No wicked man a wise man, true wisdom described the excellency of spiritual, experimental, and saving knowledge, above all humane wisdom and learning ... / by R. Younge ... Younge, Richard. 1666 Approx. 96 KB of XML-encoded text transcribed from 17 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-10 (EEBO-TCP Phase 1). A67762 Wing Y167 ESTC R14648 13339022 ocm 13339022 99129 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A67762) Transcribed from: (Early English Books Online ; image set 99129) Images scanned from microfilm: (Early English books, 1641-1700 ; 443:19) No wicked man a wise man, true wisdom described the excellency of spiritual, experimental, and saving knowledge, above all humane wisdom and learning ... / by R. Younge ... Younge, Richard. 32 p. Printed by Tho. Milbourn, and are to be sold by James Crumpe ... and by Peter Parker ..., London : 1666. "Licensed and entred according to order" Reproduction of original in British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Wisdom -- Religious aspects -- Christianity. 2004-12 TCP Assigned for keying and markup 2004-12 Aptara Keyed and coded from ProQuest page images 2005-01 Emma (Leeson) Huber Sampled and proofread 2005-01 Emma (Leeson) Huber Text and markup reviewed and edited 2005-04 pfs Batch review (QC) and XML conversion No Wicked Man a Wise Man , True Wisdom DESCRIBED . The EXCELLENCY OF Spiritual , Experimental and Saving Knowledge , above all Humane Wisdom and Learning : With Directions how to become Wise. Wherein also is proved 〈◊〉 what Sensual Men account the greatest Freedom , is indeed the most perfect Slavery and Vassallage . BEING A choice & cheap Gift to profit & please a Friend . By R. Younge 〈…〉 in Essex . Florilegu● . Licensed and Entred according to Order . Receive my instruction and not silver , and knowledge rather then choice gold . For wisdome is better then rubies , and all the things that may be desired are not to be compared to it , Prov. 8. 10 , 11. See Job 28. 15 , to 20. Prov. 1. 23. Psal. 111. 10. Joh. 7. 17. Psal. 25. 9 , 14. Eccles. 2. 26. Prov. 28. 5. James 1. 5. Rare Scriptures touching Wisdome . London , Printed by Tho. Milbourn , and are to be sold by James Crumpe in little St. Bartholomews Well-yard ; and by Peter Parker in Popes-Head-Alley . With 39 other pieces composed by the same Author . 1666. True WISDOM Described , &c. Section 1. MEn no more differ from beasts , plants , stones , in shape , speech , reason , then some men differ from others in brain , in heart , in life : Whence the very heath●n Poets usually and most fitly compare some men to stones , for their hardness and ●nsensibleness ; others to plants , that only fill their veins ; a third sort to beasts , that please their senses too ; a fourth to evil Angels , that only sin , and cause others to sin ; a fifth to good Angels , that are still in motion , always serving God , and doing good , yet ever rest . Besides , experience teaches , that mens judgements and censures are as various as their pallats : for what one admires , another slights , as is evident by our Saviors auditors , of which some admired , others censured , a third sort wept , a fourth scoft , a fifth trembled , a sixth blasphemed when they heard him . And how should it be otherwise ? when the greater part are as deeply in love with vice and errour , as the rest are with vertue and truth ; when mens conditions and constitutions vary as much as their faces ; as the holy Ghost intimates , in comparing several men , to almost every several creature in the Vniverse . Nor is the Epicure more like a Swine , the Lustful person a Goat ▪ 〈◊〉 ●udulent man a Fox , the Backbiter a barking Dog , 〈…〉 an Asp , the Oppressor a Wolf , the Persecutor 〈◊〉 , the Church-robber a Wild Bore , the Seducer a Serpent , yea a Devil , the Traytor a Viper , &c. 2 Tim. 4. 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 , 13 , 16 , 20 , 21. & 74. 13 , 14 , 19. & 80. 13. Mat. 23. 33. Dan. 7. 4 , 5 , 6. &c. Zeph. 3. 3 , 4 , &c. Cant. 2. 15 , 17. &c. then every of them is unlike another . Amidst so much variety , I have chosen to acquaint you how one man differs from , and excels another in knowledge and wisdom ; and to prove that to be wise indeed , is the portion but of a few , even in our Goshen , where is so much means of Light and Grace . All sorts of men may be comprised under one of these three Heads : The Sensual . Rational . Spiritual . For if you observe it , some men like the Moon at Full , have all their light towards earth , none towards heaven : Others like the Moon at Wain or Change , have all their light to heaven wards , none to the earth : a third sort like to the Moon in Eclipse , as having no light in it self , neither towards earth , nor towards heaven . Insomuch that one excels another ( in wisdom ) as the stars excel one another in glory . Of which particularly . First , There is no less difference between the rational and sensual , the wise & simple , the learned & unlearned , then there is between men and beasts , as Menander speaks ; or between the living and the dead , as another hath it : and yet the rational do not so far excel the sensual , as the spiritual excel the rational . Touching these three degrees of comparison , I begin with the sensual . Sensual , or ( as wise Solomon calls them ) brutish men , that have been ill bred , are so drowned in sin and sensuality , and their spirits so frozen , and pitifully benummed with worldliness , and wicked customs , that they cannot judge aright , either of spiritual matters , or rectified reason . They know no other way then the flesh leads them . It is the weight that sets all their wheels a going ; the horses that draw their chariot , the very life of their corruption , the corruption of their life , without which they do nothing . Yea in matters divine and spiritual , they are of as deep a judgement as was Callico , who stuft his pillow ( a brass pot ) with straw , to make it soft . Or that German Clown , who undertook to be very ready in the ten Commandments , but being demanded by the Minister which was the first , made answer , Thou shalt not eat . Or that simple Fellow , who thought Pontius Pilate must needs be a Saint , because his name was put into the Creed . They are like the Ostrich , Job 39. 17. whom God hath deprived of wisdom , & to whom he hath given no part of understanding . And which leaves them without all hope of being wiser , they had rather keep conscience blind , that it may flatter them , then inform it , that it may give a just verdict against them ; counting it less trouble to believe a favorable falshood , then to examine whether it be true . Secondly , They are so far from receiving instruction , that they will scorn and scoff at their Admonishers . As do but tell them of their swearing , drinking , whoring , you are sure to be call'd Quaker , Phanatick , or the like . Yea what a clamour will the blundering rabble make , if they but hear one reprove a blasphemer , or any way endeavour to stop them in their way to destruction ? and what a number of sharp and deadly arrows will each of them shoot both at the good and goodness , affirming with incredible impudence , accompanied with invincible ignorance , that there are not worse men in the world , then the Religious ? and still the more sottish , the more censorious . It is the nature of ignorant and carnal men , that walk after the flesh , in the lusts of uncleanness , ( whom St. Peter calls Brute beasts led with sensuality , and made to be taken and destroyed ) to speak evil of the things which they understand not , 2 Pet. 2. 12. Nor will they believe any thing , but what they see with their eyes , or feel with their fingers . And as in spiritual , so in natural things also . An Ignorant Rustick seeing a Geometrician drawing of Lines , not knowing to what end he doth the same , is apt to judge him foolish and phantastick : Tell a plain Country fellow that the Sun is bigger then his Cart-wheel , and swifter in course then the best of his Horses , he will laugh you to scorn : yea , I have red of a simple Clown that killed his Ass for drinking up the Moon , which he had a little before seen in the water : and of another , that looking into his Well , and seeing face answer face , ran home in all haste to call for aid to apprehend the thief . And commonly as they have no reason , so they will hear none . Now he that will learn of none but himself , hath a fool to his Teacher ; and such as refuse admonition , are bruitsh , as the holy Ghost affirms Prov. 12. 1. And destroy their own souls , chap. 15. 32. By all which it appears , that their knowledge is ignorance , their wisdom folly , their sight blindness . They neither consider what reason speaketh , or religion commandeth ; but what the will & appetite affecteth . For will is the Axeltree , lusts and passions th● wheels whereupon all their actions are carried and do run . Appetite being their Lord , Reason their Servant , and Religion their Slave . Whereas religion should govern their judgement , judgement and reason their wills and affections , as Adam should have done Eve. They that are after the flesh , do mind the things of the flesh : The carnal mind is enmity against God , for it is not subject to the Law of God , neither indeed can be , Rom. 8. 5 , to 9. So that it is impossible for fleshly minded men , to believe what Sots they are , touching the good of their souls . Wherefore when we see the folly and misery of those that serve sin and Satan , and how peevishly averse they are to their own eternal salvation , let us pity them , as being so much more worthy our commiseration , as they are more uncapable of their own misery . And so much of the first sort , namely , Sensualists . Sect. 2. Secondly , There is another degree of knowledge , that is accrued or obtained by education & learning , observation & experience , called natural or speculative knowledge , or reason improved . For humane learning , is as oyl to the lamp of our reason , and makes it burn clearer ; but faith & illumination of the Spirit , more then doubles the s●ght of our minds , as a prospective glass does the corporal sight , Mat. 16. 17. 1 Cor. 2. 7 , to 17. Joh. 12. 46. For as the soul is the lamp of the body , and reason of the soul , and religion of reason , and faith of religion ; so Christ is the light and life of Faith , Joh. 1. 9 , & 8. 12. Acts 26. 18. Ephes. 5. 14. Christ is the sun of the soul , reason & faith the two eyes : reason discerns natural object , faith spiritual and supernatural . We may see far with our bodily eye sense , farther with the minds eye reason ; but farther with the souls eye saith then with both . And the believer hath the addition of Gods spirit , & faith above all other men . I am the ligh● of the world , saith our Saviour , he that followeth me ( meaning by a lively faith ) shall not walk in darkness , but shall have the light of life , Joh. 8. 12. & more see two eyes then one ; yea , the day with one eye , does far more things descry , then night can do with more then Argos eyes . So that as meer sense is uncapable of the rules of reason , so reason is no less uncapable of the things that are divine and supernatural , Jer. 10. 14. 1 Cor. 2. 14 , 15 , 16. Eph. 5. 8. And as to speak is onely proper to men , so to know the secrets of the Kingdom of heaven , is onely proper to believers , Psal. 25. 14. Prov. 3. 32. Amos 3. 7. Now of natural and speculative knowledge , the wicked have as large a share as the godly ; but of spiritual experimental and saving knowledge , which is supernatural , and descendeth from above , Jam. 3. 17. and keepeth a man from every evil way , Prov. 2. 12. the wicked have no part with the godly . Whence all men in their natural condition are said to be blind & in darkness , Mat. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. whereas believers are called children of light , and of the day , 1 Thes. 5. 5. 1 Pet. 2. 9. Nor is this kind of knowledge any way attainable but by grace from above . No learning , experience , or pains in study and books , will bring them to it , Ephes. 1. 17 , 18. & 3. 19. except they become new creatures , have hearts , eyes and ears sanctified from above , and that the holy Ghost becomes their teacher , Deut. 29. 2 , 3. 4. Psal. 111. 10. Joh. 15. 15. Rom. 8. 14 , 15. Nor is it saving knowledge that they seek after : for though many of them be great seekers after knowledge , great pains-takers to become wise ; yet it is not divine and supernatural knowledge that they labour for , or desire . Indeed wisdom in the largest sense , hath ever carried that shew of excellency with it , that not only the good have highly affected it , ( as Moses who studied for wisdom , and Solomon who prayed for wisdom , and the Queen of Sheba who travelled for wisdom , and David , who to get wisdom , made the word his counsellour , hated every false way , and was a man after Gods own heart ) but the very wicked have laboured for it , who are ashamed of other vertues ; as , O the pleasure that rational men take in it ! Prov. 2. 3 , 10 , 11. & 10. 14. Phil. 3. 8. Knowledge is so fair a Virgin , that every clear eye is in love with her ; it is a Pearl despised of none but Swine , Prov. 2. 3 , 10 , 11. ( whereas brutish and blockish men as little regard it ) they who care not for one dram of goodness , would yet have a full scale of knowledge . Amongst all the trees of the garden , none so pleaseth them as the tree of knowledge . And as wisdom is excellent above all , so it is affected of all , as Oyl was , both of the wise and foolish Virgins . It hath been a Mark that every man hath shot at , ever since Eve sought to be as wise as her Maker : but as an hundred shoot , for one that hits the White ; so an hundred aim at wisdom , for one that lights upon it , Eccles. 7. 28. because they are mistaken in the thing : for as Jacob in the dark mistook Leah for Rachel , so many a blind soul takes that to be wisdom , which is not ; like Eve , who thought it wisdom to eat the forbidden fruit ; and Absalom , who thought it wisdom to lie with his Fathers Con●●●es in the sight of all the people ; and the false Steward , who thought it wisdom to deceive his Master . And so of Josephs brethren , of Pharaoh and his deep Counsellors , of Ach●ophel , of Herod , of the Pharisees in their project to destroy Jesus ; and many the like . All these thought they did wisely , but they were mistaken , and their projects proved foolish , and turned to their own ruine . Sect. 3. But take some instances to prove that all sorts of Naturians are Fools , in comparison of the Godly . I 'll begin with those that repute themselves , & are reputed by others , the wisest amongst men : And they are your profound Humanist , and cunning Politicians , wherein you shall see , whether the most and greatest number are not grosly mistaken in their opinions and verdicts touching wisdom . First , for profound Humanists , a man would think that they were incomparably wise , for none so thirst after knowledge and wisdom as they , and to get it they are no niggards of their labour : nor do they leave any thing unstudied but themselves . They know all parts and places of the created world , can discourse of every thing visible and invisible , divine , humane , and mundane , whether it be meant of substances or accidents , are ignorant of nothing but the way to heaven , are acquainted with all Laws and Customs , save the Law of God , and Customs of Christianity ; they are strangers no where but in the Court of their own Consciences : Yea , they build as hard , and erect as high as did the Babel-builders , but all to no purpose ; they never come to the roof , and when they die , they are undone . They spend all their time in seeking after wisdom , as Alchimists spend all their Estates to find out the Philosophers stone , but never find it ; they never attain to that , which is true wisdom indeed . For as the ragged Poet told Petronius , that Poetry was a kind of learning , that never made any man rich : so humane learning of its self , never made a wise man. As thus ( if I may be so bold ) what is it , or what does it profit a man , to have the etymology and derivation of wisdom and knowledge , without being affected with that which is true wisdom indeed , to be able to decline vertue , yet not love it ? to have the theory , and be able to prattle of wisdom by rote , yet not know what it is by effect and experience ? To have as expert a tongue , and as quick a memory as Portius , a perfect understanding , great science , profound eloquence , a sweet stile ? To have the force of Demosthenes , the depth of Thesius , the perswas●●e art of Tully , &c. if withal he wants Grace , and lives remisly ? With the A●●ronomer , to observe the motion of the heavens , while his heart is buried in the earth ? to search out the cause of many effects , and let pass the consideration of the principal , and most necessary ? With the Historian , to know what others have done , and how they have sped , while he neglects the imitation of such as are gone the right way ? With the Law-maker , to set down many Laws in particular , and not to remember the common Law of nature , or Law general that all must die ? Or lastly , with Adam to know the Nature of all the Creatures : and with Solomon to be able to dispute of ever thing , even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives , dies like Nabal , and after all goes to his own place with Judas ? Alas ! many a Fool goes to hell with less costs , less pains , and far more quiet : That is but raw knowledge , which is not digested into practice . It is not worth the name of knowledge , that may be heard only and not seen , Joh. 13. 17. Deut. 4. 6. Good discourse is but the froth of wisdom : the sweet and solid fruit of it , is in well framed actions : that is true knowledge , that makes the knower blessed . We only praise that Mariner , that brings the Ship safe to the Haven . What saies Aristotle ? to be wise and happy are terms reciprocal . And Socrates , That learning , saith he , pleaseth me but a little , which nothing profits the owner of it , either to vertue or happiness : And being demanded , Who was the wisest and happiest man ? He answered , He that offends least . He is the best schollar that learns of Christ obedience , humility , &c. He is the best Arithmetician , that can add grace to grace ; he is the best learned , that knows how to be saved . Yea , all the Arts in the world , are artless Arts to this . Sect. 4. The best knowledge is about the best things ; and the perfection of all knowledge , to know God , and our selves : Knowledge and learning , saith Aristotle , consisteth not so much in the quantity , as in the quality ; not in the greatness , but in the goodness of it . A little gold ( we know ) is more worth than much dross : a little Diamond , than a rockie Mountain . So one drop of wisdom , guided by the fear of God ; one spark of spiritual , experimental , and saving knowledge , is more worth than all humane wisdom and learning : yea , one scruple of holiness , one dram of faith , one grain of grace , is more worth than many pounds of natural parts . And indeed , Faith and Holiness , are the nerves and sinews ; yea , the soul of saving knowledge . What saith Aristotle ? No more then the knowledge of goodness , maketh one to be named a good man ; no more doth the knowledge of wisdom alone , cause any person properly to be called a wiseman . Saving knowledge of the truth , works a love of the truth known : yea , it is a uniform consent , of knowledge and action . He only is wise , that is wise for his own soul : he whose conscience pulleth all he hears and reads to his heart , and his heart to God : who turneth his knowledge to faith , his faith to feeling , & all to vvalk worthy of his Redeemer . He that subdues his sensual desires and appetite , to the more noble faculties of reason and understanding , and makes that understanding of his to serve him , by whom it is , and doth understand . He that subdues his lusts to his will , submits his will to reason , his reason to faith ; his saith , his reason , his will , himself , to the will of God : this is practical , experimental , and saving knowledge ; to which the other is but a bare name , or title . A competent estate ( we know ) well husbanded , is better than a vast patrimony neglected . Never any meer man ( since the first ) knew so much as Solomon ; many that have known less , have had more command of themselves . Alas ! they are not always the wisest , that know most for none more wise and learned in the worlds account , then the Scribes and Pharisees ; yet Christ calls them four times blind , and twice fools in one chapter , Mat. 23. And the like of Balaam , 2 Pet. 2. 16. who had such a prophetical knowledge , that scarce any of the Prophets had a clearer revelation of the Messiah to come . And the same may be affirmed of Judas and Achitophel ; for many that know a great deal less , are far wiser . Yea , one poor crucified thief , being converted , in an hours time , had more true wisdom and knowledge infused into him , then had all the Rulers , Scribes and Pharisees . It is very observable , what the high Priest told the Council , as they were set to condemn Christ , Ye know nothing at all : he spake truer then he meant it ; for if we know not the Lord Jesus , our knowledge is either nothing , or nothing worth . Rightly a man knows no more then he practiseth . It is said of Christ , 2 Cor. 5. 21. that he knew no sin , because he did no sin : in which sense , he knows no good , that doth no good . These things if ye know , ( saith our Saviour ) happy are ye if ye do them , Joh. 13. 17. and in Deut. 4. 6. Keep the commandments of God , and do them ; for this is your wisdom and understanding before God and man. What is the notional sweetness of honey , to the experimental taste of it ? It is one thing to know what riches are , and another thing to be Master of them : it is not the knowing , but the possessing of them that makes rich . Many have a depth of knowledge , and yet are not soul-wise ; have a Library of Divinity in their heads , not so much as the least Catechism in their Consciences ; full brains , empty hearts . Yea , you shall hear a flood in the tongue , when you cannot see one drop in the life . Insomuch , that in the midst of our so much light , and means of Grace , there be few , I fear , that have the sound and saving knowledge of Jesus Christ , and him crucified , which was the onely care and study of St. Paul , 1 Cor. 2. 2. Sect. 5. And that I am not mistaken , the effect shews : For if men knew either God or Christ , they could not but love him ; and loving him , they would keep his Commandments , Joh. 14. 15. For hereby ( saith St. John ) it is manifest that we know him , if we keep his commandments , 1 Joh. 2. 3. But he that saith , I know him , and yet keepeth not his commandments , is a lyar , and there is no truth in him , ver . 4. What saith our Saviour ? This is life eternal to know thee the onely true God , and Jesus Christ whom thou 〈◊〉 sent , Joh. 17. 3. But how shall a man know , whether he hath this knowledge ? Answ. St. John tells you , 1 Joh. 2. 3. and so plainly , that you cannot be deceived , except you desire to deceive your own soul. The knowledge of God that saves us , is more then a bare apprehension of him ; it knows his power , and therefore fears him ; knows his Justice , and therefore serves him ; knows his mercy , and therefore truis him ; knows his goodness , and therefore loves him , &c. For he that hath the saving knowledge of God , or of Christ , hath every other Grace : there is a sweet correspondence between every one , where there is any one in truth : As in the generation , the head is not without the body , nor the body without each member , nor the soul without its powers & faculties ; so in the regeneration , where there is any one grace in truth , there is every one , 2 Cor. 5. 17. If you will see it in particulars , read Psal. 9. 10. Jer. 9. 24. 1 Joh. 4. 6. Joh. 4. 10. 1 Joh. 4. 7 , 8 & 2. 3. Job 42. 5 , 6. which Scriptures shew , that as feeling is inseparable to all the organs of sense , the eye sees and feels , the ear hears and feels , the pallate tastes and feels , the nostrils smell and feel ; so knowledge is involved in every grace : Faith knows and believes , Charity knows and loves , Patience knows and suffers , Temperance knows and abstains , Humility knows & stoops , Repentance knows & mourns , Obedience knows & does , Confidence knows & reioyces , Hope knows and expects , Compassion knows and pities : Yea , as there is a power of water in every thing that grows ; it is fatness in the Olive , sweetness in the fig , cheerfulness in the grape , strength in the Oak , talness in the Cedar , redness in the Rose , whiteness in the Lilly , &c. So knowledge is in the hand obedience , in the mouth benediction , in the knee humility , in the eye compassion , in the heart charity , in the whole body and soul piety . Alas ! If men had the true knowledge of Jesus Christ , it would disperse and dispel all the black clouds of their reigning sins in a moment ; as the Sun doth no sooner shew his face but the darkness vanisheth : or as Caesar did no sooner look upon his enemies , but they were gone . Egypt swarmed with locusts , till the west wind came , that left not one : He cannot delight in sin , nor dote upon this world , that know● Christ savingly . Vertue is ordained a wife for knowledge ; and where these two joyn , there will proceed from them a noble proginie , a generation of good works . Again , as the water engendreth ice , and the ice again engendreth water , so knowledge begets righteousness , and righteousness again begetteth knowledge . It is between science and conscience , as it is between the stomach and the head ; for as in mans body , the raw stomach maketh a rhumatick head , and the rhumatick head maketh a raw stomach ; so science makes our conscience good , & conscience makes our science good : Nor is it so much scientiae capitis , as conscientia cordis , that knows Christ and our selves ; whence Solomon saith , Give thine heart to wisdom , Prov. 2. 10. and let wisdom enter into thine heart , Prov. 4. 4. And when he would acquaint us how to become wise , he tells us , that the fear of the Lord is the beginning of wisdom , Prov. 1. 7. as if the first lesson to be wise , were to be holy . Again , if it be asked , Why the natural man perceiveth not the things of the spirit of God ? Saint Paul answers , he cannot know them , because they are spiritually discerned , 1 Cor. 2. 14. and indeed , if they are spiritually discerned , how should they discern them that have not the spirit ? For though the outward man receives the elements and rudiments of Religion by breeding and education , yet his inward man receiveth them by heavenly inspiration , 1 Cor. 2. 11 , 12 , 13. & 12. 3 , 8. Mat. 16. 16 , 17. Deut. 29. 2. 3 , 4. Psal. 111. 10. Luke 24. 45. John 15. 15. And this alone is enough to prove , that no wicked man is a wise man ; for if God alone be the giver of it , we may be sure that he will reveal his secrets to none but such as he knows will improve their knowledge to his glory and the good of others : Even as the husbandman will not cast his seed , but into ground that will return him a good harvest , Psal. 25. 14. Luk. 24. 45. Mark 4. 34. Gen. 18. 17. 1 John 4. 7. Sect. 6. But would there men ( any one , even the best of them ) thus improve , or imploy their knowledge ? Or do they desire it to any such end ? No : but to some other end , as I shall in the next place acquaint you . Some men desire not to know , some desire onely to know ; Or rather thus , Few men in comparison desire knowledge , fewer that desire divine and supernatural knowledge ; fewest of all that desire to be the better , or that others should be the better for their knowledge : More particularly , a world of men desire knowledge for no other end but to remove their ignorance ; as Pharaoh used Moses , but to remove the plagues . Others again study the Scriptures , and other good Books , only to make gain thereof ; or to be the abler to dispute and discourse , as boys go into the water , only to play and paddle there , not to wash and be clean . With Eve , they highly desire the tree of knowledge , but regard not the tree of life . As I would fain know what fruit or effect the knowledge of most men produces in them , except it be to inable them to dispute and discourse , to increase wit , or to increase wealth , or to increase pride , or perhaps to increase Athism , and to make them the more able and cunning to argue against the truth and power of Religion ? Whether the utmost of their aim be not to enrich , dignifie , and please themselves ; not on● casting the eye of their souls at Gods glory , their neighbours good , or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs , without either fear of God , regard of men , or the discharge of their duty and calling ? Again , whereas a godly man and a good Christian , thinks himself as happy in giving light to others as in receiving it himself ; how many are there , who as themselves are never the better ( I mean in regard of grace ) for their great wisdom and learning , so no more are others ; for commonly ▪ they resemble dark lanthorns which have light , but so shut up , and reserved as if it were not : and what is the difference betwixt concealed skill and ignorance ? it is the nature and praise of good , to be communicative , whereas if their hidden knowledge do ever look out , it casts so sparing a light , that it onely argues it self to have an unprofitable being . And for the most part these men if they may be thought great Rabbies , deep and profound Schollars , this is the height of their ambition , though neither the Church be benefited , nor God glorified by it ; whereas they ought the contrary : for as the grace of God is the fountain from which our wisdom flows , so the glory of God should be the Ocean to which it should run : yea , that God may be honoured with , and by our wisdom , is the only end for which he gives us to be wise : And for default of this end , he not seldom crosseth the means whereby while men strive to expel ignorance , they fail into errour ; as an Emperick to cure one disease , causeth a worse . Briefly , to conclude this point , So many as are puft up with their knowledge , or do not part with their sins , shew that they never sought it for Gods glory , but for their own honour and glory . And certainly if we seek not Gods glory in doing his work , he will give us no wages at the latter end . Sect. 7. But for men to do no good with their gifts is not all ; yea it were well if that were the worst , for not a few of them resemble Achitophel and Jonadab , who employed their wit wickedly , and do mischief instead of good with their wisdom : like Herod , whom you shall see turning over the Bible , searching the Scriptures , examining the Prophets ; ●ut to what end and purpose ? To know good , but to do evil : yea , the greatest evil under the Sun , slay Christ in the cradle : With many , their knowledge and learning is not for God & for Gideon , but for Antichrist and for Babylon : and so of all other gifts ; how many are the worse for them ? As give Saul a Kingdom , and he will tyrannize ; give Nabal plenty , and he will be drunk ; give Judas an Apostleship , and he will sell his Master for mony ; let Sermantus have a good wit , he will exercise it in scoffing at holiness . Briefly , how oft doth wisdom without grace prove like a fair estate in the hands of a fool , which not seldom becomes the owners ruine : Or Absoloms hair , which was an ornanent , wherewith he hanged himself : So that wisdom without grace , is nothing else but a cunning way of undoing our selves at the last . Many mens knowledge to them , being like the Ark to the Philistims , which did them more hurt than good ; when their knowledge makes them prouder , not better ; more rebellious , not more serviceable ; as it is , Isa. 47. 10. Thy wisdom and thy knowledge they have caused thee to rebel . And very often this falls out , that as the best soyl usually yeildeth the worst air , so without grace there is nothing more pestilent than a deep wit , no such prey for the Devil , as a good wit unsanctified . Wit and learning well used , is like the golden ear-rings and bracelets of the Israelites , abused , like the same gold cast into an Idol ; than which , nothing more abominable . Now when it comes to this , That they fight against God with the weapon he hath given them ; when with those the Psalmist speaks of , Psal. 73. 9. They set their mouths against heaven , and are like an unruly Jade , that being full fed kicks at his Master ; what course doth the Lord take with them ? Answ. Read but that Parable , Luke 19. 24. John 7. 17. it will inform you : For to him that useth his Talent of knowledge well , he giveth more ; as to the servant that used his talents well , he doubled them : but to them that use not their knowledge well , much more if they abuse it , he taketh away that which he had formerly given them : as he took heat from the fire when it would burn his Children , Dan. 3. 27. As you may see , Isa. 44. 25. 〈◊〉 Thess. 2. 10 , 11 , 12. Joh. 7. 17. Psal. 111. 10. 1 〈…〉 26. Prov. 28. 5. Mat. 21. 43. Acts 26. ●8 . Isa 〈…〉 & 44. 25. & 6. 9 , 10. Dan. 2. 19 ▪ 23. Job 5. 13 , 14. John 9. 39. & 12. 40. Rom. 1. 28. Eph. 4. 18 , 19. 1 Cor. 1. 20. 2 Thess. ● . 10 , 11 , 12. turn to the places , for they are rare . I will destroy the tokens of the South sayers , and make them that conjecture , fools : I will turn the wise men backward , and make their knowledge foolishness , saith the Lord , Isa. 44. 25. He taketh the wise in their own craftiness , and the counsel of the wicked is made foolish , Job 5. 13. the case of Achitophel : And justly are they forsaken of their reason , who have abandoned God ; yea , most just it is , that they who want grace , should want wit too . And so much of abusing their gifts . Lastly , These great knowers and wise men are so far from desiring soul wisdom , and saving knowledge to the ends before specified , that they do not at all desire it , for that it suits not with their condition . For Natural men desire only humane and mundane knowledge : Spiritual men , that which is heavenly and supernatural : and the reason why they desire it not , is , for that they know it not . A man desireth not that he knoweth not , saies Chrysostom ; neither are unknown evils feared : wherefore the work of Regeneration , begins at Illumination , Acts 26. 18. Col. 1. 13. 1 Pet. 2. 9. Now according as men are wise , they prize and value this wisdom , and endeavour to obtain it , Prov. 18. 15. For it is more true of divine wisdom , than it was of that Grecian beauty : No man ever loved her , that never saw her ; no man ever saw her , but he loved her . And so on the contrary , according as men are ignorant and blockish , they under-value and dis-esteem it , hate it and are prejudiced aginst it : And hereupon carnal men being blinded by the Prince of darkness , together with their own wickedness , and being of a reprobate judgement , do most usually and familiarly term and esteem this soul-wisdom , this divine , spiritual , experimental , and saving-knowledge , to be meer foolishness or madness , Wisd. 5. 3. to 9. and the Professors thereof to be fools and madmen : Elisha was counted no better , 2 Kings 9. 11. and the rest of the Prophets , Hos. 9. 7. & St. Paul , Acts 26. 20. and all the Apostles , 1 Cor. 4. 10. Yea , our Saviour Christ himself with open mouth was pronounced mad by his carnal hearers , Joh. 10. 20. Mark 3. 21. and this hath been the worlds vote ever since . The sincere Christian was so reputed in Pliny's time , and after in St. Austin's time : yea , Julian the Pelagian could give St. Austin , that he had none of the wise Sages , nor the learned Senate of Philosophers on his side ; but only a company of mean Tradesmen , of the vulgar sort , that took part with him : whose answer was , Thou reproachest the weak things of the world , which God hath chosen to confound the things that are mighty . To worldly men Christian wisdom seems folly faith Gregory . And well it may , for even the wisdom of God is foolishness with the world , 1 Cor. 1. 18 23. therefore no disparagement to us his servants , if they repute us fools ; nor I think any honour to such sensualists that so repute us : However we will give them their due ? For , Sect. 8. I grant that in some kind of skill they out-strip the best ●f Gods people , who , if they are put to it , may answer as Themistocles did when one invited him to touch a Lute ; for as he said , I cannot fiddle , but I can make a small town a great State : So the godly may say , we cannot give a solid reason in Nature , why Nilus should over flow only in the Summer , when waters are at the lowest ? Why the Load-stone should draw Iron ; or inc●ine to the pole-star ? How the heat of the stomach , and the strength of the nether chap should be so great ? Why a flash of lightning should melt the sword , without making any impression in the scabbard ? Kill the child in the womb , and never hurt the Mother ? How the waters should stand upon a heap , and yet not over flow the earth ? Why the clouds above being heavy with water , should not fall to the earth suddenly , seeing every heavy thing descendeth ? Except the reason which God giveth , Gen. 1. 6. & Job 38. 8. to 12. & 26 ▪ 8. Psa. 104. 9. But we know the mystery of the Gospel , and what it is to be born a new , and can give a solid reason of our faith : we know that God is reconciled to us , the Law satisfied for us , our sins pardoned , our souls acquitted , and that we are in favour with God ▪ which many of these with their great learning do not know . And thus the godly are proved wiser than the wisest humanist that wants grace . You have likewise the reasons why these great knowers , know nothing yet as they might and ought to know ; that is to say , First , Because they are mistaken in the thing ; they take speculative knowledge for soul wisdom ; and soul saving wisdom to be foolishness and madness . Now if a man take his aim amiss , he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey , but must come back again because he hath mistaken his way . Secondly , Because they are Vnregenerate , and want the Eye of Faith. Thirdly , For that they seek not to God for it who is the giver thereof , & without whose spirit there is no attaining it . Fourthly , Because they are proud , and so seek not after it , as supposing they have it already . Fifthly , Because if they had never so much knowledge , they would be never the holier , or the better for it , but rather the worse ; nor would they imploy it to the honour of God , or the good of others . Sixthly , Because they either do , or would do mischief in stead of good with their knowledge . Seventhly , Because they will not consult with the word about i● nor advise with others that have already attained to it . O● thus , They read and hear the Scriptures and mind not , ( I mean the spirituality of the word ) or mind and understand not , or understand and remember not , or remember and practise not . No , this they intend not of all the rest ; and they that are unwilling to obey , God thinks unworthy to know . When the Serpent taught knowledge , he said , If ye eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil : But God teacheth another lesson , and saith , If ye will not eat the forbidden fruit , your eyes shall be opened , and you shall know good and evil , Rom. 12. 2. See Psa. 111. 10. & 119. 97 , 98 , 99 , 100. Or if you do eat it , you shall be like images that have ears , and cannot hear , Rom. 11. 8. Isa. 6. 10. Mat. 13. 14. Psal. 115. 6. From all which Reasons we may collect , That there are but a few amongst us , that are wise indeed , and to purpose ; for these Seven Hinderances are appliable to seventy seven parts of men in the Nation . Besides , if these great knowers know so little , how ignorant are the rude rabble , that despise all knowledge ? Nor can it be denied but all impenitent persons , all unbelievers ( who prefer their profits and pleasures before pleasing of God ; as Herodias preferred John Baptists head before the one half of Herods Kingdom ) are arrant fools ; yea , fools in Folio : For if they were wise , says Bernard , they would foresee the torments of Hell , and prevent them . And so wise are the godly , for they prefer grace , and glory , and Gods favour , before ten thousand worlds . And so much to prove , that he is the wisest man , whose knowledge lies in the best things , ( as the weaker vessel may hold the better liquour ) and that if men be never so learned , except they have learned the Mystery of the Gospel , and what it is to be born again by their own experience ( which few with their great learning do indeed know ) they are in Gods account , no better then fools . I come now to prove , that the greatest Politician is a verier fool then the former . Sect. 9. Secondly , if we shall look upon the most cunning Politician , with a single eye , judge righteous judgement , and not according to appearance only , we shall find that the greatest Politician is the greatest fool ; For he turns all his Religion into hypocrisie , into statism , yea , into Atheism , making Christianity a very footstool to policy . I consese they are wiser in their generation , then the children of light , & are so acknowledged by Christ himself , Luke 16. 8. But why ? not that there is a deficiency of power in the godly , but will : for could not David go as far as Achithophel ? could not Paul shew as much cunning as Tertullus ? yes , surely if they would : but because their Ma●●er , Christ , hath commanded them to be innocent as Doves ; They have resolved in an heroical disposition with Abraham , Gen. 14. 21. that the King of Sodom shall not make them rich . No crooked , or indirect means , shall bring them in profit ; they will not be beholden to the King of Hell for a shoo-tie . And hereupon the Fo●●es wiles , never enter into the Lions head . But to speak of them as they are : These cunning Politicians , in stead of being wise as serpents , they are wise serpents , they are so arted in subtilties , through time and practise , that they are near upon as wise , as that old serpent the devil . Indeed he hath one trick beyond all theirs ; for like a cunning fencer , he that taught them all their tricks , kept this one to himself , namely , how to cheat them of their souls . But take a short character of them . They are such cunning dissemblers , that like Pope Alexander the sixth , what they think they never speak : Why is this cast away , saith Judas ? Crafty ●ub , he would have had it himself . They are like a fellow that rides to the Pillory , they go not the way they look , They will cut a mans throat under colour of courtesie , as Vlysses by gold , and forged letters , was the means of stoning Palamides , even while he made shew of defending him . And then to wipe off all suspition from themselves , their gesture and countenance shall be like Julius Cesar's , who seeing Pompey's head , sell a weeping , as if he had been sorry for it , when by his only means it was cut off . So like Rowers in a boat , whilst in their pretence they look one way , in their intent they go the q●ite contra●y : As our Saviour found it to fa●e with the Pharisees and Sadduces , Ma. t 16. 1 , 3. which made him to conclude with , O hypocrites ! Nor shall any man be able to determine , either by their gesture , words , or actions , what they resolve , though like Hebrew letters , you spell them backward . Only this you may be sure of , that they do not intend , what they pretend : Like as in jugling feats , though we know not how they are done , yet we know well , that they are not done as they seem to be . Now if they can any way advantage themselves by anothers ruine , and do it cunningly , as Jezabel did , when she killid Naboth , by suborning false witness against him , and proclaimed a Fast before the murder : Though all such policy be but misery , and all such knowlendge ignorance , Yet , O how wise they think themselves ! but they are grosly mistaken : for wherein doth this their great wisdom consist ? but first , in being wise to deceive others ; as the Old serpent did our first Parents : or secondly , in the end to deceive themselves , as the same serpent did , which brought a curse upon himself for so doing , Gen 3. The crafty Fox hugged himself to think how he had cozened the Crow of her break-fast : but when he had eaten it , and found himself poysoned with it , he wisht the Crow her own ag●in . Wealth got by deceit , is like a piece of buttered spunge , an Italian Trick , it goes down glib , but in the stomack , swells , and will never be got out again . The gains a man gets by deceiving , at last he may put in his eye , and yet see himself miserable . Sin is the greatest cheater in the world , for it deceives the deceiver . Sect. 10. That it is so with them , and all others who go to counsel , and leave the God of wisdom behind them , let their case be viewed in other persons . What saith Pharaoh to his deep Counsellers ? Come let us do wisely , when indeed he went about that which destroyed both him and his Countrey . The Scribes , Pharisees , and Elders took counsel against Christ ; as though they would most wisely prevent their own salvation . Josephs brethren , to prevent his having dominion over them ( as his dreams imported ) thought they had taken a very wise course , in selling him to the Ishmaelitish Merchants , which was indee● the only means to effect it . They murder Christ , lest the Romans should come : and by so doing , their coming was hastned . The Jews say , Come let us kill him , that the inheritance may be ours : but in killing him , they ●ost the inheritance and themselves too . And so it always fares with our Machivilians in the end , speed they never so well for a time . For let the Devil promise them never so fair , ( suppose it be a Kingdom ) the upshot will be but sad and doleful : as it fared with Athaliah , who having slain all the Kings seed , that she alone might raign , lost both the government , and her life too . Or as it did with Abimelech , who slew seventy of his brethren , that he might with safety enjoy the Kingdom , lost both it , and his life with it . And many the like we read of . Whence St. Ambrose observes , that the plots of the wicked , always return upon their own heads . A● Pope Hildebrands servant , by stumbling , was killed with that stone he should have thrown down on Frederick the Emperour , at his Devotions . Or as Griphus his Mother , was made to take that draught , wherewith she intended to poyson him . Yea , how little was Judas set by of the High Priests , when once he had served their turn ? How did they shake him off in that pitiful distress , with , Look thou to it ? And so how poor are the witches , that in confidence of these promises , even sell their souls to the Devil ? See here in these few Examples , you have the depth and solidity of our greatest and wisest Politicians , and yet lewd men , most ridiculously and absurdly , call wicked policies , wisdom , and their success , happiness . But herein Satan makes them of all fools the superlative , in mistaking villany and madness , for the best vertues . And what is the summa totalis of all , but this ? Faux-like , they project other mens overthrow , purchase their own . Neither hath any man been wise to do evil , but his wisdom hath had an evil end . As O the multitude of Examples that are recorded , to give credit to this Doctrine ! was not the wisdom of the serpent turned into a curse ? the wisdom of the Pharisees into a wo ? the wisdom of A●ithophel into folly● the wisdom of Nimrod into confusion ? the wisdom of the unjust Steward into expulsion out of Heaven ? the wisdom of Jezabel , into a shameful death ? &c. So that in the issue , their case proves but like the Spiders , that was weaving a curious net to catch the swallow : who when she came , bore away both net and web , and weaver too . Wherefore , O God , make me but soul-wise , and I shall never envy their knowledge , that pity my simplicity : Let me be weak in policy , so I may be wise to salvation . And I cannot but wonder to see , how the most are mistaken in them : but being thus discovered , I hope it will appear , that as love and lust are not all one , so a cunning Politician and a wise man are not both one . As we have seen some that could pack the Cards , and yet were not able to play well . Sect. 11. True , if men shall look upon them side-ways , as Apelles painted Antigonus ; that is , upon their strength of brain and parts alone , and not consider them whole , and together , their abilities with their deficiencies , they will take them for wise men , and so be mistaken . But , If you would know how to call them , they are properly subtle persons , as the Holy Ghost stiles Jonadab , who gave that wicked and crafty counsel to Amnon , 2 Sam. 13. 3 , 5. And the woman of Tekoah , 2 Sam. 14. 2. And Elimas , Acts 13. 10. as being rarely gifted to deceive , and more crafty and wily then is usual . But not wise men ; for this is rather wisdom backward , and to study the dangerous art of self-sophistry , to the end they may play wily beguile themselves , and to plot Self-treason , then which there is no greater , when the Betrayer and Betrayed spell but one man. Again , admit them the most , they are not wise in good , though they be wise to do evil : Or if you will , wise in goods , not wise in grace : For as that old Serpent seemed to boast , that he was richer then Christ , when he said , All these are mine , Mat. 4. 9. So the Politician may truly say , for the most part , I am wiser then my plain dealing neighbour by five hundred pounds . So that in some sense it may be said of them , as one speaks of women , though partially , that they are more witty in wickedness then men . Nor can I more fitly compare them , then to Bats , Night-crows Owls , and Cats , which can see better in the dark , then in the light . Their wisdom is like that of the Polypus , which is a most stupid and foolish fish , yet useth great skill in taking of other fishes . Nevertheless , yield them all that hath been mentioned , this is the upshot ; They are blind , and in darkness , as having their beginning from Satan , the Prince of darkness , and their end in Hell , which is the pit of darkness : and because they are wise only to evil , their wisdom shall have but an evil end . In the dialect of the wise man , the greatest sinner is the greatest fool , Prov. 1. 7. And David thinks , there is no fool to the Atheist , Psa. 53. 1. & 49. 13. And St. Austin tells us , that the wisest Politician upon earth , the most ample , and cunning Machevilian that lives , be he a Doctor in that deep reaching faculty , is worse then a fool : for if the Holy Ghost , saith he , terms him a fool that only laid up his own goods , Luke 19 ▪ 18 , 20. find out a name for him that takes away other mens . And though worldly men call the simple fools , yet God calls the crafty fools ▪ Jer. 8 9. Mat. 6. 23 And of all Athie●s , and fools , which seem wise , there ●e no such fools in the world , as they that love money better then themsel●es . And so you have the wisdom of ●●umani●s , and Politicians dec●phe●ed ; together with the wisdom of Gods servants Y●u see the difference between them , and therein as I suppose , that neither of the former are so wise as the godly man , nor so wise as the world reputes them , or they themselves ▪ I confess the one speak Latine , Greek , and Hebrew , the other Statutes History , and Husbandry , well enough to make their neighbours think them wise : but the truth is , they seem wiser then 〈◊〉 are , as is said of the Spaniard ; whereas the godly , like the French , are wiser then they seem . The former are wise men in foolish things , and fo●lish men in wise things : sharp eyed as Eagles , in the things of the Earth ; but blind as Beetles in the matters of Heaven . O that they had 〈…〉 wit to know , that when all is done , Heaven is a brave place , where are such joys as eye hath not seen nor ear heard , neither hath it entred into the heart of man to conceive the things which God hath p●epared there for them that love him , 1 Cor. 2. 9. Sect. 12 Now as I have shewn these two sorts of men their folly , so it were as easie to prove , that all sorts of sinners are no better then Sots , and Shallow-brains , in comparison of the conscientious Christian. I 'll give you some particular Instances . And the next that I will speak to , shall be such as come nearest to these last mentioned ; that is , your Covetous , Miserly Muck-worms , who though they be near neighbours to those Ambodexters I last spake of , yet they are not the same men . Now although you cannot name one property of a natural fool , but the Covetous man is in that particular a greater fool ; Yet I will make the parallel in one onely , lest I should vveary my Reader , before I have dispatcht all my Clients , or half Li●●ed my men . The Covetous Miser , if you mark it , esteems not of things according to their true value ; but pref●●reth bables and tri●●es before things of greatest worth , which is the most rema●kable prop●●ty of a natural fool , that is , being like the ignorant Indians in Florida , Vi●ginia , New-England , and Ken●da , who for a Copper 〈◊〉 , and a few toys , as Beads and Hatchets , will depart from the purest gold , and sell you a whole Country , with the h●uses and ground which they dwell upon . As Judas preferred thi●ty pieces of si●ver , before him that was Lord of the whole world , and ●ansom of mankind ; so the covet●us man prese●s earth , yea hell to heaven , time to 〈◊〉 , his b●dy before his soul , yea his outward estate before either soul or body . Whereas the godly care for the s●ul as the chief Jew●l ▪ and onely treasure ; and for the body for the souls sake , and settle their inheritance in no land but the land of promise ; their end being to possess a Kingd●m without end . They are not like Sh●bna , who built his Sepulchre in ●n● Country , and was buried in another . But like our English Me●chants , that traffique in Turkey , 〈◊〉 wealth in Turk●y , yet plant not in Turkey , but transport for England . It cannot be said of them , as it may of the most , that they worship the Golden Calf , because they consider , that Pe●unia , the Worlds Queen , ( I mean , that world whereof the Devil is King ) extends her R●giments , but to the brim of the grave , and is not current one step farther . Worldly hearts are penny-wise , and pound foolish ; they know how to set high prizes upon the worthless trash of this world ; but for heavenly things , or the God that owns them , they shamefully undervalue . Like Judas , who valued Mar●es Oyntment , which she bestowed upon the feet of Christ , at three hundred pieces of silver , and sold his Master , on whom that odour was spent , for thirty . But it is not so with the godly , they think it the best purchase that ever was in the world , to buy him who bought them , in comparison of whom all things else are dross and dung , as Paul speaks , Phil. 3. 8 And indeed if we once hav● him , we have all things , as the Apostle argues , Rom. 8. 32. 1 Cor. 3. 21 , 22 , 23. So that the godly man is onely rich , the servant of Christ is Lord of all . Whereas by a just judgement of God upon the covetous Mise● , who makes Mamm●n his god , the Devil makes them his D●udges , to get and bring him in Gold , ( as the King of Spain does the poor I●dians ) that he may keep it in banke , for the next prodigal to spend as ill , as the other got it . As how often is that spent upon one Christmas revelling by the Son , which was forty years a getting by the Father ? O fools incompa●able ! to take a world of care and pains , en●ure so much g●ief , sting of co●science , loss of credit , to deprive themselves of h●aven , damn their own souls , to get wealth ; and when they have got it , not to be a ●ot the better for it . Yea , they are less satisfied , and con●ented then other men , 〈◊〉 a●commodated then mean men ; Yea , a 〈◊〉 begger that hath n●thing here , is in better estate then a rich Miser , that hath nothing in effect , either here or hereafter . O that they would but use that ! yea ha●f that wit , study , and industry hereafter , to save their souls , that they have f●rmerly done to damn them . But hear more . Aristippus cared onely for his body , as if he had had no soul : Zeno but for his soul , as if he had had no body : Achitophel for his Family alone , as if neither soul nor body had been worth caring for : but these neither for body , nor soul , nor any thing , but for a little muck to leave behind them . Yea , he can find in his heart to go to h●ll for another , that wishes him gone , and will damn his own soul to leave his son rich . Yea , what a deal of pains and care does the covetous man take for his own damnation ? ever tormenting himself to get that , for getting whereof , he shall be tormented ? so himself is voluntarily miserable here and hereafter , that others may be happy . And so much of the Miser . The next I will fall upon , shall be such as equal these in their Idolatry another way ; as , Sect. 13. Fourthly , what think you of common Idolaters ? are not they arrant fools ? I 'll give you but one instance mentioned , Exod. 32. and you will need no more . Turn to the place , and there you shall find that those blockish Israelites made them a mo●ten Calf , and then said , This is thy god , that brought thee out of the land of Egypt , ver . 34. This is such a pregnant example , that there needs no mo●e to prove it ; that a Beast should be their god , yea , and a Beast of their own making , and that this Beast should have brought them out of Egypt , which could not move it self , but as it was moved , and that before it had any being : This is such a blockish absurdity , that as one would think , should never enter into the heart of him who is endowed with a reasonable soul. But what can the Prince of darkness propound , that a wicked heart ( blinded with the custom of sin , and given up by God , to be further blinded by Satan ) will not believe ? as appears , by Isa. 6. 9 , 10. Psal. 69. 23. Mat. 13. 15. Joh. 12. 3● , 39 , 40. Rom. 1 , 21 , to 33. 2 The. 2. 10 , 11 , 12 2 Cor. ● . 3 , 4. 2 Tim. 2. 26. Ephe. 2. 2. And such other fools are the Papists , though great Clerks , and Wise men , who ( i● I could intend to acquaint you ) maintain a thousand ridiculous tenents , stifly defending those things for truth , which the Holy Ghost calls in express words , The doctrine of devils , 1 Tim. 4. 1 , 2 , 3. And most justly are they forsaken of their reason , who have abandoned God. Yea , most just it is , that they who want grace , should want wit too . If Idolaters will needs set up a false god for the true , is it not equal , that the true God should give them over to the false ? Again , Fifthly , how does Lust blind and be●ot men ? when the Adulterer prefers a filthy Strumpet before his own chaste Wife , though his own lawful Consort is known to be more comely and lovely then the strange woman . Yea , when they shall confess the same , ( as it was the speech of a Nobleman ) That were she not his Wife , he could love her above all women in the world : a word able to ●ot out the tongue that spake it . But take an instance of this nature , I 'll give you one amongst many very remarkable . We read , Judg. 16. that Sampson cared more for this very sin , then his life . O strange debauchedness ! his filthy lust of a Nazarite , leaves him scarce a man ! He that might not drink wine , is drunk with the cup of fornication . How could he other then think , if Lust had not blinded and betwitched him , She whose body is mercenary to me , will easily sell me to others ? she will be fal●e , if she be an Ha●lot . Was there ever such a motion made to a reasonable man ? Tell me , wherewith thou maist be bound to do thee hurt . Who would not have spurned such a suitor out of doors ? And when upon the tryal he saw such apparent treachery , he yet wilfully betrays his life , by her to his enemies . All sins , all passions have power to blind and infa●ua●e ; but lust most of all . Never man that had drank flaggons of wine , had less reason left him , then this Nazarite . Many an one l●ses his life , but he casts it away ; not in hatred to himself , but in love to a Strumpet . He knew ●he aimed at nothing but his slavery and death , yet had not power to deny her . He had wit enough to deceive her thrice , nor enough to keep himself from being dece●ved by her . Thrice had he seen the Philistims in her chamber , ready to surprize him upon her bands ; and yet will needs be a Slave to his T●aytor . Yea , in effect , bids her bind him , and call in her Executioners to cut his throat . O beware of a Harlot , as you would of the Devil ! And the rather , for that under the habi● of a woman , it may be the Devil in shape of a woman , as some have so been cheated . But Sixthly , what can we think of an improvident Gamester ? Is not he a Fool ? who will hazard his whole estate upon the chance of a treacherous Die , that flatters him with his own hand , to throw away his wealth to another . And a Thief he is too , for if he wins , he robs another ; if he loses , he no less robs himself . Sect. 14. Seventhly , let me refer it to any rational man , whether the Voluptuous Prodigal is not a sta●k Fool ? who suffers himself to be stoln away for an Apple : For , for a little tickling of the Palate , a kind of running Banquet , he will hazard the loss of eternal comfort , and expose himself to a devouring fire , an everlasting burning ? Isai. 33. 14. And what greater folly ? Is it not a dear purchase , an ill penniworth ? yea , a desperate madness , to buy the merriment of a day ( yea , possibly the pleasure of an hour may determine it ) with ages of pangs , with eternity of unsufferable torments , that are capable of neither ●ase nor end ▪ Nor is this all , for they run upon Gods judgements , as Balaam did upon the swords point in the Angels hand , and yet are so far from being afraid , that they applaud their own wisdom for giving such liberty to their lusts ; thinking no men in the world enjoy the like freedom . When indeed their bondage is much worse then the cruel and tyrannical bondage and slavery of Egypt . For first , that bondage was of the body only , but the service of sin is of the whole man , body and soul. Secondly , in the bondage of Egypt , they served men ; but in this bondage , service is done to sin and Satan , most vile Lords , which command most base and filthy works . Thirdly , in the bondage of Egypt , the most harm was temporal loss of liberty , smart and pain of body ; in this service of sin , the loss is eternal , even destruction in , Hell for ever ( without the infinite goodness of God. ) Fourthly , in this bondage under Phoraoh , they had a sense of their thraldom , and desired liberty ; in this of sin , men do not so much as suspect themselves to be bound , but think themselves f●ee , and despise liberty . Lastly , in all outward bondage , they which are bound may possibly help themselves ; as by running away , or by intreaty , or by ●ansom : In this bondage we lie still , as it were , bound hand and foot ( ●ill God by his mercy deliver us ) not having so much as the least thought of relieving our selves . By all which it appears , that such who take the most liberty to sin , a●e the most perfect slaves in the world , because most voluntary slaves : and that Christs service is the only true freedom ; his yoke an eas●● yoke , his bu●den but as the burden of wings to ab●●d , which makes her ●lie the higher . Wherefore , as we serve the laws , that we may be free , so let us serve Christ , and we shall be the f●eest people a●●ve . A godly man being demanded , what he thought was the st●angest and foolish●st thing in the world , answered , an impenitent sinner , or an V●believer : For said he , that a man should provoke God , so gracious and mighty , that he should believe Satan the Father of lies and c●uelty , forget his own death so imminent and inevitable ; obey the command of his flesh , a D●udge so ignoble , admire the world so fickle and dangerous , prefer it before Heaven so blessed and glorious , wilfully cast himself into Hell , a place so woful and dolorous , and all for vanity , such a wretched emp●iness ; that he should fear the blasts of mens breath , and not the 〈◊〉 Gods w●ath , weep for the loss of friends , and not f●r his soul. And lastly , that Christ should stand at the door of his heart , c●aving for entrance , that he may ●emedy all , and make him everlastingly happy ; and God call him every day , either by his Wo●d in the mouths of his Messengers , or by strange judgements , or extraordinary mercies upon himself , or others , and all in vain . Such an one , sayes he , is the most foolish and degenerate creature alive . Thus I might go on to Traytors , Murderers , Backbiters , Seducers , Drunka●ds , Blasphem●s , Persecuters of the godly , proud persons , Hypocrits , Thieves , A●●iests , and what other sinners you can name ; and prove them all fools alike . But I have already ( upon one occesion or other ) done it in some other Tract , only , a word or two more , that may reach to all , that are in their natural condition , and I shall concude . Sect. 15. In the last place , Are not all wilful sinners a●●ant fo●ls ? who Adam like , will receive whatever comes , or is offered them ? be it b●ibe , or other sinful bait , not once thinking this is forbidden fruit , and thou shalt die the death . That think the v●wed enemy of their souls , can offer them a bait without a ho●k ? you cannot but acknowledge them stark fools , though thy self beest one of the number . Again , for men to dishonour God , and blaspheme his Name , while he does support and relieve them , to run from him ▪ while he does call them , and forget him , whiles he does ●eed them . To imitate the common Protestants in Queen Marys time , who laughed the Martyrs to scorn , and esteemed them superstitious fools , to lose their lives and fortunes , for matters of Religion , accounting Faith , Holiness , Immortality of the soul , &c. mee● fopperies and illusions . To be quick sighted in other mens failings , and blind to their own . Are 〈◊〉 these so many infallible properties of a fool ? and yet these are the lively characters of every sensualist . Insomuch , that if I should give you a List or Catalogue of all the fools in one City , or County : you would bless your selves , that there are so few Bedlam-houses , & yet so many out of their wits , that cannot perceive or discern the same . And yet no wonder ; for as before I told you , sensual men are so benighted , & puzled with blindness , that they know no other way , then the fl●sh leads them . Yea , many by loss of conscience become Athiest● and by loss of Reason , Beasts . Yea , to any thing that is spiritually good , the natural man is blind , and deaf , and dead , as ye may see by these en●uing Scriptures , 1 Tim. 5. 6. Rom. 1. 21 , 22 , 25. Eph. 5. 14. Isa 6. 9 , 10. John 12. 40. Psal 69 23. Mat. 4. 16. & 15. 14. Eph. 4. 18 , 19. & 5. 8. 1 Pet. 2. 9. Acts 28. 27. Rom. 11. 8. Mat. 23. 16 , 17 , 19 , 24 , 26. & 27. 3 ▪ 4 , 5. 2 Pet. 2. 16. Rev. 3. 1● . Rom. 6. 13. & 8. 11. Micah 7. 16. Psal. 58 4. Eph. 2. 1. If our Gospel be hid , it is hid to them that are lost , whom the god of this wo●ld hath blinded , 2 Cor. 4. 3 , 4. But it is otherwise with the godly : as let Satan and the world offer a wise Christian the bait of pleasure or profit ; his answer shall be , I will not buy r●p●nta●ce so dear : I will not lose my s●ul , to please my sense . If affliction comes , he will consider , that Gods punishments for sin , calls for conv●rsion from sin : and in case God speaks to him by his Word , to forsake his evil ways , and turn again to him , he will amend his cou●se , lest i● he hear not the wo●d , he should feel the sword . Whereas nothing will con●ute a fool , but fire and brimstone . The Lo●d spake to Manasses and to his people , but they would not regard : Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur , that took Manasses , and put him in fetters , and brought him in chains , and carried him to Babel , 2 Ch●on . 33. 10. 11. Fools , saith holy David , by reason of their transgression , & because of their iniqui●y , Psal. 107. 17. From which words Musculus in●ers , that all wilful transg●ess●rs are a●●ant f●●ls . And it is the saying of Cardan , That dishonesty is nothing else but folly and madness . Yea , Solomon throughout all his Proverbs , by a fool , means the natural man ; and by a wise man , a man sanctified . O that it were rightly learned , and laid to heart by all , that are yet in the state of unregeneracy ! for it is every one of their cases . To conclude in a word , Without knowledge , the soul is not good , Pro. 19. 2. The ignorant cannot be innocent . I am the light of the world ( says our Saviour ) John 8 , 12. & 12. 46. Where light is not , Christ is not : for Christ is light . Sect. 16 Object . But here thou wilt say , ( or at least thou hast reason to say ) if there be so few that are soul-wise , I have all the reason in the world to mistrust my self ; wherefore , good Sir , tell me how I shall be able to get this spiritual and experimental knowledge ? this divine and supernatural wisdom ? Answ. By observing these Five Rules . First , Let such a willing and ingenious soul , resolve to practise what he does already know , or shall hereafter be acquainted with from the Word of God , and Christs faithful Messengers : For He that will do my Fathers Will , saies our Saviour , shall know the doctrine , whether it be of God or no , John 7. 17. A good understanding have all they that keep the Commandments ( saies holy David ) Ps. 111. 10. and proves it true by his own example and experience : I understood ( saies he ) more than the Ancient , and became wiser than my teachers , because I kept thy precepts , Psal. 119. 97 , 98 , 99 , 100. To a man that is good in his sight , God giveth knowledge and wisdom , Eccle. 2. 26. The spiritual man understandeth all things , 1 Cor. 2. 15. Wicked men understand not judgement , but they that seek the Lord , understand all things , Prov. 28. 5. Admirable ●nc●uragements for men to become godly and conscientious ; I mean p●actical Christians . Secondly , If thou wouldst get this precious grace of saving knowledge ; the way is , to be frequent in h●aring the word preached , and to become studious in the Scriptures , for they and they alone make wise to salvation , 2 Tim. 3. 15. Ye erre ( saith our Saviour ) not knowing the Scripture , Matth. 22. 29. Ma●k 12. 24. We must not in the search of heavenly matters , either do as we see others do ; neither must we follow the blinde guide carnal reas●● , or the deceitful guid● our corrupt hearts ; but the undeceivabl● , and in●al●ible guide of Gods Wo●d , which is truth it self : and great need there is , for as we cannot perceive the fulness of our faces , unless it be told us , or we take a glass and look our selves therein : so neither can we see the blemishes of our Souls , which is a notable degree of spiritual Wisdom , but either God must make i● known to us by his Spi●● , or we must collect the same out of the Sc●iptures , that cel●stial glass ; though this also must be done by the Spirits help . Therefore Thirdly , If thou wilt be Soul-wis● , and truly profit by studying the Scriptures , be 〈◊〉 and fervent in Prayer to God , who is the only giver of it , for the direction of his holy Spirit : For first , humble and faithful Prayer , u●he●ed in by meditation , is the cure of all obscurity . Especially being accompanied with f●rvour and ferven●y ; as you may see , Matth. 21. 22 , If any ●ack wisdom , saith St. James , let him ask of God , who giveth to all men liberally and reproacheth no man , and it shal be given him , Jam. 1. 5. Mark the words , it is said , if any ; wherefore let no man deny his soul this comfort . Again , ask and have ; It cannot come upon easier terms . Yea , God seems to like this suit so well in Solomon , as if he were beholding to his Creature , for wishing well to it self . And in vain do we expect that alms of grace , for which we do not so much as beg . But in praying for Wisdom , do not pray for it without putting difference ; desire not so much brain-knowledge , as to be Soul-wise , and then you will imploy your wisdom to the glory of the giver . Let thine hearts desire be to know God in Christ , Christ in Faith , Faith in good works ; to know Gods Will , that thou mayst do it ; and before the knowledge of all other things , desire to know thy self ; and in thy self , not so much thy strength , as thy weakness : Pray that thine heart may serve thee in stead of a commentary , to help thee understand such points of Religion as are most needful and necessary , and that thy Life may be an Exposition of thy inward man , that there may be a sweet harmony betwixt Gods word , thy judgement , and whole conversation , that what the natural man knoweth by roat , thou mayst double by feeling the same in thine heart and affections . As indeed experimental and saving knowledge is no less felt then known ; and I cannot tell how , comes rather out of the abundance of the heart , than by extreme study ; or rather is sent by God unto good men , like the Ram that was brought to Abraham when he would have Sacrificed his son Isaac . When Christ taught in the Temple , they asked , How knoweth this man the Scriptures , seeing he never learned them ? So it is a wonder what learning some men have , that have no learning ! Like Prisilla and Aquila , poor Tent-makers , who were able to school Apollos that great Clerk , a man renowned for his learning : What can we say to it ? For no other reason can be given , but as Christ said , Father , so it pleaseth thee : For as Jacob said of his Venison , when his Father asked how he came by it so suddenly ? Because the Lord thy God brought it suddenly to my hands . So holy & righteous men do more easily understand the words of God , than do the wicked , because God brings the meaning suddenly to their hearts , as we read , Luk. 24. That Christ ( standing in the midst of his Apostles after he was risen from the dead ) opened their understandings , that they might understand clearly the Scriptures , and what was written of him in the Law of Moses , and in the Prophets , and in the Psalms , ver . 44. 45. Lo how suddenly their knowledge came unto them ! But see what a general promise God ( in the Person of Wisd●m ) hath made to all that serve him , Prov. 1. Turn you at my reproof , and behold I will pour out my spirit unto you , and make known my words unto you , vers . 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him , and his covenant is to give them understanding , ver . 14. These secrets are hid from the wicked , neither hath he made any such covenant with them , but the contrary : As see , Dan. 12. 10. Vnto you it is given to know the secrets of the Kingdom of Heaven , but to others in Parables , that they seeing should not see , and hearing they should not understand , Luk. ● . 10. Mark 3. 11. Matth. 13. 13. Again , It is not enough to pray , except also it be in Christs name , and according to his will , believing to be heard for his sake , and that it be the intercession of Gods own spirit in you : And ( being truly sensible of your sins and wants ) that you chiefly pray for the pardon of sin , the effusion of grace , and for the assistance of Gods Spirit : that you may more firmly believe , more soundly repent , more zealously do , more patiently suffer , and more constantly persevere in the practise and profession of every duty . But above all you must know , that as Sampsons companions could ne●er have found out his Riddle , if they had not plowed with his Heifer , so ●o man can knew the secrets of God , but by the revelation of his Spirit , 1 Cor. ●2 . 8. Mat. 16. 17. Yea , suppose a man be not inferiour to Portius or Pythagoras , who kept all things in Memory , that ever they had read , ●eard , or seen : To Virgil , of whom it is reported , that if all Sciences ●ere lost , they might be found again in him : To Aben Ezra , of whom 〈◊〉 was said , that if knowledge had put out her Candle , at his brain she might ●●ght it again ; and that his head was a throne of Wisdom : or Josephus ●aligar , who was skilled in thirty Languages : Yet if he want the Spirit 〈◊〉 God to be his teacher , he is a dunce to the meanest and most illiterate ●●liever . For one excellent and necessary prerogative of the spiritual man 〈◊〉 this , he hath God for his teacher ; he learns the counsels of God , of that Spirit which only knoweth Gods counsels , Luk. 21. 15. which is no small priviledge : for the Scholar learns quickly , when the holy Ghost is his Teacher ; the Eye sees distinctly , when the holy Ghost doth enlighten it . With the Spirits help , the means can never be too weak ; without , never strong enough , Luk. 24. 44 , 45. P●●v . 1. 23. Sect. 17. Fourthly , Thou must get an humble conceit of thine own wisdom . The first step to knowledge , is to know our own Ignorance . We must become fools in our own opinion , before we can be truly wise , as the Apostle sets it down ▪ 1 Cor. 3. 18. And indeed , the opinion of our k●owing enough , is one of the greatest causes fou● knowing so li●●le : for what we p●esume to have attained we s●ek not after . Ye● , the very first 〈◊〉 of a Christian is humility . He will teach the humble his way , Psal. 25. 9. Jam. 4. 6. 1 Pet. 5 5. And he that hath not learned the first le●●on , is not fit to take out a new . Pride is a great l●t to true wisdom : For God resisteth the 〈◊〉 , and giveth grace to the humble , Jam. 4. 6. 1 Pet 5. 5. Whence it comes to pass , that few proud wits are reformed , Joh 9. 39. And fo● this cause also did out Saviour propound his woes to the Pha●●s●es , his d●ct●ines to the Pe●ple . A heart full of Pride , is like a vessel full of 〈◊〉 This self-opinion must be blown out of us , before saving knowledg● will be p●u●ed into us . Christ will know none but the humble and none but humble souls truly know Christ. Now the way to become humble , is by taking a serious view of our wants . The P●aco●ks pride is much abated , when she looks on the blackness of her legs and feet . Now suppose we know never so much , yet that which we know is 〈◊〉 then that which we are ignoran● of : and the more we know , the more we know we want , Prov 1. 5 , 7. Psal. 73. 22. And the less ●ensible we are of our blind●ess , sickness , d●formity , &c. the more blind , sick , and d●fo●med we are . Fifthly , Thou must labour to get a true and lively faith : for as without faith we cannot please God , so without faith , no man can know God. Faith most clearly beholds tho●e things which are hid both from the eye of sense , and the 〈◊〉 of reason , John 12. 46. Vnregenerate m●n , that want saith , are like blind Sampson without his guide ; or like P●liphemus , who never had but one eye , and that V●ysses put out . For so does the pleasure and custom of sin blind the Sen●ualist . We must have minds lifted above natu●e , to see and love things above nature , heavenly wisdom , to see heavenly truth ; or else that truth which is saving , will be to us a Mystery , Ma●k 4. 11. If it seem not foolishn●ss , 1 Cor. 2. 7 , 8 , 14. To them that are lost , the Gospel is hid , 2 Cor. 4. 3 , 4. Whereas the Believer discerns al things , even the deep things of God , 1 Cor. 2. 10. 2 , 15 , 16 Yea , God giveth him a mouth , and wisdom , where-against all his Adversaries shall not be able to speak or resist , Luke 21. 15. These are the five steps , which lead up to the palace of wisdom , which all must ascend by , that mean to enter . If you have once attained this precious grace of saving knowledge , you wil as much as in you lies , employ the same to the glory of the give● . An end of the first part ( as a penyworth of Lawn out of the whole piece ) Such as would have the residue , let them read the Trial of true Wisdom , as it is in the first part of my Christian Library ; out of which Quiver this Arrow is drawn . FINIS .