CHRIST'S RESULT of his Father's pleasure. OR HIS ASSENT to his Father's Sentence. WHEREIN Is showed, both the Nature and danger of Wisdom and Prudence in natural men.  
By David Bramley, a Preacher of the Gospel.  
MAT. 13.11. It is given to you to know the Mysteries of the Kingdom of heaven, but to them it is not given.  
MAT. 11.26. Even so Father, for so it seemed good in thy sight.  
Printed in the year. 1647.   

Courteous Reader,  
In the Authors absence, these few ensuing faults passed the Press, which in reading you are desired to mend with your Pen.   

ERRATA:  
Page 3. line 34. for for, read from: p. 9 l. 16. for in nature, read Immature, and l. 17. for in nature, r. mature. p. 14. l. 33. for which is, read why. line 34. after unlearned, read, is because the learned are but few in comparison of the unlearned. p. 16. l. 17. after conversion, r. then and line 28. for Sinner, read Saint.  
FINIS.   

CHRIST'S RESULT of his Father's pleasure.  MAT. 11.25. 
At that time jesus answered, and said, I thank the O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes.  
OUr Lord and Saviour jesus 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. jude 7.) Mat. 11.21.24. which being good in the sight of God, Christ (seeking for no other cause of his Father's actions, than his own good pleasure, Luke 10.21.) rejoicingly assents unto it, returning him thanks for it, and for the discovery of himself to babes, thus the Apostles gave thanks 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 means of grace to convert those Cities to himself, and to save them, and when, they had abused all his means of grace to the subverting themselves to their own condemnation. Mat. 11.16, 17, 18, 19 etc. At that time jesus answered and said, I thank the O Father, etc. Whence we may observe.  
Doct. 1. That a● at all times, so especially at that time in which some great effects of God's works, or word doth appear for good or evil to men, we should give him thanks. 1 Thes. 5.18. Rev. 19.1.7.  
Sect. 2. jesus answered and said, I thank thee, whence we may observe.  
Doct. That thankfulness 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 himself (to wit for the glory of his mercy) yea, even the wicked for the day of evil, for the glory of his justice. Rom. 9.22, 23.  
Use. They that murmur against God in any condition, or that curse him, are called to bless him, and they shall be punished by him; not only for cursing him, but also for not blessing him; not only for being unthankful, but also for not being thankful, as it is their dutiful answer to all the do and deal of God, and as not to be thankful is to be unthankful.  
Sect. 3. I thank the O Father, as if Christ had said, I rejoice 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 thankful to God first must know him to be his Father. and that for a double Reason,  
Reas. First, Because until I more or less 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 unfeignedly thank him for any thing.  
Reas. Secondly, Because God is thanked but when he is thanked unfeignedly; but when I more or less know God to be my Father, than I can see his love to me in all things, drawing me from a principle of unfeigned love, to be thankful 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 Father's Lordship. Psal. 50.10.11.12. Every beast of the Forest is mine, and the cattles upon a thousand hills, I know all the fowls of the mountains, and the wild beasts of the field are mine, the world is mine and the fullness there●●.  
Use. Thou then that seest thyself to be a child of God, and seest thy Father's 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 fear any want, or distrust thy Father's providence for thee? Learn of rich men's children, who whilst they are under age, have no power over their Father's 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 fullness 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 less than assurance of thy relief and maintenance, and if thou dost question this, thou dost 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 again.  
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. Use. Therefore ●e not men boast themselves of their riches nor engross 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 possess, and honour him with all their substance, Pro. 3 9 Send him his high rents, by his servants the poor, lest ye forfeit all to him, and he call you to a strict account and turn 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 liberal, lest you come to misery all, make to yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations; he that is faithful in that which is least, is faithful also in much; and he that is unjust in the least, is unjust also in much; if therefore ye have not been faithful in the unrighteous Mammon, who will commit to your trust the true riches? and if you have not been faithful in that which is another man's, who shall give you that which is your own? Luk. 16.9, 10, 11, 12. Let this be the rich man's Motto, and mind, ever in his mind, That while he is rich he may not be poor, and that when he is poor he may be rich.  
Sect. 5. Because thou hast hid these things from the wise and prudent.  
Object. How is God here said to hid the things of himself 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 spiritual things. Whence observe,  
Doct. That God blinds and hardens wicked men, not by changing them from better to worse, but only, 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 do nothing, either great or small, but that he will show it me, and why should my Father hid this thing from me. Where he shows that his Fathers hideing that thing from him (if he did it) would be by not showing it unto him, and not by blinding of him, or by infusing of any darkness into him, or by taking any light or understanding from 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 hide 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 hid from Abraham that thing which I do. Which is as much as to say, shall I not reveal to Abraham that thing which I do, or I will reveal to Abraham that thing which I do.  
Reas. First, It must needs be so, because blindness or ignorance of Christ, and hardness of heart against him, is evil and sin; Now God hath no evil, nor can be the author of evil, and therefore he cannot hid any good from men by insusing any evil into them.  
Reas. Secondly, Because (as he cannot be the Author of any evil, because it is evil, so) he cannot be an infuser of evil into one that is either good or evil already, because that is evil also; Wherefore as ignorance of Christ, and hardnsse of heart against Christ are evil, and as God hath no evil nor cannot be the Author nor Actor of evil; 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 only by his not communicating his light to them; thus only God hides the things of Christ from the wise and prudent.  
Use. This therefore (according to what I conceive) shows clearly, that no natural man hath free will or power in himself to believe in Christ to salvation and glory. jer. 10.23. and 13.23.  
Obj. And whereas it is objected against this, thus, Adam, and all his posterity in his loins had free will to good, before he lost it by sin 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 Adam's 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 than they needed.  
Secondly, Because Adam in innocency was but a mere natural man, whose holiness was but a natural holiness, consisting only of an innocency of all evil, whereas faith in Christ is a grace of the holy Spirit of God; Gall 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 again all that Adam lost, yet he restores not to him nor to his; a power to believe 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 again, and that Christ hath done what he came to do; yet he hath no more restored this free will, or power of believing to Adam and his posterity as yet, than he hath destroyed death, and all the occasions thereof; to wit, imperfection of body, weakness, sickness, excessive cold, and heat, 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 lose) 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 affirm that this restauration in respect of us is not yet, but as the harvest is potentially in the seed: Gen. 1.11, 12. So this general 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 than the Angels, for, or by the suffering of death, crowned with glory and honour, that he by the grace of God should taste death for every man; Where the Apostle showeth, that in regard of us men, and of time, this redemption or restauration by Christ is not, but in regard of the work itself (which appears in Christ's victory over his and our enemies, and his exaltation into glory) this general 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 all his and our enemies, so as they can never prevail nor persist long against us; the time will come when all their power will be over, and all things restored again 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 ourselves greane within ourselves 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 itself, yet, it is not yet in regard of men, and of time; but it is to come, and will be to come until Christ our reedemer come again; Therefore he saith, (Luk. 21.27.28.) after he had declared to his people the signs of his second coming, And then shall they see the Son of man coming in a Cloud with Power and great glory. And when these things begin to come to pass, then look 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, until the times of restauration of all things. So that the work of redemption though it be completed in regard of itself, yet in regard of time it is not, neither is the restauration or restitution of all things, or of any thing until the second coming 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 again; yet it would be but potentially as the harvest is in the seed. Gen. 1.11, 12.  
Sect. 6. I thank thee, because thou hast hid these things. whence Observe,  
Doct. That thanks ought to be given to God for any work or effect of his works or word good or evil in men. 2 Gor. 2.14, 15. Leive. 10.1, 2, 3, 4, 5, 6, 7.  
Use. 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 thank 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 hardening 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 far as we come short of this, we are weak and imperfect in grace; For when we are just men made perfect, we shall with joy thank God aswell for the glory of his justice though it be in the damnation of our parents, or children, etc. as for the glory of his mercy in the salvation of our Parents or children, or of ourselves. etc.  
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 blood 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 fare 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, it's the greatest impediment in a natural man in his way to the knowledge of Christ.  
And for the better clearing of this point, I will show what human wisdom is, and what human prudence is, and in what sense they are distinct, and to be known one from the other. Human wisdom is natural 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 natural seed of wisdom in the use of means, and so prudence here is nothingelse but their science or knowledge of the humane arts attained by study, and practise in the improvement of the seed natural 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 naturalists 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 shown you the nature of imman wisdom and Prudence, and how they differ, I will now show you the danger of them in a natural 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 bruit beasts in those things they corrupt themselves.  
King james (a profound Scholar) did experimentally see, and say, that the deep Theorems or knowledge of Philosophy makes one learned, but seldom better, and oftentimes worse, mere Athists, wise men after the flesh are too wise to go 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 carnal mind is enmity itself against God, (insomuch as) it is (not only) not subject to the Law of God, (but also it) neither indeed can be. Rom. 8.7. The natural man perceiveth not the things of the spirit of God, for they are foolishness 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 natural wisdom, and prudence in natural things in a natural 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 cross 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 cross, and follow him. Matt. 16.24. Ergo. etc.  
Reas. Thirdly, Humane wisdom and prudence in a natural man obscures, and hinders him of the knowledge of Christ, because it cannot acquire, not in the least measure be a meres 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, scattereth 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 natural man, hinders him from Faith, for humane wisdom, and prudence will believe 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 natural wise man will believe no more than he can take up by natural reason, although it be taught and confirmed by the word of God, as every age's 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 Scholars 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 Bachelor 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 repent of, after his conversion, acknowledging all wisdom and learning to be but foolery; but the wisdom and learning of Divinity) wherefore all natural, and Scholastical wisdom in a natural 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 believe, 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 jesus Christ, and him crucified; and my speech, and my preaching was not with enticing words of man● wisdom, but in demonstration of the Spiris, and of power; howbeit, we spoke wisdom among them, that are perfect yet not the wisdom of this world, nor of the princes of this world that came to nought, etc. 1 Cor. 2.1.2, 4, 6, 7, 8. So that it is clear, that humane learning, acquaint, and elegant words of man's 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 find in the 1. Cor. 1.17. Christ sent me to preach the Gospel, not with wisdom of words, lest the cross 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 only 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 acquaint, and elegant words of man's wisdom; others will not hear unlearned men, because they are not learned, and so their humane-Wisdom, and prudence prevents their whole man's eternal happiness, and procures their everlasting misery.  
Use 1. Showing, that humane-Learning without Divine Religion is dangerous to the soul, and mightily endangers 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, wrist, 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 Timothy keep that which is committed to thy trust, avoiding profane and vain babble, and oppofitions of science, falsely 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 human learned Arts, and so science is nothing else but humane learning; and whereas the Apostle saith, opposition of science, falsely so called, he denies it not to be science or knowledge in itself, but only as it is abused to the opposing of the truth, and as men corruptly make use of it in opposition to the spiritual knowledge of Christ, and to their own erring concerning the faith, in which sense only a natural man can and will use it, or rather abuse it, and in which sense it is so far from being knowledge or light; that it is ignorance and darkness, and thus science is falsely so called, which our Saviour confirms, Mat. 6.23. If the light that is in thee be darkness, to show that the natural and humane light of knowledge or science in a man, if it be unsanctified, it is but the darkness of ignorance, and is falsely called science, or light, which some professing have erred concerning the saith, now an error you know is a taking up of something more or less 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 darkness of error, and to rective the darkness of error for the light of truth, hence the Prophet saith of those that are in a woeful or natural condition, that they say conceining evil, it is good, and concerning good, it is evil (as the Hebrew renders it) that put darkness for light, and light for darkness, that put bitter for sweet, and 〈◊〉 for bitter, Esa. 5.20. all which shows the danger of humane learning, wisdom, and prudence in natural men to be very great and hurtful, 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 Scholars, thou knowest not what wrong thou dost them, for thou dost as much as in thee lieth, 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 as they are willing to do it, and so thou puttest thy Children into a more dangerous condition, than ever nature itself put them into, for while thy Children are weak in fleshly wisdom 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 wisdom and prudence; or humane learning, than 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 die, 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 only, 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, wouldst 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 only 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 natural and uncenverted, he makes him a great scholer in the humane learned Arts, or sciences, for a man's child is a child of wrath by nature, and justly adjudged to die, and whilst he is unlearned, he is of the sort of people whereof God calls many, but when he is made wise in the said Arts, he is so wise and willing to deceive himself, that he is of that sort of people whereof God calls but few to the knowledge of himself, for God hides the things of eternal life and Salvation, (to wit, Christ, and his things) from the wise and prudent, and reveals them unto Babes, and Christ prays 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 weak 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 clear, for he doth not thank his Father for hiding these things from the wise and prudent, because they are few, but because they are wise and prudent, as knowing it would not so much redound to his glory to reveal them to such, as it would to reveal them unto babes, to wit, the ignorant and illiterate, for he said to Paul, my strength is made perfect in weakness 2 Cor. 12.9. all which is more, yea, most manifest in the 1 Cor. chapped. 1. verse 19 to the end of the Chapter, to which end pray read it.  
Object. 2. God hath decreed who shall be saved and glorified among men, and this foundation of God standethsure, having the Seal, the Lord knows who are his, 2 Tim. 2.14. Wherefore it is not all that we can do 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 hindrance 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 Scholar as aforesaid, upon this ground, is all one as if thou shouldest not give thy child food because his days are determined, and the number of his months ' are with the Lord who hath appointed his bounds that he cannot pass: job. 14.5. So that we cannot by all that we can do draw out life one minute longer, nor end it one moment sooner than God hath appointed it. Now what father is so unreasonable to deny his child food upon this ground, and starved his child; yet so, and worse do those that bring up their children in the Scholastical 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 main and ordinary hindrance, and a mighty enemy in a natural man to faith or believing; Matt. 11.25, 26. 1 Cor. 1.26. therefore God hath commanded us not to breed our unregenerate children, or any others in that estate Scholars 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, Leu. 1914.  
Object. 3.1 Cor. 14.14. there saith Paul, I thank God I speak with tongues more than you all▪ and verse, 5. I would that you all speak with tongues, and verse 39 forbidden 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, forbidden not the knowledge of the learned arts; Much learning doubtless he had in a very great measure, and was not unthankful 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, Scholars 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 speak the tongues of Hebrew, Greek, etc. then it is for a Greek or a Hebrew to speak English, French, Irish, etc. a natural 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 himself more ordinarily then from the ignorant; and therefore my Doctrine is not against natural men's learning the tongues, but against their learning the scholastical Arts, which in a natural man darkness, and disables him to do good, and inlightens and inables him to evil, as I have fully proved.  
Use 2. Is it so that natural wisdom and humane prudence in a natural man, is so fare from attaining the knowledge of Christ, that it hides Christ from him, and hinders him from Christ, than it informs us, that you that are as yet a mere natural or carnal man, and art unlearned and weak in understanding, that there is more possibility and probability of thy conversion, and glorious Salvation; then there is of a natural carnal man that is endowed with much humane learning, and have abundance of wisdom after the flesh, as for example, suppose there were of learned wise men after the flesh, and of unlearned men, weak 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 only to be saved, and that one as yet unknown to any, or to himself, and of the other sort, to wit, the unlearned and ignorant ten to be saved, and they also unknown 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 equal number of each sort, many are called to Christ from among the ignorant or weak 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 weak 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 myself being converted to Christ, seeing such a couple of unconverted sinners together, and I might and must choose to be in the case of one of them, I profess before God, that I would choose rather to be the ignorant or unlearned sinner, then to be the wise or learned one; wherefore let ignorant and unlearned sinners, learn both from Scripture and reason not to grudge at the fleshly wisdom and learning of others, nor despair for their own weakness, and illiterateness, and let not the learned, wise, unconverted men after the flesh, disdain, nor contemn the illiterate ignorant ones, as apprehending themselves to be in a better, or so good and hopeful a condition as they are in.  
Use. 3. Seeing that natural wisdom and humane prudence or learning in a natural man, is so fare from attaining the knowledge and divine learning of Christ, that it hides Christ from him, and hinders him from Christ, than 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 God's mercy to thy soul more than to other converts that are ignorant and illiterate in comparison of thee, suppose there were 10. Traitors, and thyself one of them justly condemned to die, and of these 10. the King's 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, than thou wilt see greater mercy to thee, but if the King will save but 2. of these 10. condemned Traitors, and thou art one of these 2. then the King's 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, than 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. Traitors condemned to die, 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. Traitors condemned to die; whereof there is but one, or two to be saved by the King's mercy, and the other 8. or 9 to be put to death by the King's 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, etc. the other sort consists of learned wise men after the flesh, and these sorts being divided into 2. equal 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 show more mercy to him that he converts and calls out of the wiser sort of whom he will save but a few, than he doth show 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 exceed other Converts in God's mercy showed 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 God's mercy was showed to him in his conversion more than 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 equal 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 duty to God as thou dost exceed them in natural, and humane parts, learning, and mercy from God.  
Use. 4. Showing the folly and blindness of the world in their making fleshly wisdom and humane learning in a man though he be natural and altogether carnal as all sufficient to enable him for the work of the preaching of the Gospel, whereas the wiser any man is without Christ, the weaker he is for any work of Christ, and the clearer he is in any science or knowledge humane without Christ, the darker he is in the knowledge of Christ, the more a man knows 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 body shall be full of light, but if their eye be evil thy whole body shall be full of darkness, if therefore the light that is in thee be darkness, how great is that darkness.   

The Postscript.  
I Know that this truth premised, or before specified, will be foolishness to fools, that is to say, unregenerate men, and especially to those of them that are mighty in fleshly wisdom, and in the learned Arts and sciences, and therein is the Scripture fulfilled; the preaching whereof, in reference to such, is called the foolishness of preaching, and the foolishness of God, etc. 1 Cor. 1.18. to the 29. but yet verse 24. to the truly wise and learned, to wit, to them that are called both Jews and Greeks', it is Christ the power of God, and the wisdom of God to them to whom it comes the power of God, it is the wisdom of God, Jews or Greeks', bond or free, learned or unlearned, 1 Cor. 2. we speak wisdom among them that are perfect; yet not the wisdom of this world, nor of the Princes of this world, that came to nought, verse 6.  
FINIS.