they are properly subtle persons as the Holy Ghost stiles Jonadab who gave that wicked and crafty counsel to Amnon 2 Sam. 13. 3 5. And the woman of Tekoah 2 Sam. 14. 2. And Elimas Acts 13. 10. as being rarely gifted to deceive and more crafty and wily then is usual But not wise men for this is rather wisdom backward and to study the dangerous art of self-sophistry to the end they may play wily beguile themselves and to plot Self-treason then which there is no greater when the Betrayer and Betrayed spell but one man Again admit them the most they are not wise in good though they be wise to do evil Or if you will wise in goods not wise in grace For as that old Serpent seemed to boast that he was richer then Christ when he said All these are mine Mat. 4. 9. So the Politician may truly say for the most part I am wiser then my plain dealing neighbour by five hundred pounds So that in some sense it may be said of them as one speaks of women though partially that they are more witty in wickedness then men Nor can I more fitly compare them then to Bats Night-crows Owls and Cats which can see better in the dark then in the light Their wisdom is like that of the Polypus which is a most stupid and foolish fish yet useth great skill in taking of other fishes Nevertheless yield them all that hath been mentioned this is the upshot They are blind and in darkness as having their beginning from Satan the Prince of darkness and their end in Hell which is the pit of darkness and because they are wise only to evil their wisdom shall have but an evil end In the dialect of the wise man the greatest sinner is the greatest fool Prov. 1. 7. And David thinks there is no fool to the Atheist Psa. 53. 1. 49. 13. And St. Austin tells us that the wisest Politician upon earth the most ample and cunning Machevilian that lives be he a Doctor in that deep reaching faculty is worse then a fool for if the Holy Ghost saith he terms him a fool that only laid up his own goods Luke 19 18 20. find out a name for him that takes away other mens And though worldly men call the simple fools yet God calls the crafty fools Jer. 8 9. Mat. 6. 23 And of all Athieâ—s and fools which seem wise there â—e no such fools in the world as they that love money better then themselâ—es And so you have the wisdom of â—â—umaniâ—s and Politicians decâ—pheâ—ed together with the wisdom of Gods servants Yâ—u see the difference between them and therein as I suppose that neither of the former are so wise as the godly man nor so wise as the world reputes them or they themselves I confess the one speak Latine Greek and Hebrew the other Statutes History and Husbandry well enough to make their neighbours think them wise but the truth is they seem wiser then 〈◊〉 are as is said of the Spaniard whereas the godly like the French are wiser then they seem The former are wise men in foolish things and foâ—lish men in wise things sharp eyed as Eagles in the things of the Earth but blind as Beetles in the matters of Heaven O that they had 〈…〉 wit to know that when all is done Heaven is a brave place where are such joys as eye hath not seen nor ear heard neither hath it entred into the heart of man to conceive the things which God hath pâ—epared there for them that love him 1 Cor. 2. 9. Sect. 12 Now as I have shewn these two sorts of men their folly so it were as easie to prove that all sorts of sinners are no better then Sots and Shallow-brains in comparison of the conscientious Christian. I 'll give you some particular Instances And the next that I will speak to shall be such as come nearest to these last mentioned that is your Covetous Miserly Muck-worms who though they be near neighbours to those Ambodexters I last spake of yet they are not the same men Now although you cannot name one property of a natural fool but the Covetous man is in that particular a greater fool Yet I will make the parallel in one onely lest I should vveary my Reader before I have dispatcht all my Clients or half Liâ—â—ed my men The Covetous Miser if you mark it esteems not of things according to their true value but prefâ—â—reth bables and triâ—â—es before things of greatest worth which is the most remaâ—kable propâ—â—ty of a natural fool that is being like the ignorant Indians in Florida Viâ—ginia New-England and Kenâ—da who for a Copper 〈◊〉 and a few toys as Beads and Hatchets will depart from the purest gold and sell you a whole Country with the hâ—uses and ground which they dwell upon As Judas preferred thiâ—ty pieces of siâ—ver before him that was Lord of the whole world and â—ansom of mankind so the covetâ—us man preseâ—s earth yea hell to heaven time to 〈◊〉 his bâ—dy before his soul yea his outward estate before either soul or body Whereas the godly care for the sâ—ul as the chief Jewâ—l and onely treasure and for the body for the souls sake and settle their inheritance in no land but the land of promise their end being to possess a Kingdâ—m without end They are not like Shâ—bna who built his Sepulchre in â—nâ— Country and was buried in another But like our English Meâ—chants that traffique in Turkey 〈◊〉 wealth in Turkâ—y yet plant not in Turkey but transport for England It cannot be said of them as it may of the most that they worship the Golden Calf because they consider that Peâ—unia the Worlds Queen I mean that world whereof the Devil is King extends her Râ—giments but to the brim of the grave and is not current one step farther Worldly hearts are penny-wise and pound foolish they know how to set high prizes upon the worthless trash of this world but for heavenly things or the God that owns them they shamefully undervalue Like Judas who valued Marâ—es Oyntment which she bestowed upon the feet of Christ at three hundred pieces of silver and sold his Master on whom that odour was spent for thirty But it is not so with the godly they think it the best purchase that ever was in the world to buy him who bought them in comparison of whom all things else are dross and dung as Paul speaks Phil. 3. 8 And indeed if we once havâ— him we have all things as the Apostle argues Rom. 8. 32. 1 Cor. 3. 21 22 23. So that the godly man is onely rich the servant of Christ is Lord of all Whereas by a just judgement of God upon the covetous Miseâ— who makes Mammâ—n his god the Devil makes them his Dâ—udges to get and bring him in Gold as the King of Spain does the poor Iâ—dians that he may keep it in banke for the next prodigal to spend as ill as the
No Wicked Man a Wise Man True Wisdom DESCRIBED The EXCELLENCY OF Spiritual Experimental and Saving Knowledge above all Humane Wisdom and Learning With Directions how to become Wise. Wherein also is proved 〈◊〉 what Sensual Men account the greatest Freedom is indeed the most perfect Slavery and Vassallage BEING A choice cheap Gift to profit please a Friend By R. Younge 〈…〉 in Essex Florileguâ— Licensed and Entred according to Order Receive my instruction and not silver and knowledge rather then choice gold For wisdome is better then rubies and all the things that may be desired are not to be compared to it Prov. 8. 10 11. See Job 28. 15 to 20. Prov. 1. 23. Psal. 111. 10. Joh. 7. 17. Psal. 25. 9 14. Eccles. 2. 26. Prov. 28. 5. James 1. 5. Rare Scriptures touching Wisdome London Printed by Tho. Milbourn and are to be sold by James Crumpe in little St. Bartholomews Well-yard and by Peter Parker in Popes-Head-Alley With 39 other pieces composed by the same Author 1666. True WISDOM Described c. Section 1. MEn no more differ from beasts plants stones in shape speech reason then some men differ from others in brain in heart in life Whence the very heathâ—n Poets usually and most fitly compare some men to stones for their hardness and â—nsensibleness others to plants that only fill their veins a third sort to beasts that please their senses too a fourth to evil Angels that only sin and cause others to sin a fifth to good Angels that are still in motion always serving God and doing good yet ever rest Besides experience teaches that mens judgements and censures are as various as their pallats for what one admires another slights as is evident by our Saviors auditors of which some admired others censured a third sort wept a fourth scoft a fifth trembled a sixth blasphemed when they heard him And how should it be otherwise when the greater part are as deeply in love with vice and errour as the rest are with vertue and truth when mens conditions and constitutions vary as much as their faces as the holy Ghost intimates in comparing several men to almost every several creature in the Vniverse Nor is the Epicure more like a Swine the Lustful person a Goat 〈◊〉 â—udulent man a Fox the Backbiter a barking Dog 〈…〉 an Asp the Oppressor a Wolf the Persecutor 〈◊〉 the Church-robber a Wild Bore the Seducer a Serpent yea a Devil the Traytor a Viper c. 2 Tim. 4. 17. Luk. 13. 32. Phil. 3. 2. Psal. 22. 12 13 16 20 21. 74. 13 14 19. 80. 13. Mat. 23. 33. Dan. 7. 4 5 6. c. Zeph. 3. 3 4 c. Cant. 2. 15 17. c. then every of them is unlike another Amidst so much variety I have chosen to acquaint you how one man differs from and excels another in knowledge and wisdom and to prove that to be wise indeed is the portion but of a few even in our Goshen where is so much means of Light and Grace All sorts of men may be comprised under one of these three Heads The Sensual Rational Spiritual For if you observe it some men 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 like to the Moon in Eclipse as having no light in it self neither towards earth nor towards heaven Insomuch that one excels another in wisdom as the stars excel one another in glory Of which particularly First There is no less difference between the rational and sensual the wise simple the learned unlearned then there is between men and beasts as Menander speaks or between the living and the dead as another hath it and yet the rational do not so far excel the sensual as the spiritual excel the rational Touching these three degrees of comparison I begin with the sensual Sensual or as wise Solomon calls them brutish men that have been ill bred are so drowned in sin and sensuality and their spirits so frozen and pitifully benummed with worldliness and wicked customs that they cannot judge aright either of spiritual matters or rectified reason They know no other way then the flesh leads them It is the weight that sets all their wheels a going the horses that draw their chariot the very life of their corruption the corruption of their life without which they do nothing Yea in matters divine and spiritual they are of as deep a judgement as was Callico who stuft his pillow a brass pot with straw to make it soft Or that German Clown who undertook to be very ready in the ten Commandments but being demanded by the Minister which was the first made answer Thou shalt not eat Or that simple Fellow who thought Pontius Pilate must needs be a Saint because his name was put into the Creed They are like the Ostrich Job 39. 17. whom God hath deprived of wisdom to whom he hath given no part of understanding And which leaves them without all hope of being wiser they had rather keep conscience blind that it may flatter them then inform it that it may give a just verdict against them counting it less trouble to believe a favorable falshood then to examine whether it be true Secondly They are so far from receiving instruction that they will scorn and scoff at their Admonishers As do but tell them of their swearing drinking whoring you are sure to be call'd Quaker Phanatick or the like Yea what a clamour will the blundering rabble make if they but hear one reprove a blasphemer or any way endeavour to stop them in their way to destruction and what a number of sharp and deadly arrows will each of them shoot both at the good and goodness affirming with incredible impudence accompanied with invincible ignorance that there are not worse men in the world then the Religious and still the more sottish the more censorious It is the nature of ignorant and carnal men that walk after the flesh in the lusts of uncleanness whom St. Peter calls Brute beasts led with sensuality and made to be taken and destroyed to speak evil of the things which they understand not 2 Pet. 2. 12. Nor will they believe any thing but what they see with their eyes or feel with their fingers And as in spiritual so in natural things also An Ignorant Rustick seeing a Geometrician drawing of Lines not knowing to what end he doth the same is apt to judge him foolish and phantastick Tell a plain Country fellow that the Sun is bigger then his Cart-wheel and swifter in course then the best of his Horses he will laugh you to scorn yea I have red of a simple Clown that killed his Ass for drinking up the Moon which he had a little before seen in the water and of another that looking into his Well and seeing face answer face ran home
thou wilt say or at least thou hast reason to say if there be so few that are soul-wise I have all the reason in the world to mistrust my self wherefore good Sir tell me how I shall be able to get this spiritual and experimental knowledge this divine and supernatural wisdom Answ. By observing these Five Rules First Let such a willing and ingenious soul resolve to practise what he does already know or shall hereafter be acquainted with from the Word of God and Christs faithful Messengers For He that will do my Fathers Will saies our Saviour shall know the doctrine whether it be of God or no John 7. 17. A good understanding have all they that keep the Commandments saies holy David Ps. 111. 10. and proves it true by his own example and experience I understood saies he more than the Ancient and became wiser than my teachers because I kept thy precepts Psal. 119. 97 98 99 100. To a man that is good in his sight God giveth knowledge and wisdom Eccle. 2. 26. The spiritual man understandeth all things 1 Cor. 2. 15. Wicked men understand not judgement but they that seek the Lord understand all things Prov. 28. 5. Admirable â—ncâ—uragements for men to become godly and conscientious I mean pâ—actical Christians Secondly If thou wouldst get this precious grace of saving knowledge the way is to be frequent in hâ—aring the word preached and to become studious in the Scriptures for they and they alone make wise to salvation 2 Tim. 3. 15. Ye erre saith our Saviour not knowing the Scripture Matth. 22. 29. Maâ—k 12. 24. We must not in the search of heavenly matters either do as we see others do neither must we follow the blinde guide carnal reasâ—â— or the deceitful guidâ— our corrupt hearts but the undeceivablâ— and inâ—alâ—ible guide of Gods Woâ—d which is truth it self and great need there is for as we cannot perceive the fulness of our faces unless it be told us or we take a glass and look our selves therein so neither can we see the blemishes of our Souls which is a notable degree of spiritual Wisdom but either God must make iâ— known to us by his Spiâ—â— or we must collect the same out of the Scâ—iptures that celâ—stial glass though this also must be done by the Spirits help Therefore Thirdly If thou wilt be Soul-wisâ— and truly profit by studying the Scriptures be 〈◊〉 and fervent in Prayer to God who is the only giver of it for the direction of his holy Spirit For first humble and faithful Prayer uâ—heâ—ed in by meditation is the cure of all obscurity Especially being accompanied with fâ—rvour and fervenâ—y as you may see Matth. 21. 22 If any â—ack wisdom saith St. James let him ask of God who giveth to all men liberally and reproacheth no man and it shal be given him Jam. 1. 5. Mark the words it is said if any wherefore let no man deny his soul this comfort Again ask and have It cannot come upon easier terms Yea God seems to like this suit so well in Solomon as if he were beholding to his Creature for wishing well to it self And in vain do we expect that alms of grace for which we do not so much as beg But in praying for Wisdom do not pray for it without putting difference desire not so much brain-knowledge as to be Soul-wise and then you will imploy your wisdom to the glory of the giver Let thine hearts desire be to know God in Christ Christ in Faith Faith in good works to know Gods Will that thou mayst do it and before the knowledge of all other things desire to know thy self and in thy self not so much thy strength as thy weakness Pray that thine heart may serve thee in stead of a commentary to help thee understand such points of Religion as are most needful and necessary and that thy Life may be an Exposition of thy inward man that there may be a sweet harmony betwixt Gods word thy judgement and whole conversation that what the natural man knoweth by roat thou mayst double by feeling the same in thine heart and affections As indeed experimental and saving knowledge is no less felt then known and I cannot tell how comes rather out of the abundance of the heart than by extreme study or rather is sent by God unto good men like the Ram that was brought to Abraham when he would have Sacrificed his son Isaac When Christ taught in the Temple they asked How knoweth this man the Scriptures seeing he never learned them So it is a wonder what learning some men have that have no learning Like Prisilla and Aquila poor Tent-makers who were able to school Apollos that great Clerk a man renowned for his learning What can we say to it For no other reason can be given but as Christ said Father so it pleaseth thee For as Jacob said of his Venison when his Father asked how he came by it so suddenly Because the Lord thy God brought it suddenly to my hands So holy righteous men do more easily understand the words of God than do the wicked because God brings the meaning suddenly to their hearts as we read Luk. 24. That Christ standing in the midst of his Apostles after he was risen from the dead opened their understandings that they might understand clearly the Scriptures and what was written of him in the Law of Moses and in the Prophets and in the Psalms ver 44. 45. Lo how suddenly their knowledge came unto them But see what a general promise God in the Person of Wisdâ—m hath made to all that serve him Prov. 1. Turn you at my reproof and behold I will pour out my spirit unto you and make known my words unto you vers 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him and his covenant is to give them understanding ver 14. These secrets are hid from the wicked neither hath he made any such covenant with them but the contrary As see Dan. 12. 10. Vnto you it is given to know the secrets of the Kingdom of Heaven but to others in Parables that they seeing should not see and hearing they should not understand Luk. â— 10. Mark 3. 11. Matth. 13. 13. Again It is not enough to pray except also it be in Christs name and according to his will believing to be heard for his sake and that it be the intercession of Gods own spirit in you And being truly sensible of your sins and wants that you chiefly pray for the pardon of sin the effusion of grace and for the assistance of Gods Spirit that you may more firmly believe more soundly repent more zealously do more patiently suffer and more constantly persevere in the practise and profession of every duty But above all you must know that as Sampsons companions could neâ—er have found out his Riddle if they had not plowed with his Heifer so â—o man can knew the secrets of God but