Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	world_n	writer_n	young_a	22	3	5.4781	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A77252	Christs result of his fathers pleasure. Or His assent to his fathers sentence. Wherein is shewed, both the nature and danger of wisdom and prudence in naturall men. / By David Bramley, a preacher of the Gospell.	Bramley, David.	1647 (1647)	Wing B4239; Thomason E407_42; ESTC R2344	16,005	23

now we see not yet all things put under him but we see Jesus who was made a little lower then the Angels for or by the suffering of death crowned with glory and honour that he by the grace of God should tast death for every man Where the Apostle sheweth that in regard of us men and of time this redemption or restauration by Christ is not but in regard of the work it self which appeares in Christs victory over his and our enemies and his exaltation into glory this generall redemption and restauration is already though we see not yet all things put under him yet we see Jesus by the suffering of death crowned with glory and honour we see that he hath overcome and hath obtained the honourable garland and glorious crown of victory over al his and our enemies so as they can never prevaile nor persist long against us the time will come when all their power will be over and all things restored againe according to the worth and dignity of the death of Christ the time thereof is at hand but it is not yet and therefore it is said to be expected or waited for by the Saints themselves Rom. 8.23 We our selves greane within our selves waiting for the adoption to wit the redemption of our body Eph. 4.30 Grieve not the holy Spirit of God whereby we are sealed unto the day of redemption So that though redemption is already in regard of God and the work it selfe yet it is not yet in regard of men and of time but it is to come and will be to come untill Christ our reedemer come againe Therefore he saith Luk. 21.27.28 after he had declared to his people the signes of his second coming And then shall they see the Sonne of man coming in a Cloud with Power and great glory And when these things begin to come to passe then looke up and lift up your heads for the redemption draweth nigh and hence it is said Act. 3.20 21. And he shall send Jesus Christ which before was preached unto you whom the heaven must receive untill the times of restauration of all things So that the work of redemption though it be compleated in regard of it selfe yet in regard of time it is not neither is the restauration or restitution of all things or of any thing untill the second comming of Christ from heaven Wherefore if it were granted that Adam by his fall lost free will to believe in Christ to salvation and glory which I deny and Christ by his death hath restored it to Adam and his posterity againe yet it would be but potentially as the harvest is in the seede Gen. 1.11 12. Sect. 6. I thanke thee because thou hast hid these things whence Observe Doct. That thanks ought to be given to God for any worke or effect of his works or word good or evill in men 2 Gor. 2.14 15. Leive 10.1 2 3 4 5 6 7. Vse I thank God for making me or any man an instrument of his glory in any kind either of his mercy or of his justice I do not thank God for the hardening and ruining of any man or woman but for the manifestation and glorification of his justice Neither do I thanke God for glorifying of his justice in the hardening destroying of any enemy of his but I thank him for the glorifying of his justice though in the hardning and destruction of any enemy of his For Gods will is that we should labour to bring our will to all his will or wills and so farr as we come short of this we are weake and imperfect in grace For when we are just men made perfect we shall with joy thanke God aswell for the glory of his justice though it be in the damnation of our parents or children c. as for the glory of his mercy in the salvation of our Parents or children or of our selves c. Sect. 7. Thou hast hid these things from the wise and prudent that is both from the wisdom and prudence of this world 1 Cor. 1.21 In the wisdom of God the world by wisdom knew not God Matt. 16.16 17. flesh and bloud hath not revealed is unto the and for the most part of the wise and prudent of the world Ye see your calling brethren how that not many wise men after the flesh are called some of them are called but yet they are but few to them of that sort that are not called from hence we may observe this truth Doct. That all worldly wisdom and prudence is so farre from attaining the knowledge of Christ that in anaturall man above all things it obscures and hides Christ from him and hinders him from Christ it s the greatest impediment in a naturall man in his way to the knowledge of Christ And for the better clearing of this point I will shew what humain wisdom is and what humain prudence is and in what sense they are distinct and to be known one from the other Human wisdom is naturall knowledge and human prudence is knowledge of nature Wisdom is a seed of Prudence in nature and prudence is the knowledge of nature as the fruit and effect of wisdom so that prudence is something acquired by the naturall seed of wisdom in the use of means and so prudence here is nothingelse but their science or knowledg of the humane arts attained by study and practise in the improvement of the seede naturall wisdom Wisdom is in nature prudence and prudence is in nature wisdom insomuch as wisdom is perfectly in prudence and prudence is potentially in wisdom as the harvest is in the seed as heathen teachers and writers the greatest naturallists and seacrhers into nature have observed Plato affirmeth that there is set in the soul of man coming into the world certain species or as it were seed of things and rules of Arts or sciences Wherefore Socrates in the books of science resembleth himself to a Midwise his words are these In teaching young men I did put into them no science but rather brought forth that which already was in them like as the Midwise brought not in the child but being conceived did help to bring it forth Thus having shewed you the nature of imman wisdom and Prudence and how they differ I will now shew you the danger of them in a naturall man as being the greatest obstacle in the way to the divine knowledge of Christ Isa 47.10 The wisdom and thy knowledge hath perverted the. Hebr. hath caused the to turn away I●●le ver 10. What they know naturally as bruite beasts in those things they corrupt themselves King Iames a profound Scholler did experimentally see and say that the deepe Theoremes or knowledge of Philosophy makes one learned but seldome better and oftentimes worse meere Athists wise men after the flesh are too wise to goe to Heaven and the Reasons of this Truth are Reas First Because humane wisdom and prudence are in and of nature now all the

nature of man is corrupted and at enmity against God Nay the carnall minde is enmity it selfe against God insomuch as it is not onely not subject to the Law of God but also it neither indeede can be Rom. 8.7 The naturall man perceiveth not the things of the spirit of God for they are foolishnes unto him neither can he know them because they are spiritually discerned 1 Cor. 2.14 So then they that are in the flesh cannot please God Rom. 8.8 Therefore all naturall wisdom and prudence in naturall things in a naturall man are so far from attaining the knowledge of Christ that it hides Christ from him and hinders him from Christ Reas Secondly Because fleshly wisdom and prudence makes men arrogant and proud and lifts them up above and against the crosse of Christ the humility and poverty c of Christ knowledge puffeth up 1 Cor. 8.1 1 Tim. 3.6 But he that will come to Christ must deny himself and take up his crosse and follow him Matt. 16.24 Ergo. c. Reas Thirdly Humane wisdom and prudence in a naturall man obscures and hinders him of the knowledge of Christ because it cannot acquire not in the least measure be a mears to him to procure it in the least measure it hinders because it conduceth nothing unto this supernatural knowledge He that is not with me is against me and he that gathereth not with me scatereth abroad saith Christ Mat. 12.30 Reas 4. Because only by Faith men are able to apprehend and understand Christ Heb. 11.6 Now fleshly wisdom and humane prudence in a naturall man hinders him from Faith for humane wisdom and prudence will beleeve no more in Religion then is plain and demonstrative by reason and although it may be said there is nothing true in Religion or Divinity that is either false in reason or contrary to reason yet I say there are many things in Religion and Divinity that are above reasons reach and that are to be believed by Faith because they cannot be apprehended or comprehended much less demonstrated by reason now the naturall wise man will beleeve no more then he can take up by natural reason although it be taught and confirmed by the word of God as every ages experience from the beginning to this day have declared therefore fleshly wisdom and humane prudence in a natural man hides Christ from him and hinders him from Christ Reas 5. Because fleshly wisdom and humane Learning makes men undocible of spiritual things those who are great Scholers in humane Learning are ashamed to be taught Divine Lessons They judge it to be as great disgrace to them as a boy that is well learned would be ashamed to be put back by his master to learn his A B C again Mt. Bolton who was a man of very pregnant wit and a great Scholar and a Batchelor of Divinity acknowledged as we may read in the relation of his life and death that before his conversion he accounted all Divinity but foolery which he repented of after his conversion acknowledging all wisdom and learning to be but foolery but the wisdom and learning of Divinity wherefore all natural and Scholasticall wisdom in a naturall man hides Christ from him and hinders him from Christ Reas 6. Because in Scholars that are natural there is a certain curiosity of disputing and propounding doubts and Questions now though this may be commend able in humane Learning yet it is condemnable in Divine For it is written I will destroy the wisdom of the wise and will bring to nothing the understanding of the prudent Where is the wise Where is the Scribe Where is the Disputer of this world hath not God made soolish the wisdom of this world for after that in the wisdom of God the world by wisdom knew not God It pleased God by the foolishness of preaching to save them that beleeve 1 Cor. 1.19 20.21 And I brethren when I came to you I came not with excellency of speech or of wisdom declaring unto you the wisdom of God for I determined not to know any thing among you save Iesus Christ and him crucified and my speech and my preaching was not with entising words of man● wisdom but in demonstration of the Spiris and of power howbeit we spake wisdom among them that are perfect yet not the wisdom of this world nor of the princes of this world that came to nought c. 1 Cor. 2.1.2 4 6 7 8. So that it is clear that humane learning quaint and elegant words of mans wisdom are so far from being commended that it is condemned in Divinity and there is great reason rendered for it 1 Cor. 2.5 That your Faith should not stand in the Wisdam of men but in the power of God and another main reason to the same effect we finde in the 1. Cor. 1.17 Christ sent me to preach the Gospel not with wisdom of words lest the crosse of Christ should be made of none effect Now this is a great impediment in the way to Christ obscuring Christ from the wise and prudent of the world and hinders them mightily and mainly from embracing Christ for wise men after the flesh despise the simplicity of the Gospel of Christ Aristotle that great learned Philosopher rejected the Pontateuch or five Books of Moses because he did onely positively lay down things and not demonstrate them from the principles of Philosophy which is a main cause why most men do refuse to hear and receive the truth to this day Some will not hear learned men because they preach not learnedly in quaint and elegant words of mans wisdom others wil not hear unlearned men because they are not learned and so their humane-Wisdom and prudence prevents their whole mans eternal happiness and procures their everlasting misery Vse 1. Shewing that humane-Learning without Divine Religion is dangerous to the soul and mightily indangers the soul the stronger a man is in his limbs the abler he is to oppose and prevent his Antagonist so the greater the humble parts of an natural man are the abler he is to oppose Christ and to withstand him in his word in the motions of his spirit his fleshly wisdom and humane learning is his power and policy against Christ which he will improve to the uttermost against the truth and himself as we see by sad experience for how fearfully and divilishly do such unlearned learned men wrest wrinch and pervert the Scriptures to their own destruction as saint Peter saith in his second Epistle chap. 3. ver 16. which unlearned and ignorant men have not skill to do and therefore Paul doth most earnestly exhort Timothy to avoid such humane skill in Divine things 1 Tim. 6.20 21. O Timothy keepe that which is committed to thy trust avoiding prophaine and vaine bablings and oppofitions of science falsly so called which some professing have erred concerning the faith now science is as much as to say knowledge and signifies knowledge of and in the