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 perswasâ—â—e art of Tully c. if withal he wants Grace and lives remisly With the Aâ—â—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
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 â—ncâ—uragements for men to become godly and conscientious I mean pâ—actical Christians Secondly If thou wouldst get this precious grace of saving knowledge the way is to be frequent in hâ—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. Maâ—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 reasâ—â— or the deceitful guidâ— our corrupt hearts but the undeceivablâ— and inâ—alâ—ible guide of Gods Woâ—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 iâ— known to us by his Spiâ—â— or we must collect the same out of the Scâ—iptures that celâ—stial glass though this also must be done by the Spirits help Therefore Thirdly If thou wilt be Soul-wisâ— 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 uâ—heâ—ed in by meditation is the cure of all obscurity Especially being accompanied with fâ—rvour and fervenâ—y as you may see Matth. 21. 22 If any â—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 Wisdâ—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. â— 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 neâ—er have found out his Riddle if they had not plowed with his Heifer so â—o man can knew the secrets of God but
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 â—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 incâ—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 iâ— nor advise with others that have already attained to it Oâ— 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 Maâ—â—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