Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	apostle_n	call_v	prophet_n	2,783	5	6.3476	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67553	Two very usefull and compendious theological treatises the first shewing the nature of wit, wisdom, and folly : the second describing the nature, use, and abuse of the tongue and speech, whereby principally wisdom and folly are expressed : by Richard Ward.	Ward, Richard, 1601 or 2-1684.	1673 (1673)	Wing W807; ESTC R25182	162,213	249

our personal constitution is and what our life and conversation is SECONDLY It is our duty to labour to remove Folly and Foolishness far from us Prov. 8.5 9.6 Two things are here considerable 1. Wherein Folly and Foolishness consists 2. The fruits and effects of Folly † I. Folly and Foolishness consists in Five things viz. First Non considerando in not considering Psal 92.6 Isa 57.1 Eccles 2.14 Luk. 2● 25 Isa 44.19 that is I. That nothing comes by chance 1 King 22.34 And II. That Gods hand is in all our afflictions Psal 14.1 Isa 19.12 And III. That the Cause of all is sin 1 King 8 38. This is the worst of all Prov. 17.10 23 35. Secondly Non cautè ambulando in not walking watily Jer. 4.22 5.4 Prov. 27.22 that is 1. By not Fearing Psal 119.120 Prov. 16.6 Jonah 1.16 And 2. By Laughing in the time of Lamentation by being merry in the time of mourning Prov. 15.21 Isa 22.12 Amos 6.6 Eccles 7.6 Isa 28.9 Thirdly Non respiciendo in not regarding the frailty of Life Psal 90.12 And therefore Apoplexies Plague Pestilence and such diseases as cut men suddenly off are sent abroad into the world Fourthly Mundanè sapiendo in studying only worldly wisdom in minding only worldly things Rom. 1.22 Isa 10.12 13. Exod. 1.10 1 Cor. 3.18 And Fifthly Malè curando in curing spiritual maladies amiss that is I. By avoiding the Effect not the Cause Many are afraid of the Plague who never fear sin although if they sin their conscience will follow them as the shadow the substance and clamour continually against them And II. By presuming to abide in their sins and the phrase of Fools Psal 107.17 Fools are afflicted by reason of their sins seems to denote this as if he should say Fools will not forsake their sins untill they be compelled by scourges as follows in the next particular viz. † II. The fruits and effects of Folly and Foolishness are these eight 1. A Fool wants understanding 2. He cannot be taught being uncapable 3. He cannot weigh and consider things as they are Deut. 31.22 Eccles 4. the last or 5.1 4. He cannot walk or work by rule and pattern Gal. 6.16 5. He cannot put a difference between thing and thing as between Brass and Gold or Glass and Crystal Rom. 1.28 6. He knows not times and seasons when it is time or fit to do such or such a business and when it is time to be left undone 7. He doth not forsee the events of things neither considers the danger of his folly as Prov. 7.22 23. And the fool followed her straightwayes as an One that goeth to the slaughter and as an ●diot to the stocks for correction till a dart struck through his Liver and as a bird hasteth to the snare not knowing that he is in danger Herodotus tells of Psilli a foolish people who being displeased with the South winde for drying up their waters would needs take up arms against it but while they marched on the sands to meet their enemy it blew so strongly that raising a drift of sand it overwhelmed them whereby instead of a victory they met with their graves as a just reward of their folly 8. Affliction is an effect of folly Psal 107.17 Fools are afflicted for their sins Sinfull Folly brings forth sorrow or foolish impiety or impious folly produceth punishment Isa 42.24 50.1 59.2 Jer. 5.25 Prov. 13.6 Jer. 44.2 3. For First The Law obliges the Lord to punish sin Gen. 2.17 1 Cor. 15.56 And Secondly Sin is the seed of punishment Hos 8.11 And Thirdly Only Faith and Repentance frees us And therefore let us examine our sins that is I. Our own sins not the sins of others And II. Our crying sins And III. Our confidence and boldness in sinning Jer. 43.2 And IV. Our craftiness and cunning And V. Our occult and secret sins whether 1. Such as yet are hid from our selves Psal 19.13 Or 2. Such as we desire to hide from the Lord Psal 90.8 Jer. 16.17 Mich. 3.16 CHAP. VI. Of Fools and Vnwise's IN this Chapter as in the former we have both a Doctrinal and a Practical Part to consider of The Doctrinal Part. In this Part we have these six things to observe and consider of † 1. Observe who are unwise namely First Sometimes some people Deut. 32.6 Hos 13.13 Secondly Sometimes some persons Now these persons ●ro said to be Vnwise 1. He who will wade thorow the River which he hath not sounded unless he can either swim well or have help at hand 2. Stultus ab obliquo qui cum discedere possit Pugnat in adversas ire natator aquas Ovid. When dangers may be shun'd I reckon him Vnwise who yet against the stream will swim 3. He who is ungratefull to God Deut. 3.26 4. He who protracts and delayes his Repentance and Conversion unto God Hos 13.13 5. He who is not converted to the Faith of Christ Rom. 1.14 6. He who is negligent and careless of his Conversation and Life Eph. 5.17 7. He who is illiterate and ignorant Rom. 1.14 or who either wholly wants the knowledge of the truth or having it doth not submit himself to be ruled by it Eph. 5.17 8. He who labours to allure others to sin Prov. 9.13 9. The carnal and unregenerate man is unwise 1 Cor. 2.14 Prov. 2.3 Jam. 1.5 And so is 10. The blind and ignorant man Eph. 4.18 Psal 14.1 5. 49.20 And 11. He who will not be reproved Prov. 12.1 15. 12. He who neglects his time Eph. 5.8 Rom. 13.11 Prov. 10.23 14.9 13. He who communicates with the works of darkness Eph. 5.11 Isa 52.11 2 Cor. 6.16 And 14. He who walks not circumspectly Ephes 5.15 Coloss 4.5 Matth. 10.16 Now for a double cause these are called Vnwise viz. I. Because they labour for and endeavour after things which bring them no profit or spiritual advantage at all Isa 55.2 And II. Because they pursue and practise those things which will be their ruine as Adam sold Paradise for an Apple and Achan lost his Life for a Garment † 2. Observe that the Hebrews have three words for a Fool viz. I. Evil that is a curious fool II. Chesil that is an inconstant Fool. And III. Naval that is a wicked Fool. † 3. Observe how the Scripture may be freed and cleared from contradicting it self in regard of divers passages mentioned therein concerning Fools e. g. Christ Matth. 5.22 saith we must call none Fool now in thus saying he contradicts his Father Himself some Prophets some Apostles and some pious Persons Ans 1. God Prov. 12.6 calls wicked men Fools and it is lawfull for him so to call them Ans 2. Christ Matth. 23.17 19. calls the Scribes and Pharisees Fools and blind guides and Luk. 24.25 he calls the two Disciples Fools contrary to his own doctrine Matth. 5.22 Now for the reconciling of these we must note That as the true Christian

1 Cor. 3.19 And II. God will destroy the Wisdom of the wise 1 Cor. 1.19 And III. God will make such Wisdom foolishness 1 Cor. 1.20 And IV. God hath chosen the foolish things of the world to confound the wise 1 Cor. 1.27 Thus much for the Practical part of carnal and worldly Wisdom The Polemical Part. Concerning Wisdom these two things are controverted 1. Whether Wisdom be good or evil 2. Whether it be good or evil Alta sapere Qu. I. Whether is Wisdom good or evil Answ Concerning Wisdom the Scripture indeed seems to speak contrarily for Isaias condemns it and Solomon commends it First The Prophet Esay Chap. 5. 21. saith Wo to the wise Now for the right understanding of these words I will briefly propound and resolve three doubts viz. Doubt 1. Is Wisdom evil that the Prophet there saith Wo to the wise Ans Certainly no for it is so far from being evil that as the principal good it is first to be sought lest through ignorance we should erre Prov. 1.20 9.1 2. Doubt 2. Why then doth not the Prophet say Wo to the proud to lovers of themselves to self-conceited persons and to those who are falsly opinionated of their own wisdom rather than Wo to the wise Ans The Prophet doth this to show that there is a sort of Wisdom which we must beware of For there is a wisdom of the flesh and of the spirit Rom. 8.6 a supernal and infernal wisdom Jam. 3.14 a wisdom which leads unto good Rom. 16.19 and a wisdom which leads unto evil Jer. 4.22 and therefore worldly wisdom as evil is to be avoided Rom. 8.7 8. For I. The Lord thinks this wisdom foolishness 1 Cor. 3.19 And II. Threatens to overthrow it Isa 29.14 44.25 And III. Doth it indeed Job 5.3 Rom. 1.22 Exod. 1.10 because Non bonè conveniunt Reason and Religion a Linsy-woolsy garment an Ox and an Ass God and Belial the Ark and Dagon Light and Darkness Iron and Clay do not well agree together 1 Cor. 1.18 25. Doubt 3. What wisdom doth the Prophet Esay there condemn Ans That which a man hath in his own eyes in his own opinion Wo unto them who are wise in their own eyes and prudent in their own sight Isa 5.21 where he teacheth us Not to lean too much to our own judgement Prov. 3.5.7 and that 1. Because it will make us stop our ears against the truth and counsel of the Word Prov. 26.12 And 2. Because it makes men violent Prov. 12.15 17.12 Secondly Solomon highly commends wisdom saying The Wise man fears and departs from evil Prov. 14.16 and. Blessed is he who finds wisdom Prov. 3.13 because she is of most precious esteem Job 28.28 Prov. 2.3.8.11 Eccles 2.13 Now for the reconciling of Solomon who commends and of Esay who seems to condemn wisdom observe that there is a double Wisdom viz. I. Divine this is praised by Solomon and described by S. James 3.17 Flumen ex Eden in partes quatuor divisum significat quatuor virtutes Prudentia contemplationem veritatis c. August de grat con Manich. 2.10 Est fons vitae fons spiritualis gratiae fons virtutum caeterarum ad vitam aeternam Ambros de Parad. ca. 3. Wisdom is the fountain of Life spiritual grace yea of all vertues necessary unto salvation Therefore this Wisdom is not condemned or accounted as evil II. There is a Wisdom which is Humane and Carnal or the Wisdom of the flesh this doth not commend us to God but is condemned by God and of this the Prophet Esay speaks Object Humane Wisdom and Prudence is both commended and commanded Math. 10.16 Be wise as Serpents Yea Solon Lycurgus Thales Socrates and divers others are highly extolled for their wisdom As Plutarch saith of Fabius and Marcellus that they were Gladius Clypeus reipublicae so we may say that Wisdom is both the sword and buckler of the Common-wealth Besides Wisemen have spoken many things of God and that well as Hermes the Sibyls Plato Seneca and divers others yea even humane wisdom was given by God unto Solomon as a great blessing how then can it be evil Ans Wisdom and Prudence is either First Natural this sort of wisdom Solomon exceeded in Or Secondly Philosophical This is either I. Moral teaching vertues in this sort of wisdom Socrates Plato and Aristotle were very famous Or II. Political this is twofold viz. 1. That which consists in feigning counterfeiting dissembling and supplanting Or 2. Sincere which consists in governing preserving and the like To conclude this first controversie I will lay down two Positions as undoubted truths viz. I. Crafty and deceitful wisdom is odious and abominable unto God II. Humane wisdom is unable and too too weak to acquire salvation Qu. II. Whether is it lawful Alta sapere to be wise in high things or not Ans I. The Scripture herein seems to speak contrarily For 1. In Coloss 3.2 it is said Sapite ea quae sursum sunt be wise in the things which are above 2. In Rom. 12.16 it is said Non alta sapientes be not wise in high things Ans II. There is no true contradiction in those places for in the former to be wise in those things which are above is so to contemplate and meditate of Heaven and Heavenly things that though our bodies be on earth yet our hearts may be in Heaven And in the latter Altum sapere either signifies to be proud of or puft up by knowledge or to desire to know those things which are not lawfull or expedient to be known Now here the Rule is Non plus sapere quam oportet sapere sed sapere ad sobrietatem Let no man presume to understand above that which is meet to understand but that he understand according to sobriety Rom. 12.3 In those words we are forbidden two things 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise or understand supra modum above measure 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be wise or understand Praeter id above that which he ought to understand First concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we may observe these six things I. The Apostle being about to teach unto and admonish them of great and high things makes way for his doctrine by removing wordly wisdom out of the way and by teaching true wisdom II. A man is said to be wise supra modum above measure when he aims at toohigh things and reacheth at things above his reach as Adam and Eve did when they desired to be as God Gen. 3. and as Lucifer who presumed to seat himself in Gods throne Jude 6. III. This wisdom is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-love and self-conceitedness Rom. 11.20 Prov. 3.7 26.12 Joh. 9.41 IV. This wisdom seldom goes unpunished as Vzzah was stricken dead for staying the Ark 2 Sam. 6.7 and Heliodorus scourged for entring into the