Earbury that we had no Gospel faith because no rivers of living water nor gifts of the Spirit flowing out of us Answer Whatever faith he understood by that yet surely they had faith and love enough to keep them from destroying the communion of Saints It was added by Master Earbury that the Ministers of the Church of England allow parish Churches therefore they destroy the communion of Saints Answer absurd enough yet this was said to it communion of Saints is either reall mysticall and spirituall betweene the members of Christs body mysticall and which no believer can be an enemy unto let him be in a parish or any other relation and externall in some or other Church way of communion in the ordinances concerning which true beleevers who all hold spirituall communion might differ and yet be no wayes destroyers of the communion of Saints But how inflicters of temporall punishments and that all of them since Ministers inflict no penalties at all answered why their principles are such they approve of punishment for errors and heresies therefore they destroy the communion of Saints This was looked upon as a meere odium and reproach cast not only on the Ministers but much more on the Magistrates as enemies of the communion of Saints and therefore fitter to be answered by the Magistrate then a Minister Mr. Earbury said also that the Ministers of England did set up societies viz. Presbyteries which did destroy the communion of Saints It was answered that all Ministers did not set up presbyteries and secondly they that did did not destroy the communion of Saints Master Earbury said also that they did allow of an Ordinance of Parliament for the punishment of errors and heresies and therefore they did destroy the communion of Saints It was answered we know of no such Ordinance and therefore could not be said to allow of it After Master Earbury had denyed the qualifications of Ministers because strikers another would needs have them disabled because covetous and that all of them how so they who take other mens goods from them by fraud and circumvention under pretence of giving them somthing for it which was worth nothing are covetous but so doe all the Ministers of England by receiving Tythes ergo all are covetous Answer we did now conceive that our opposites had it in designe to lay us as low as they could by disgracefull speeches and reproaches because they could not beat us down by strength of argument We apprehended the arguments or rather reproches that the Ministers of England were all strikers and covetous to have as little weight as charity in them After this wee proceeded to the second branch of the argument That there were some Ministers in the Church of England approved of according to the mind of Christ That there must be a proof and approbation of Presbyters appeared 1 Tim. 3. 10. Let these also first be proved c. And that many Ministers in the Church of England had undergone sufficient tryall was proved thus They who have been examined and approved by those who are Ministers of Christ able to examine and approve them and designed to that purpose are approved according to the minde of Christ but some Ministers in the Church of England have been thus examined and approved c. Ergo The minor was denied upon two reasons First that they who examined and approved them were not able to do it though as was urged they had understanding and knowledge in the arts languages and Scripture because they had not the Spirit This was thought a very strange and unchristian charge and indeed a reproach upon all the Ministers of England many of which have been and many are such eminent and glorious lights and instruments of good in the Church of Christ Secondly that they who examined and approved any of the Ministers of the Church of England were not Ministers themselves therefore could not approve others Reply They who were themselves qualified approved called and ordained according to the minde of Christ were lawfull Ministers but they that approved Ministers in the Church of England were such Ergo It was said this was idem per idem in a circle It was returned thus that indeed the same thing that was proved at first was proved again by the same argument because the same thing was denied which was denied at first yet this was no circle in regard that hee was forced by the answerer denying that which was the first mayn question to use the first mayn argument again for hee who denyes those to be Ministers of Christ who approved and ordayned us denyes us to be Ministers of Christ who are approved and ordained by them and it is but one and the same question and therefore there can be no medium used to prove their Ministry to be true but the same which was used to prove ours to be true After much time spent in the former debates and it now grew late in the night some notwithstanding were still very importunate to have the Conference carried on unto that branch of the former Argument which concerned the Call of the Ministers whereupon one of the Ministers spake to this effect That unto a Minister two things were required Qualifications fitting him for the service and a Call separating him thereunto The qualifications are 1 Piety of life 2 Abilities of learning and ministeriall gifts whereby hee might be a workman who need not to be ashamed That in both these respects notwithstanding any thing which had been spoken no man could take any just exception against very many Ministers in the Church of England who are well knovvn to be eminent in both The Call is tvvofold Inward from God and Outward from man The Inward call is vvhen a man so qualified vvith piety of Life and abilities of Learning is by the secret vvork of God on his heart moved to desire the office of a Minister and to devote himselfe to serve the Lord and his Church in that employment And that all the Ministers of the Church of England are destitute of this call we dare likewise challenge any man to make good The Outward call is when a man thus qualified moved and inclined by God unto such an office is separated designed and authorised by men thereunto likewise This is considerable eyther as in Ecclesiâ constituâ a Church setled or as in Ecclesiâ Restituendâ a Church to be Reformed In a setled constituted Church this outward call is by Imposition of the hands of the Presbytery upon due and mature examination and approbation of the person so qualified with prayer commending him to God who hath fitted and inclined him unto that service and this call the Ministers of the Church of England had in Collegio presbyterorum But it was objected That we had this our Ordination from Antichristian and wicked men who cannot doe any thing for Christ To this Answer was made 1 That no man was able to affirm that all they
from whom the Ministers of the Church of England received their Ordination to the Ministry were wicked or Antichristian And that we could with much more confidence affirm that many of them from whom our Ministers received Imposition of hands were men fearing God 2 Dato sed non concesso supposing though not granting that they were such we further answer in these three Assertions First That some evill men may and alwayes have de facto been Officers and Ministers in the Church In the Church of the Jews Hophni and Phinchas in the dayes of Christ Scribes and Pharisees in the family of Christ Judas in the Churches of Christx envious and perverse Teachers Phil. 115. Act. 20. 29 30. Secondly that the wickednesse of such men did not null or evacuate their Ministeriall acts for our Saviour would have the Scribes and Pharisees heard while they sate in Moses chair Mat. 23. 2. and the Apostle was glad when men preached Christ though it were out of envie and Christs commission did as well authorize Judas as any other to preach the Gospel and to Baptize Mat. 10. 5. John 4. 2. Thirdly that if the principall acts belonging to the ministeriall function of such men namely Preaching and Baptizing or administring Sacraments were not nulled nor made void by their personall wickednesse then consequently no other act comprised within the same office or commission could be thereby made void So that if Judas had been an Apostle when Christ sent his Apostles to Ordain Elders in the Church his Ordination notwithstanding his personall wickednesse would have been as valide as his Preaching or Baptizing formerly had been The Leaprosie of the hand doth not hinder the growing of the corne which that hand soweth Whatever arguments Austin useth in his Writings against the Donatists to confirm the Baptism of Hereticks are valid to confirm the Ordination of the like men So that though they were neverso wicked hereticall or Antichristian Ministers through whom the Ministry appointed by Christ hath by mean conveyances descended upon us yet this doth not at all void our Ministry A River which hath a pure fountain may run through many impure channels and yet becomming pure again is no way prejudiced by the impurity of the channels through which it passed The Word Sacraments Ministry are Christs owne an continue to be His still what corrupt hands soever be the instruments of conveying them Finally if wee should take for granted upon the principles of the Donatists that the Ordinations of Hereticks or other wicked men were void and so there were no ordinary way for continuing a succession in the Ministery but that upon the universall corruption of instruments visible succession were interrupted yet in Ecclesiâ restituendâ an unusuall and extraordinary call in the Church it self so reforming would be in that exigent and extremity a valid and sufficient designation of men in themselves duly qualified for that office And even so the first Reformers of the Protestant Churches were called out unto the service of those Churches in the worke of the Ministry the Reformation whereof they had by their zeal and labours so much promoted For the dispensation of the Word and Sacraments by the Ministers of the Gospel being a work necessary and perpetuall Matth. 28. 19 20. Ephes. 4. 11 12 13. 1 Cor. 11. 26. where ordinary means of continuing them are impossible to be used unusuall and extraordinary may take place The ordinary course of Circumcision was to be on the eighth day but this course being not so well observable in the case of Israels travell through the Wildernesse it was at last observed in an extraordinary manner to wit after forty yeers Josh. 5. 2 7. And the equity of this will the more appear if wee consider that in this case the Church doth not do more then she may do only something which ordinarily should be done is left undone for want of such officers unto whom the doing of it did belong For Election of men to this service may be by the Church her self though formal ordination by imposition of hands be only by officers And the Churches Election alone in this exigent would be a valid call where imposition of hands were impossible to be obtained because where and when officers do do it the Church may be said to do it by her officers and where there are no officers to do it the election of the Church doth vertually comprize the act of the officers The Apostle sayth that unto principalities and powers was made known BY THE CHURCH the manifold wisdome of God Ephes. 3. 10. and yet the Church did it not but by the Preaching or Ministeriall works of her officers It shall not need to adde here what Mr. Beza sayth of the first Reformers That they were à Deo extra ordinem excitati rebus ita collapsis ut ordinariae vocationi nullus esset locus relictus That they were extraordinarily raysed up by God the state of the Church being so corrupted that there was no place left for an Ordinary Call So then upon the whole matter we affirm That we are lawfull Ministers of the Gospel having by Ordination received Imposition of hands in Collegio presbyterorum and our first Reformers besides the like Ordination which the wickednesse of Instruments could not invalidate were by the Election of those Churches unto the Reformation whereof they had so eminently concurred called out unto the same service This was the substance and sense of what was spoken Thus far this day the report whereof might well have been spared in this juncture of businesses of higher concernment had not the partiall and uncivill not to say uncharitable reports of some enforced so much from us wee rather choose to ask pardon for saying so much then for saying so little and so many of us as held our selves at this debate silent do conceive that we need no Apology for so doing with wise men and for such whom neyther our speech nor silence our presence or absence our mildnesse nor earnestnesse can please wee are not at leisure to give any account of our selves to them * theirs be their tongues ours our ears wee go forward in our intended narration Master Earbury was assured by his followers that he had gained the day and therefore now hee was the only Minister or rather Apostle in the World whereupon hee began to gather some people together as if hee intended to build plant or gather a Church but first he thought fit to dig at the foundation of the true Church of Christ which wee must needs confesse was the best way to overthrow it and make good his grand assertion that Christ hath no Church on earth Mr. Earbury therefore upon the eleventh of December at a publick meeting before divers of the City of Oxford endevoured to prove this proposition That the fulnesse of the Godhead the same fulnesse of the Godhead which is in Christ dwels bodily in the Saints in the
for though grace doth dispose us to doe the will of God yet the law sets forth to us what that will of God is 1. Righteous persons then are delivered from the law as a Covenant of life from the curse and condemnation thereof they expect life from a better covenant Galat. 3. 13. c. 6. 14. 2. From the occasionall provocation of the law that it doth not provoke lust and cause sin to be the more busie and working in us Rom. 7. 13. 3 From the slavish bondage of the law compelling to outward duties out of feare without love and delight Rom. 8. 15. But they are not delivered from the law as the rule of a holy life or from the commanding power of the law for the creature must be subject to the will of the Creator which will is signified to us in the law for the law is holy just good spirituall Psal. 19. Rom. 7. 12. 14. and we are called unto holinesse 1 Thes. 4. 7. therefore we are to learne that holinesse whereunto we are called out of the law which is holy and good Quest How a regenerate and sanctified person may be distinguished from a civill man and the most close hypocrite We have formerly heard of the testimony of the Spirit as he is a Spirit of Adoption now we desire to heare something of the worke of the Spirit as he is a Spirit of regeneration and sanctification Answ. a God in Christ by the Holy Ghost working by the b word of truth doth in due time c mortifie the lusts beget and quicken the soules of all the d Elect to a spirituall life and e translate them from a state f of sin to a state of grace and holinesse that they may live by g faith and love and have their conversation in Heaven Quest Whether there be any more then one Covenant of grace Ans. 1 God hath made a Covenant of grace with all the elect in Jesus Christ a 2. This Covenant is b one and the same for the substance of it both to Jews and Gentiles though in regard of the different manner of dispensation it is called sometimes first and second sometimes the old and new Covenant the Luviticall dispensation did consist in temporary and carnall ordinances which were but shadows of these heavenly things which are more clearly revealed by a more excellent ministery to the children of God dispersed abroad in severall Nations throughout the world This cleare dispensation since Christ is unchangeable and in regard of these severall respects forementioned the Covenant administred unto us is said to be a better Covenant established upon better promises All that are actually brought under this holy Covenant have their minds inlightned to know God their consciences purged hearts purified and wills subdued by the fear of God they trust not to their own merits live not after their owne lusts fall not from the state of grace again but live in sincere conformity to the perfect and spirituall law of God The successe of our Christian conferences whether more private or publique was undeniably great 1. Some that scrupled the lawfullnesse of Infant-Baptisme were reduced and established by a private conference when we were engaged to treat of another subject in our more solemn meetings 2. Divers that are not fully of our mind in point of Discipline and some that were directly contrary did ingeniously acknowledge that after a faire debate they received much satisfaction in some maine points of doctrine others did gratefully confesse that they were now convinced that the Ministers intentions were pious and that their endeavours did effectually conduce to the advancement of Christianity and gave us great thanks for our pains 3. Divers Scholars and some of them fellowes of Houses did blesse God that ever they saw those Ministers in Oxford which the Parliament sent down and that they had the happinesse to be admitted unto free conference with them yea they hoped that Oxford would be like Athens of old {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and yet not like those envious Athenians who sacrificed for none but themselves and their neighbours of Chios for they perceived that there was now a spirit of comūnion shed abroad upon Christians in a visible way of heavenly partnership In a word God was pleased to blesse these exercises with admirable successe to the envy of some and setlement of others Mr. Erbury was as we are assured much offended whether because his Auditory decreased or his errors were refuted we shall not now examine and he stirred up the spirit of the Parliament Soldiers against the Ministers sent downe from the Parliament and so did passionately serve the grand malignants in their master-plot which was to incense the Soldiers against the Ministers The first time that Mr. Erbury was observed to come to our meeting he brought with him a company of soldiers who did rather affront and oppose then dispute and Mr. Erbury would not keep at all to the question which was in hand nor would he observe any rules he would neither speak pertinently nor breifly he told us that he did not acknowledge that Christ had any Church on earth and therefore denyed Independent Congregations to be Churches and the Ministers of those as well as of Presbyteriall congregations were by him denied to be true Ministers of Christ and hath himself renounced the title though not the pay and salary of a Minister Xerxes destroyed all the Temples of the Grecians because they seemed to overthrow the infinitenesse of God by circumscribing him within the walls of a Temple we will not examine whether Mr. Erbury doth conceive that Christ and his Spirit will be too much stinted and circumscribed if any Church or Ministery be acknowledged Only we cannot but wonder that he should be entertained muster'd paid as a Minister by them who account all Ministers to be covetous for taking any temporall reward for such spirituall service as may in their judgement be performed by any Saint or member of the Church or Army This Gentleman we know not how else to stile him professing that he exercises neither as a gifted man nor Minister now the Ministery is contemned and vilified undertook to prove demonstratively that the Ministers of Independent as well presbyterian Congregations are unchristian and so by consequence Antichristian after he had made a loose and cloudy speech in which he had so audaciously abused and perverted the Scripture he did complaine that an houre or two was not sufficient for him to explain his opinion and urge his Arguments his unum magnum was That there were no Apostles now and therefore no Ministery he was desired to prove his consequence but could not he talked much of the sealed book that the Saints Christ made one perfect man at last he fixed upon that text Eph. 4. 11 12 13. from whence he concluded that God gave five sorts of Ministers and where there were
not all five there were none It was answered that Apostles c. were extraordinary Officers but Pastours and Teachers were ordinary Officers to be continued in the Church for the making of Saints by the blessing of God upon their ministery nay for the edefying and perfecting of Saints all Saints for the edefying of the whole body till wee all come not onely into the unity of the faith but to the perfection of the fulnesse of Christ and therefore no Saint is so perfect or excellent a scholar or disciple but he may be taught by the Ministers of Christ for though there be a great deale of variety in regard of those severall degrees of perfection wch are to be found in severall Saints yet the highest perfection of the most accomplished Saint here below is said to be according to the measure of the gift of Christ Ephes. 4. 7. who gave Pastours and Teachers vers. 11 to bring the Saints to the highest perfection attainable in this life verse the 12. Finally it was made most cleare and evident to Master Erbury and all the company that Christ did not only make promises to the Apostles themselvs but to such as were to succeed them in their ordinary Ministery that is to such as were to teach and baptize even unto the end of the world Mat. 28. 19 20. And when enquiry was made who were the successors of the Apostles the answer was that the Elders were the successors of the Apostles because the Apostle when he was to take his leave Act. 20. sent to Ephesus for the Elders of the Church verse 17. and recommended the oversight of the Church to them acknowledging that the Elders were Bishops or overseers of the Holy Ghosts making here is if we may so call it a kind of resignation a most manifest recommendation of the people to whom he had preached to the care of the Elders when Saint Paul was to see their faces no more Acts 20. 25. There was something else objected about the order of the Corinthian-Churches from the 1 Cor. 14. And to that objection there were very many satisfying answers given some of them shall be related First it is evident that the Apostle doth rebuke the disorders in those Churches which did manifestly tend to confusion though caused or occasioned by such as did pretend to Revelation verse 26. How is it then brethren when yee come together every one of you hath a Psalme hath a doctrine hath a tongue hath a revelation hath an interpretation let all things be done unto edifying The Apostle doth declare that he who pretended a revelation was to be tried and judged by the Prophets verse 29. for the spirits of the Prophets are to be subject to the Prophets verse 32. Moreover it is manifest that the Apostle doth not presse the observation of this order as a meer prudential matter but presses it as one of the commandments of the Lord which doth oblige even Prophets and spirituall men verse 37. If any man think himselfe be a Prophet or spirituall let him acknowledge that the things that I write unto you are the commandements of the Lord Finally there were these four points distinctly proved First that divers amongst the Corinthians were endued with the gift of Prophesie which was as extraordinary as the gift of Tongues or Miracles and no argument taken from an extraordinary example and an extraordinary gift doth prove that ungifted men are authorised to Preach or Prophesie in an ordinary course Secondly divers among the Corinthians were enriched by Christ in every thing in al utterance and in al knowledge 1 Cor. 1. 5. but sure every Saint is not inriched in utterance and all knowledge Thirdly it is most manifest that every Saint did not ordinarily preach or prophesie amongst the Corinthians 1 Cor. 12. 29. Are all Apostles are all Prophets are all teachers are all workers of miracles and verse 30. Have all the gifts of healing c. all the Saints did not teach but only they that had the gift of teaching even as all did not work miracles all did not interpret no more then they did all speake with tongues Fourthly it is most evident that they only did teach whom God set or appointed to teach in the Church and God did set some not all to teach in the Church 1 Cor. 12. 28. Every member is not an eye for where then were the hearing verse 17. Now God hath set the members every one of them in the body even as it hath pleased him verse 18. and every member must be content with its place and observe that order which God hath set The Saints may find themselves work enough if they prepare for hearing and heare as they ought and practise what they heare and therefore they should not take the work of Preaching upon them which is sufficient to take up the whole man but leave it to them whom God hath appointed to give themselves wholly to prayer and preaching It was also declared unto them that Reverend Mr Cotton of New-England was now brought to see their opinion which was once his own to be an error and subscribes to our judgement with a great deale of ingenuity and sweetnesse in his Booke of the Keyes the 20th page The opponents were not able to reply any thing to these answers but desired to know when we would meet again we told them that we could not meet untill that day three weeks because the monethly Fast was to be observed upon the next week and the fifth of November the next week after whereupon it was desired by some of Master Erbury his adherents that our next question might be to this effect Whether there was any Ministry committed to the hands of select persons in the Church of Christ When we came to the place of meeting and the question formerly agreed upon at the last meeting was red which was to be the subject of the present conference it was decried by the Soldiers who denied that to be the question yet we are most assured that it was resolved upon to be then disputed It was desired that we might read the Theses in which the question was fully stated because they did give much light to the clearing of that question which they so much desired at length after much importunity it was yeelded to that we should read them which was done as followeth 1. Almighty God hath and will have a Church on earth unto the end of the world 2 The Father hath committed unto his Son Jesus Christ a the second Person in the blessed Trinity both b God and c man d all power and judgement over this Church and hath appointed him to be a e king a f priest and a g prophet thereunto h so long as the Church shall continue here on earth 3 The Lord Jesus doth not only teach his Church inwardly but hath also appointed external ordinances viz. i preaching the word and
administration of Sacraments for the edifying of his Church to the k end of the world 4 For this preaching of the word and administration of Sacraments Christ hath l appointed some select persons unto whom he hath m committed the Ministry of Reconciliation 5 Of these some had a more n large commission reaching to all Nations as the Apostles others were appointed as o Pastors and Teachers to p some more particular and speciall places 6 These Pastors and Teachers are q officers of Christs appointment r distinct from the flock whom they teach and take care of as the severall names which are given them in Scripture do import viz. s Elders Stewards Watchmen Overseers Ministers Rulers Ambassadours men that must give an account who are therefore as persons intrusted to give themselves wholly unto this worke 7 These Officers thus instituted are to continue in the t Church so long as Christ hath a Gospel to be preached Sacraments to be administred Saints to be perfected a body to be edified gain-sayers to be convinced a flock to be fed that is to say unto the end of the World 8 Notwithstanding this publique office and ordinance of Christ for the edification of the Church there lyeth a duty upon private Christians within the bounds of private Christians to teach and build up one another as parents their children masters their servants and one Christian another in their communion one with another After the Theses were read some of the Commanders sayd that they did not differ from us in them and therefore would have us to prove our call we told them that although we were ready to do that yet since this was the Question agreed upon on both sides and Mr. Earbury for his part embraced it and wee had stated it in our Theses wee could not yield to the altering of it but by the clamours reproaches and uncivill language and behaviour of some present we were born down and another Question was yielded unto which was Whether those that are called Ministers had any more authority to Preach in publique then private Christians which were gifted whereupon since the Souldiers would have it so one of our company undertook to prove that they had no authority to Preach what ever we had His argument was this They that had authority to Preach have such names and titles importing an office and calling which are given to Preachers in the Scripture But they had not those names and titles that are given to Preachers in the Scripture therefore they had no authority to Preach The minor being denyed it was thus proved The names and titles that are given to Preachers in the Scripture are such as these viz. Pastors Teachers Stewards Watch-men Ambassadours Over-seers Ministers Rulers and such as must give an account c. But these names and titles did not agree to them therefore they had no authority to Preach The major was denyed this was undertaken to be proved by the parts and first it was proved that Pastours and Teachers were names and titles given to Preachers Ephes. 4. 11. was produced for the proof of it hee gave some Apostles c. some Pastors and Teachers these name and titles of Pastours and Teachers were given here to Preachers and men in office and not to gifted brethren as appears by the connexion and scope of the place First it was answered that this place did not prove the thing for then Preachers must be Prophets and Apostles c. also To this was replyed that that did not follow in regard Prophets and Apostles were extraordinary officers pro tempore for the first planting and founding of the Church and therefore though Preachers were not Prophets and Apostles yet they were Pastours and Teachers and were ordinary officers and to continue in the Church Secondly it was sayd there was no such distinction of extraordinary and ordinary in the Scripture and that the answer was not sufficient It was replyed that we read not the word ordinary neither yet it follows not that therefore there were not ordinary neither read we the word Trinity yet it follows not that there are not three Persons Thirdly another said they did not preach as men in office but only as gifted brethren and therefore though those names did agree to men in office yet that did not hinder but that they might be Preachers in another capacity It was replyed that did imply a contradiction to preach publickly and yet to be a private man in regard that to preach implyed a publicke office and mission Rom. 10. 14. so that for any man to take upon him a publick office which was not an officer did usurpe as if a common Souldier should do the work of a Colonel without a Commission or a call though he be never so skilfull shall be thought to usurpe and a Barrister though hee be more able then the Judge on the bench yet must not take upon him the Judges office before hee is called to it as well as qualified for it Every man must use his gifts in his own sphere and compasse a Pastour in a publick way and a private man in private wayes of edification each member of the body according to its own measure Ephes. 4. 16. But they were not out of their station in this as a private man should be in the work of a Magistrate Judge or Colonel because they find that private men in Scripture have taught publickly without an office and therefore they may do so too for proof hereof was produced the example of those Acts 4. It was answered that it doth not appeare that they who preached were private men Philip who was named was an Evangelist the rest might be Elders in office at Jerusalem there used to be Apostles Elders and Brethren and if all were dispersed but the Apostles then Elders as well as private Brethren beside whoever they were in probability they had instructions and commission from the Apostles to do what they did and so they did it not without a mission however the case was extraordinary and it doth no way follow if where no officers are to doe a work private persons being furnished with more notable gifts then any now ordinarily are may endevour to propagate the Gospel where it was not at all therefore in ordinary times of the Church where officers are who are furnished with greater abilities and a speciall call others should take their work out of their hands and do that in a constituted Church which others did where there was no Church at all nor officers to gather one But Apollo preached Acts 18. 26. true But how prove they hee was no Minister hee is called so in expresse tearms 1 Cor. 3. 5. They prove hee was none because he was ignorant and instructed by Aquila and Priscilla But did hee well to preach being ignorant yes hee was able to make out Jesus Christ being eloquent and mighty in the Scriptures