OUr Lord and Saviour Iesus Christ, having upbraided the Cities of Cora­zin, Bethzaida, & Capernaum (where­in most of his mighty works were done. Mat, 11.20) for their im­penitency, laying before them their misery, in the miserable condition of Tyre and Sidon, (Cities which in all brobability would be and are damned) and of Sodom (which without all probability was and are damned, 2 Pet. 2, 6. Iude 7.) Mat. 11.21.24. which being good in the sight of God, Christ (seeking for no other cause of his Fathers actions, then his owne good pleasure, Luke 10.21.) rejoycingly assents unto it, returning him thanks for it, and for the discovery of himself to babes, thus the Apostles gave thankes to God, for that he made them through the manifestation of the favour of his know­ledge by them in every place, a sweet favour of Christ unto God, in them that are saved, and in them that perish. 2 Cor. 2.14, 15, 16.

Sect. 1. At that time, namely, when God had used all meanes of grace to convert those Cities to himselfe, and to [Page 2]save them, and when, they had abused all his meanes of grace to the subverting themselvs to their own condemna­tion. Mat. 11.16, 17, 18, 19. &c. At that time Iesus answered and said, I thank the O Father, &c. Whence we may observe.

Doct. 1. That a [...] at all times, so especially at that time in which some great effects of Gods workes, or word doth appeare for good or evill to men, we should give him thanks. 1 Thes. 5.18. Rev. 19.1.7.

Sect. 2. Iesus answered and said, I thanke thee, whence we may observe.

Doct. That thankfulnes to God, is our answer to every effect of his word and works, it is Gods great end in all that he doth. Pro. 16.4. The Lord hath made all things for himselfe (to wit for the glory of his mercy) yea, even the wicked for the day of evill, for the glory of his justice. Rom. 9.22, 23.

Ʋse. They that murmure against God in any condition, or that curse him, are called to blesse him, and they shall be punished by him; not onely for cursing him, but also for not blessing him; not onely for being unthankfull, but also for not being thankful, as it is their dutifull answer to all the doings and dealings of God, and as not to be thankfull is to be unthankfull.

Sect. 3. I thank the O Father, as if Christ had said, I re­joyce that God is thus glorified (in his justice and mercy, by the effects of his word and works in men) for he is my Fa­ther. Whence we may observe,

Doct. That a man to be thankfull to God first must know him to be his Father. and that for a double Reason,

Reas. First, Because untill I more or lesse know God to be my Father, he is in my understanding to me an angry and an avenging Judge, and a consuming fire. Heb. 12.29. in which consideration of God, I can not unfainedly thanke him for any thing.

Reas. Secondly, Because God is thanked but when he is thanked unfainedly; but when I more or lesse know God to be my Father, then I can see his love to me in all things, drawing me from a principle of unfained love, to be thank­full to aim in, and for all things.

Sect. 4 Lord of heaven and earth. Observe hence,

Doct. That a child of God wheresoever he is, though it be upon the highest mountain in the world yet he cannot see above him beside him, nor beneath him, beyond his Fathers Lordship. Psal. 50.10.11.12. Every beast of the Forrest is mine, and the cattell upon a thousand hills, J know all the fowles of the mountaines, and the wild beasts of the field are mine, the world is mine and the fulnes there [...].

Ʋse. Thou then that seest thy self to be a child of God, and seest thy Fathers Lordship to be more, and above, and be­yond all that thou canst see any way before thee, or behind thee, beside thee, above thee, or beneath thee, why shouldst thou feare any want, or distrust thy Fathers providence for thee? Learne of rich mens children, who whilst they are un­der age, have no power over their Fathers estate, and yet from what estate they see of their Fathers in his own hands and in the hands of tenants and servants, they gather assu­rance of maintenance from their Father by that estate, as if it were all in their own hands: So thou that art a child of God, whose land and riches is all the world, and the fulnes thereof, and thou hast nothing in thine own hands as yet, but all is in the hands of thy Father, and in the hands of his tenants and servants. And now from all this estate of thy Fathers, canst thou gather lesse than assurance of thy reliefe and maintenance, and if thou doest question this, thou doest as much question whether God is thy Father or no, or else whether he be Lord of all things or no.

Sect. 4. Lord of heaven and earth, Observe againe.

Doct. That all the Lords in the world and the possessers thereof, are but tenants, Stewards, and servants to this great Landlord called the Lord, who is therefore, the Lord of Lords, and King of Kings. 1 Tim. 6.15. Vse. Therefore [...]e not men boast themselves of their riches nor ingrosse the Lords inhe­ritance to themselves, as if there were no Lord above them, but let them own and acknowledge their high Lord in all that they possesse, and honour him with all their substance, Pro. 3 9 Send him his high rents, by his servants the poor, least ye forfeit all to him, and he call you to a strict account [Page 4]and turne you out of your Stewardship, see that as good Stewards of God you give his family a portion in due sea­son, and remember that you receive freely to give freely; be good in your place lest you come to disgrace, be liberall, lest you come to misery all, make to your selves friends of the Mammon of unrighteousnesse, that when ye faile, they may receive you into everlasting habitations; he that is faithfull in that which is least, is faithfull also in much; and he that is unjust in the least, is unjust also in much; if therefore ye have not been faithfull in the unrighteous Mammon, who will commit to your trust the true riches? and if you have not been faithfull in that which is another mans, who shall give you that which is your own? Luk. 16.9, 10, 11, 12. Let this be the rich mans Motto, and mind, ever in his mind, That while he is rich he may not be poore, and that when he is poore he may be rich.

Sect. 5. Because thou hast hid these things from the wise and prudent.

Object. How is God here said to hide the things of him­selfe and his Christ from men?

Answ. Not by darkening of them, but by not enlighten­ing of them; not by taking away their sight, but by not giving them sight; by denying them the eye salve, Rev. 3.18. without which none can see spiritually spirituall things. Whence observe,

Doct. That God blinds and hardens wicked men, not by changing them from better to worse, but onely, by not changing them from worse to better. He doth not harden them by in­fusing or inferring any wicked quality into them, which be­fore was not in them; but by not infusing nor infering better qualities into them, than by nature they have in them; thus men are said to blind one another. 1 Sam. 20.2. Behold, my Father will doe nothing, either great or small, but that he will shew it me, and why should my Father hide this thing from me. Where he shewes that his Fathers hideing that thing from him (if he did it) would be by not shewing it unto him, and not by blinding of him, or by infusing of any dark­nesse into him, or by taking any light or understanding from [Page 5]him; even so God hides things from men, 2 King. 4.27. The Lord hath hid it from me, and hath not told me. Where it is clear, that the Lord hid that thing from him by not tel­ling it unto him, and not by blinding of him more than he was before; not by taking any knowledge from him, that he had, but by not giving more knowledge to him than he had. And Gen. 18.17. And the Lord said, shall I hide from Abraham that thing which I doe. Which is as much as to say, shall I not reveale to Abraham that thing which I doe, or I will reveale to Abraham that thing which I do.

Reas. First, It must needs be so, because blindnesse or ignorance of Christ, and hardnesse of heart against him, is e­vill and sin; Now God hath no evill, nor can be the author of evill, and therefore he cannot hide any good from men by insusing any evill into them.

Reas. Secondly, Because (as he cannot be the Author of any evill, because it is evill, so) he cannot be an infuser of e­vill into one that is either good or evill already, because that is evill also; Wherefore as ignorance of Christ, and hardnsse of heart against Christ are evill, and as God hath no evill nor cannot be the Author nor Actor of evill; it must needs be, that his hiding of Christ and the things of him from men, is not by taking any light or sight from them: but onely by his not communicating his light to them; thus onely God hides the things of Christ from the wise and prudent.

Vse. This therefore (according to what I conceive) shewes clearly, that no naturall man hath free will or power in him­selfe to believe in Christ to salvation and glory. Ier. 10.23. and 13.23.

Obj. And whereas it is objected against this, thus, Adam, and all his posterity in his loynes had free will to good, be­fore he lost it by sinne in his fall: but Christ the second A­dam came to (and did) restore to the first Adam, and to all his posterity all that they have lost. Rom. 5.14.—19. There­fore all Adams posterity, which are all men, have free will to good and to believe to salvation and glory.

Answ. First, I deny that Adam, or his posterity in him had ever free will to believe to salvation and glory.

First, Because as Adam and his posterity in him, in their in­nocency before their fall had no need of a Saviour, or of faith to believe in one to salvation, so neither had they free will so to believe; for as they had by nature so much as they needed, so they had no more then they needed.

Secondly, Because Adam in innocency was but a meere na­turall man, whose holinesse was but a naturall holynesse, con­sisting onely of an innocency of all evill, whereas faith in Christ is a grace of the holy Spirit of God; Gal 5.22. and the Divine nature of God. 2 Pet. 1.4. Therefore Acam in his in­nocency had not Faith, nor power to believe as aforesaid; Wherefore though Christ restores againe all that Adam lost, yet he restores not to him nor to his; a power to beleeve in Christ to salvation by nature; because by nature they never had it, nor lost it.

Thirdly, Because if Adam, and his posterity in him, in their innocency had this power and grace of Faith, then could not Adam and his posterity have fell from God as they did; as no man now that hath received that grace, or any grace in truth can fall totally and finally from God; this shall suffice for the first answer to the question.

Answ. Secondly, suppose that it were granted that Adam in his innocency had free will to believe as aforesaid and that he lost it in his fall, and that Christ came to restore it to him againe, and that Christ hath done what he came to doe; yet he hath no more restored this free will, or power of be­lieving to Adam and his posterity as yet, then he hath de­stroyed death, and all the occasions thereof; to wit, imper­fection of body, weaknesse, sicknesse, excessive cold, and heate, and all other evils that are incident to the nature and condi­tion of man in this world, which Adam with the [...]osse of free will as aforesaid (which I deny that ever he had it by nature to loose) procured by his fall.

Now I grant that whatsoever Adam lost, or procured by his fall, Christ the second Adam by his death will restore, and all things else to their first and best condition; in which sense the first Adam is called the figure of him that was to come, to wit, Christ. Rom 5.14. But I affirme that this restauration in [Page 7]respect of us is not yet, but as the harvest is potentially in the seed: Gen. 1.11, 12. So this generall restauration is potentially in the death & resurrection of Christ, or in the redemption by Christ, according to Heb. 2.8, 9. thou hast put all things in subject­ion under his feat; For in that he put all in subjection under him, he left nothing that is not put under him: but now we see not yet all things put under him; but we see Jesus, who was made a little lower then the Angels, for, or by the suffering of death, crowned with glory and honour, that he by the grace of God should tast death for every man; Where the Apostle sheweth, that in regard of us men, and of time, this redemption or re­stauration by Christ is not, but in regard of the work it self (which appeares in Christs victory over his and our enemies, and his exaltation into glory) this generall redemption and re­stauration is already, though we see not yet all things put un­der him, yet we see Jesus by the suffering of death crowned with glory and honour, we see that he hath overcome, and hath obtained the honourable garland, and glorious crown of victo­ry over al his and our enemies, so as they can never prevaile nor persist long against us; the time will come when all their power will be over, and all things restored againe according to the worth and dignity of the death of Christ, the time thereof is at hand, but it is not yet; and therefore it is said to be ex­pected or waited for by the Saints themselves. Rom. 8.23. We our selves greane within our selves waiting for the adoption to wit, the redemption of our body. Eph. 4.30. Grieve not the holy Spirit of God, whereby we are sealed unto the day of redemption. So that though redemption is already in regard of God and the work it selfe, yet, it is not yet in regard of men, and of time; but it is to come, and will be to come untill Christ our reedemer come againe; Therefore he saith, ( Luk. 21.27.28.) after he had declared to his people the signes of his second com­ing, And then shall they see the Sonne of man coming in a Cloud with Power and great glory. And when these things begin to come to passe, then looke up, and lift up your heads, for the re­demption draweth nigh, and hence it is said, Act. 3.20, 21. And he shall send Jesus Christ, which before was preached unto you, whom the heaven must receive, untill the times of restaura­tion [Page 8]of all things. So that the work of redemption though it be compleated in regard of it selfe, yet in regard of time it is not, neither is the restauration or restitution of all things, or of any thing untill the second comming of Christ from heaven; Wherefore if it were granted that Adam by his fall lost free will to believe in Christ to salvation and glory, (which I deny) and Christ by his death hath restored it to Adam and his poste­rity againe; yet it would be but potentially as the harvest is in the seede. Gen. 1.11, 12.

Sect. 6. I thanke thee, because thou hast hid these things. whence Observe,

Doct. That thanks ought to be given to God for any worke or effect of his works or word good or evill in men. 2 Gor. 2.14, 15. Leive. 10.1, 2, 3, 4, 5, 6, 7.

Vse. I thank God for making me or any man an instrument of his glory in any kind, either of his mercy, or of his justice; I do not thank God for the hardening and ruining of any man or woman, but for the manifestation and glorification of his justice; Neither do I thanke God for glorifying of his justice, in the hardening & destroying of any enemy of his: but I thank him for the glorifying of his justice, though in the hardning and destruction of any enemy of his; For Gods will is that we should labour to bring our will to all his will, or wills, and so farr as we come short of this, we are weake and imperfect in grace; For when we are just men made perfect, we shall with joy thanke God aswell for the glory of his justice though it be in the damnation of our parents, or children, &c. as for the glory of his mercy in the salvation of our Parents or children, or of our selves. &c.

Sect. 7. Thou hast hid these things from the wise and prudent, that is, both from the wisdom and prudence of this world, 1 Cor. 1.21. In the wisdom of God, the world by wisdom knew not God. Matt. 16.16, 17. flesh and bloud hath not revealed is unto the, and for the most part of the wise and prudent of the world: Ye see your calling brethren, how that not many wise men af­ter the flesh — are called, some of them are called, but yet they are but few to them of that sort that are not called; from hence we may observe this truth,

Doct. That all worldly wisdom and prudence, is so farre from attaining the knowledge of Christ, that in anaturall man (above all things) it obscures and hides Christ from him, and hinders him from Christ, its the greatest impediment in a naturall man in his way to the knowledge of Christ.

And for the better clearing of this point, I will shew what humain wisdom is, and what humain prudence is, and in what sense they are distinct, and to be known one from the other. Human wisdom is naturall knowledge, and human prudence is knowledge of nature; Wisdom is a seed of Prudence in nature, and prudence is the knowledge of nature as the fruit and effect of wisdom: so that prudence is something acquired by the na­turall seed of wisdom in the use of means, and so prudence here is nothingelse but their science or knowledg of the humane arts attained by study, and practise in the improvement of the seede naturall wisdom. Wisdom is in nature prudence, and prudence is in nature wisdom: insomuch as wisdom is perfectly in pru­dence and prudence is potentially in wisdom, as the harvest is in the seed, as heathen teachers and writers (the greatest na­turallists and seacrhers into nature) have observed, Plato affirm­eth, that there is set in the soul of man coming into the world, certain species, or as it were seed of things, and rules of Arts or sciences; Wherefore Socrates (in the books of science) resem­bleth himself to a Midwise, his words are these, In teaching young men, I did put into them no science, but rather brought forth that which already was in them: like as the Midwise brought not in the child, but being conceived did help to bring it forth. Thus having shewed you the nature of imman wisdom and Prudence, and how they differ, I will now shew you the danger of them in a naturall man, as being the greatest obstacle in the way to the divine knowledge of Christ, Isa. 47.10. The wisdom and thy knowledge hath perverted the. Hebr. hath caused the to turn away. I [...]le ver. 10. What they know natu­rally as bruite beasts in those things they corrupt themselves.

King Iames (a profound Scholler) did experimentally see, and say, that the deepe Theoremes or knowledge of Philosophy makes one learned, but seldome better, and oftentimes worse, meere Athists, wise men after the flesh are too wise [Page 10]to goe to Heaven, and the Reasons of this Truth are,

Reas. First, Because humane wisdom and prudence are in, and of nature, now all the nature of man is corrupted, and at enmity against God, Nay the carnall minde is enmity it selfe against God, (insomuch as) it is (not onely) not sub­ject to the Law of God, (but also it) neither indeede can be. Rom. 8.7. The naturall man perceiveth not the things of the spirit of God, for they are foolishnes unto him, neither can he know them, because they are spiritually discerned. 1 Cor. 2.14. So then they that are in the flesh, cannot please God. Rom. 8.8. Therefore all naturall wisdom, and prudence in naturall things in a naturall man, are so far from attaining the know­ledge of Christ, that it hides Christ from him, and hinders him from Christ.

Reas. Secondly, Because fleshly, wisdom and prudence, makes men arrogant and proud, and lifts them up above, and against the crosse of Christ, the humility and poverty &c, of Christ; knowledge puffeth up, 1 Cor. 8.1. 1 Tim. 3.6. But he that will come to Christ must deny himself, and take up his crosse, and follow him. Matt. 16.24. Ergo. &c.

Reas. Thirdly, Humane wisdom and prudence in a naturall man obscures, and hinders him of the knowledge of Christ, because it cannot acquire, not in the least measure be a mears to him to procure it in the least measure, it hinders because it conduceth nothing unto this supernatural knowledge; He that is not with me is against me; and he that gathereth not with me, sca­tereth abroad, saith Christ Mat. 12.30.

Reas. 4. Because only by Faith men are able to apprehend and understand Christ, Heb. 11.6. Now fleshly wisdom, and humane prudence in a naturall man, hinders him from Faith, for humane wisdom, and prudence will beleeve no more in Religion, then is plain and demonstrative by reason, (and al­though it may be said, there is nothing true in Religion, or Di­vinity, that is either false in reason, or contrary to reason; yet, I say, there are many things in Religion, and Divinity, that are above reasons reach, and that are to be believed by Faith, be­cause they cannot be apprehended, or comprehended, much less demonstrated by reason) now the naturall wise man will [Page 11]beleeve no more then he can take up by natural reason, although it be taught and confirmed by the word of God, as every ages experience from the beginning to this day have declared; there­fore fleshly wisdom, and humane prudence in a natural man, hides Christ from him, and hinders him from Christ.

Reas. 5. Because fleshly wisdom, and humane Learning makes men undocible of spiritual things; those who are great Scholers in humane Learning, are ashamed to be taught Divine Lessons. They judge it to be as great disgrace to them, as a boy that is well learned would be ashamed to be put back by his master to learn his A B C again. Mt. Bolton who was a man of very pregnant wit, and a great Scholar, and a Batchelor of Divinity, acknowledged (as we may read in the relation of his life and death) that before his conversion, he accounted all Divinity, but foolery (which he repented of, af­ter his conversion, acknowledging all wisdom and learning to be but foolery; but the wisdom and learning of Divinity) wherefore all natural, and Scholasticall wisdom in a naturall man hides Christ from him, and hinders him from Christ.

Reas. 6. Because in Scholars that are natural, there is a cer­tain curiosity of disputing, and propounding doubts and Questions; now though this may be commend able in humane Learning, yet it is condemnable in Divine: For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent; Where is the wise? Where is the Scribe? Where is the Disputer of this world? hath not God made soolish the wisdom of this world? for af­ter that, in the wisdom of God, the world by wisdom knew not God: It pleased God by the foolishness of preaching to save them that beleeve, 1 Cor. 1.19, 20.21. And I, brethren, when I came, to you, I came not with excellency of speech, or of wisdom, declaring unto you the wisdom of God; for I determined not to know any thing among you, save Iesus Christ, and him crucifi­ed; and my speech, and my preaching was not with entising words of man [...] wisdom, but in demonstration of the Spiris, and of power; howbeit, we spake wisdom among them, that are perfect yet not the wisdom of this world, nor of the princes of this world that came to nought, &c. 1 Cor. 2.1.2, 4, 6, 7, 8. So that it is [Page 12]clear, that humane learning, quaint, and elegant words of mans wisdom, are so far from being commended, that it is condemned in Divinity, and there is great reason rendered for it, 1 Cor. 2.5. That your Faith should not stand in the Wisdam of men, but in the power of God; and another main reason to the same effect, we finde in the 1. Cor. 1.17. Christ sent me to preach the Gospel, not with wisdom of words, lest the crosse of Christ should be made of none effect.

Now this is a great impediment in the way to Christ, ob­scuring Christ from the wise and prudent of the world, and hin­ders them mightily and mainly from embracing Christ, for wise men after the flesh despise the simplicity of the Gospel of Christ; Aristotle, that great learned Philosopher, rejected the Pon­tateuch, or five Books of Moses, because he did onely positive­ly lay down things, and not demonstrate them from the prin­ciples of Philosophy, which is a main cause, why most men do refuse to hear and receive the truth to this day.

Some will not hear learned men, because they preach not learnedly, in quaint, and elegant words of mans wisdom; o­thers wil not hear unlearned men, because they are not learn­ed, and so their humane-Wisdom, and prudence prevents their whole mans eternal happiness, and procures their everlasting misery.

Vse 1. Shewing, that humane-Learning without Divine Religion is dangerous to the soul, and mightily indangers the soul; the stronger a man is, in his limbs, the abler he is to oppose, and prevent his Antagonist, so the greater the humble parts of an natural man are, the abler he is to oppose Christ, and to withstand him in his word, & in the motions of his spi­rit; his fleshly wisdom, and humane learning is his power and policy against Christ, which he will improve to the utter­most against the truth and himself, as we see by sad experience, for how fearfully, and divilishly do such unlearned learned men, wrest, wrinch, and pervert the Scriptures to their own destruction, as saint Peter saith in his second Epistle chap. 3. ver. 16. which unlearned, and ignorant men have not skill to do, and therefore Paul doth most earnestly exhort Timothy to avoid such humane skill in Divine things, 1 Tim. 6.20, 21. O [Page 13]Timothy keepe that which is committed to thy trust, avoi­ding prophaine and vaine bablings, and oppofitions of science, falsly so called, which some professing, have erred concerning the faith, now science, is as much as to say knowledge, and sig­nifies knowledge of and in the humaine learned Arts, and so science is nothing else but humane learning; and whereas the Apostle saith, opposition of science, falsly so called, he denies it not to be science or knowledge in it selfe, but onely as it is abu­sed to the opposing of the truth, and as men corruptly make use of it in opposition to the spirituall knowledge of Christ, and to their own erring concerning the faith, in which sense onely a naturall man can and will use it, or rather abuse it, and in which sence it is so farr from being knowledge or light; that it is ignorance and darknesse, and thus science is falsly so called, which our Saviour confirmes, Mat. 6.23. If the light that is in thee be darknesse, to shew that the naturall and humane light of knowledge or science in a man, if it be unsanctified, it is but the darknesse of ignorance, and is falsly called science, or light, which some professing have erred concerning the saith, now an errour you know is a taking up of somthing more or lesse for truth that is not truth, and so as science, knowledge, or light in a man unsanctified, is but ignorance or darknsse, so it makes him to refuse the light of truth for the darknesse of errour, and to rective the darknesse of error for the light of truth, hence the Prophet saith of those that are in a wofull or naturall condition, that they say conceining evill, it is good, and concerning good, it is evill (as the Hebrew ren­ders it) that put darknesse for light, and light for darknesse, that put bitter for sweet, and [...] for bitter, Esa. 5.20. all which shewes the danger of humane learning, wisdome, and prudence in naturall men to be very great and hurtfull, hiding Christ from them, and hindering them from going to Christ; where­fore now, thou that art a Father of Children, that are natural­ly unconverted, and thou bringest them up Scollers, thou know­est not what wrong thou dost them, for thou dost as much as in thee lyeth, send them headlong to hell, for as they are by nature enemies to Christ, so thou puttest a weapon into their hands to oppose Christ by, or at least whereby they will op­pose him the more, and whereby they will be all most as able [Page 14]as they are willing to do it, and so thou puttest thy Children in­to a more dangerous condition, than ever nature it self put them into, for while thy Children are weake in fleshly wisdome and prudence, or humane learning, they are of the number of those of whom there are many to be saved, but when they are endow­ed with much fleshly wisdome and prudence; or humane lear­ning, then they are of the number of those of whom but a few are to be saved, for you see your calling, Brethren, how that not many wise men after the flesh — are called, 1 Cor. 1.26. now praesuppose there were 2 parties of men, & each of them just to in number, and all of each of them justly adjudged to dye, and of one of those pirties, 4. were to be saved, and the other six to be put to death, and of the other party onely, one was to be saved, and the other 9. to be put to death, now if thou wert one of that party, of which 4. are to be saved, and the other 6. to be put to death, would'st thou not count it great wrong done to thee to be exchanged for one, or to be made one of the other party of which but one onely is to be saved, and all the other 9. to be put to death, even so, and much more doth a Father wrong his Child, when while he is naturall and uncenverted, he makes him a great Scoler in the humane learned Arts, or sciences, for a mans child is a child of wrath by nature, and justly adjudged to dye, and whilst he is unlearned, he is of the sort of people whereof God calles many, but when he is made wise in the said Arts, he is so wise and willing to deceive him­selfe, that he is of that sort of people whereof God calles but few to the knowledge of himselfe, for God hides the things of eternall life and Salvation, (to wit, Christ, and his things) from the wise and prudent, and reveales them unto Babes, and Christ prayes it may be so for ever, as being the will of his Father, e­ven so Father, for so it seemeth good in thy sight, verse 26.

Object. But here some may object and say, all the reason which is but a few of wise and prudent, or learned men are sa­ved, in comparison of the weake unlearned?

Answ. That this is not the meaning of our Saviour, in my Text, nor of the Apostle in the 1 Cor. 1.16. is most cleare, for he doth not thanke his Father for hiding these things from the wise and prudent, because they are few, but because they are [Page 14]wise and prudent, as knowing it would not so much redowne to his glory to reveale them to such, as it would to reveale them unto babes, to wit, the ignorant and illiterate, for he said to Paul, my strength is made perfect in weaknesse 2 Cor. 12.9. all which is more, yea, most manifest in the 1 Cor. chapt. 1. verse 19. to the end of the Chapter, to which end pray reade it.

Object. 2. God hath decreed who shall be saved and glorified among men, and this foundation of God standethsure, having the Seale, the Lord knowes who are his, 2 Tim. 2.14. Wherefore it is not all that we can doe ither by giving to, or by taking from our children any thing that can either save them if they are not appointed thereunto bp God, or hinder their salvation if they are appointed thereunto by God; There­fore though humane learning, to wit, fleshly wisdom and pru­dence in an unregenerate man is a hinderance of his conversion to God; yet it is no cause why we should hinder our children of that learning or prudence, nor why we should spare to gain it for them.

Answ. To breed thy child a Scholler as aforesaid, upon this ground, is all one as if thou shouldest not give thy child food because his daies are determined, and the number of his months' are with the Lord who hath appointed his bounds that he can­not passe: Iob. 14.5. So that we cannot by all that we can do draw out life one minute longer, nor end it one moment soo­ner then God hath appointed it. Now what father is so un­reasonable to deny his child food upon this ground, and starvd his child; yet so, and worse do those that bring up their chil­dren in the Scholasticall knowledge of the learned arts before their conversion to God.

Object. God hath commanded men to live as long as they can, but God hath ordained men to live by food; Therefore God commands men as long as they live to feed as nature shall repuire.

Answ. God hath also commanded men to believe: 1 John 3.23. But fleshly wisdom and prudence, or humane learning is a maine and ordinary hinderance, and a mighty enemy in a naturall man to faith or believing; Matt. 11.25, 26. 1 Cor. [Page 15]1.26. therefore God hath commanded us not to breed our unre­generate children, or any others in that estate Scholers as afore­said (as when he commands us to honour our parents, Exod. 20.12. therein he commands us not to dishonour them) thou shalt not put a stumbling block before the blind, Lev. 1914.

Object. 3.1 Cor. 14.14. there saith Paul, I thanke God I speake with tongues more then you all▪ and verse, 5. I would that you all speak with tongues, and verse 39. forbid not to speak with tongues.

Answ. Paul doth not say I thank God for my knowledge of the learned arts, nor doth he say, I would ye all had the know­ledge of the learned arts, neither doth he say, forbid not the knowledge of the learned arts; Much learning doubtlesse he had in a very great measure, and was not unthankfull to God for it, and much learning he loved to see and commended in all Saints, as knowing by experience that, as what any man hath in him before his conversion he will use and improve against his conversion, and against Christ, so he will use and improve it after his conversion, for his conversion, and for Christ; and therefore this doth not at all warrant men in their breeding their Children, or others unregenerate, Scholers in the learned Arts, which are the substance, matter, and marrow of humane learning, in so much as ye speaking with tongues is nothing to them, and is distinct from them, for it is no more humane lear­ning for an Englishman to speake the tongues of Hebrew, Greek, &c. then it is for a Greek or a Hebrew to speak English, French, Irish, &c. a naturall man may speak with tongues, and yet not be of that sort of people, to wit, wise men after the flesh of whom many are not called, and the prudent from whom God hides himselfe more ordinarily then from the ignorant; and therefore my Doctrine is not against naturall mens learning the tongues, but against their learning the scholasticall Arts, which in a naturall man darknesse, and disables him to do good, and inlightens and inables him to evill, as I have fully proved.

Ʋse 2. Is it so that naturall wisdome and humane pru­dence in a naturall man, is so farre from attaining the know­ledge of Christ, that it hides Christ from him, and hinders [Page 16]him from Christ, then it informes us, that you that are as yet a meere naturall or carnall man, and art unlearned and weake in understanding, that there is more possibility and probabi­lity of thy conversion, and glorious Salvation; then there is of a naturall carnall man that is endowed with much humane learning, and have abundance of wisdome after the flesh, as for example, suppose there were of learned wise men after the flesh, and of unlearned men, weake in understanding, so many for so many, and all unconverted to Christ, as thus, grant that of each sort of these there were an hundred, and of those that are wise or learned men after the flesh, there were but one onely to be saved, and that one as yet unknowne to any, or to himselfe, and of the other sort, to wit, the unlearned and ignorant ten to be saved, and they also unknowne as before, now he that is one of the last and ignorantest company, is not there more possibility and probability, and hope of his conversion, of any one of the other company of learned wise ones after the flesh, yea there is ten to one more hopes of him then of any one of the other, for among an equall number of each sort, many are called to Christ from among the ignorant or weake sort of sinners, and but a few from the more wise and learned sort of sinners, saith the Apostle, 1 Cor. 1.26. for you know your calling Brethren, how that not many wise men after the flesh—are called; wherefore where there are together a learned wise man after the flesh, and an unlearned man, or one weake in understanding (I say not void of under­standing) and both unconverted, the weaker or ignoranter sinner is more like to be a sinner then the other, and I my selfe being converted to Christ, seeing such a couple of uncon­verted sinners together, and I might and must chuse to be in the case of one of them, I professe before God, that I would chuse rather to be the ignorant or unlearned sinner, then to be the wise or learned one; wherefore let ignorant and un­learned sinners, learne both from Scripture and reason not to grudge at the fleshly wisdome and learning of others, nor dis­paire for their own weaknesse, and illiteratenesse, and let not the learned, wise, unconverted men after the flesh, disdaine, [Page 17]nor contemn the illiterate ignorant ones, as apprehending themselves to be in a better, or so good and hopefull a condi­tion as they are in.

Vse. 3. Seeing that naturall wisdom and humane pru­dence or learning in a naturall man, is so farre from attaining the knowledge and divine learning of Christ, that it hides Christ from him, and hinders him from Christ, then art thou a learned or wise man after the flesh, as Paul was, and hath Christ revealed himself to thee, and converted thee to himself as he did Paul, then behold in this similitude Gods mercy to thy soule more then to other converts that are ignorant and illiterate in comparison of thee, suppose there were 10. Tray­tors, and thy selfe one of them justly condemned to dye, and of these 10. the Kings pleasure is to save 3. and of which 3. thou art one, yet unknown to thee, or any one of the 10. which are the 3. to be saved; now this is great mercy of the King to the whole 10. and so to thee as much as to any other of them, and so it will be apprehended by all, and each of them; but when thou comest to know that thou art one of the 3, to be saved, then thou wilt see greater mercy to thee, but if the King will save but 2. of these 10. condemned Tray­tors, and thou art one of these 2. then the Kings mercy is greater to thee, then if he had saved 3. and thee one of them, but if of these 10. the King will save but one, and thou art this one, then it would be greater mercy to thee then if thou hadst been one of 2. or of 3. out of 10. to be saved, or thus, if there were 10. Traytors condemned to dye, and thou one of them, and the King will save 8. or 9. of them; now neither of these 8. or 9. could apprehend so much mercy of the King in his pardon, as he could if he were the one, or one of 2. of 10. Traytors condemned to dye; whereof there is but one, or two to be saved by the Kings mercy, and the other 8. or 9. to be put to death by the Kings justice, even so there are 2. sorts of lost people, and of each sort God will save some, now of those 2. sorts of people, one of them consists of unlearned ignorant men, women, &c. the other sort consists of learned wise men after the flesh, and these sorts being divided into 2. [Page 18]equall parts for number, of the weaker sort God will save many, and of the wiser sort he will save but a few in compa­rison of the other; now when God converts one of the wi­ser and learnedst, doth he not shew more mercy to him that he converts and calles out of the wiser sort of whom he will save but a few, then he doth shew to him whom he saves out of the ignorantest and weakest sort of whom he saves many, it being many to one that he is saved, and compara­tively; but a few to one that the other is saved; wherefore as thou dost exceede other Converts in Gods mercie shewed in thy conversion, and in the parts a­bove other converts, so it is the duty to exceed other converts in the love and obedience to God, as Saint Paul did who as he was a great Scolar, and a wise man after the flesh and so of their rank of whom but a few are to be saved, so after his conversion as Gods mercie was shewed to him in his conver­sion more then to other ordinary converts, and as he excee­ded them in human parts and learning, so he did exceed them in the love and service of God, we finding none like him in resolution and labour for God. 1 Cor. 15.10. wherefore thou that art a convert of his sort, know that thou mayst be equall in thy love and obedience to God with converts of the other sort in their love and obedience to God, yet if thou dost not exceed them in it, thou art as short of them in the dutie to God as thou dost exceed them in naturall, and humane parts, learning, and mercie from God.

Vse. 4. Shewing the folly and blindnesse of the world in their making fleshly wisdome and humane learning in a man though he be naturall and altogether carnall as all sufficient to enable him for the worke of the preaching of the Gospell, whereas the wiser any man is without Christ, the weaker he is for any worke of Christ, and the clearer he is in any science or knowledg humane without Christ, the darker he is in the knowledge of Christ, the more a man knowes without him the more he is ignorant of him, Ma [...]. 6.22, 23. the light of the Body is the eye; if therefore thine eye be single, thy whole [Page 19]body shall be full of light, but if their eye be evill thy whole body shall be full of darknesse, if therefore the light that is in thee be darknesse, how great is that darknesse.