truth of the testimony that is borne against them: though, in the meantime, the servants of the Lord, like poor Micaiah, be committed to prison, there to eat the bread of affliction, and the water of affliction, because of their testimony.
Object. 3. But though it is granted that human learning is no help to understand the mind of God, yet is it not useful to furnish us with words to express ourselves in the delivery of the gospel?
I answer with Paul, that the whole "scripture is given of God, and is profitable to make the man of God perfect, and thoroughly furnished to every good work," 2 Tim. il.16. Whence I conclude, that if the scripture is perfect and absolute for every good work, then it is so for preaching the gospel so that there is no need of man's wisdom to help the ministers of God. And farther, the apostle saith, that he preached the gospel, not with wisdom of words; if not with wisdom of words, then I conclude, they were needless; and so much the next words declare; "Lest," saith he, "I should make the cross of Christ of none effect," 1Cor. i.17. And again, " I, brethren," saith he, « when I came unto you, came not with the excellency of words, or of man's wisdom; shewing unto you the council of God: "contrarywise, he frees himself from it, declaring that his preaching stood not in the enticing speech of man's wisdom; but, on the contrary, in the plain evidence and demonstration of the Spirit. And afterward, he gives his reason for it, that their faith should not stand in the wisdom of man; which, it seems, it must be subject to if it were used; and so, indeed, we find it would, instead of the power of God, and the plain demonstration of the Spirit, 1Cor. 1. 1--5. And though one would think the apostle had here said enough as to the manner of delivering the truth, yet for all this he hath not done with it, but mentions it again, saying, " Which things as we know them, so we also speak, not with words which man's wisdom teacheth," ver. 13. And again, slightly passing over the words of the false teachers, as not worth the knowing or regarding, he saith, " When I come I will know, not their speech, but their power," chap. iv.19. And hence he condescends to false teachers, so far as to confess that he was rude in speech, according to them, but not so in knowledge, 2 Cor. xi.6. By all which it plainly appears, that 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 though natural abilities they have, without any art or skill in learning farther.
Object. 4. But Apollos is said to be " an eloquent man, and mighty in the scriptures," Acts xvii. 24.
Ans. And so, doubtless, was Paul and Moses, and those manifested in Acts xix. And yet, as I have before mentioned, when these came to receive the faith, they left, forsook, and contemned all that; so I believe it was with Apollos, that when he came to be taught farther in the knowledge of Christ, he then became more and more suitable to the rudeness and simplicity of preaching the gospel, as well as Paul; for never afterward do we read that he was commended by the term eloquent, for such manner of excellency was proper to the law, and not to the gospel in any degree.
But secondly, taking it for granted that he per- sisted in his eloquence, yet it appears that it was such as he had obtained by being mighty in the scriptures. And this also further justifies a former answer, that the scripture alone is sufficient to furnish us with expression. So then the point remains true for all this, that men destitute of the Spirit, having human learning, and add to that all knowledge, yet they do but pervert the scriptures to their own destruction. This may teach,
1. All men, that are without God's Spirit, how wise and learned soever they otherwise seem to be, to beware of meddling with the scriptures; as I said before, 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," Heb. iv. 12; and they, having no skill to handle it, it will dangerously wound them to their own destruction. But seeing the truth is so, that they have neither ears to hear, nor heart to understand it, I will now pass on, and %. In the next place take notice, of that person. destitute of God's Spirit, whatever they are beside. they are both unlearned and unstable men, according to the mind of God. So the unbeliever is called by Paul an unlearned man, I Cor. xiv. 24; and so much, in effect, James tells us of a faithless man's inconstancy, that he is tossed to and from like a wave of the sea, and is unstable in all his ways, James i.6-8. For indeed, wanting the Spirit to establish him, he is driven hither and thither by 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 in religion. How confident have many wise, worldly learned men been of their stability, in not being brought to yield to this or that? Whereas, when the raging wave of the sea hath roared but a little, how have these men fallen from their supposed stability and steadfastness? Instances I need not name; everyone's small experience can bring forth enough: but by all this, we are given to see the scriptures fulfilled before our eyes, our confirmation, and their just conviction.
3. Now, in the next place, I will manifest in a few particulars, how these learned, or rather unlearned men, do pervert the scriptures, making their interpretations as carnal as themselves. For whereas the scriptures speak of learning, thereby commending unto us the learning of the Spirit of truth, as before we have seen from this text, and many more places; these persons presently apply them to human learning, and such texts are by for them wrested and perverted. And here many instances might be alleged: first, concerning the church; whereas the scriptures do authorize Christians to gather themselves together in Christ's name and have the promise of God's presence in so doing, « For where two or three are gathered together in my name, there am I in the midst of you," Matt. xviii. 20. This they presently deny to be the meaning of the passage; and say, it is meant of two or three coming together to perform prayers, or such like, which is contrary to the scope of the text; whereas it treats such as are in church-fellowship, since to them is given the power of binding and loosing, with the promise of Christ's presence and approbation. Besides, where in all the scriptures is Christ Jesus said to be in the midst of any but his own assemblies? And further, the scriptures speak of the church, temple, and house, of God, applying these expressions to believers, and such as are built upon Christ by faith, Lev. xvi. 11, 12; 2 Cor. vii.16; Psal. cxxxii.13,14; Rev. xili.1; and ii. 1; 2 Cor. vi. 16; Heb. ii.6; 1 Pet. ii.5. These they wrest and pervert, by applying these titles to their houses of lime and stone; calling them churches of God, and temples for him to dwell in; though the scriptures be plain to the contrary; as Stephen declared to the council long ago, and that from the testimony of the prophet long before, Acts vi.47-50; Isai. Ixvi.
1. And so our Saviour himself to the woman of Samaria, denying for the time to come, any such places as the Jews and Samaritans doted on, John iv. 20-24; but tells her and us, that spiritual service in any place should please him, though it will not give carnal men content. Likewise, are not the scriptures brought frequently by these learned men to prove the nation and people are the church of God? and for vindicating national observances, &c. as from their high-priests consecrated and set apart for the service of their church; and so under him the rest of their holy priests, with their holy garments, tithes, and such like with their maintenance? endeavoring thereby, both from the law and prophets, to justify their names, orders, and administrations.
Whereas, if it were spiritually discerned, and the scriptures not wrested and perverted, it will be found true, as Peter says, that not every nation, nor any nation in particular, but in every nation, them that fear the Lord, and none other, are accepted of him, Acts x. 34, 35. Hence Christ Jesus himself hath told us, that the beast should have power over every kindred, nation, and tongue, and that the nations and cities should fall; whereas Mount Sion, the city of God, shall never be moved, as saith the prophet, and also the apostle.
By this then it appears, that all such scriptures alleged for the maintenance of a national church are perverted, seeing, that long since the Lord hath rejected it; now on the other hand accounting a company of saints, in fellowship with himself, to be mount Sion that shall never be moved: for these he hath made kings and priests to God.
Do in like manner such men imitate the ministers of Christ, seeing, of old times, they were to be persons in outward honor and esteem by their names, priests; for their callings, above the rest of the people, a distinct body of themselves; by their apparel, different, in their administrations, from the rest of the people; and so for their maintenance, by tithes and offerings; all which had respect to Christ, and were in him to have their end, as the apostle declares, being but worldly rudiments, Gal. IV.
Such men, though they profess themselves, ministers of the gospel of Jesus Christ, jet as children, under tutors and governors, they do observe these things, after the rudiments of the world; and so, contrary to the gospel, cannot abide to approve themselves to be ministers of Christ by such marks as his word holds forth and as we have before given; but they must be men of honor, and such as be distinct from others in their apparel, maintenance, and such like. Dishonour, reproach, and nakedness, and living on mere alms, they cannot brook, &Cor. vi. 4-10; and are so far from working with their own hands to supply their necessities, as the apostle requires the ministers of the gospel should do, Acts xx. 33--39; that they wrest the scriptures, the law, and the prophets; haling in, as it were, by the hair of the hear. the scriptures to speak for them, and their delicate living; faring, like Dives, deliciously every day; whereas, elders of Jesus Christ should feed the flock of God, not taking care of it for filthy lucre's sake, but of a ready mind, I Pet. V.1, 2.
But leaving these things, which are declared to be more suitable to Moses and the law, as tending to wrath and bondage, than to such as are ministers of Christ, and made partakers of the liberty of the servants of rod, a will speak of some few things that make a difference between them and us. You know they usually object against us, because of our separation from their church, those words of Peter to our savior, "Whither shall we go: thou hast the words of eternal life," John vi.68. From whence it is concluded against us, that if the text be not perverted, we, in leaving them, do forsake Jesus Christ; where 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 himself saith also, "The words that I speak are spirit and life, ver. 63; and again, " he that has the Son hath life, he that hath not the Son, hath not 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 that these persons, thus forsaking him, go to Christ, and to the word of eternal life, seeing the Lord binds up the testimony and seals the law among his disciples, Isa. vill. 16; so that until 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. upon this same head hangs another great exception against us; which is, where we had our conversation, it we have any, if not among them? and so taking it for granted that we had it among them, a great outcry is made against us, as it we had stolen their gods, and done them great wrong. And for this purpose, this, amongst other things alleged, that that church which is able to beget children, is able to bring them up.
Now for answer hereunto, it is to be minded, that conversion doth property belong to the word of the Lord, Psal. xix. 7; Rom. 1. 16. This word by which we are all begotten, I Pet. 1. 3, 23, is the proper portion of the church of God, as divers scriptures declare, Psal. cxlv. 19, 20; Matt. Xil.1; 1 Cor. il. 2. Hence then it must needs follow, that whosoever is converted to the Lord, they, by virtue of their conversion, belong to Lion the true church; because, as it 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 word himself is said to count when he writes the people, that this or that man was born there, that 1s, in Some, the church of God; and though the man were converted in man's account in Babel and Palestine, yet the Lord, when he counts, shall write the converted man to be born in Sion, his church, Psal. Ixxxvii. 6. Now all God's people should count and write as God doth, and give Babel no honor at all for their conversion because the Lord doth not give her any. And the same thing is abundantly seen in the converts under the gospel; they are exhorted to leave those places where they were converted, and so they did, as the scripture manifests in many places,. might be noted, Acts i1.40-17; ix. 26; and xvii. 4, 34.
Again, it is to be minded, that God himself counts all the faithful to belong to the woman, the church of God; which appears in Revelations, where the man-child represents all the faithful, even the whole church of God, Rev. xii 4, 5. This son of God, and this man child, is called his people, Exod. iv. 22, 23; compare with v. 1. The like appears in Isa. Ixvi. 7, 8, where the man-child is interpreted to be a whole nation of children, including all the faithful. Now this woman is said to be in travail, crying; and fi yours be that church which is thus in travail, crying, and in pain, according to the scriptures, I am content the child shall be acknowledged yours. But if she 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? And further the apostle saith, that Jersis wrested and wringed like a nose of wax, contrary to theirproper intent and scope, to serve your own turns; whoever 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 everyone according as his works shall be. In the meanwhile, to me it appears plain, that men, destitute of the spirit of God, be they as learned as they may, in men's learning, yet they do pervert alt scriptures to their own destruction; while the unlearned ones, simple men and women, having the spirit of truth to guide them, shall rightly understand the mind of God, to their great comfort.
Again, seeing it is so, that men do thus, it should provoke all that are made able ministers of the New Testament, as says the apostle, 2 Cor. ii.6, to take his advice, saying, " If thou put the brethren in remembrance of these things, thou shalt be a good minister of Jesus Christ," 1 Tim 1. That you put the brethren in remembrance of these things; What things? those things mentioned before; how that the Spirt hath foretold of doctrines of devils; and that men should speak lies through hypocrisy, de. As Zachary also foretold that the father and mother of the prophet should say, That he told them lies in the name of the Lord, Lev xi.3. Put the brethren in remembrance of these things; because they are subject to forget them, thou shouldst be their remembrancer; which, if thou dost, thou shalt be a good minister of Jesus Christ; nourished up in the words of faith and good doctrine. Then mark; these things are neither errors, nor lies; nor he a false teacher that speaks of them; but a good minister, that has been nourished up in faith and sound doctrine, which was continually taught by Paul, and heard by Timothy. To this may be added what the apostle says further; declaring, that he that consents not to the wholesome doctrine that is according in godliness, is puffed up, and knows nothing; but dotes about words, and is such a one, as being so far corrupted by the flesh, that he is to be separated from you, I Timothy 6.3-4. Therefore, God’s good ministers should be careful of these things, knowing of whom they shall receive their reward; and what shall also be their portion from the men of the world; in that which is death in the world, Rev. 11.7, but life with the Lord, Rev. 14.13. Be Faithful therefore to death, and you shall have a crown of life, Rev. 2.10, declaring the power of the Spirit of the Lord in you.
Now in the last place, I will conclude with the exhortation of the apostle in the words following; “You therefore, beloved, seeing you know these things before” What things? Among others, these that worldly learned men are in God’s account unlearned men, because destitute of his Spirit; “beware, therefore, and take heed lest you also” as well as others, you being subject to it, “be plucked away before you are aware, into the error of the wicked”; to think that God’sd mysteries can be attained by man’s learning, “and so fall from your own steadfastness” which is through faith? For by faith you stand and by the Spirit you are also established; and for a preservation against and increasing in the grace of God, and increasing this error, and as opposite to it, growing and increasing In The grace of God, and the knowledge of the Lord Jesus Christ, which is that will preserve you from evil. Now to him be glory, not to us, nor to man, but to our Lord Jesus Christ,, both now and forevermore. Amen.
“The Lord frustrated the tokens of the liars, and makes diviners made; turns wise men backward, and Karen’s their foolishness” Isaiah 44.25
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