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 than a bare apprehension of him iâ— knows his power and therefore fears him knows his justice and therefore serves him knows his mercy and therefore trusts 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 and 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 Psa. 9.10 Jer. 9.24 1 Joh. 4.6 Joh. 4.10 1 Joh. 4.7 8. 2.3 Joh 42.5 6. 1 Ioh. 4.7 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 pallat 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 and stoops Repentance knows and mourns Obedience knows and does Confidence knows and rejoyces 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 figg cheerfulness in the grape strength in the oak taleness 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 knowledg of Jesus Christ it would disperse and dispel all the black clouds of their reigning sins in a moment as the Sun does 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 knows Christ savingly Vertue is ordained a wife for knowledg and where these two joyn there will proceed from them a noble progine a generation of good works Again as the water engendereth ice and the ice again engendereth water so knowledg begets righteousness and righteousness again begetteth knowledg It is between science and conscience as it is between the stomack and the head for as in mans body the raw stomack maketh a thumatick head and the thumatick head maketh a raw stomach so science makes our conscience good and conscience makes our science good Nor is it so much scientiae capitâ—s 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 〈…〉 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 〈…〉 If it be asked Why the natural man perceiveth not the â—ings of the spirit of God Saint Paul answers he cannot know them because they are spiritually discerned 1 Cor. 2.14 and indeed iâ—â—hey 〈◊〉 spiriâ—ually discerned how should they descern them 〈…〉 spirit For though the outward man receiveâ— the eleme 〈…〉 â—udiments of Religion by breeding and education yet his 〈…〉 veth them by heavenly inspiration 1 Cor. 2.11 12 13 12.3 8 Matth 16 16 17. Deut. 29 2 3 4 Psa. 111. â—0 Luke 24 4◠〈◊〉 15 15. â—nd â—his alone is enough to prove that no wickeâ— man 〈…〉 man for if God alone be the giver of it we may be suâ—â— that 〈◊〉 will 〈◊〉 his secrets to none but such as he knows will improve their knowledge to his glory and the good of others Even as the husband man will not cast his seed but into ground that will return him a good harvest Psa. 25.14 Luke 24.45 Mark 4.34 Gen. 18.17 1 Joh. 4.7 Sect. 47. BUt would these 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 only 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 knowledg 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 knowledg 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 oâ—â—o increase wealth or to increase pride or perhaps to increase Athiesm 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 once casting the eye of their souls at Gods glory their neighbors good or their own salvation Whether their main drift be not purchasing of a great estate for them and theirs with out 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 only 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 night 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
15.14 Eph. 4.18 19. 5.8 1 Pet. 2.9 whereas Beleevers are called Children of light and of the day 1 Thess. 5.5 1 Pet. 2.9 And as no man can see the light of the Sun but by the benefit of the Sun so no man can know the secrets of God but by the revelation of God 1 Cor 2.11 12 13. Mat. 16.16 17. To know the mysteries of the Kingdom of heaven we must have hearts eyes and ears sanctified from above Deut. 29.2 3 4. Psa. 111.10 Luk. 24.45 Ioh. 15.15 Rom. 8.14 15. No learning nor experience will serve to know the riches of the glory of Gods inheritance in the Saints to know the love of Christ which passeth knowledge Eph. 1.17 18. 3.19 Reason and Faith are the two Eyes of the soul Reason discerns natural objects Faith spirituall and supernaturall But as meer sense is uncapable of the rules of Reason so Reason is no lesse uncapable of the things that are divine and supernaturall Jer. 10.14 1 Cor. 2.14 15 16. Eph. 5.8 And as to speak is only proper to men so to know the secrets of the Kingdom of Heaven is only proper to Believers Psa. 25.14 Pro. 3.32 Amos 3.7 Faith and illumination of the Spirit addes to the fight of our mindes as a prospective glasse addes to the corporall fight Mat. 16.17 1 Cor. 2.7 8 10 11 12 14 15 16. Joh. 12.46 Sense is a meer Beasts Reason a meer Mans Divine knowledge is only the Christians Some men are 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 are like the Moon in Eclipse having no light in it self neither towards Earth nor towards Heaven Now according as men are wise they prise and value wisedom and endeavour to obtain it Pro. 18.15 like Solomon who prayed for wisedom and Moses who studied for wisedom and the Queen of Sheba who travelled for wisedom and David who to get wisedom made the word his Counsellour hated every false way and was a man after Gods own heart As O the pleasure that rational men take in it Prov. 2.3 10 11. 10.14 Phil. 3.8 Whereas on the contrary brutish and blockish men as little regard it Prov. 1.5 7 13. A man desires not what he knoweth not saith Chrysostome neither are unknown evils feared wherefore the work of regeneration begins at illumination Act. 26.18 Col. 1.13 1 Pet. 2.9 Knowledge is so fair a Virgin that every clear eye is in love with her it is a pearl despised of none but Swine It is more true of divine wisdome then it was of that Grecian beauty no man ever loved her that never saw her no man ever saw her but he loved her Lucian tells of an Egyptian King who had Apes taught when they were young to dance and keep their postures with much art these he would put into rich Coates and have them in some great presence to exercise their skill which was to the admiration of such as knew them not what little sort of active nimble men the King had got And such as knew them thought it no lesse strange that they should be trained up to so man-like and handsome a deportment But a subâ—ile Fellow that was one admitted to see them brought and threw amongst them a handfull of Nuts which they no sooner spied but they presently left off their dance fell a scrambling tore one anothers rich Coats and to the derision of the beholders who before admired them they discovered themselves to be meer Apes These ensuing Notions which I have purposely taken as a handfull out of the whole sack to squander away amongst my acquaintance are such Nuts as will discover not a few who are men in appearance their own opinion to be as wise and well affected as Aesops Cock that preferred a barley Corn before a Pearls or Plinies Moal that would dig under ground with great dexterity but was blind if brought into the Sun Or Diaphontus that refused his mothers blessing to hear a song Or the Israelites who preferred Garlick and Onions before Quails and Manna And so much for overplus to this division A SOVEREIGN ANTIDOTE against all Grief Extracted out of the choisest Authors Ancient and Modern both Holy and Humane Necessary to be read of all that any way suffer Tribulation The Fourth Impression By R. YOUNGE Florilegus Imprimatur Thomas Gataker CHAP. 33. Vse and Application of the former Reasons Vse 1. THese latter Reasons being dispatcht return we to make use of the former for I may seem to have left them and be gone quite out of sight though indeed it cannot properly be call'd a digression seeing the last of the former reasons was That God suffers his Children to be persecuted and afflicted for the increase of their Patience First if God sends these afflictions either for our Instruction or Reâ—ormation to scoure away the rust of corruption or to try the truth of our sanctification either for the increase of our patience or the exercise of our faith or the improvement of our zeal or to provoke our importunity or for the doubling of our Obligation seeing true gold flies not the touchstone Let us examine whether we have thus husbanded our affliction to his glory and our own spiritual and everlasting good I know Gods fatherly chastisements for the time seem grievous to the best of his Children Yea at first they come upon us like Samsons Lion look terrible in shew as if they would devoure us and as Children are afraid of their friends when they see them masked so are we But tell me hath not this roaring Lion prevailed against thy best part Hast thou kept thy head whole I mean thy soul free For as Fencers will seem to fetch a blow at the leg when they intend it at the head so doth the Devil though he strike at thy name his aim is to slay thy soul. Now instead of being overcome doest thou overcome Hath this Lion yielded thee any Honey of Instruction or Reformation Hath thy sin died with thy fame or with thy health or with thy peace or with thy outward estate Doest thou perceive the graces of Gods Spirit to come up and flourish so much the more in the spring of thy recovery by how much more hard and bitter thy winter of adversity hath been Then thou hast approved thy self Christs faithful Souldier and a Citizen of that Ierusalem which is above Yea I dare boldly say of thee as Saint Paul of himselfe That nothing shall be able to separate thee from the love of God which is in Christ Iesus our Lord Rom. 8.39 To finde this Honey in the Lion more then makes amends for all former fear and grief and in case any man by his humiliation under the hand of God is grown more faithful and conscionable there is Honey out of the Lion or is any man by his
we should not come far short of the Devils themselves Sect. XII And as the healthiest body is subject to the mortallest disease so there is no sin so odious unto which of our selves we are not sufficiently inclinable For Original sin in which we are all born and bred containeth in it self the seed of all sins that fearfull sin against the Holy Gost it self not excepted Such venemous natures we have that never was there any villany committed by any forlorn miscreant whereunto we have not a disposition in our selves Insomuch that we ought to be humbled even for those very sins from which we are in a manner exempt ◠For that Cain's 〈…〉 blasphemy Doegs murther Pharaohs cruelty Sodoms lust Iudas his treason Iulians apostacy c. are not our sins and as much predominant in us as they were in each of them it is onely Gods free grace and goodness For all of them should have been thine and my sins if God had left us to our selves Lord saith St Austin thou hast forgiven me those sins which I have done and those sins which onely by thy grace I have not done they were done in our inclination to them and even that inclination needs Gods mercy If we escape temptation it is his mercy if we stand in temptation it is his mercy if our wills consent not it is his mercy if we consent and the act be hindered it is his mercy if we fall and rise again by repentance all is his mercy We cry out of Cain Iudas Iulian the Sodomites alas they are but glasses to see our own faces in For as in water face answereth to face so doth the heart of man to man sayes Solomon Prov. 27.19 Even hating of God is by the Holy Ghost charged upon all men Rom. 1.30 Iohn 15.23 24 25. VVe are all cut out of the same piece and as there is the same nature of all Lyons so of all men There is no part power function or faculty either of our souls or bodies which is not become a ready instrument to dishonor God our heart is a root of all corruption a seed plot of all sin our eyes are eyes of vanity our ears are ears of folly our mouths mouths of deceit our hands hands of iniquity and every part does dishonor God which yet would be glorified of him The understanding which was given us to learn vertue is apt now to apprehend nothing but sin the will which was given us to affect righteousness is apt now to love nothing but wickedness the memory which was given us to remember good things is apt now to keep nothing but evil things c. For sin like a spreading leprosie is so grown over us that from the crown of out heads to the sole of our feet there is nothing whole therein but wounds and swellings and sores full of corruption To be short we are as Traitors condemned to suffer eternal torments in Hell fire being onely reprieved for a time Sect. XIII And so much of Original sin which is the pravity naughtiness and corruption of our Nature Psal. 51.5 Now of actual sin which is the transgression of Gods Law 1 Ioh. 3.4 when evil thoughts are consented unto and performed in outward deeds Iames 1.15 Touching which we are to know and take notice that The Law of God is spiritual and therefore requireth not onely outward obedience in word and deed but also inward in minde and heart and that chiefly neither doth it forbid onely the committing of outward sins in word and deed but also all the secret corruptions of the mind and heart Rom. 7.13 14 15. Mat. 5.21 22 27 28. 1 Iohn 3.15 Again where any duty is commanded there the means which tend thereto are enjoyned and where any vice is forbidden there the occasions provocations and Allurements tending thereto are also forbidden Again 〈…〉 it well also in regard of circumstances as namely that it flows from a pious and good heart sanctified by the holy Ghost and be done in faith obedience to the word humility saving knowledge and sincere love to God zeal of his glory and a desire to edifie and win others of which I might give you many examples as of the Iews fasting Isa. 58 3 to 8. of those reprobates preaching in Christs name and casting out devils Matth. 7.21 22 23. of Cain's sacrificing 1 Iohn 3 12. He offered and God abhorred because he cared not for the manner to do it well God cared not for his offering though the act was good Simon Magus believed Herod listned Felix feared Saul obeyed Iezabel fasted the Pharisees prayed but because they did not believe so hear so fear so obey so fast so and pray so as God required and as is before related they were never the more regarded for what they did For love is the fountain of obedience and all external obedience to God without inward love is hypocrisie whereas Christ commends to his disciples the care of keeping his commandments aright as the utmost testimony of their love unto him Ioh. 15.10 Sect. XIV VVhich being so how oft and how many wayes do we all offend For if we but narrowly look into our hearts and lives we shall easily perceive that there is not one of those righteous precepts set down Exod. 20. which we have not broken ten thousand times and ten thousand wayes Yea O God may the best of us say there is no vein in me that is not full of the blood of thy Son whom I have crucified and crucified again by multiplying many and often repeating the same sins there is no artery in me that hath not the spirit of error the spirit of pride of passion of lust the spirit of giddinesse in it no bone in me that is not hardened with the custome of sin nourished and suppled with the marrow of sin no sinews no ligaments which do not tye and chain sin and sin together Yea If we but watch over our own hearts narrowly one day we shall finde an army of unclean thoughts and desires there perpetually fighting against our souls VVhereby we are continually tempted drawn away and enticed through our own concupiscence As how many temptations come in by those Cinque ports the sences how many more by Satans injections presenting to the affections things absent from the sences but most of all by lust it self a thing not created yet as quick as thought tumbling over a thousand desires in one hour For the devil and our flesh meet together every day and hour to ingender new sins which is the reason our sins are counted among those things which are infinite as the hairs of our head the sands of the Sea the stars of Heaven VVe are swift to all evil but to all good immoveable when we do evil we do it cheerfully and quickly and easily but if we do any good we do it faintly and rawly and slackly VVe have used all our wisdom to commit the foolishness of sin our whole conversation
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 perswasive art of Tully c. if withal he wants Grace and lives remissely With the Astronomer to observe the motions of the heavens while his heart is buried in the earth to search out the causeâ—f â—f 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 neglecteth the imitation of such as are gone the right way With the Law-maker to set down many Lawes 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 every thing even from the Cedar to the Hyssop or Pellitory when in the mean time he lives like Dives dyes like Nabal and after all goes to his own place with Iudas Alas many a Fool goes to hell with lesse cost 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 Ioh. 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 sayes 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 Arithmetitian 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. 45. 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 rocky 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 than 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 wise man 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 and all to walk 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 faith 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 competnet 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 alwayes the wisest that know most For none more wise and learned in the worlds account than the Scribes and Pharisees yet Christ calls them four times blind and twice fools in one chapter Matth. 23. And the like of Balaam 2 Pet. 2.16 who had such a prophetical knowledge that scarce any of the Prophets had a cleerer revelation of the Messiah to come And the same may be affirmed of Judas and Athitophel for many that know a great deal less are â—ar wiser Yea one poor crucified thief being converted in an hours time had more true wisdom and knowledge infused into him than had all the Rulers Scribes and Pharisees It is very observable what the High Priest told the Council as they were set to condemne Christ Ye know nothing at all he spake truer than he meant it for if we know not the Lord Iesus our knowledge is either nothing or nothing worth Rightly a man knows no more than 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 commandements of God and do them for this is your wisdom and understanding before God and man What is the national 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 liberary of divinity in their heads not so much as the least Catechisme 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 only care and study of St. Paul 1 Cor. 2.2 Sect. 46. ANd that I am not mistaken the effect shews For if men knew either God or Christ they could not but love him and loveing him they would keep his commandments Ioh. 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 sayeth 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 only true God and Jesus Christ whom thou hast sent Joh. 17.3 But how shall a man know whether he hath this knowledge Answ. St. John tells you in those last words mentioned
incline 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 lightening 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 heavie with water should not fall to the earth suddenly seeing every beavy thing descendeth Except the reason which God giveth Gen. 1.6 Job 38 8.10 12. 26.8 Psal. 104.9 But we know the mystery of the Gospel and what it is to be born a new and can give a sollid 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 knowledg for soul wisdom soul saving wisdom to be foolishness 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 Unregenerate and want the Eye of Faith Thirdly For that they seek not to God for it who is the giver thereof and 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 Fiftly 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 Sixtly Because they either do or would do mischief insteed of good with their knowledge Seventhly Because they will not consult with the word about it nor advise with others that have already attained to it Or thus They read and hear the Scriptures and mind not I mean the spirituallity of the word or mind and understand not or understand and remember not or remember and practice not No this they intend not of all the rest and they that are unwilling to obey God thinks unvvorthy to know When the Serpent taught knowledge he said If ye eare the forbidden fruit your eyes shal be opened and you shal know good and evil But God teacheth another lesson and saith If ye will not eate 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 Matth. 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 applyable 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 prefered John Baptists head before the one half of Herods kingdom are arrant fools yea fools in folio For if they were wise sayes 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 savour before ten thousand worlds Sect. 50. 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 â—his spiritual and experimental knowledg this divine and supernatural wisdom Answ. By observing these Five Rules First Let such a willing and ingenuous 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 sayes our Saviour shall know the doctrine whether it be of God or no Joh. 7.17 A good understanding have all they that keep the commandments sayes holy David Psal. 111.10 and proves it true by his own example and experience I understood sayes he more than the Antient 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 knowledg and wisdom Eccles. 2.26 The spiritual man understandeth all things 1 Cor. 2.15 VVicked men understand not judgment but they that seek the Lord understand all things Prov. 28.5 Admirable incouragements for men to become godly and consciencious I mean practical Christians Secondly If thou wouldest get this precious grace of saving knowledge the way is to be frequeut in hearing the word preached and to become studious in the Scriptures for they and they alone make wise to Salvation 2 Tim. 3.15 Ye err saith our Saviour not knowing the Scriptures Matth. 22.29 Mark 12.24 We must not in the search of heavenly matters either do as we see others do neither must we follow the blind guide carnal reason or the deceitful guide our corrupt hearts but the undeceivable and infallable guide of Gods word which is truth it self and great need there is for as we cannot perceive the foulness 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 it known to us by his spirit or we must collect the same out of the Scriptures that coelestial glass though this also must be done by the spirits help Therefore Thirdly If thou wilt be Soul-wise and truly profit by studying the Scriptures be frequent 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 ushered in by meditation is the cure of al obscurity Especially being accompanied with fervor and fervency as you may see Matth. 21.22 If any lack wisdom saith St. James let him ask of God who giveth to al 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 sure 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-knowledg 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 vvill that thou mayest do it and before the knowledg of all other things desire to knovv thy self in thy self not so much thy strength as thy vveakness Pray that thine heart may serve thee insteed 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 invvard man that there may be a sweet harmony betwixt Gods VVord thy judgment and vvhole 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 knovvledg is no less felt than knovvn 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 Isaak When Christ taught in the Temple they asked Hovv knovveth 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 renovvned for his learning What can we lay 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 ask'd how he came by it so suddenly Because the Lord thy God brought it suddenly to my hands So holy and 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 vvas risen from the dead opened their understandings that they might understand clearly the Scriptures and vvhat vvas vvritten of him in the Lavv of Moses and in the Prophets and in the Psalms vers 44.45 Lo how suddenly their knowledge came unto them But see what a general promise God in the Person of wisdom hatâ—h 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 vers 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 Unto you it is given to knovv the secrets of the Kingdom of Heaven but to othres in Parrables that they seeing should not see and hearing they should not understand Luke 8.10 Mark 3 11 Matth 13 13 Again It is not enough to pray except also it be in Christs name and accrding to his vvill believing to be heard for his sake and that it be the intercession of Gods ovvn spirit in you And being truly sensible of your sins and wants that you chiefly pray for the pardon of sinne the effusion of grace and for the assistance of Gods Spirit that you may more firmly believe more soundly repent more zealously doe more patiently suffer and more constantly persevere in the practice and profession of every duty But above all you must know that as Sampsons companions could never have found out his Riddle if they had not plowed with his heifer so no man can know the secrets of God but by the revelation of his Spirit 1 Cor. 12.8 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 heard or seen To Virgil of whom it is reported that if all Sciences were lost they might be found again in him To Aben Ezra of whom it was said that if Knowledge had put out her candle at his brain she might light it again and that his head was a throne of wisdome or Iosephus Scaliger who was skilled in thirty Languages Yet if he want the Spirit of God to be his teacher he is a dunce to the meanest and most illiterate believer For one excellent and necessary prerogative of the spirituall man is this he hath God for his teacher he learns the Counsels of God of that spirit which onely 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 helpe the meanes can never be too weake without never strong enough Luk. 24.44 45. Pro. 1.23 § 51. Fourthly Thou must get an humble conceit of thine own wisdome 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 knowing enough is one of the greatest causes of our knowing so little For what we presume to have attained we seeke not after Yea the very first lesson of a Christian is humility He will teach the humble his way Psalm 25.9 Jam. 4.6 1 Pet. 5.5 And he that hath not learned the first lesson is not fit to take out a new Pride is a great let to true wisdome For God resisteth the proud and giveth grace to the humble Jam. 4.6 1 Pet. 5.5 Whence it comes to passe that few proud wits are reformed Iohn 9.39 And for this cause also did our Saviour propound his woes to the Pharisees his doctrines to the People A heart full of pride is like a vessell full of aire This self-opinion must be blown out of us before saving knowledge will be poured 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 Peacocks pride is much abated when she looks on the blacknesse of her legs and feet Now suppose we know never so much yet that which we know is far lesse then that which we are ignorant of and the more we know the more we know we want Pro. 1.5 7. Psal. 73.22 And the lesse sensible we are of our blindness sicknesse deformity c. the more blinde sick and deformed 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 cleerly beholds those things which are hid both from the eye of sense and the eye of reason Iohn 12.46 Vnregenerate men that want faith are like blinde Sampson without his guide Or like Poliphemus who never had but one eye and that Vlysses
and contempt of God which is most fearfull and as a man would think should make it unpardonable I am sure the Psalmist hath a terrible word for all such if they would take notice of it Let them be confounded that transgress without a cause Psal. 25.3 Wherefore no longer continue it but repent of it and forsake it lest the Lord should deal by you as he hath threatned Deut. 28.58 59. That if we do not fear and dread his glorious and fearfull Name the Lord our God he will make our plagues wonderfull and of long continuance and the plagues of our posterity Besides how frequently doest thou pollute and prophane Gods Name and thy Saviours The Jews grievously sinned in crucifying the Lord of Life but once and that of ignorance but the times are innumerable that thou doest it every day in the year every hour in the day although thy Conscience and the Holy Spirit of Grace hath checkt thee for it a thousand and a thousand times Doest thou expect to have Christ thy Redeemer and Advocate when thy Conscience tells thee that thou hast seldome remembred Him but to blaspheme Him and more often named Him in thy Oaths and Curses than in thy Prayers True thou takest so little notice of the number of thy Oaths and Curses that thou wilt not acknowledge thou didst Swear or Curse at all Yea though thou beest taken in the manner and told of it thou wilt not believe it But all that are present can witness the same and Satan also as also the searcher of hearts who himself will one day be a swift witness against swearers Mal. 3.5 For of all other sinners the Lord will not hold him guiltless that taketh his Name in vain as the third Commandement tells you Exod. 20.7 But wo is me it fares with common Swearers as with persons desperately diseased whose excrements and filth comes from them at unawares For as by much labour the hand is so hardened that it hath no sense of labour so their much swearing causeth such a brawny skin of senslesness to overspread the heart memory and conscience that the Swearer sweareth unwittingly and having sworn hath no remembrance of his Oath much less repentance for his sin Wherefore I beseech you by the mercies of God who hath removed so many evils and conferred so many good things upon you that they are beyond thought or imagination to leave it especially after this warning which in case you do not will be a sore witness and rise up in judgement against you another day Or if you regard not your self nor your own souls good yet for the Nations good leave your Swearing and Banning For the Lord hath a great controversie with the Inhabitants of the Land because of swearing Hos. 4 1 2. Yea because of Oaths the whole Land even the three Nations now mourneth as you may see Ier. 23.10 But thou who art a little civilized wilt alledge That if â—hou doest swear it is but Faith and Troth by our Lâ—â—y the Light or the 〈…〉 Answer True blind sensualists that have no other guide but the flesh may deem or dream it a mite a moate a matter of nothing But hadst thou the least knowledg of the Law of God or sâ—ill in Scripture thou wouldest know that God expresly forbids it and that upon pain of damnation Iames 12 5. And that Christ commands us not to swear at all in our ordinary communication saying That whatsoever is more than Yea Yea Nay Nay cometh of evil Matth. 5.34 35 36 37. If the matter be light and vain we must not swear at all if so weighty that we may lawfully swear as before a Magistrate being called to it then we must onely use the glorious Name of our God in a holy and religious manner as you may see Deut. 6.13 Isa. 45.23 65.16 Iosh. 23.7 Exod. 23.13 Ier. 5.7 And the reasons of it are weighty if we look into them for in swearing by Faith Our Lady The Light or any other creature you ascribe that unto the said creature which is onely proper to God namely to know your heart and to be a discerner of secret things Why else should you call that Creature as a witness unto your conscience that you speak the truth and lye not which onely belongeth to God And therefore the Lord calls it a forsaking of him as mark well what he saith Ier. 5.7 How shall I spare thee for this thy children have forsaken me and sworn by them that are no gods And do you make it a small matter to forsake God and make a God of the creature Will you believe the Prophet Amos If you will he saith speaking of them that swore by the sin of Samaria That they shall fall and never rise again Amos 8.14 A terrible place to vain Swearers Yea in swearing by any Creature whatsoever we do invocate that Creature and ascribe to it divine worship a lawfull Oath being a kind of Invocation and a part of Gods worship Yea whatsoever we swear by that we invocate both as our witness surety and Judg Heb. 6.16 and by consqeuence deifie it by ascribing and communicating unto it Gods incommunicable Attributes as his Omnipresence and Omnisciency of being every where present and knowing the secret thoughts and intentions of the heart and likewise an Omnipotency as being Almighty in Patronizing Protecting Defending and Rewarding us for speaking the truth or punishing us if we speak falsly all which are so peculiar to God as that they can no way be communicated or ascribed to another So that in swearing by any of these things thou committest an high degree of gross Idolatry thou spoilest and robbest God of his glory the most impious kind of these and in a manner dethronest Him and placest an Idol in his room Neither are we to joyn any other with God in our Oaths for in so doing we make base Idols and filthy Creatures Corrivals in honour and Competitors in the Throne of Justice with the Lord who is the Creator of Heaven and earth and the supream Judg and solo Monarch of all the world 〈…〉 Lord and by Malcham which Malcham was their King or as some think their Idol Zeph. 1.4 5. But as if swearing alone would not press thee deep enough into Hell thou addest Cursing to it a sin of an higher nature which nâ—ne use frequently but such as are desperately wicked it being their peculiar brand in Scripture as how doth the Holy Ghost stigmaâ—ize such an one His mouth is full of Cursing Psal. 10.7 Rom. 3.14 or he loveth Cursing Psal. 109.17 And indeed whom can you observe to love this sins or to have their mouthes â—ull of Cursing But Ruffians and sons of Belial such as have shaken out of their hearts the fear of God the shame of men the love of Heaven the dread of Hell not once caring what is thought or spoken of them here or what becomes of them hereafter yea observe them well and you
and not unmeet to be spoken in the great Congregation Psal. 35.18 and 119.46 Riches and Poverty are more in the heart then in the hand we may be as happy and as warm in Country russet as in Tissue he is wealthy that is contented and he poor that is not were he as rich as Croesus he only is rich and happy in regard of outward things who thinks himself so and only the covetous and uncontented are poor and miserable The contented man in coveting nothing enjoyes all things though he have nothing even as Adam was warm though he had no cloaths The eys quiet the thoughts medicine and the minds Mitridate is content it is a sweet sauce to every dish and adds pleasantness to all we do how many miserly muck worms macerate themselves with perplexing thoughts cares and fears of want when they want nothing but a thankfull heart these are miserably poor and unhappy but it is in opinion onely for otherwise were they but contented they might be the richest and happiest men a live not by adding to or heaping up goods upon goods but by diminishing and taking away from their greedy and covetous desire of having more The shortest cut to riches is by their contempt it is great riches not to desire riches and he hath most that coveâ—s least sayes Socrates and also Seneca CHAP. XXIV TRue this so transcends the condition or indeed the capacity of a Miser or Muck-worm that he will count these but words and meere bravadoes but that those lovers of wisedom were so contented with a little that they desired no more their practice did sufficiently prove For when Alexander bad Diogenes ask what he would his answer was Stand aside and let the Sun shine upon me take not that away which thou art not able to give further avouching that he was richer then himself for I quoth he desire no more then what I enjoy wheras thou O Emperor canst not content thy self with all the world but daily hazardest thy life and fortunes to augment thy Possessions Now all that this Heathen possest was a Tub to dwell in the peoples charity to maintain him and a Dish to take up water in the which when he saw a boy take up with his hand to drink he threw away saying I knew not that nature had provided every thing needfull so little did he desire superfluities Abdolomenes a poor Gardiner refused a great City offered him by Alexander Fabricius a noble Roman refused a great sum of money sent him by Pirrhus albeit he was so poor that when he dyed his daughters were married at the common charge of the City Apollonius Tâ—â—neas having divers rich gifts sent him by Vespasian refused the saying They were for covetous-minded men and for those that had need of them which he had not Socrates being 〈…〉 by Archelâ—uâ— to come to receive store of gold sent him word that a measure of flower was sold in Athens for a peny and that water cost him nothing Themistocles finding rich bracelets of Pearl and precious stones lie in his path bade another take them up saying Thou art not Themistocles Anacreon the Philosopher having received from Policrates a great reward of ten thousand Duckets soon after repented himself for he entred into such thoughts and was so vexed with fear care and watching for three dayes and three nights that he sent it back again saying It was not worth the pains he had already taken about it Democritus the Philosopher of Abdera having learned of the Chaldeans Astronomy and of the Persians Geometry returned to Athens where he gave infinite wealth to the City reserving only a little Garden to himself Crates to the end that he might more quietly study Philosophy threw his goods into the Sea Crates the Thebane delivered a stock of money to a friend of his upon condition that if it should happen his children proved Fools he should deliver it unto them but if they became learned and Philosophers then to distribute it to the Common people because said he Philosophers have no need of wealth Which examples I could parallel with many mentioned in the Word as Iacob Gen. 28.20 and Samuel 1 Sam. 12.3 and Iob Chap. 31.24 28. Moses Numb 16. 15. Ier. 15. 10. Agar Prov. 30.8 Abraham who would not receive so much as a shoe-latchet of the King of Sodom Gen. 14.21 22 23. David who refused to have the threshing-floor of Araunah except he might pay to the full for it and whose longing was not after the increase of corn wine and oil but for the light of Gods countenance Psal. 4.67 Yea he more valued Gods Word then thousands of gold and silver Psal. 19.10 and 119.14 127. Elisha refused Naamans rich present of gold and costly garments though so freely offered and so well deserved 2 Kings 5.16 Saint Paul in his greatest need was as well content as when he had the most plenty and rather chose to work at his trade then he would be chargeable to any Phil. 4.11 He coveted no mans silver nor gold Acts 20.33 it was only the saving of souls that he thirsted after 2 Cor. 12.14 Zaccheus when he was once become a Christian was so far from desiring more that he was all for diminishing what he had for he gave one half to the poor and with the other he made four-fold restitution Luke 19.8 And the like might be shewen of all the Apostles and lastly of our Saviour Christ. To all which I might adde examples of many in this age and of that that went before it As Sir Thomas Moore Sir Iulius Caesar The Lord Harrington Bishop Hooper Mr. Bradford Martyr Reverend Mr. Fâ—x that wrote the Book of Martyrs Master Wheatley Minister of Banbury Doctor Taylor and others that are yet living were it fit to name them that have but a small portion a poor pittance of these earthly enjoymeâ—â—s in comparison of what others have and are not pleased with all even just enough to make even at the years end living frugally yet are they so contented that they desire no more nor would they change their private and mean condition with any men alive be they never so rich never so great Nor wouldst thou think it probable their hearts should deceive them if thou knewest what offers they have refused And I doubt-not but there are many such in the land Nor can it be thought strange that Gods children whose affections are set upon heavenly things should be so content with a little that they desire no more when we read of one Esau that could say I have enough my brother keep that thou hast to thy self Gen. 33.9 Yea if it fared so with the Heathen for the love of that wisdome and vertue which shall have no reward because they wanted faith and saving knowledge how much more should Christians who have a more sure word of promise then they had 2 Pet. 1.19 with Mary make choice of that better part which shall never be
who is baptized for in that number we shall find abundance of Hereticks no fewer Hypocrites and innâ—merable ungodly persons some not informed in their Iudgements the rest not reformed in their lives Neither is it enough that we are civil honest men whom none can justly accuse for we are commanded 1 Pet. 3.11 to eschue evil and to do good to eschue evil is the first lesson of Christianity but not all to do good is the second and greater half 2 â—im 2.19 Let every one that calls on the Name of the Lord depart from iniquity that is one step but not high enough We must also do the will of our Father Iohn 7.17 Every Tree that brings not forth good fruit for all it brings forth no bad shall be cut down for the Fire And the servant that doth not imploy and increase his Talent for all he returns it safe and whole to his Master shall be bound hand and foot and cast into utter darkness Matth. 25.30 Thou hast a servant who is neither Thiefe nor Drunkard nor Swearer no none is able to tax him with any vice or unthriftiness yet bacause he sits all day with his hand in his bosom and does nothing thou correctest him Why what harm hath he done Thou canst not charge him with any thing but his not doing of something yet he deserves chastisement So in this case there needs no more to prove thee wicked and to make thee of the number of those Goats which shall be placed at Christ's left hand and to whom he shall say Depart ye cursed then that thou hast not done these works of mercy which are no less commanded then the wickedst actions are forbidden Good deeds are such that no man is saved for them nor without them Indeed Faith is the life of a Christian but the breath whereby he is known to live is Charity 1 Cor 13.3 Faith doth justifie our works do testifie that we are justified Therefore justifie thy Faith that thy Faith may justifie thee There is much Faith talked of but little faithfulness manifested abundance of love but not a spark of Charity Gal. 5.22 But let men pretend what they wil he that hath Grace or the love of God in his heart wil shew it in Works of mercy to the end that God may be honored and others won and edified thereby Blessed are the pure in heart saith our Saviour for they shall see God Matth. 5.8 They must lead vertuous lives on Earth that ever expect in Heaven to see the Lord Iesus Now the inward disposition of the heart is outwardly ingraven in the life Shew me thy faith by thy works sayes Iames Iam. 2.18 That is by thy active obedience which consisteth in doing God's Commandments and passive obedience in suffering his Chastisements Though Faith be alone in Justification yet not in the justified as the Eye though alone in seeing yet not in him that seeth but joined with the Ears Nose Hands and many other members of the body Faith the Queen of Graces hath her Gentleman-Usher before and her Servants following after If you see not Repentance go before Faith nor Works attending on her know that it is not she There is a zeal without knowledge and there is a knowledge without zeal there is a faith without obedience and there is an obedience without faith there is a love without fear there is a fear without love both are hypocrites We are justified by faith sayes Paul Rom. 4.3 We are justified by works says Iames Iam. 2.21 St. Iames dealt with them that stood too much upon Faith without Works S. Paul dealt with them that stood too much upon Works without Faith Wicked men if we mark it are all for extreams and extreams onely bear rule in this World because there is still but one virtue for two vices which cowch so close beside her that the natural man can scarce see her as for instance you shall ever see Pride on the one side Rusticity on the other side and comeliness in the midst Flattery on the one side Malice on the other side and Love in the midst Diffidence on the one side Presumption on the other side and Faith in the midst Superstition on the one side Atheism on the other side and Religion in the midst Ignorance on the one side Curiosity on the other side and knowledge in the midst Carefulness on the one side Carelesness on the other side and Diligence in the midst Covetousness on the one side Prodigallity on the other side and Frugallity in the midst But to these Virtues or to keep the mean Worldlings are always to seek as hereafter they wil be of a blessing Gods Servants are known by this they square all their actions and intentions by the Rule of the Word as knowing that if they do never so much to satisfie anothers Will or their own it avails nothing with God if it be not done for God Therefore David prayes Teach me O Lord to do thy will not my Will for we need not be taught to do our own wills every man can go to Hell without a Guide Now he that wil do Gods Will and live by the direct Rule of his Word must repent and believe the Gospel Mark 1.15 that is joyn with his faith in God's Promises obedience to his Precepts For Faith and Obedience are as inseparable as life and motion the Sun and its light And alâ—beit in our Justification Christ saith Fiat tibi secundum fidem tuam be it unto thee according to thy Faith Matth 9.29 Yet in our salvation Redditur unicuique secundum opera sua Every man shall be rewarded according to his works Matth. 16.27 Neither wil Christ say when he shal sit upon his throne Ye have believed but you have done Come ye blessed Matth. 25.35 and in Matth. 25.21 Well done good Servants not wel known nor wel spoken nor wel purposed but wel done This is the perfect Rule Gal. 6.16 And as many as walk according to this Rnle peace shall be upon them and mercy and upon the Israel of God Again it is not knowing or hearing or preaching or casting out Devils in Christs Name nor praying Lord Lord c. but he that doth his will and when he hath done it accounts himself an uprofitable servant that shal be saved Luke 17.10 And indeed if men were not wilfully blind and did not choose to follow the deceitfulness of their own hearts rather then believe God's Word It were impossible they should ever hope for mercy without filial Obedience since the Scripture thoroughout continually calls for practice as to ad some instances to the former If you ask God who shall dwell in his holy Mountain he saith The man which walketh uprightly Psal. 15.2 If ye ask Christ who shall enter into the Kingdom of heaven he saith Not they which cry Lord Lord though they cry twice Lord but they which do the will of my Father Mat. 7.22 If you ask him again How