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 thâ— 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 sâ—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 lighâ— 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 Conâ—â—â—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 Achâ—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
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 fâ—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 â—ansom In this bondage we lie still as it were bound hand and foot â—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 aâ—e the most perfect slaves in the world because most voluntary slaves and that Christs service is the only true freedom his yoke an easâ—â— yoke his buâ—den but as the burden of wings to abâ—â—d which makes her â—lie the higher Wherefore as we serve the laws that we may be free so let us serve Christ and we shall be the fâ—eest people aâ—â—ve A godly man being demanded what he thought was the stâ—angest and foolishâ—st thing in the world answered an impenitent sinner or an Vâ—believer For said he that a man should provoke God so gracious and mighty that he should believe Satan the Father of lies and câ—uelty forget his own death so imminent and inevitable obey the command of his flesh a Dâ—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 empâ—iness that he should fear the blasts of mens breath and not the 〈◊〉 Gods wâ—ath weep for the loss of friends and not fâ—r his soul. And lastly that Christ should stand at the door of his heart câ—aving for entrance that he may â—emedy all and make him everlastingly happy and God call him every day either by his Woâ—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 Drunkaâ—ds Blasphemâ—s Persecuters of the godly proud persons Hypocrits Thieves Aâ—â—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 aâ—â—ant foâ—ls who Adam like will receive whatever comes or is offered them be it bâ—ibe or other sinful bait not once thinking this is forbidden fruit and thou shalt die the death That think the vâ—wed enemy of their souls can offer them a bait without a hoâ—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 â—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. meeâ— 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 flâ—sh leads them Yea many by loss of conscience become Athiestâ— 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 enâ—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. 1â— 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 woâ—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 râ—pâ—ntaâ—ce so dear I will not lose my sâ—ul to please my sense If affliction comes he will consider that Gods punishments for sin calls for convâ—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 couâ—se lest iâ— he hear not the woâ—d he should feel the sword Whereas nothing will conâ—ute a fool but fire and brimstone The Loâ—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 Châ—on 33. 10. 11. Fools saith holy David by reason of their transgression because of their iniquiâ—y Psal. 107. 17. From which words Musculus inâ—ers that all wilful transgâ—essâ—rs are aâ—â—ant fâ—â—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
by the revelation of his Spirit 1 Cor. â—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 â—eard or seen To Virgil of whom it is reported that if all Sciences â—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 â—â—ght it again and that his head was a throne of Wisdom or Josephus â—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 â—â—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. Pâ—â—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 kâ—owing enough is one of the greatest causes fouâ— knowing so liâ—â—le for what we pâ—esume to have attained we sâ—ek not after Yeâ— 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 leâ—â—on is not fit to take out a new Pride is a great lâ—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 foâ— this cause also did out Saviour propound his woes to the Phaâ—â—sâ—es his dâ—ctâ—ines to the Peâ—ple A heart full of Pride is like a vessel full of 〈◊〉 This self-opinion must be blown out of us before saving knowledgâ— will be pâ—uâ—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 Pâ—acoâ—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 ignoranâ— of and the more we know the more we know we want Prov 1. 5 7. Psal. 73. 22. And the less â—ensible we are of our blindâ—ess sickness dâ—formity c. the more blind sick and dâ—foâ—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 thoâ—e things which are hid both from the eye of sense and the 〈◊〉 of reason John 12. 46. Vnregenerate mâ—n that want saith are like blind Sampson without his guide or like Pâ—liphemus who never had but one eye and that Vâ—ysses put out For so does the pleasure and custom of sin blind the Senâ—ualist We must have minds lifted above natuâ—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 Maâ—k 4. 11. If it seem not foolishnâ—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 giveâ— 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