excuse nor make thy sin any whit more warrantable I confesse authority of greatnesse doth often corrupt the integrity of goodnesse yea the evill examples of great men doe great harme and ever have done and he that is most eminent hath most followers Augustus a learned Prince filled Rome with Schollers Tiberius filled it with Dissemblers Constantine with Christians Iulian with Atheists As other beasts levell their looks at the countenance of the Lion and birds make wing as the Eagle flies so Regis ad arbitrium totus componitur orbis If Saul even kill himself his Armor-bearer will do the like the leaders example is a law to the followers Yea many like Aesops Asse that imitated the fawning Dogg will doe what great ones doe though they make themselves ridiculous by it wee are led by whom we are fed without any respect to him that feeds both them and us A sicke head makes a disordered body a blinde eye endangers all the other members a Rulers unrighteousnesse like a blazing star hath a long taile and drawes a traine of mischiefes after it and is ominous to the whole land wheras piety in a Prince like Aarons oyntment runnes downe to the skirts of his garments Psal 133.2 blesseth all his subjects The bad conditions of popular persons are like Iacobs speckled Rods they make the people bring forth their owne party-coloured actions Genesis 30.38.39 the ill customes of the eminent are drawn up like some pestilent exhalations and corrupts the aire round about But should their examples be followed because they are great or because they are set by God to rule over us in matters civill politicke and judiciary no for God doth not make every one good whom he hath made great neither makes he difference between the Noble and the rabble either in the dispensing of his grace or in the tolleration of offenders one is no more priviledged then another for his grace is alike free to both and both the same law bindes all men alike to their good behaviour and the same punishment shall bee inflicted upon all that offend Yea God is so farre from being a respector of persons in the dispensing of his grace that as he hath put downe the mighty from their seates and exalted them of low degree so he hath filled the hungry with good things and the rich hee hath sent empty away Luk. 1.52.53 he hath chosen the poore of this world to be rich in faith James 2.5 yea not many noble are called as Paul speakes but God hath chosen the base things of the world and things that are despised to confound the mighty 1 Cor. 1.26 27. Neither is this the manner of his donation onely but of his acceptation also for as our Saviour chose rather to bee born in the towne of Bethlehem a meane place of Iudea then in Ierusalem the Metropolitan and most glorious city Mat. 2.1 And as David preserred the approbation of a Maid servant fearing God before Michols a scoffer though shee were Queene 2 Sam. 6.22 So God esteemes more of vertue clad in raggs then vice in Velvet hee respects a man not for his greatnesse but for his goodnesse not for his birth but for his new birth not for his honour but for his holinesse not for his wealth but for his wisdome with him Ephraim shall bee preferred before Manasses Gen. 48.14.19 and Ishaes little sonne before the rest of his brethren 1 Sam. 16 11 12. Adoniah may pretend his eldership but Salomon shal enjoy the kingdom 1 King 2.15 It is humility that makes us accepted both of God and man whereas the contrary maketh us hated and abhorred of both While Saul was little in his owne eyes God made him head over the Tribes of Israell and gaue him his Spirit but when he abused his place and gifts God took both from him and gave them to David whom Saul least respected of all his subjects 1 Sam. 15.17.28 and 16.14 The best Nobility is the Nobility of faith and the best Genealogie the Genealogy of good works The blessed Virgin was more blessed in being the child of her Saviour then in being his mother the onely true greatnesse is to bee great in the sight of the Lord as Iohn Baptist was Luke 1.15 which if we bee it is no great matter how the world esteemes of us and he that is regenerate is greater and more noble than the proudest that oppose them for the righteous saith Salomon is more worthy then his neighbour Prov. 12.26 and better is the poore that walketh in his uprightnesse then he that perverteth his wayes though he be rich Prov. 28.6 The Bereans are reputed by the Holy Ghost more noble men then they of Thessalonica because they received the word withall readinesse and searched the Scriptures daily whether those things were so which Paul preached Act. 17.11 Whence it is that David thought it not so happy for him to be a King in his owne house as a doore keeper in Gods house that Salomon in the book of his repentance prefers the title of Ecclesiastes that is a soule reconciled to the Church before the title of the King of Ierusalem That Theodosius the Emperor preferred the title of Membrum Ecclesiae before that of Caput Imperii professing that he had rather be a Saint and no King then a King and no Saint And that godly Constantine rejoyced more in being the servant of Christ then in being Emperor of the whole world And good reason for they were but poore Caesars poore Alexanders poore Tamerlanes that wone so many victories and lost the best whereas our adoption makes us at once both great rich and safe as for greatnes we are alied so high that we dare call God Father our Saviour Brother c. for riches we have heaven it selfe which is made sure to us for our patrimony and for safety we think it no presumption to trust to a guard of Angels see that yee dispise not one of these little ones saith our Saviour for I say unto you that in heaven their Angels â—lwayes behold the face of my Father which is in Heaven Matth. 18.10 And thus wee see hee is great that is good and hee noble that is all glorious within Psal 45.13 and that it is no measuring men by the depth of the purse for servants are oftentimes set on horseback while Princes walke on foote Wherefore our estimation of others must bee led by their inward worth which is not alterable by time nor diminishable with externall conditions and for our selves it matters not if with Gideon wee are dream't to bee but barley Cakes when we know withall that our rowling down the hill of outward esteeme shall breake the tents of Midian it matters not how base we be thought so we may be victorious Iudge 7.13.14 But suppose God did make a difference between rich and poore great and small noble and ignoble yet still greatnesse nobility and riches would be but a deceitful guide or rule to
walke by for the Kings of the earth band themselves and the Princes are assembled together against the Lord and against his Christ Psalme 2.2 and in 1 King 20.26 we read of no lesse then 32 Kings in a cluster which were every one drunke and elsewhere that a thousand of the chiefe Princes of Israel committed fornication and were all destroyed for their labour in one day Numb 25.9 1 Cor. 10.8 Yea of twenty Kings of Iudah which the Scripture mentions we read of but six that were godly and of eighteene Kings of Israel all but two are branded by the Holy Ghost for wicked and yet this nation was Gods peculiar and chosen people out of all the world And lastly when the Rulers sate in Councell against Christ none spake for him but Nichodemus Ioh. 7.50 51. All which shewes that it is neither a good nor a safe way to imitat other mens examples be they never so rich never so great Or if we avoid not their sinnes wee shall not escape their plagues if we sinne together we shall be sure to perish together as when those three and twenty thousand Israelites committed fornication after the example of their chiefe Princes they were every one destroyed both leaders and followers Num. 25.9 1 Cor. 10.8 And as when those other Cities followed Sodoms lust they were all consumed with Sodoms fire Iud. 7. Onely there shall be this difference as the errors of the eminent are eminent errors and the more noble the person the more notorious the corruption for great Persons like the great lights of Heaven the most conspicuous planets if they be eclipsed all the Almanacks of all nations write of it whereas the small Starres of the Galaxy are not heeded all the country runnes to a Beakon on fire no body regards to see a shrub flaming in a valley whereby sinne in them is not onely sinne but subornatione quae in Vulgaribus nugae in Magnatibus blasphemia so these great offenders shall meete with great punishments and as their fault is according to the condition of their place so shall the nature and proportion of their retribution be § 50. 3 BUt thirdly 3 Of the greatest schollers suppose most of the Learned and greatest Shcollers in the land were given to this vice which notwithstanding is a vanity to conceive yet all were one this could be no excuse for thee For first not many wise men after the flesh are called but God hath chosen the foolish things of the world to confound the wise that no flesh should rejoyce in his presence 1 Cor. 1.26.27.29 yea the preaching of Christ crucified was foolishnesse to the wise Sages of the world 1 Cor. 1.23 It pleaseth God for the most part to hide the mysteries of salvation from the wise and learned and reveale them unto babes Math 11.25 Luk. 10.21 yea the saving knowledge of Christ is hid to all that are lost 2 Cor. 4.3 But if once men abuse their knowledge and learning to Gods dishonour and comply with Sathan and the world against the Church then he taketh that knowledge which once they had from them as he tooke heate from the fire when it would burne his children Dan. 3.27 I will destroy the tokens of the Southsayers and make them that conjecture fooles I will turne the wise men backward and make their knowledge foolishnesse saith the Lord Isa 44.25 he taketh the wise in their craftinesse and the counsell of the wicked is made foolish Iob. 5.13 As how many wise and learned men among the Gentiles have turned fooles and worshipped gods that were not able to wipe off the dust from their owne faces How many Papists that are great clarkes and wise men maintaine a thousand absurd and ridiculous Tenents yea such brainesicke Positions that never any old woman or sicke person doted worse To nominate two of two hundred Iohn Baptist with them hath so many heads that they cannot tell which is the right God made him but one Herod left him none they as if he were another Hydra have furnished him with a great many Christs crosse is so multiplied with them that the same which one ordinary man might beare if the peeces were gathered together would now build a Pinnace of a hundred Tunne yet they will tell us that every shiver came by revelation and hath done miracles but this appeares to me the greatest miracle that any man should beleeve them yea is not their folly and blindnesse such as to maintaine those things for truth which the Holy Ghost plainely calls the Doctrine of Devills 1 Tim. 4.1.2 And justly are they forsaken of their reason who have abandoned God yea most just is it that they who want grace should want wit too If Idolaters will needs set up a false god for the true is it not equall that the true God should give them over to the false and because they receive not the love of the truth that they might be saved therefore saith the Apostle God sendeth them strong delusions that they might believe lyes that all they might be damned which beleeve not the truth but had pleasure in unrighteousnesse 2 Thes 2.10.11.12 God giveth to every man a stocke of knowledge more or lesse to occupy withall and to him which useth the same well viz. to his glory and profit of himselfe and others he giveth more as to the Servant which used his Talents wel hee doubled them which makes the Holy Ghost frequent in these and the like expressions If any will doe Gods will hee shall understand the Doctrine whether it be of God or no Ioh. 7.17 A good understanding have all they which keepe the Commandements Psal 111.10 The Spirituall man understandeth all things 1 Cor. 2.15 to a man that is good in his sight God giveth knowledge and wisdome Eccles 2.26 wicked men understand not judgment but they that seeke the Lord understand all things Pro. 28.5 But as for him which useth it not much more if he abuseth his knowledge to his owne hurt and Gods dishonour as too many doe he taketh from him even that which he had formerly given him as he tooke away the odd Talent from the servant which had but one and did not use the same Luk. 19.24 That this is Gods manner of dealing you may see Mat. 21.43 Gen. 4.11 Acts 26.18 Isaiah 29.14 and 44.25 and 6.9.10 Dan. 2.19.23 Iob 5.13.14 Ioh. 9.39 and 12.37.40 Rom. 1.28 Eph. 4.18.19 1 Cor. 1.20 2 Thes 2.10.11.12 Hee is not more the author of light in Goshen then of blacke darkenesse in Aegypt hee doth not more open the heart of Lydia then harden the spirit and make obstinate the heart of Sihon King of Hesbon Deut. 2.30 If there be a Mordecay growing into favour with him there is also an Haman growing out of favour As Eliah's spirit is doubled upon Elisha so the good Spirit departed from Saul As the Gentiles became beleevers so the Iewes became Infidells As Saul became an Apostle so Iudas
would disperse and dispell all the blacke clouds of their raigning sinnes in a moment as the Sunne doth no sooner shew his face but the darknesse vanisheth or as Caesar did no sooner looke upon his enemies but they were gone Egypt swarmed with Locusts till the west winde came that left not one He cannot delight in sinne nor dote upon the world that knowes Christ savingly § 156. OB. Ob. That the strictest livers are seldome the wisest men answered But the objection which as they thinke cannot be answered like the invincible Nauy in 88. is this We see by experience that the strictest livers are seldome the wisest men yea who more vicious then many that know most Answ I am not ignorant that some Fooles have made other Fooles beleeve that none trouble themselves about Religion but the simplest yea the most holy and religious in all ages have beene accounted Fooles and mad men Elisha was counted no better by that man of the Sword 2 King 9.11 in Hosea's time the Prophet was esteemed a foole and the spirituall man mad Hosea 9.7 yea our Saviour Christ with open mouth was proclaimed mad by his carnall hearers Iohn 10.20 Mar. 3.21 and Paul the like by Festus Acts 26.24 yea all the Apostles were reputed Fooles 1 Cor. 4.10 and this hath beene the worlds vote ever since the sincere Christian was so reputed in Pliny's time and after in St. Austins time yea Iulian the Pelagian could gibe St. Austin that he had none of the wise Sages nor the learned Senate of Philosophers on his side but onely a company of meane trades-men and handycrafts-men of the vulgar sort that toke part with him whose answer was thou reproachest the weake things of the world which God hath chosen to confound the things which are mighty And is it otherwise now Is not the honest devout orthodox Christian the plain dealing and religious man hee that declares his meaning by his words that cannot or will not lye and desemble shift and flatter temporise and accommodate buy promotion supplant growe rich take bribes he that will rather suffer then do evill ordinarily esteemed an idior or silly asse yes by all that are craftily wicked as you may heare out of their owne mouths Wisd 5.3 to 9. To worldly men Christian wisdome seemes folly saith S. Gregory and well it may for even the wisdome of God is foolishnesse with the world 1 Cor. 1.18.23 But shall we therfore take it for grant Worldly men count wisdome folly and solly wisdome that they are wisest because they suppose and say they are no for first as he must have a sweet breath that can judge who hath a sweet breath so to judge who is a wise man is onely the office of a wise man Secondly the Lawes of our Land wil not admit a delinquent for a witnesse after he is found guilty neither will I and they stand convicted of folly Sections the 34.38.39.40.51.91.157.184.190 But if they will put themselves upon a faire tryall they shall have an equall proceeding or if they will heare the case argued if reason give not sentence on the good mans side let mee suffer as a slanderer Indeed wisdome hath alwayes carried that shew of excellency that not only the good have highly affected it as Salomon who prayed for wisdome and Moses who studied for wisdome and the Queene of Sheba who travelled for wisdome but the very wicked have laboured for it who are ashamed of other vertues so that wisdome is not only justified of her children but also of the children of folly Knowledge is so faire a virgine that every cleare eye is in love with her it is a pearle despised of none but Swine O the pleasure that rationall men take in it they that care not for one dramme of goodnesse would yet have a full scale of knowledge though they never mind to do good yet there is no good which they would not know among all the trees of the garden none so pleaseth them as the tree of knowledge As wisdome is excellent above all so it is affected of all as oyle was both of the wise and foolish Virgins it hath beene a mark which every man hath shot at ever since Eve sought to be as wise as her Maker But as an hundred shootes for one that hits the marke some short some over and some aside so an hundred ayme at wisdome for one that lights upon it Ecclesiastes 7.28 Yea as many thinke themselves good fellowes for one that is a good-fellow indeed so many thinke themselves wisemen for one that is wise indeed Of all sorts of men in the world none repute themselves or are reputed by others wiser then the profound humanist and cunning politician and the yet neither of these may compare with the godly man for wisdome and knowledge § 157. FIrst They not alwayes the wisest which know most not the humanist for they are not alwayes the wisest which know most as I have proved at large § 50.51 I will further confirme it There are a generation of men that mightily thirst after wisdome and knowledge and to get it they are no niggards of their labour for they leave nothing 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 bee meant of substances or accidents are ignorant of nothing but the way to heaven are acquainted with all Lawes and customes save the Law of God and customes 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 projectors but never come to the roofe they spend all their time in seeking after wisdome as Alchymists spend all their present estates to finde the Philosophers stone but never find it for their thirst after knowledge being a natural thirst which stands more upon the quantity then the quality themselves being like Ballances which make no difference betwixt Gold and Lead but in the weight for a worldling is as well pleased with the handmaid humane or mundane wisdome as with the Mistresse divine and supernaturall wheras none but this will content the generous Christian natural men resembling the three lower elements of Aire Water and Earth which are pleased with lower roomes the regenerate the element of Fire which no place will content but the uppermost it 's owne Region they never attaine to that which is true wisdome indeed For as the ragged Poet told Petronius that Poetry was a kind of learning which never made any man rich so may I tell these that humane learning of it selfe never made a wise man For so long as men desire knowledge and not a blessing with it for no other end but to remove their ignorance as Pharaoh used Moses but to remove the plagues and studie the Scriptures and other bookes only to make gaine thereof or to bee the abler to
immoderately taken makes them which drinke it thinke themselves wise and their discourse unanswerable and so it is by reason of their obstinacy hereupon their speech is much though little to the purpose and what ever the question be the truth is on their side all is spoken in print that is spoken by them though their phrase the apparell of their minds hath a rash outside and fustian lynings which would make them hold their peace if they but heard themselves with my eares as Xenocrates the Philosopher told one that was a great babler yea all the Drunkards Geese are Swanns and all their vertues tenne foote long as for faults they have none for poore soules they see neither their slips nor wants Secondly a Drunkard with the sluggard in the Proverbs is wiser in his owne conceit then seven men that can render a reason because he speakes so much and heares so little They that talke so much to others seldome speake with themselves enough and then for want of acquaintance with their owne bosomes they may well be mistaken and present a foole to the people while they thinke themselves wise Alasse if they have once read but the Fayry Queene the Arcadia and Montaigne his essayes I dare not say the booke of statutes or the Chronicles or can but breake a jeast as many of them are like Sarmantus a gentleman of Rome whowas famous only for his scoffing then they conceit of themselves as Menecrates the Physitian did who though not worthy to be Aesculapius his Apothecaries boy would needs be Iupiter and opinion you know is all in all every thing wee light upon is as we apprehend it opinion makes women faire and men lovely opinion makes men wise valiant rich nay any thing § 38. BUt are they so wise The greatest Bowzers Proved the greatest Buzzards to Sect. 42. because they thinke themselves so No no more then Simon Magus was great because he called himselfe a great man for what ever they thinke by the rule of Scripture every Drunkard is a foole Pro. 20.1 and experience shewes that the greatest bowsers are the greatest Buzzards in the world that they have most leaden conceits dull understandings drossie wits grosse and muddy affections for either they are of so meane breeding that they are ignorant of any other entertainment or of such slow conceit as they are not company one for another without excessive draughts to quicken them Or thirdly so abundantly talkative that they prove themselves fooles the other way for even their much babling is an argument sufficient to prove them fooles What saith wise Salomon a Fooles voice is knowne by a multitude of words and babling Drunkards account it not wisdome to speake few things or words yea they can better aford you a sea of words then a drop of wit as marke whether their discourse be not more sound then substance winde then matter Yea tell me whether a talkative drunkard bee not an unbraced Drum able to beate a wise man out of his wits except he should stop his eares or absent his person when such intrude themselves into his company We reade that Horace was put into a sweat almost into a feaver by the accidentall detention of a bablers tongue But to goe on ever where is least braine saith Socrates there is most tongue and lowdest even as a Brewers cart upon the stones makes most noyse when his vessells are emptiest Indeed when a modest man gave thankes to God with a submisse and low voice an impudent criticall gallant found fault with him that hee said Grace no lowder but he gave him a bitter reply make me but a foole and I shall speake as lowd as you but that will marre the Grace quite A babling tongue sheweth great pride and little knowledge but how seldome is the tongue liberall where the heart is full Spintharus gives this praise of Epaminondas that he hardly ever met with one that knew more then he or spake lesse profound knowledge sayes little deepe rivers passe away in silence but what a murmur and bubling yea sometimes what a roaring doe they make in the shallowes Yea both the greatest knowers and the greatest doers are ever the least talkers Sampson slew a Lyon yet he made no words of it whereas they that have busie tongues have commonly lazie hands which also proves that they have vaine hearts The lesse vertue the greater report who can wonder to finde a flood in the tongue when the heart is empty Indeed when once a Rabbi little learned and lesse modest usurped all the discourse at table one not for want of ignorance much admiring him asked his friend in private whether he did not take such a man for a great scholler but what was the answer he may be learned quoth he for ought I know but I never heard learning make such a noyse The full vessell gives you a soft answeare but sound liquor so the knowing and sollid man will either be silent or his words shall be better then silence whereas they that speake much seldome speake well § 39. BUt to make it undeniable that Drunkards are fooles Drunkennesse either findes them fooler makes them fooles that use is see how drunkennesse either finds men fooles or makes them fooles that follow it First it commonly finds them fooles for excesse is a true argument of folly Plutarch was wont to laugh at those that would be counted wise as Plato and yet would be drunke with Alexander Indeed we use to say when the drinke is in the wit is out but surely if the wit were not first out drinke in excesse would not be admitted in A wise man will moderate his appetite master his unruly affections gainesay all unreasonable requests whereas to be overcome with excesse and overswayed by every idle solicitor is the cognizance of a foole Yea who more sottish then he which refuseth to be a Saint that he may be a beast who more foolish then those prophane Esaus that will sell their birth-right reason and the blessing of grace here and glory hereafter for a messe of pottage a little sensuall delight and with Adam part with their salvations for an Apple Yea Esau was a foole for selling away his birth-right but in selling it away for a messe of pottage he was twice a foole What greater folly and madnesse saith St. Gregory then for a little worldly pleasure to loose an eternall kingdome and then rest in torment for evermore Many censure Herods grosse impotencie and yet second it with a worse giveing away their pretious soules for the short pleasure of sinne for what is halfe a kingdome yea the whole world to a soule so much therefore is there madnesse greater as their losse is more Yea the Drunkard is a foole touching temporalls I would faine know whether is wisest the prodigall waster or the covetous griper he that with a wanton eye a liquorish tongue and a gamesome hand indiscreetly ravells out his Auncecestors faire
graine of grace is more worth then many pounds of naturall parts But learning and grace do not alwayes keepe company together yea oh Lord how many are there that have a depth of knowledge yet are not soule wise that have a library of Divinity in their heads and not so much as the least catechisme in their consciences No rare thing for men to abound in speculation and be barren in devotion to have full braines and empty hearts clear judgement and defiled affections fluent tongues but lame feet yea you shall heare a flood in the tongue when you cannot see one drop in the life But see how justly they are served they might bee holy and will not therefore though they would bee soule wise yet they shall not the scorner seeketh wisdome but findeth it not Pro. 14.6 Let them know never so much they are resolved to be never the better and they which are unwilling to obey God thinks unworthy to know § 51. NO wicked man is a wise man That no wicked man is a wise man for as God is the giver of wisdome so hee reveales himselfe savingly to none but his children the godly First God only is the giver of it For as no man can see the Sunne but by the light of the Sunne so no man doth know the secrets of God but by the revelation of God Mat. 16.16 17. to know the mysteries of the Kingdome of Heaven wee must have hearts eyes and eares sanctified from above Deut. 29.2 3 4. Ps 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 and 3.19 for as meere sense is uncapeable of the rules of reason so reason is no lesse uncapeable of the things that are supernaturall Yea the true knowledge of the nature and state of the soule must come by his inspiration that gave the substance As the soule is the lamp of the body and reason of the soule and religion of reason and faith of religion so Christ is the light and life of faith 2. God reveales himselfe savingly to none but the godly and such as he knows will improve their knowledge to his glory even as husbandmen will not cast their seed but into fruitfull ground which will returne them a good harvest the secrets of the Lord saith David are revealed to them that feare him and his covenant is to give them understanding Psa 25.14 these secrets are hid from the wicked neither hath hee made any such covenant with them the faithfull are like Moses to whom God shewed himselfe Exod. 3. like Simeon that imbraced Christ in his armes Lu. 2.28 like Iohn the beloved Disciple that leaned on his bosome Ioh. 13.25 like the three Disciples that went with him up the mount to see his glory Matth. 17. like the Apostles whose understandings he opened Luk 24.45 and to whom hee expounded all things whereas to unbelievers he speakes all things as it were in Parables Mar. 4.34 see this in Abrahams example shall I hide from Abraham that thing which I do saith God Gen. 18.17 As if this were an offence in God if he should tell the righteous no more then hee tells the wicked They which love God saith S. Iohn know God but they which have not this love know not God though they have never so much knowledge besides 1 Iohn 4.7 Yea suppose a man be not inferiour to Porcius who never forgat any thing he had once read to Pythagoras who kept all things in memory that ever hee heard or saw to Virgil of whom it is reported that if all Sciences were lost they might bee found in him to Bishop Tunstal whom Erasmus called a world of knowledge to A ristotle who was called wisdome it self in the abstract to that Romane Nasica who was called Corculum for his pregnancy of wit that Grecian Democritus Abderita who was also called wisdome it selfe that Britaine Guildas called Guildas the sage that Iew Aben Ezra of whom it was said that if knowledge had put out her candle at his braine shee might light it againe and that his head was a throne of wisdome or that Israelitish Achitophel whose words were held as Oracles to Iosophus Scaliger who was skil'd in thirty languages yet if he want faith holinesse the love of God and the Spirit of God to be his teacher he shall not be able really and by his owne experience to know th◠chiefe points of Christian religion suc◠as are Faith Repentance Regeneration◠the love of God the presence of the Spifrit the Remission of sins the effusion o◠grace the possession of heavenly comforts not what the peace of conscience and joy in the Holy Ghost is nor what the communion of Saints means when every one of these are easie and familiar to the meanest and simplest believer Now will you know the reason the feare of the Lord saith Salomon is the beginning of wisdome Prov. 1.7 as if the first lesson to be wise were to be holy For as the water ingendereth yce and the yce againe ingendereth water so knowledge begets righteousnesse and righteousnesse again begetteth knowledge It is between science and conscience as it is betweene the stomack and the head for as in mans body the raw stomack maketh a rheumatick head and the rheumaticke head maketh a raw stomack so science makes our conscience good and conscience makes our science good It is not so much scientia capitis as conscientia cordis that knowes Christ and our selves whence Salomon saith give thine heart to wisdome Pro. 2.10 and let wisdome enter into thine heart Proverbs 4.4 Againe if it be ask'd why the naturall man perceiveth not the things of the Spirit of God S. Paul answers he cannot know them because they are spiritually discerned 1 Cor. 2.14 and indeed if they be spiritually discerned how should they discerne them that have not the Spirit Now if it be so that men may bee exquisitely wise and incomparably learned in the worlds opinion and yet very fools in the judgement of heaven if not many wise men after the flesh are called but that a great number of them go the wrong way yea if God turnes their wisdome into foolishnesse that abuse their gifts and reveales himselfe savingly to none but such as feare and serve him then is their no safety in following their example or in building our faiths upon their judgements Indeed we are too prone to imitate the learned and to thinke we go safe enough if wee tread in their steps although they tread awry for say wee they know the will of God what hee requires and practise what they thinke will bring them to happinesse especially so much as is absolutely necessary to salvation and they do so and so or else they speake not as they think because they do not as they speake for none live worse then many of them But
for example It is a fearefull thing to omit good more fearefull to commit evill as I have shewed but worse to delight in sinne worse then that to defend it but worse then worst to boast of it which is an usuall thing with thee Or thus hee doth bad enough that sins through infirmity being led captive against his will to doe foule crimes but thou doest incomparably worse who sinnest presumtuously and of set purpose yea of obstinate and resolved malice against God and his image as I shall in due place prove sining not only without all shame but not without malice insomuch that it is thy least ill to doe evill for behold thou speakest for it joyest in it boastest of it enforcest to it mockest them that dislike it as if thou wouldest send challenges into heaven and make love to destruction Fourthly 4. His sias are so open and scandalous that the Gospel is dishonoured and God blasphemed thy sinnes exceed and weigh downe other mens that shall goe to the same place of torment because they are so open and scandalous for he that sinnes publickely to the dishonour of God and religion is a greater offender then if hee did the same at home and in private Sinne that is done abroad ceaseth to be single for it is many sinnes in one and that in a double respect it stumbles others it infects others First it stumbles others and this doth much to increase it It did wonderfully aggravate David's sin that it caused the enemies of God to blaspheme and made the sinne of Elie's sons whose scandalous lives made men abhorre the offerings of the Lord so heynous that God even swore unto Ely that the wickednesse of his house should not bee purged with sacrifice nor offering for ever 1 Sam. 3.14 O the difference between thy practise and what it ought to be Christians ought to be blameles pure and without rebuke yea to shine as lights to other men in the middest of a naughty and crooked nation Phil. 2.15 whereas thou by thy deboyshed life and abominable licenciousnes doest scandalize the Gospell and true religion yea make it odious to Turkes and Infidels according to that of the Apostle Rom. 2.24 Secondly it infects others in which regard saith Isiodore It is a greater offence to sinne openly then secretly for he is doubly faulty who both doeth and teacheth the same To sinne before the face of God is to dishonour him but withall to sinne before the face of men whereby others are taught and incouraged to doe the like is doubly to dishonour him An exemplary offender is like a malicious man sicke of the plague that runs into the throng to disperse his infection whose mischiefe outweighes all penalty Many an Israelite committed fornication and yet upon repentance got pardon but Zimry that would doe it impudently in the face of God and man was sure to perish § 124. FIftly 5 He commits many sins one in the â—â—ck of another and multiplies the same sins often this aggravates thy guilt exceedingly in that thou addest sinne to sinn as first thou committest drunkennesse and then in the necke of that thou blasphemest God slanderest thy neighbour seducest thy friend committest adultery murther c. as thou best knowest the wickednesse whereunto thy heart is privie when for a lesse matter then one of these that worldling forfeited his soule Luk. 12.20 Againe thou aggravatest thy guilt by multiplying of sinne that is by falling often into the same wickednesse and hereby Sathan makes sure worke for though the Devill be the father lust the mother consent the midwife sinne the child and death the portion yet all is like to miscarry if custome become not an indulgent nurse to breede up the same till it come to an habit Sathan first twines certaine small threads together of seeming profit pleasure c. and so makes a little cord of vanity therewith to draw us unto him and afterwards composeth of such lesser cords twisted together that cart-rope or cable custome of iniquity and therewith he seekes to bind men fast unto him for starting for when sinne by custome and long practice is growne to an habit this is sinne in perfection or the perfection of sinne because custome in sinne brings hardnesse of heart hardnesse of heart impenitency and impenitency damnation Yet this by the way is to be noted and remembred that men of yeares liveing in the Church are not simply condemned for their particular sinnes but for their continuance and residence in them sinnes committed make men worthy of damnation but liveing and abiding in them without repentance is that which brings damnation upon them such as live within the precincts of the Church shall be condemned for the very want of true faith and repentance § 125. SIxthly 6 He sins against mercy the abuadance of meanes and the many warnings which others never bad thy judgment shall not onely be increased according to thy sinnes but God will therefore adjudge thee to so much the sorer and severer condemnation by how much thy meanes of repentance hath beene greater If I had not come and spoken unto them saith our Saviour they should not have had sinne but now have they no cloake for their sinne Iohn 15.22 Ordinary disobedience in the time of grace and wilfull neglect of Gods call in the abundance of meanes is a great deale more damnable then the commission of sinne in the dayes of ignorance and blindnesse when the like meanes are wanting Those Gentiles the Ninivites were more righteous then the Iewes in that they repented at the voice of one Prophet yea and that with one Sermon whereas the Iewes refused and resisted all the Prophets which God sent among them but the Iewes who resisted our Saviour Christ's doctrine and put him to death were more righteous then such as amongst us are scoffers at Religion and Antipodes to the power of grace they were never convinced that he was the Messias sent from God to redeeme the world as all or almost all are that call themselves Christians because they professe themselves members of Christ and Protestants in token that they are ready to protest against and resist all such as are professed enemies to and opposers of Christs Gospell As for the Heathen Philosophers who knew not God in Christ they are more righteous then wicked Christians beyond compare for they beleeved as Pagans but lived as Christians wheras such beleeve as Christians but live like Pagans yea many of them would have beene ashamed to speake that which many of these are not ashamed to doe and though we are unworthy to be called Christians if we professe him in name and be not like him in workes yet the most part of men amongst us proclaime to the world that they have never thought whether they are going to Heaven or Hell There be many professed Christians but few imitaters of Christ we have so much science and so little conscience so much knowledge
8.32 and againe 1 Corinth 3. All things are yours whether it be Paul or Apollos or Cephas or the world or life or death whether they be things present or things to come even all are yours and you are Christs and Christ Gods v. 21.22.23 And indeed if God give the substantive Christ we may be sure he wil likewise afford the adjective things necessary for this life Matth. 6.33 so that the godly man is only rich the servant of Christ Jndeed though the divell makes fooles of them yet he makeâ— them wise enough to make fooles of any that will trust them is Lord of all § 161. ANd thus you have the wisdome of humanists and Politicians decyphered together with the wisdome of Gods people you see the difference betweene them and therein as I suppose that the former are none of the wisest and that the later viz. the vvisest politician upon earth the most ample and cunning Machevilian that lives be he a doctor in that deep reaching faculty is a starke foole in six main particulars ergo not so vvise as the godly man nor so vvise as the vvorld reputes him or he himselfe Yea he is vvorse then a foole for saith Saint Augustine If the Holy Ghost tearmes him a foole that only laid up his owne goods Luke 12.18.20 find out a name for him that takes away other mens Yet by the way mistake me not I am farre from advising thee to trust them ever the more for their simplicity I would rather wish thee to beware them for though the Divell makes fooles of them yet withall he makes them wise enough to make fooles of us and though they be but one eyed with Gorgon yet have they also iron talons and though with the Osprey a ravenous bird they have one flat hand to stroake yet have they another with clawes which wil cruelly gripe yea though they have the faces and tongues of men yet they have the talons of Gryffons full of rapine cruelty and oppression But you will tell me that the world is of another Judgement I answer So shall we if we looke upon them sidewayes as most men doe like as Apelles pictured Antigonus making shew only of that halfe of his face which was perfect but hiding the other side wherein he was blind and deformed then we shall take them for wise men and so be mistaken I confesse They are wise men in foolish things and foolish men in wise things the one speak Latine Greek and Hebrew the other Statutes History and Husbandry well enough to make their neighbours think them wise men but the truth is they seeme wiser then they are as we use to say of the Spanyards whereas the godly like the French are wiser then they seeme as thus they are wise men in foolish things and foolish men in wise things sharp eyed as Eagles in the things of the earth but as blind as Beetles in the matters of heaven and may be compared to Bats Night-crowes Owles and Cats which can see better in the darke then in the light their wisdome is like that of Moles which will dig under ground with great dexterity but are blind when they come into the Sunne or Cats especially the later sort that are onely gifted to catch Mice being in every thing else the simpliest creatures that live or the fish Polypus which is a most stupid and foolish fish yet useth great skill in taking of other fishes yea these are directly like witches and that in foure particulars First a witch is rarely pregnant in doing that which is evill 2. a witch neither can nor will doe good 3. a witch will sell her soule to the divel that shee may a little excell others in mischiefe 4. both they and these are indeed blind and in darknesse as having their beginning from Sathan the Prince of darknesse and their end in hell which is the pit of darknes for as they and witches do the same worke so they shall have the same wages because they are wise to evill their wisdome shall have but an evill end Againe if innocency be acknowledged meere simplicity then none are so simple as the religious for as it seemes their ignorance will not suffer them to doe evill Yea as Plistonax the Sonne of Pausanias when an Orator of Athens said the Lacedaemonians were unlearned and ignorant answered thou sayest true for we only of all the Grecians have learned none of thine ill conditions so may I say to these the godly of all others have learnt none of your Atheisticall practises But let the Holy Ghost determine that knowes better how to judge then any and then he is most wise that is most holy for goodnesse in the Scripture is tearmed wisdom and vice folly sinners and fooles Syâ—omina Prov. 1.7 In the dialect of the wise man it is plaine that the greatest sinner is the greatest foole and David thinkes there is no foole to the Atheist Psa 53.1 whose wayes utter his foolishnesse Ps 49.13 And though worldly men call the simple fooles yet God calls the crafty fooles Ieremiah 8.9 Luke 12.18.20 Mat. 6.23 and of all Atheists which seeme wise there bee no such fooles in the world as they which love money better then themselves To conclude the feare of the Lord is wisdome and to depart from evill is understanding Iob 28.28 and hee that is truly wise thinks that to be wisdome and folly which God thinks so § 162. They may be caâ—â—ed subtile persons but not wise men exceâ—t we take â—he greatest solly for the greatest wisdome IF you would know what to judge of them and how to call them they are properly subtile persons as the Holy Ghost stiles Ionadab who gave that wicked and crafty counsell to Amnon 2 Sam. 13.3.5 and the woman of Tekoa 2 Sam. 14.2 and Elimas Acts 13.10 being rarely gifted to deceive and more crafty and wily then is usuall but not wise men or if it may be termed wisdome as sometimes the Scripture terms it wisdom in an holy derision as Ge. 3.22 is to be understood or else calling it wisdom because worldly men deeme it so as in another place it calls preaching the foolishnesse of preaching because wicked men esteeme preaching but foolishnesse and as Christ calls the Pharisies just because they justified themselves Luke 15.7 or thirdly meaning by wisdome the wisdome of the flesh or of the world and that is as much as if it should say in other words foolishnesse for the wisdome of the world is foolishnesse with God saith Paul as the wisdome of God is foolishnesse with the world 1 Cor. 2.14 I am sure to be wise to evill is an evil wisdom or rather wisdome backward for where as God saith if any man will bee wise let him become a foole that hee may bee wise these on the contrary become wise that they may bee fooles they studie the dangerous art of selfe-Sophistry to the end that they may bee wily to beguile
themselves and to plot selfe-Treason then which there is no greater when the betrayer and betrayed spell but one man There is yea this is a kind of wisdome which is more contrary to wisdome then ignorance and indeed whence proceeds the subtilest folly but from the subtilest wisdome For as from the extreamest friendships proceeds the extreamest enmities and from the soundest healths the mortallest diseases so from the rarest and quickest agitations of our mindes ensue the most distempered and outragious frenzies there wants but half a pegs turn to passe from the one to the other In madmens actions we see how fitly folly suiteth and meetes with the strongest operations of our mindes who knowes not how unperceivable the neighbourhood is betweene folly and the liveliest elevations of these wits yea their crafty wisdome the occasion of their folly thy wâ—sdome and thy knowledge saith Isaiah they have caused theâ— to rebell Isaiah 47.10 and what is rebellion but folly as Iob 28.28 Proverbs 9.10.12 and 11.3 Deut. 4.6 Hosea 14.9 Iames 3.13.17 2 Tim. 3.15 and other the like places shew If then to use our Saviours words the light that is in them be darknesse how great is that darknesse Matth. 6.23 If their wisdome and knowledge be ignorance how great is that ignorance yea how inconceivably great is the folly of that ignorance surely in my judgment it is such that if the Law admit any to be beg'd for fooles these are the fittest and I cannot but wonder to see how the most are mistaken in them but being thus discouered I hope it will appeare that as love and lust are not both one so a cunning man and a wise man are not both one Wee have seene some that could packe the cards and yet cannot play well And even such fooles are the voluptious Now as I have shewen these two sorts of men their folly so it were as easie to shew that the voluptuous are fooles also though of all men they are the wisest in their owne conceits because they live the merriest and freeliest of all others Yea I could make it plaine to them that the very worst thing in religion even the reproach of Christ is better then the best pleasure that is in the sweetest sinne for so it was to Moses a man of a right esteeme and that one day in the courts of God viz. his holy Temple is better then a thousand elsewhere for so it was to David a man of a refined and reformed judgement yea S. Paul a sanctified man after hee was rapt up into the third heaven reckoned so meanly of the things below that he could hardly find forth a comparison for them homely enough Philipians 3.8 It is true carnall men think that if they once embrace religion farewel all joy and delight but they only think so it is not so for a good conscience when it is at the worst is even filled with joy Act. 5.41 2 Cor. 1.5 thus it fared with Steven Act. 7.55.56 and those disciples Chapter 13.52 yea a good conscience made Peter more merry under stripes then Caiaphas upon the Judgement seat and Paul happier in his chaine of iron then Agrippa in his chain of gold Neither have Gods children a lesse portion of outward blessings then the wicked when God knowes the same good for them Abraham was as rich as any of our Aldermen David as valiant as any of our Gentlemen Salomon as wise in humane skill as any of our deepest Naturians Susanna as faire as any of our painted peeces c. But I feare mee Egypt hath beene so teadious to you already that you aske for Goshen though indeed you have beene all this while in the light that you have look'd upon darknesse for darknes could never be seene by it self but by the light Besides I have search'd and rubd enough this sore only the plaister is wanting wherefore I will winde up this objection with a few helpes to or meanes of true wisdome and saving knowledge that so each one may bee able to understand the Scriptures and what qualifications God requireth in such to whom he will shew mercy and so much the rather because the worke of regeneration begins at illumination a man desires not that he doth not know saith Chrysostome neither are unknowne evils feared § 163. If any would obtaine this excellent grace of saving knowledge 6. Helpes to saving knowledge let him use these six helps and furtherances 1. Discard all filthy lusts and unruly affections 2. Get an humble heart 3. Procure the eye of a lively faith 4. Bee constant in Prayer 5. Be frequent and studious in the Scriptures 6. Advise with others First let him be careful to dispell and remove al filthy lusts and lewd affections for these are our eves First discard al filthy lusts and affections which doe deceive us our Dalilahs which lull us asleep while wee are deprived of the strength of our reason our enemies that are ever fighting against our soules as Peter speakes 1 Peter 2.11 Yea there needs no more to besot a man then the inordinate love of money for had one as many eyes as the Poets feign of Argus the melody of gaine would play them all out or fast asleepe Our affections like fire and water are good servants but evill masters for being corrupted and overswayed by lusts there be no such enemies as these home-bred and of a mans owne houshold Sinne is like the Albugo or white spot in the eye which dims our understandings and makes fooles of Catoes and Platoes and Tullies and Achitophels leaving them never an eye to see withall For as the Arke would not stay with the Philistins so wisdome and grace will not stay with sinners but flieth from them as believers would doe from a persecuting Tyrant If Ierusalem forgets her first love presently her right hand forgets her cuning and her tongue cleaves to the roofe of her mouth Psalm 137.5.6 If sinnes come in at the fore-dore graces will go out at the postern what communion hath light with darknesse they will not keepe company together vertues drop from such a tree like leaves and fruits in a great wind yea one sin openeth the doore for many vertues to goe out If one vertâ—e be offended she lureth away all her fellowes as when Abner was offended he drew away many of Ishbosheth's friends and they shrunk from him As a Judge to acquir his office must be free from passion and affâ—ction touching either party and as our eyes could not aright judge of colours except they were void of all colours nor our tongues discerne of tastes unlesse freed from tasts so no man can judge aright of passions except his mind be altogether free from passions Wherefore bee not so much led by lust passion or affection as by reason Wee know appetite in a burning Feavor will call for cold drink even to the overthrow of our lives if reason gainsay it not But as they that would see more
sharply and certainly shut one eye so doe thou let the eyes or windowes of thy affections bee shut to the allurements of the world and the flesh least they draw thee from the right line of obedience yea shut to humane reason also least it make thee mistake and swerve from faiths injunctions And then if thou canst but bring thy flesh with it's lusts a little asleep while thy soule is waking thou hast entred â—â—rough the gate into the porch of this heavenly Palace But he that will doe this must shunne all dispute with Sathan of which else where Secondly he must get an humble conceit of his owne wisdome 2 Get an humble heart The first step to knowledge is to know our owne ignorance we must become fooles in our owne judgements before we can be truly wise 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 Humble eyes â—re most capable of high mysteries he will â—each the humble his way saith David Psal â—5 9 yea the first lesson of a Christian â—s humility Matth. 11.29 Pro. 1.7 and he that hath not learnt the first lesson is not fit to take out a new One would thinke that a worldly wise man might most easily also make a wise Christian but St. Paul saith no except â—â—rst he becomes a foole that is acknowâ—edge his cleare light and wisdome which he hath so magnified for clearenesse to be blindnesse and ignorance he cannot be wise in this case 1 Cor. 3.18 Yea saith St. Cyprian it is as much lost labour to preach unto a man the things of God before he be humbled with the sight of his wants as to offer light to a blind man to speake to a deafe man or to labour to make a brute beast wise Pride is a great let to true wisdome for God resisteth the proud and onely gives grace to the humble Iames 4.6 1 Pet. 5.5 hence it comes to passe that few proud wits are reformed I am come unto judgement into this world saith our Saviour to the Pharisees that they which see not might see and that they which see meaning in their owne opinion might be made blind Ioh. 9.39 which was the reason he propounded his woes to the Pharisees and his Doctrines to the people An heart full of Pride is like a vessell full of aire this selfe-opinion must be blowne out of us before saving knowledge will be powred into us Humility is the knees of the soule and to that posture only the Lamb will open the booke Christ will know none but the humble and none but humble soules truly know Christ Now this grace of humility is obtained by taking a serious view of our wants the Peacock's pride is abated when she perceives the blacknesse of her legs and feete Now suppose we know never so much yet that which we doe knovv is farre lesse then that which we are ignorant of and the more we know the more we knovv vve vvant as all both vvise and holy men have felt and confest yea this vvas the judgement of the vvisest even amongst the Heathen Socrates being demanded vvhy the Oracle of Delphos should pronounce him the vvisest man of Greece made ansvver I know nothing but this that I know nothing neither can there be any thing in me to verifie the Oracle except this that I am not wise and know it whereas others are not wise and know it not and to be ignorant and knovv it not is by farre the greater ignorance So the renovvned Orator Cicero even bevvayled his own emptinesse I would quoth he I could light on the truth as easily as I can refut fasehood a negative knovvledge vvas the greatest knovvledge he vvould acknovvledge in himselfe He is wise that can truly see and acknowledge his ignorance he is ignorant that thinkes himselfe wise I 'le cleare it by a similitude being here below we thinke one Iland great but the whole earth unmeasurably if we were above in the firmament with these eyes the whole earth were it equally enlightned would seeme as little to us as now the least Starre in the firmament seemes to us upon earth and indeed how few Stars are so little as it even such is the naturall mans mistake in judging of and comparing what he hath with what he wants naturall wisdome with spirituall and Heavenly Wherefore if thou perceivest not more strength and wisdome to be in the weaknesse and foolishnesse of Gods truth 1 Cor. 1.25 which therefore only seemes weaknesse and foolishnesse because the strength and wisdome of it is not perceived by the fleshly eye then in the strength and wisdome of the profoundest Naturian and if thou beleivest not the godly to be most wise doe not blame them for foolishnesse but thy selfe for blindnesse and desire the Lord as Elisha did for his servant to open thine eyes Thus as by mortification and dying unto sinne we come to vivification and living unto grace or as by dying the death of nature we obtaine the life of glory so by becomming a foole a man may attaine to wisdome Wherefore get humility and thou hast mounted another step toward wisdome entred a second roome of this Palace § 164. THirdly let him get faith For as without faith no man can please God 3 Procure the eye of a lively faith so without faith no man can know God Faith doth clearely behold those things which are hid both from the eye of sense and the eye of reason I am come into the world saith our Saviour that whosoever beleeveth in me should not sit in darknesse Iohn 12.46 Reason and faith are the two eyes of the soule Reason discernes naturall objects faith spirituall and supernaturall We may see farre with our bodily eye sense farther with the minds eye reason but farther with the soules eye Faith then with both Yea the rationall doth not so farre exceede the sensuall as the spirituall exceeds the rationall and though reason and humane learning is as oyle to the Lampe of our understandings which makes them burne clearer yea so doubles the sight of our minds as Menander speakes that there is as much difference betweene the learned and unlearned as there is betweene man and beast yet Faith and illumination of the spirit adds to the sight of our minds as a Prospective glasse adds to the corporall sight Matth. 16.17 Christ is the Sunne of the soule Reason and Faith the two Eyes I am the light of the world saith our Saviour he that followeth me meaning by a lively Faith shall not walke in darknesse but shall have the light of life Iohn 8.12 and more see two eyes then one Yea the day with one eye doth for more things descry then night can doe with more then Argus eyes Vnregenerate men who want faith are like blind Sampson without his guide So that we must have minds lifted above nature