A Christian Library

Sect. XXX.

And yet had it been so, as I imagined; admit I had never offended in the least all my life; either in thought, word, or deed: yet this were but one-half of what I owe to God ; this were but to observe the negative part of his law, still the affirmative part thereof I had been so far from performing, that I had not so much as thought of it. And to be just in the sight of God, and graciously accepted of him, these two things are required: the satisfactory part to escape Hell, and the meritorious part to get Heaven. And the true method of grace is, Cease to do evil, Learn to do well, Isa. 1.16, 17. The Fig-tree was cursed, not for bearing evil fruit ; but because it bare no good. The evil servant was not bound hand and foot, and cast into prison, for wasting his Masters goods ; but for not gaining with them. And those Reprobates at the last day, shall be bid depart into everlasting fire ; not for wronging or robbing of any, but for not giving, for not comforting Christ's poor Members, Mat. 25. So that my case was most desperate. For though, with that Pharisee, Luk. 18.11. I was apt to thank God, and brag; that I was just, and paid every man his due: yet I never thought of being holy, and of paying God his dues ; as his due of believing, or repenting, of new obedience, his due of praying, hearing, conferring, meditating on his word and works, sanctifying his Sabbaths, and instructing my Children and Servants ; teaching them to fear the Lord. His due of Love, Fear, Thankfulness, Zeal for his Glory, charity and mercy to Christ's poor Members, and the like.

I should have served God in spirit, and according to Christ's Gospel: as all that are wise hearted do live, and believe, and hear, and invocate, and hope, and fear, and love, and worship God in such manner, as his word prescribes. I should have been effectually called, and become a new Creature by regeneration ; being begotten and born anew, by the immortal seed of the Word. I should have found an apparent change wrought in my judgment, affections, and actions, to what they were formerly. The Old man should have changed with the New man, worldly wisdom with Heavenly wisdom, carnal love for spiritual love, servile fear for Christian and filial fear, idle thoughts for holy thoughts, vain words for holy and wholesome words, fleshly works for works of righteousness: even hating what I formerly loved, and loving what I formerly hated.

But alas! I have heard the Gospel day after day, and year after year: which is the strong arm of the Lord, and the mighty power of God to salvation ; That is quick, and powerful, and sharper than any two edged-sword ; and yet stood it out and resisted, Instead of submitting to Christ's call ; even refusing the free offer of grace and salvation. I have heard the word faithfully and powerfully preached, for forty years: yet remained in my natural condition unregenerate: without which new birth, there is no being saved, as our Savior affirms, John. 3.5. I had not trodden one step in the way to conversion: for the first part of conversion, is to love them that love God, 1 Joh. 3.10, 11, 14. I should daily have grown in grace, and in the knowledge of our Lord and Savior Jesus Christ: but I was so far from growing man shall see the Lord, Heb. 12 14. I was all for observing the second Table, without respect to the first: or all for outward conformity, not at all for spiritual and inward holiness of the heart.

Sect. XXXI.

Either what I did was not morally good for the matter, or not well done for the manner ; nor to any right ends : as out of duty and thankfulness to God, and my Redeemer ; and out of love to my fellow members. Without which the most glorious performances, and rarest virtues, are but shining sins, or beautiful abominations. God's Glory was not my principal end, nor to be saved my greatest care.

I was a good, civil, moral, honest hypocrite, or Infidel: but none of these graces, grew in the Garden of my heart. I did not shine out as a light, by a holy conversation to glorify God, and win others. Now only to refrain evil, except a man hates it also, and does the contrary good ; is to be evil still: because honesty without piety, is but a body without a soul.

All my Religion was either superstition, or formality, or hypocrisy. I had a form of godliness, but denied the power thereof: I often drew near unto God with my mouth, and honored him with my lips: but my heart was far from him, Isa. 29.13. Mark. 7.2. to 14. Matth. 15.7. to 10. All which considered, viz. the means which God had afforded me, and the little use I had made thereof, left me in a far worse condition, than the very heathen, that never heard of Christ. So that it was God's unspeakable mercy, that I am not at this present frying in Hell flames, never to be freed.

God hath sent unto us all his Servants the Prophets, rising up early, and they have been instant in Preaching the Gospel, both in season, and out of season: but my carnal heart hath ever been flint unto God, wax to Satan: you shall die, if you continue in the practice of sin, I heard: but you shall not die, as saith the Devil, I believed.

Sect. XXXII.

Besides all this, suppose I had none of these to answer for; neither sins of Commission, nor sins of Omission: yet Original sin were enough to damn me, no need of anymore; and yet my actual transgressions have been such, and so many, and my ingratitude therein so great ; that it might have sunk me down with shame, and left me hopeless of ever obtaining pardon for them. As see but some small part of my monstrous, and devilish ingratitude to so good a God, so loving and merciful a Savior and Redeemer ; that hath done, and suffered so much for me, even more than can either be expressed or conceived, by any heart were it as deep as the Sea!

Touching what God and Christ hath done for me, in the first place he gave me my self, and all the creatures to serve for my use; yea he created me after his own Image, in righteousness, and holiness, and in perfect knowledge of the truth, with a power to stand, and forever to continue in a most blessed, and happy condition. But this was nothing in comparison; for when I was in a sad condition, when I had forfeited all this and myself ; 〈…〉 become his enemy, mortally hating him, and to my utmost fighting against him, and taking part with his only enemies sin and Satan ; not having the least thought or desire of reconcilement, but a perverse and obstinate will, to resist all means tending thereunto: he did redeem me, not only without asking, but even against my will; so making of me his cursed enemy, a Servant, of a Servant a Son, of a Son an Heir, and Co-heir with Christ, Gal. 4.7. But how have I requited this so great, so superlative a mercy? All my recompense of God's love unto me, hath been to do that which he hates, and to hate those whom he loves.

Christ the fountain of all good is my Lord, by a manifold right, and I his servant by all manner of obligations. First, He is my Lord by the right of Creation, as being his workmanship made by him. Secondly, By the right of Redemption, being his purchase bought by him. Thirdly, Of preservation, being kept, upheld, and maintained by him. Fourthly, His by Vocation, even of his family ; having admitted me a member of his visible Church. Fifthly, His also (had it not been my own fault) by sanctication, whereby to possess me. Lastly, He would have me of his Court by glorification, that he might crown me; so that I was every way his. God had raised me from a beggar to a great estate: but how did I requite him? I would not if possible, suffer a godly and conscientious Minister to be chosen, or to abide where I had to do; but to bring in one that would flatter sin, and flout holiness; discourage the godly, and encourage the wicked, I used both my own, and all my friends utmost ability. Much more might be mentioned, but I fear to be tedious.

Now argue with all the world, and they will conclude, that there is no vice like ingratitude. But I have been more ungrateful to God, than can be expressed by the best Orator alive. It was horrible ingratitude in the Jews to scourge and crucify Christ, who did them good every way; for he healed their diseases, fed their bodies, enlightened their minds, of God became man, and lived miserably amongst them many years, that he might save their souls : but they fell short of my ingratitude to God, in that most of them were not in the least convinced, that he was the Messias sent from God, and promised from the beginning. But I have not only denied this Lord that bought me, but I hated him; yea, most spitefully and maliciously sought on Satan's, and sins side against him; and persecuted his children, and the truth with all my might: and all this against knowledge, and conscience, after some measure of illumination, which cannot be affirmed of the Jews. Yet miserable wretch that I was, if I could have given him my body and soul, they should have been saved by it, but he were never the better for them.

Sect. XXXIII.

Lastly, To tell you that which is more strange! Notwithstanding all this that hath been mentioned, and much more: Yet I thought myself a good Christian forsooth ; yea, with that young man in the Gospel, I thought I had kept all the Commandments. Nor was I a whit troubled for sin, either original, or actual: but my conscience was at quiet, and I was at peace, neither 〈…〉 myself with that Pharisee. Luke 18.9, to 15. and say, I was not like other men: not once doubting of my salvation. I ever refused to do what my Maker commanded, and yet confidently hoped to escape what he threatened. Nor did I doubt of having Christ my Redeemer and Advocate in the next life, when I had been a bitter enemy to him and his members in this life. Here was blindness with a witness; as it is not to be believed how blind and blockish men are, that have only the flesh for their guide ; especially if they have hardened their hearts, and seared their consciences with a customary sinning. As I could give you for instance, a large catalogue of rare examples, how sin hath besotted men: and what stark fools carnal men are in spirital things ; be they never so wise for mundane knowledge. But least it should be taken for a digression or excursion, you shall have a list of them by themselves, the which I will add as an Appendix to this Discourse, or Dialogue. In the mean time I have given you a brief of my manifold provocations, and great ingratitude to my Maker and Redeemer (for otherwise I might be endless in the prosecution thereof.) It remains that I should in like manner lay open my original defilement ; which is the fountain whence all the former (whether sins of commission, or sins of omission ) do flow. But touching it be pleased to peruse that small Tract, entitled, A short and sure way to Grace and Salvation : Or, Three Fundamental Principles of Christian Religion, by R. Y. from page 4. to page 10.

Sect. XXXIV.

Loose Libertine. If this hath been your case, no wonder it hath startled you; for to deal plainly with you, as you have done with me; what I have heard from you, makes me also tremble. For is such honest moral men, that live so unreprovably, as you had done, go not to heaven ; what will become of me? that have been openly profane, and notoriously wicked all my time? Yea, it contented me not to do wickedly myself, and so damn my own soul: but I have been the occasion of drawing hundreds to Hell with me, by seducing some, and giving ill example to others, (the infection of sin, being much worse than the act. ) As how many have I drawn to be Drunkards, and swearers, and whoremongers, and profane persons? insomuch, that the blood of so many souls as I have drawn away, will be required at my hands. Yea, my life hath been so debauched and licentious, that I have brought a scandal upon the Gospel, and made it odious to the very Turks and Infidels, Rom. 2.24.

Convert. Alas! what I did that was morally good, or what evil I refrained, was more for self-ends, or more for fear of men's Laws, than for love of Christ's Gospel. True, I went under the notion of an honest man, and a good Christian: I was baptized into the faith, and made a member of Christ's vivisible Church: but I was so far from endeavoring to perform, what I then promised, that in effect I even renounced both Christ, and my Baptism, in persecuting him, and all that sincerely professed his Name; thinking I did God good service therein, John. 16.2. Gal. 1.13, 14. Phil. 3.6. Nor was it for want of ignorance, that you thought so of me: for by nature (be we never so mild and gentle) we are all the seed of the Serpent, Gen. 3.15. and children of the Devil, John. 8.44. Yea, the very best moral man is but a tame Devil, as Athanasius well notes. But it is a true proverb, the blind eat many a fly ; and all colors are alike to him that is in the dark.

Loose Libertine. So much the worse is my condition: for my conscience tells me, there is not a word you have spoken of yourself, but I can justly apply the same unto my own soul, and a great deal more. For whereas you have been a moral honest man ; so that none except yourself, could tax you for breaking either God's Law, or man's: I have been so wicked and profane, that I could most presumptuosly, and of set purpose, take a pride in my wickedness, commit it with greediness, speak for it, defend it, joy in it, boast of it, tempt and enforce to it ; yea, mock them that disliked it. As if I would send challenges into Heaven, and make love to destruction; and yet did applaud myself, and prefer my own condition before other men's: saying, I was no dissembler; yea, I hated the hypocrisy of Professors: I do not justify myself, and despise others, like the Puritans: I am not factious, schismatical, singular, censorious, &c. I am not rebellious, nor contentious like the Brownists, and Anabaptists. I am a good fellow, and love an honest man with my heart, &c. and as touching a good conscience, I was never troubled in mind, as many scrupulous fools are. I have a good heart, and mean as well as the precisest. But now I see the Devil and my own deceitful heart deluded me so, that my whole life hitherto, hath been but a dream, and that like a blind man, I was running headlong to Hell, when yet I thought myself in the way to Heaven. Just as if a beggar should dream, that he were a King, or a • if a traitor should dream of his being crowned, when indeed he was to be beheaded ; the case of Laodicea, Rev. 3.17. the young man in the Gospel, Luk. 18.20, 21. and that Pharisee, spoken of Luk. 18.11, 12.

Sect. XXXV.

Convert. It was not your case alone, but so it fares with the worst of sinners: Only it much rejoices me, that it hath pleased God to open your eyes, to see all this in yourself. For flesh and blood hath not revealed it unto you. Yea we are naturally so blind, and deaf, and dead in sin and in soul: that we can no more discern our spiritual filthiness, nor feel sin to be a burden, than a blind Ethiopian can see his own blackness, or than a deadman can feel the weight of a burden, when it is laid upon him, Act. 28.27. Isa. 6.9, 10,

And this common experience shows ; for if you observe it, who more jocond, confident and secure, than the worst of sinners ; they can strut it under an unsupportable Mass of oaths, blasphemies, thefts, murders, adulteries, drunkenness and other the like sins; yea can easily swallow these spiders with Mithridates, and digest them too: when one that is regenerate, shrinks under the burden of wandering thoughts, and want of proficiency. But why is it? they are dead in sin, Ephes. 2.1. Revel. 3.1. Now lay a mountain upon a dead-man, he feels not once the weight.

To a Christian that hath the life of grace, the least sin lies heavy upon the conscience: but to him that is dead, let his sins be as heavy as a mountain of lead ; he feels in them no weight at all.

Again▪ They are 〈…〉 for what the eye seeth not, the heart rueth not. Security makes worldlings merry, and therefore are they secure, because they are ignorant. A dunce we know, seldom makes doubts: yea a fool, says Solomon, boasteth and is confident, Prov. 14.16. neither do blind men ever blush. And the truth is, were it not for pride and ignorance, a world of men would be ashamed to have their faces seen abroad. For take away from men's minds vain opinions, flattering hopes, false valuations, imaginations, and the like; you will leave the minds of most men and women, but poor shrunken things; full of melancholy, indisposition, and unpleasing to themselves. Ignorance is a veil or curtain to hide away their sins: whereupon they are never troubled in conscience, nor macerated with cares about eternity ; but think that all will be well.

The Devil and the flesh, prophesy prosperity to sin, yea life and salvation, as the Pope promised the powder-traitors: but death and damnation (which God's Spirit threatens) will prove the crop they will reap. For God is true, the Devil and all flesh are liars.

When we become regenerate, and forsake sin, then the Devil strongly and strangely assaults us: as he did Christ, when he was newly baptized ; and Pharaoh the children of Israel, when they would forsake Egypt ; and Herod the children, when Christ was come to deliver his people. Whence, commonly it comes to pass, that those think best of themselves, that ave least cause ; yea the true Christian, is as fearful to entertain a good opinion of himself, as the false is unwilling, to be driven from it. They that have store of grace, mourn for the want of it: and they that indeed want it, chant their abundance. None so apt to doubt their adoption, as they that may be assured of it: nor none more usually fear, then they that have the greatest cause to hope. We feel corruption not by corruption, but by grace: and therefore the more we feel our inward corruptions; the more grace we have.

Contraries, the nearer they are to one another, the sharper is the conflict betwixt them: now of all enemies, the spirit and the flesh are nearest one to another, being both in the soul of a regenerate man; and in all faculties of the soul, and in every action that springeth from those faculties. The more grace, the more spiritual life; and the more spiritual life, the more antipathy to the contrary: whence none are so sensible of corruption, as those that have the most living souls.

Sect. XXXVI.

Now for remedy of the contrary, there cannot be a better lesson for carnal men to learn than this. All the Promises of God are conditional, to take place if we repent: as all the threatenings of God are conditional, to take place if we repent not. But wicked men, as they believe without repenting ; their faith being mere presumption : so they repent without believing, their repentance being indeed desperation: and this observe, we are cast down in the disappointing of our hopes; in the same measure, as we were too much lifted up, in expectation of good from them. Whence these perremptory presumers if ever they repent, it is commonly as Francis Spira, 〈…〉

One star is much bigger than the Earth ; yet seems many degrees less. It is the nature of fear, to make dangers greater, helps less then they are. Christ hath promised peace and rest unto their souls that labor, and are heavy laden ; and to those that walk according to rule, Matth. 11.29. Gal. 6.16. even peace celestial in the state of grace, and peace eternal in the state of glory. Such therefore as never were distressed in conscience, or live loosely; never had true peace. Peace is the Daughter of Righteousness. Rom. 5.1. Being justified by faith, we have peace with God. But he who makes a bridge of his own shadow, will be sure to fall into the water.

Those Blocks, that never in their life were moved with God's threatenings, never in any straight of conscience, never groaned under the burden of God's anger: they have not so much as entered into the porch of this house, or lift a foot over the threshold, of this School of repentance. Oh! that we could but so much fear the eternal pains, as we do the temporary ; and be but so careful to save our souls from torment, as our bodies. In the mean time, the case of these men is so much the worse ; by how much there fear is the less. It faring with the soul, as with the body. Those diseases, which do take away all sense of pain ; are of all others most desperate. As the dead Palsy, the falling-sickness, the sleepy lethargy, &c. And the Patient is most dangerously sick, when he hath no feeling thereof. In like manner, whilst they suppose themselves to be free from judgment ; they are already smitten with the heaviest of God's judgments ; a heart that cannot repent, Rom. 2.5.

In a lethargy, it is needful the Patient should be cast into a burning Fever ; because the senses are benammed, and this will waken them, and dry up the besotting humors. So in our dead security, before our conversion; God is fain to let the Law, Sin, Conscience and Satan loose upon us; and to kindle the very fire of Hell in our souls: that so we might be roused out of our security: but thousands of these blocks, both live and depart with as great hopes, as men go to a lottery: even dreaming of Heaven, until they awake in Hell. For they too often die, without any remorse of conscience like blocks ; or as an Ox dies in a ditch. Yea thousands that live like Laban, die like Nabal, (which is but the same word inverted,) whilst others the dear Children of God, die in distress of conscience. For it is not every good man's hap, to die like Antoninus Pius ; whose death was after the fashion, and semblance of a kindly and pleasant sleep. However Saint Austin 's rule, will be sure to hold; He cannot die ill, that hath lived well: and for the most part, He that lives conscionably, dies comfortably, and departeth rich. And so you see, how it fares with the wickedest and worst of men. Wherefore if you are truly sensible of your wretchedness, it is a good sign, that you are in some forwardness to be recovered; and really to become so good, as formerly you but dreamed, or imagined yourself to be. And indeed the very first step to grace, is to feel the want of grace ; and the next way to receive mercy, is to see yourself miserable. Therefore our 〈◊〉 , and most diligent search should be, 〈…〉

Sect. XXXVII.

Loose Libertine. But is there any hope for one so wicked as I? who have turned the grace of God into wantonness ; applying Christ's passion as a warrant for my licentiousness, not as a remedy ; and taking his death as a license to sin, his cross as a Letters pattent to do mischief. As if a man should head his drum of rebellion, with his pardon. For I have most spitefully, and maliciously, taken up arms against my Maker, and fought against my Redeemer all my days.

Convert. Do but unfeignedly repent you of your sins, and forsake your former evil ways, and lay hold upon Christ by a true, and lively faith : my soul for yours, God is very ready to forgive them, be they never so many, and innumerable for multitude ; never so heinous, for quality and magnitude. Yea, I can show you your pardon from the great King of Heaven for all that is past: the which you may read at large Isa. 55.7. Ezek. 18.21. to 29. and 33.11. Joel 2.12, 13, 14. Yea read 1 Cor. 6.10, 11. together with the story of Manasseh, Mary Magdelen, the Thief, and the Prodigal Son: and you shall see presidents thereof. Yea the very murderers of the Son of God, upon their serious and unfeigned repentance, and steadfast believing in him; received pardon and salvation. And indeed despair, is a sin which never knew Jesus. True, every sin deserves damnation: but no sin shall condemn, but the lying and continuing in it. True Repentance, is ever blest with forgiveness. And know this, that God's mercy is greater than thy sin, whatever it be: you cannot be so infinite in sinning, as he is infinite in pardoning, if you repent: yea sins upon repentance are so remitted ; as if they had never been committed. I will put away thy transgressions as a cloud, and thy sins as a mist, Isa. 44.22. And what by corruption hath been done, by repentance is undone. As the former examples witness. Come and let us reason together, saith the Lord, though your sins be as scarlet, they shall be as white as snow, Isa. 1.18. Yea whiter than snow. For the Prophet David laying open his blood-gui •• inesse, and his original impurity, useth these words: Purge me with hyssop, and I shall be clean; wash me, and I shall be whiter than snow, Psal. 51.7. And in reason, did Christ come to call sinners to repentance? and shall be not show mercy to the penitent ? Or who would not cast his burden upon him, that desires to give ease? As I live saith the Lord, I would not the death of a sinner, Ezek. 18.32. and 33.11.

Only, apply not this salve before the ulcer be searched to the bottom: Lay not hold upon mercy, until you be thoroughly humbled. The only way to become good ; is first to believe that you are evil: and by accusing ourselves, we prevent Satan: By judging ourselves, we prevent God.

Are we as sick of sorrow, as we are of sin ; then may we hopefully go to the Physician of our souls, who came into the world only to cure the sick, and to give light to them only, who sit in darkness, and in the shadow of death. God does not pour the oil of grace, but into a broken, and contrite heart.

Wouldst thou get out of the miserab •• 〈◊〉 of nature, into the blessed estate of grace ? and of Satan's bondsla 〈◊〉 me the child of God, and a very sensible how evil and wicked it is? that so thou mayest have a more humble conceit of thyself? lay to heart these three particulars: 1 The corruption of our nature, by reason of Original Sin. 2. Our manifold breach of God's righteous Law, by actual sin. 3. The guilt and punishment due to us for them both. This being done, thou wilt see and find, thy necessity of a Redeemer. And it is thirst only that makes us relish our drink; hunger our meat. The full stomach of a Pharisee, surcharged with the superfluities of his own merits, will loath the honey-comb of Christ's righteousness. This was it, which made the young Prodigal, to relish even servants fare; though before wanton, when full fed at home. No more relish feels the Pharisaical heart, in Christ's blood, than in a chip, But O how acceptable, is the fountain of living waters, to the chased heart panting and braying. The blood of Christ, to the weary and tired soul; to the thirsty conscience scorched with the sense of God's wrath : he that presents him with it, how welcome is he? even as a special choice man, one of a thousand. And the deeper the sense of misery is, the sweeter the sense of mercy is.

Sect. XXXVIII.

Then if you would be satisfied for time to come, whether your Repentance, and conversion be true and sound; these particulars will infallibly inform you. If you shall persevere, (when this trouble for sin is over) in doing that which now you purpose, it is an infallible sign, your repentance is sound, otherwise not. If thou dost call to mind, the Vow which thou madst in Baptism, and dost thy endeavor to perform that, which then thou didst promise : If thou dost square thy life, according to the rule of God's Word ; and not after the rudiments of the world : If thou art willing to forsake all sin, without reserving one: (for otherwise that one sin may prove the bane of all thy graces : even as Gideon had seventy Sons, and but one Bastard: and yet that Bastard, destroyed all the rest that were Legitimate, Judge 9.5.) Sin is like the Ivy in the wall, cut off bough, branch, body, stump, yet some strings or other will sprout out again: Till the root be plucked up, or the wall be pulled down and ruined, it will never utterly die.

Regeneration, or new birth, is a creation of new qualities in the soul, as being by nature only evil disposed. God's children are known by this mark, they walk not after the flesh, but after the spirit, Rom. 8.1. If Christ have called you to his service, your life will appear more spiritual, and excellent than others.

As for your fails, 'tis a sign that sin hath not gained your consent, but committed a rape upon your soul ; when you cry out to God. If the ravished Virgin under the Law cried out she was pronounced guiltless. A sheep may fall into the mire, but a swine delights to wallow in the mire. Great difference between a woman that is forced, though she cries out and strives, and an alluring Adulteress.

Again, The thoughts of the godly are godly, of the wicked, worldly ; and by these, good and evil men are best and truliest differenced one from another. Would we know our own hearts, and whether they be changed by a new birth? Examine we our thoughts, words, actions, passions ; especially, our thoughts will inform us; for these cannot be subject to hypo •• risie, as words and deeds are.

Sect. XXXIX.

Then by way of caution know; that a child may as soon create itself, a man in the state of Nature regenerate himself. We cannot act in the leas • unless God bestows upon us daily privative grace, to defend us from evil and daily positive grace, enabling us to do good. And those that are of Christ teaching, know both from the word, and by experience, that of themselve they are not only weak, but even dead to what is good; moving no mor • than they are moved: that their best works are faulty, all their sins dead • lie, all their natures corrupted originally. You hath he quickened, that wer • dead in trespasses and sins, Ephes. 2.1. Yea, we are altogether so dead in sin • that we cannot stir the least joint, no not so much as feel our own deadness nor desire life, except God be pleased to raise and restore our souls from the death of sin, and grave of long custom, to the life of grace. Apt we ar • to all evil, but reprobate and indisposed to all grace and goodness ; yea • to all the means thereof.

Insomuch, that we are not sufficient of ourselves to think, much less 〈◊〉 speak, least of all to do that which is good, 2 Cor. 3.5. Joh. 15.4, 5. I we have power to choose or refuse the object; to do these well we have no power. We have ability, we have will enough to undo ourselves, scop • enough hell-ward ; but neither motion, nor will to do good: that must b • put into us by him that gives both power and will, and power to will.

Finally, Each sanctified heart feels this, but no words are able sufficiently to express, what impotent wretches we are, when we are not sustain • ed. So that we have no merit, but the mercy of God to save us: nothin • but the blood of Christ, and his mediation to cleanse and redeem us : nothin • but his obedience to enrich us. As for our good works, we are altogether be • holding to God for them, not God to us; nor we to ourselves: because • they are only his works in us.

Whatsoever thou art, thou owest to him that made thee: whatever though • hast, thou owest to him that Redeemed thee. Therefore if we do any thin • amiss, let us accuse ourselves : if anything well, let us give all the praise 〈◊〉 God. And indeed this is the test of a true or false Religion : that which teacheth us to exalt God most, and most to depress ourselves is the true that which doth most prank up ourselves, and detract from God, is th • false. As Bonaventure well notes.

Sect. XL.

Now to wind up with a word of exhortation ; if thou beest convinced are resolvest upon a new course; let thy resolution be peremptory, an • constant: and take heed, you harden not again; as Pharaoh, the Philistine • the young man in the Gospel, Pilate and Judas did: resemble not the iro • which is no longer soft, than it is in the fire ; for that good (saith Greg •• ry ) will do us no good, which is not made good by perseverance. If wi •• these premonitions, the Spirit hath vouchsafed to stir up in thine heart an • good motions, and holy purposes to obey God, in letting thy sins go▪ quench not, grieve not the Spirit, 1 Thes. 5.19. Return not with the Dog to thy vomit ; lest thy latter end prove seven-fold worse than thy beginning, Matth. 12.43, 45. O it is a fearful thing to receive the grace of God in vain! and a desperate thing, being warned of a rock, willfully to cast ourselves upon it. Neither let Satan persuade you to defer your repentance; no, not an hour; lest your resolution proves as a false conception, which never comes to bearing. Besides, death may be sudden: even the least of a thousand things can kill you, and give you no leisure to be sick.

Thirdly, If thou wilt be safe from evil works, avoid the occasions ; have no fellowship with the workers of iniquity: neither fear their scoffs; for this be sure of, if your person and ways please God, the world will be displeased with both: If God be your friend, men will be your enemies: if they exercise their malice, it is where he shows mercy. But take heed of losing God's favor to keep theirs.

Beda tells of a great man, that was admonished by his friends in his sickness to repent: who answered, He would not yet; for that if he should recover, his friends and companions would laugh at him: but growing sicker and sicker, they again pressed him: but then his answer was, that it was now too late; for I am judged and condemned already.

A man cannot be a Nathaniel, in whose heart there is no guile ; but the world counts him a fool. But Christ says, Verily except ye be converted, and become as little children; ye shall not enter into the Kingdom of Heaven, Mat. 18.3.

Again, Satan and your deceitful heart will suggest unto you, that a Religious life, is a dumpish and melancholy life: but holy David will tell you, that light is sown to the righteous, and joy to the upright, Psal. 97.11. Isa. 65.14. And experience tells, that earthly and bodily joys are but the body, or rather the dregs of that joy, which God's people feel and are ravished with. As O the calm, and quietness of a good conscience! the assurance of the pardon of sin, and joy of the Holy Ghost, the honesty of a virtuous and holy life how sweet they are. Yea even Plato an Heathen could say, That if wisdom and virtue could but represent itself to the eyes, it would set the heart on fire with the love of it. And the like of a sinners sadness, as hear what Seneca says; if there were no God to punish him, no Devil to torment him, no Hell to burn him, no man to see him: yet would he not sin, for the ugliness and filthiness of sin, and the guil • and sadness of his conscience. But experience is the best informer: wherefore take the counsel of holy David, Psalm. 34.8. O taste and see, that the Lord is good: blessed is the man, that trusteth in him. To which accordeth that of holy Bernard, Good art thou, O Lord, to the soul that seeks thee ; what art thou then to the soul that finds thee? As I may appeal to any man's conscience, that hath been softened with the unction of grace; and truly tasted of the powers of the world to come; to him that hath the love of God shed abroad in his heart by the Holy Ghost : whether his whole life be not a perpetual halellujah, in comparison of his natural condition. Whence they are able to sleight all such objections, as he did: you tell me that scrupling of small matters, is but stumbling at straws; that they be but trifles: When I know your tongue can tell nothing but truth, I will believe you.

Fifthly, Beg of God that he will give you a new heart, and when the heart is changed, all the members will follow after it, as the rest of the creatures after the Sun, when it ariseth. But without a work upon the heart, wrought by the Spirit of God; it will follow its own inclination to that which it affecteth; whatsoever the judgment shall say to the contrary: That must be first reformed, which was first deformed. It is idle, and to no purpose to purge the channel, when the fountain is corrupt. Whence the Apostle orderly bids us, first be renewed in the spirit of our minds ; and then let him that stole, steal no more, Eph. 4.23, 24. Yea it is God's own counsel, to the men of Jerusalem, Jer. 4. Wash thine heart from wickedness: that thou mayest be saved, ver. 14. It is most ridiculous to apply remedies to the outward parts, when the distemper lies in the stomach. To what purpose is it to crop off the top of weeds, or lop off the boughs of the tree, when the root and stalk remain in the earth: as cut off the sprig of a tree, it grows still; a bough, an arm, still it grows, lop of the top, yea saw it in the midst, yet it will grow again; stock it up by the roots, then (and not till then) it will grow no more. Whence it is that God saith, Give me thine heart, Prov. 23.26. Great Cities once expunged, the dorpes and Villages will soon come in of themselves: the heart is the treasury and storehouse of wickedness, Mat. 12.34. such as the heart is, such are the actions of the body which proceed from it, Mat. 12.35. Therefore as Christ saith, Make clean within, and all will be clean, otherwise not, Mat. 23.26. Therefore David's prayer is, Create in me a new heart O Lord, and renew a right Spirit within me, Psal. 51.10. do thou the like, importune him for grace; that you may firmly resolve, speedily begin, and continually persevere, in doing and suffering his holy will: desire him to inform and reform you so, that you may neither misbelieve nor mislive ; to change and purify your naure, subdue your reason, rectify your judgment, reform and strengthen your will, renew your affections, and beat down in you, whatsoever stands in opposition to the Scepter of Jesus Christ.

Sixthly and lastly; If you receive any power against you former corruptions, forget not to be thankful, yea study all possible thankfulness. For that you and I are not at this present frying in Hell flames, never to be freed; that we have the offer of grace here, and glory hereafter, it is his unspeakable goodness. And there is nothing more pleasing to God, nor profitable to us ; both for the procuring of the good we want, or continuing the good we have ; than thankfulness. He will sow there, and there only plenty of his blessings ; where he is sure to reap plenty of thanks and service: but who will sow those barren sands, where they are sure not only to be without all hope of a good harvest, but are sure to loose, both their seed and labor. Consider what hath been said, and the Lord give you understanding in all things. And so much for the Second Part. An Appendix follows: wherein you have instances of all sorts: how sin besots men.

Section 41.

LUcian tells of an Egyptian King, who had Apes taught (when they were young) to dance, and keep their postures with much art : these he would put into rich Coats, and have them in some great presence to exercise their skill ; which was to the admiration of such as knew them not, what little sort of active, nimble men the King had got: And such as knew them, thought it no less strange; that they should be trained up to so man-like, and handsome a deportment. But a subtle Fellow that was once admitted to see them, brought and threw amongst them, a handful of Nuts : which they no sooner spied; but they presently left off their dance, fell a scrambling, tore one another's rich Coats ; and to the dirision of the beholders (who before admired them) they discovered themselves to be mere Apes.

These ensuing Notions (which I have purposely taken, as a handful out of the whole sack, to squander away amongst my acquaintance ) are such Nuts, as will discover not a few (who are men in appearance, and their own opinion ) to be as wise, and well affected as Aesop's Cock ; that preferred a barley Corn, before a Pearl : or Pliny's Moal, that would dig under ground with great dexterity : but was blind, if brought into the Sun. Or Diaphontus, that refused his mothers blessing, to hear a song: Or the Israelites, who preferred Garlic and Onions, before Quails and manna.

Men no more differ from Beasts, Plants, Stones ; in speech, reason, shape, than some differ from others, in heart, in brain, in life. Whence the very heathen Poets usually & most fitly compare some men to stones, for their hardness, and insensibleness; 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.

Again, Experience teaches, that men's judgments and censures are as various, as their pallats : For what one admires, another slights ; as is evident by our Savior's Auditors ; of which some admired, others censured, a third sort wept, a fourth scoffed, 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 error ; as the rest are with virtue, and truth. When men's 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 Universe. Nor is the Epicure more like a swine, the Lustful person a Goat, the Fraudulent man a Fox, the Backbiter a barking Dog, the Slanderer an Asp, the Oppressor a Wolf, the Persecutor a Tiger, the Church-robber a wild Bore, the Seducer a Serpent, yea a Devil, the Traitor 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. Matth. 23.33. Dan. 7.4, 5, 6, &c Zeph. 3. • , 4, &c. Cant. 2.15, 17, &c. then every of them is unlike another.

Amidst such a world of variety, I have chosen to set forth, how one man differs from, and excels another in brain, and to prove, that to be wise indeed, is the portion but of a few, even amongst us. And this discovery alone (as I deem) will be richly worth my pains, and each man's serious Observation.

Sect. 42.

NOw all sorts of men, may be comprised, under one of these three Heads:

• The Sensual.
• The Rational.
• The 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 Waine, 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 itself, neither towards earth, nor towards Heaven.

Touching these three degrees of comparison, you shall find, that the one exceeds the other (in wisdom) as the stars exceed one another in glory. Of which particularly.

First, There is no less difference, between the Rational and sensual, the wise and simple, the learned and unlearned, than 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.

Sensual men are so be-nighted, and puzzled with blindness, that they know no other way than 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.

The minds of brutish men, that have been ill bred, are so drowned in sin, and sensuallity; and their spirits so frozen, and pitifully benumed with worldliness, and wicked customs, that they cannot judge aright, either of spiritual matters, or rectified reason. Yea, in matters experimental, they are of as deep a judgment as was Callico, who stuffed his pillow (a brass pot) with straw, to make it soft. Or that Germain Clown, who under-took to be very ready in the ten Commandments : but being demanded by the Minister which was the first? made answer, Thou shall 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 • 9.17. whom God hath deprived of wisdom, and to whom he hath given no part of understanding.

Which men also, are so far from receiving instruction, that they will scorn and scoff at their admonisher. As they have no reason, so they will hear none. Nor will they believe anything, but what they see, or feell : and he that learns of none but himself, hath a fool to his teacher. Yea, such as refuse admonition, are by wise Solomon branded, for the most incorigible Fools alive; so that their knowledge is ignorance, their wisdom folly, their sight blindness. They neither consider what reason speaketh, or Religion commandeth ; but what the will and appetite affecteth. For will is the axeltree, lusts and passions the wheels whereupon all their actions are carried and do run. Appetite being their Lord, Reason their servant, and Religion their slave. Whereas Religion should govern their judgment, judgment and reason their wills and affections; as Adam should have done Eve. They that are after the flesh, do mind the things of the flesh: The carnal mind is enmity against God, for it is not subject to the law of God, neither indeed can be, Rom. 8.5. to 9. And which leaves them without all hope of being wiser, they had rather keep conscience blind, that it may slatter them, than inform it, that it may give a just verdict against them, counting it less trouble, to believe a favorable falsehood, than to examine whether it be true. So that it is impossible for fleshly minded men, to believe what sots they are, touching the good of their souls. Wherefore when we see the folly, and misery of those that serve sin and Satan, and how peevishly averse they are to their own eternal salvation, let us pity them, as being so much more worthy our commiseration, as they are more uncapable of their own misery. And so much of the First sort, namely, Sensuallists.

Sect. 43.

SEcondly, There is another degree of Knowledge, that is accrued or obtained, by education and learning, observation and experience, called natural or speculative knowledge, or reason improved. For human learning, is as oil to the lamp of our reason, and makes it burn clearer; but faith and illumination of the spirit, more than doubles the sight of our minds; as a prospective glass does the corporal sight, Matth. 16.17. 1 Cor. 2.7. to 17. Joh. 12 46. For as the soul is the lamp of the body, and reason of the soul, and religion of reason, and faith of religion: so Christ is the light, and life of Faith, Joh. 1.9. & 8.12. Act. 26.18. Eph. 5.14. Christ is the sun of the soul; reason and faith the two eyes : reason discerns natural objects, faith spiritual and supernatural. We may see far with our bodily eye sense, farther with the minds eye reason ; but farther with the souls eye faith than with both. And the Believer hath the addition of God's spirit, and faith above all other men. I am the light of the world, saith our Savior, he that • olloweth me (meaning by a lively faith) shall not walk in darkness, but shall have the light of life, Joh. 8.12. and more see two eyes than one: yea, the day with one eye, does far more things descry, than night can do with more than Argos eyes. So that as mere sense is uncapable of the rules of reason ; so reason is no less uncapable, of the things that are divine and supernatural, Jer. 10.14. 1 Cor. 2.14, 15, 16. Eph. 5.8. And as to speak is only proper to men : so to know the secrets of the kingdom of heaven, is only propper to believers, Psal. 25.14. Prov. 3.32. Amos. 3.7.

Now of natural and speculative knowledge, the wicked have as large a share as the godly: but of spiritual, experimental, and saving knowledge which is supernatural, and descendeth from above, Jam. 3.17. and keepeth a man from every evil way, Prov. 2.12. the wicked have no part with the godly. Whence all men in their natural condition are said to be blind and in darkness, Matth. 4.16. & 15.14. Eph. 4.18, 19. & 5.8. Whereas believers, are called children of light, and of the day, 1 Thes. 5.5. 1 Pet. 2.9.

Nor is this kind of knowledge, any way attainable, but by Grace from above. No learning, experience, or pains in studdy and Books, will bring them to it, Ephe. 1.17, 18. & 3.19. except they become new creatures, have hearts, eyes, and ears sanctified from above; and that the holy Ghost becomes their teacher, Deut. 29.2, 3, 4. Psal. 111.10. Joh. •• .15. Rom. 8.14, 15.

Nor is it saving knowledge that they seek after: For though many of them, be great seekers after knowledge, great pains-takers to become wise: yet it is not divine and supernatural knowledge, that they labor for, or desire.

Indeed wisdom in the largest sense, hath ever carried that show of excellency with it, that not only the good have highly affected it, (as Moses who studied for wisdom; and Solomon who prayed for wisdom; and the Queen of Sheba who travelled for wisdom; and David who to get wisdom, made the word his counselor, hated every false way, and was a man after God's own heart ) but the very wicked have labored for it, who are ashamed of other virtues; as, O the pleasure that rational men take in it! Prov. 2.3, 10, 11. & 10.14. Phil. 3.8.

Knowledge is so fair a virgin, that every clear eye is in love with her; it is a pearl despised of none but swine, Prov. 2.3.10.11. (whereas brutish and blockish men, as little regard it) they who care not for one dram of goodness, would yet have a full scale of knowledge. Amongst all the trees of the garden, none so pleaseth them as the tree of knowledge. And as wisdom is excellent above all, so it is affected of all, as oil was both of the wise and foolish virgins. It hath been a mark that every man hath shot at, ever since Eve sought to be as wise as her Maker : but as a hundredth shoot, for one that hitts the white : so an hundred aim at wisdom, for one that lights upon it, Eccles. 7.28. because they are mistaken in the thing. For as Jacob in the dark mistook Leah for Rachael, so many a blind soul, takes that to be wisdom, which is not like Eve, who thought it wisdom to eat the forbidden fruit, and Absalom, who thought it wisdom to lie with his Fathers Concubines in the sight of all the people ; and the false Steward, who thought it wisdom to deceive his Master. And so of Josephs brethren, of Pharaoh and his deep counsellors, of Achitophel, of Herod, of the Pharisees in their project to destroy Jesus ; and many the like. All these thought they did wisely, but they were mistaken, and their projects proved foolish, and turned to their own ruin.

Sect. 44.

BUt take some Instances, to prove that all sorts of Naturians are Fools, in comparrison of the Godly. I will begin with those that repu • e themselves, and are reputed by others, the wisest amongst men: And they are your profound Humanists, and cunning Politicians, wherein you shall see, whether the most and greatest number are not grossly mistaken, in their opinions and verdicts touching Wisdom.

First for profound Humanists, a man would think that they were incomparably wise; for none so thirst after knowledge and wisdom as they; & to get it they are no niggards of their labor: nor do they leave anything unstudied but themselves. They know all parts and places of the created world, can discourse of everything visible and invisible, divine, human and mundane ; whether it be meant of substances or accidents, are ignorant of nothing but the way to heaven, are acquainted with all Laws and customs, save the Law of God, and customs of Christianity ; they are strangers nowhere but in the court of their own consciences : Yea, they build as hard, and erect as high as did the Babel-builders ; but all to no purpose: they never come to the roof, and when they die they are undone. They spend all their time in seeking after wisdom; as Alchemists spend all their estates, to find out the Philosophers stone ; but never find it; they never attain to that, which is true wisdom indeed. For as the ragged Poet told Petronius, that Poetry was a kind of learning, that never made any man rich: so human learning of itself, never made a wise man.

As thus (if I may be so bold) what is it, or what does it profit a man, to have the etymology, and derivation of wisdom and knowledge, without being affected with that, which is true wisdom indeed to be able to decline virtue, yet not love it? to have the theory, & be able to prattle of wisdom by rote ; yet not know what it is by effect and experience? To have as expert a tongue, and as quick a memory as Portius ; a perfect understanding, great science, profound eloquence, a sweet style? To have the force of Demosthenes, the depth of Thesius, the persuasive art of Tully, &c. if withal he wants Grace, and lives remissly? With the Astronomer, to observe the motions of the heavens ; while his heart is buried in the earth? to search out the cause • f many effects, and let pass the consideration of the principal, and most necessary? With the Historian, to know what others have done, and how they have sped ; while he neglecteth the imitation of such, as are gone the right way? With the Law-maker, to set down many Laws in particular, and not to remember the common Law of nature, or Law general that all must die? Or lastly, with Adam to know the Nature of all the Creatures: and with Solomon to be able to dispute of everything, even from the Cedar to the Hyssop or Pellitory ; when in the mean time he lives like Dives, dies like Nabal, and after all goes to his own place with Judas ? Alas! many a Fool goes to hell with less cost, less pains, and far more quiet : that is but raw knowledge, which is not digested into practice : It is not worth the name of knowledge, that may be heard only and not seen, John. 13.17. Deut. 4.6. Good discourse is but the froth of wisdom : the sweet and solid fruit of it, is in well framed actions : that is true knowledge, that makes the knower blessed. We only praise that Mariner, that brings the ship safe to the haven.

What says Aristotle ? to be wise and happy are terms reciprocal. And Socrates, that learning, saith he, pleaseth me but a little, which nothing profits the owner of it, either to virtue, or happiness : And being demanded, Who was the wisest and happiest man? He Answered, He that offends least. He is the best scholar, that learns of Christ obedience, humility, &c. He is the best Arithmetitian, that can add grace to grace ; he is the best learned, that knows how to be saved. Yea, all the Arts in the world, are artless Arts to this.

Sect. 45.

THe best knowledge is about the best things ; and the perfection of all knowledge, to know God, and ourselves : Knowledge and learning, saith Aristotle, consisteth not so much in the quantity, as in the quality ; not in the greatness, but in the goodness of it. A little gold (we know) is more worth than much dross : a little diamond, than a rocky mountain. So one drop of wisdom, guided by the fear of God ; one spark of spiritual, experimental, and saving knowledge, is more worth than all human wisdom and learning: yea, one scruple of holiness, one dram of faith, one grain of grace, is more worth than many pounds, of natural parts. And indeed Faith, and Holiness, are the nerves, and sinews; yea, the soul of saving knowledge.

What saith Aristotle ? No more than the knowledge of goodness, maketh one to be named a good man; no more doth the knowledge of wisdom alone, cause any person properly to be called a wise man. Saving knowledge of the truth, works a love of the truth known: yea it is a uniform consent, of knowledge and action. He only is wise, that is wise for his own soul: he whose conscience pulleth all he hears, and reads to his heart, and his heart to God : who turneth his knowledge to faith, his faith to feeling, and all to walk worthy of his Redeemer. He that subdues his sensual desires and appetite, to the more noble faculties of reason, and understanding ; and makes that understanding of his to serve him, by whom it is, and doth understand. He that subdues his lusts to his will, submits his will to reason ; his reason to faith ; his faith, his reason, his will, himself to the will of God : this is practical, experimental, and saving knowledge; to which the other is but a bare name, or title. A competnet estate (we know) well husbanded, is better than a vast patrimony neglected. Never any mere man (since the first) knew so much as Solomon : many that have known less, have had more command of themselves.

Alas! they are not always the wisest, that know most : For none more wise and learned in the worlds account, than the Scribes and Pharisees : yet Christ calls them four times blind, and twice fools in one chapter, Matth. 23. And the like of Balaam, 2 Pet. 2.16. who had such a prophetical knowledge, that scarce any of the Prophets, had a clearer revelation of the Messiah to come. And the same may be affirmed of Judas, and Athitophel ; for many that know a great deal less, are • ar wiser. Yea, one poor crucified thief, being converted, in an hours time, had more true wisdom and knowledge infused into him, than had all the Rulers, Scribes, and Pharisees.

It is very observable, what the High Priest told the Council, as they were set to condemn Christ; Ye know nothing at all : he spake truer than he meant it; for if we know not the Lord Jesus, our knowledge is either nothing ▪ or nothing worth. Rightly a man knows no more than he practiseth. It is said of Christ, 2 Cor. 5.21. that he knew no sin ; because he did no sin : in which sense, he knows no good, that doth no good. These things if ye know (saith our Savior ) happy are ye, if ye do them, Joh. 13.17. And in Deut. 4.6. Keep the commandments of God, and do them: for this is your wisdom, and understanding before God, and man.

What is the national sweetness of Honey, to the experimental taste of it? It is one thing to know what riches are, and another thing to be Master of them: It is not the knowing, but the possessing of them that makes rich. Many have a depth of knowledge, and yet are not soul-wise ; have a liberary of divinity in their heads, not so much as the least Catechism in their consciences; full brains, empty hearts. Yea, you shall hear a flood in the tongue, when you cannot see one drop in the life. Insomuch, that in the midst of our so much light, and means of Grace, there be few I fear, that have the sound, and saving knowledge of Jesus Christ, and him crucified, which was the only care, and study of St. Paul, 1 Cor. 2.2.

Sect. 46.

ANd that I am not mistaken, the effect shows: For if men knew either God, or Christ, they could not but love him; and loveing him, they would keep his commandments, John. 14.15. For hereby (saith St. John ) It is manifest that we know him, if we keep his commandments, 1 Joh. 2.3. But he that saith, I know him, and yet keepeth not his commandments is a liar, and there is no truth in him ver. 4. What saith our Savior? This is life eternal to know thee the only true God, and Jesus Christ whom thou hast sent, Joh. 17.3. But how shall a man know, whether he hath this knowledge? Answ. St. John tells you in those last words mentioned, and so plainly, that you cannot be deceived, except you desire to deceive your own soul.

The knowledge of God that saves us, is more than a bare apprehension of him; i • knows his power, and therefore fears him; knows his justice, and therefore serves him; knows his mercy, and therefore trusts him; knows his goodness, and therefore loves him, &c. For he that hath the saving knowledge of God, or of Christ, hath every other Grace: There is a sweet correspondence between everyone, where there is any one in truth: As in the generation, the head is not without the body, nor the body without each member, nor the soul without its powers and faculties ; so in the regeneration, where there is any one grace in truth, there is everyone, 2 Cor. 5.17. If you will see it in particulars, read Psa. 9.10. Jer. 9.24. 1 Joh. 4.6. Joh. 4.10. 1 Joh. 4.7, 8. & 2.3. Joh 42.5, 6. 1 John. 4.7. which Scriptures show, that as feeling is inseparable to all the organs of sense ; the eye sees and feels, the ear hears and feels, the palate tastes and feels, the nostrils smell and feel ; so knowledge is involved in every grace: Faith knows and believes, Charity knows and loves, Patience knows and suffers, Temperance knows and abstains, Humility knows and stoops, Repentance knows and mourns, Obedience knows and does, Confidence knows and rejoices, Hope knows and expects, Compassion knows and pities. Yea, as there is a power of water in everything that grows ; it is fatness in the olive, sweetness in the fig, cheerfulness in the grape, strength in the oak, taleness in the cedar, redness in the rose, whiteness in the lilly, &c. so knowledge is in the hand obedience, in the mouth benediction, in the knee humility, in the eye compassion, in the heart charity, in the whole body and soul, piety.

Alas! If men had the true knowledge of Jesus Christ, it would disperse and dispel, all the black clouds of their reigning sins in a moment; as the Sun does no sooner show his face, but the darkness vanisheth: or as Caesar did no sooner look upon his enemies, but they were gone: Egypt swarmed with locusts, till the west wind came, that left not one: He cannot delight in sin, nor dote upon this world, that knows Christ savingly.

Virtue is ordained a wife for knowledge ; and where these two join, there will proceed from them a noble progine, a generation of good works. Again, as the water engendereth ice, and the ice again engendereth water ; so knowledge begets righteousness, and righteousness again begetteth knowledge. It is between science and conscience, as it is between the stomach and the head ; for as in man's body, the raw stomach maketh a thumatick head, and the thumatick head maketh a raw stomach ; so science makes our conscience good, and conscience makes our science good : Nor is it so much scientiae capit • s, as conscientia cordis, that knows Christ and ourselves ; whence Solomon saith, Give thine heart to wisdom, Prov. 2.10. and let wisdom enter into thine heart, Prov. 4.4. And when he would acquaint us 〈…〉 become wise, he tells us, that the fear of the Lord is the beginning of wisdom, Prov. 1.7. as if the first lesson to be wise, were to be 〈…〉 , If it be asked, Why the natural man perceiveth not the • ings of the spirit of God ? Saint Paul answers, he cannot know them, because they are spiritually discerned, 1 Cor. 2.14. and indeed i • • hey 〈◊〉 spiri • ually discerned, how should they descern them 〈…〉 spirit ? For though the outward man receive • the eleme 〈…〉 • udiments of Religion by breeding and education, yet his 〈…〉 veth them by heavenly inspiration, 1 Cor. 2.11, 12, 13 & 12.3 8 Matth 16 16, 17. Deut. 29 2, 3, 4, Psa. 111. • 0. Luke 24.4 • 〈◊〉 15 15. • nd • his alone is enough to prove, that no wicke • man 〈…〉 man; for if God alone be the giver of it, we may be su •• that 〈◊〉 will 〈◊〉 his secrets to none but such as he knows will improve their knowledge to his glory, and the good of others: Even as the husband man will not cast his seed but into ground that will return him a good harvest, Psa. 25.14. Luke 24.45. Mark 4.34. Gen. 18.17. 1 Joh. 4.7.

Sect. 47.

BUt would these men (any one, even the best of them) thus improve, or employ their knowledge? Or do they desire it to any such end? No: but to some other end, as I shall in the next place acquaint you.

Some men desire not to know, some desire only to know ; Or rather thus, Few men in comparison desire knowledge, fewer that desire divine and supernatural knowledge; fewest of all that desire to be the better, or that others should be the better for their knowledge: More particularly, a world of men desire knowledge for no other end but to remove their ignorance ; as Pharaoh used Moses, but to remove the plagues. Others again study the Scriptures, and other good Books, only to make gain thereof; or to be the abler to dispute and discourse, as boys go into the water, only to play and paddle there, not to wash and be clean. With Eve, they highly desire the tree of knowledge, but regard not the tree of life.

As I would fain know, what fruit or effect the knowledge of most men produces in them, except it be to enable them to dispute and discourse, to increase wit, o • • o increase wealth, or to increase pride, or perhaps to increase Atheism, and to make them the more able and cunning to argue against the truth and power of Religion? Whether the utmost of their aim be not to enrich, dignify, and please themselves ; not once casting the eye of their souls at God's glory, their neighbors good, or their own salvation ? Whether their main drift be not purchasing of a great estate for them and theirs, without either fear of God, regard of men, or the discharge of their duty and calling? Again, whereas a godly man and a good Christian, thinks himself as happy in giving light to others, as in receiving it himself; how many are there, who as themselves are never the better, (I mean in regard of Grace) for their great wisdom and learning, so no more are others; for commonly they resemble dark Lanthorns which have light, but so shut up and reserved as if it were not : and what is the difference betwixt concealed skill, and ignorance ; It is the nature and praise of good, to be communicative, whereas if their hidden knowledge do ever look out, it casts so sparing a light, that it only argues itself to have an unprofitable being.

And for the most part these men if they may be thought great Rabbies, deep and profound Scholars ; this is the night of their ambition, though neither the Church be benefited, nor God glorified by it; whereas they ought the contrary: for as the grace of God is the fountain from which our wisdom flows ; so the glory of God should be the Ocean to which it should run : yea, that God may be honored with, and by our wisdom, is the only end for which he gives us to be wise : And for default of this end, he not seldom crosseth the means, whereby while men strive to expel ignorance, they fall into error ; as an Emperick to cure one Disease, causeth a worse. Briefly, to conclude this point, So many as are puffed up with their knowledge, or do not part with their sins, thew that they never sought it for God's glory, but for their own honor and glory. And certainly if we seek not God's glory in doing his work, he will give us no wages at the latter end.

Sect. 48.

BUt for men to do no good with their gifts, is not all; yea, it were well if that were the worst, for not a few of them resemble Achitophel, and Jonadab, who employed their wit wickedly, and do mischief instead of good with their wisdom: like Herod, whom you shall see turning over the Bible, searching the Scriptures, examining the Prophets ; but to what end and purpose? To know good, but to do evil : yea, the greatest evil under the Sun, slay Christ in the cradle : With many, their knowledge and learning is not for God and for Gideon ; but for Antichrist and for Babylon ; and so of all other gifts; how many are the worse for them? As give Saula Kingdom, and he will tyrannize ; give Nabal plenty, and he will be drunk ; give Judas an Apostleship, and he will sell his Master for money; let Sarmantus have a good wit, he will exercise it in scoffing at holiness. Briefly, how oft doth wisdom without grace prove like a fair estate in the hands of a fool, which not seldom becomes the owners ruin? Or Absolom's hair, which was an ornament, wherewith he hanged himself : So that wisdom without grace is nothing else but a cunning way of undoing ourselves at the last. Many men's knowledge to them, being like the Ark to the Philistines, which did them more hurt than good : When their knowledge makes them prouder, not better ; more rebellious, not more serviceable ; as it is, Isa. 47.10. Thy wisdom and thy knowledge they have caused thee to rebel : And very often this falls out, that as the best soil usually yieldeth the worst air, so without grace there is nothing more pestilent than a deep wit, no such prey for the Devil, as a good wit unsanctified. Wit and Learning well used, is like the golden ear-rings and bracelets of the Israelites, abused like the same gold cast into an Idol ; than which, no • hing more abominable.

Now when it comes to this, That they fight against God with the weapon he hath given them; when with those the Psalmist speaks of, Psal. 73.9. They set their mouths against heaven, and are like an unruly Jade, that being full fed kicks at his Master ; what course doth the Lord take with them? Answ. Read but that Parable, Luk. 19.24. John. 7.17. it will inform you: For to him that useth his Talent of knowledge well, he giveth more ; as to the servant that used his talents well, he doubled them: but to them that use not their knowledge well, much more if they abuse it, he taketh away that which he had formerly given them: as he took heat from the fire when it would burn his Children, Dan. 3.27. As you may see, Isa. 44.25. 2 Thess. 2.10, 11, 12. John. 7.17. Psa. 111.10. 1 Cor. 2.15. Eccles. 2.26. Prov. 28 5. Matth. 21.43. Acts 26.18. Isa. 29.14. & 44 25. & 6.9, 10. Dan. 2.19.23. Job 5.13, 14. John. 9.39. & 12.40. Rom. 1.28. Ephe. 4.18, 19. 1 Cor. 1.20. 2 Thess. 2.10, 11, 12. turn to the places, for they ate rare. I will destroy the Tokens of the Soothsayers, and make them that conjecture, fools: I will turn the wise men backward, and make their knowledge foolishness, saith the Lord, Isa. 44.25. He taketh the wise in their own craftiness, and the counsel of the wicked is made foolish, Job. 5.13. the case of Achitophel : And justly are they forsaken of their reason, who have abandoned God ; yea, most just it is, that they who want grace, should want wit too. And so much of abusing their gifts.

Lastly, These great knowers and wise men are so far from desiring soul wisdom, and saving-knowledge to the ends before specified, that they do not at all desire it, for that it suits not with their condition. For Natural men desire only human and mundane knowledge: Spiritual men, that which is heavenly and supernatural ; and the reason why they desire it not, is, for that they know it not. A man desireth not that he knoweth not, says Chrysostom ; neither are unknown evils feared : wherefore the work of Regeneration begins at Illumination, Acts 26.18. Coll. 1.13. 1 Pet. 2.9.

Now according as men are wise, they prize and value this wisdom, and endeavor to obtain it, Prov. 18.15. For it is more true of divine wisdom, than it was of that Grecian beauty: No man ever loved her, that never saw her; no man ever saw her, but he loved her.

And so on the contrary, according as men are ignorant and blockish, they under-value and dis-esteem it, hate it, and are prejudice against it: And hereupon carnal men being blinded by the Prince of darkness, together with their own wickedness, and being of a reprobate judgment, do most usually and familiarly term and esteem this soul-wisdom, this divine, spiritual, experimental, and saving-knowledge to be mere foolishness, or madness, Wisd. 5.3. to 9. and the Professors thereof to be fools & madmen; Elisha was counted no better, 2 King. 9 11. and the rest of the Prophets, Hosea 9 7. and Paul, Acts 26.20. and all the Apostles, 1 Cor. 4.10. Yea, our Savior Christ himself with open mouth was pronounced mad by his carnal bearers, Joh. 10.20. Mark. 3.21. and this hath been the worlds vote ever since. The sinceer Christian was so reputed in Pliny's time, and after in St. Austin's time : yea, Julian the Pelagian could gibe St. Austin, that he had none of the wise Sages, nor the learned Senate of Philosophers on his side; but only a company of mean tradesmen, of the vulgar sort, that took part with him: Whole Answer was, Thou reproachest the weak things of the world, which God hath chosen to confound the things that are mighty.

To worldly men Christian wiseom seems folly, saith Gregory. And well it may, for even the wisdom of God is foolishness with the world. 1 Cor. 1.18 23. therefore no disparagement to us his servants, if they repute us fools ; nor I think any honor to such sensualists that so repute us : However we will give them their due: For,

Sect. 49.

I Grant that in some kind of skill they out-strip the best of God's People, who, if they are put to it, may answer as Themistocles did when one invited him to touch a lute ; for as he said, I cannot fiddle ; but I can make a small town a great state : So the godly may say, We cannot give a solid reason in Nature, why Nile should over-flow only in the Summer, when waters are at the lowest? Why the Loadstone should draw iron, or incline to the pole-star? How the heat of the stomach, and the strength of the nether chap should be so great? Why a flash of lightening should melt the sword without making any impression in the scabbard? Kill the Child in the womb, and never hurt the Mother? How the waters should stand upon a heap, and yet not over-flow the earth ? Why the clouds above being heavy with water, should not fall to the earth suddenly, seeing every beavy thing descendeth ? Except the reason which God giveth, Gen. 1.6. & Job 38 8.10 12. & 26.8. Psal. 104.9. But we know the mystery of the Gospel, and what it is to be born a new, and can give a solid reason of our faith : we know that God is reconciled to us, the Law satisfied for us, our sins pardoned, our souls acquitted, and that we are in favor with God ; which many of these with their great learning do not know. And thus the godly are proved wiser than the wisest humanist that wants grace. You have likewise the reasons why these great knowers, know nothing yet as they might and ought to know: that is to say,

• First, Because they are mistaken in the thing; they take speculative knowledge for soul wisdom ; & soul saving wisdom to be foolishness & madness. Now if a man take his aim amiss, he may shoot long enough ere he hit the white : and these men are as one that is gone a good part of his journey, but must come back again because he hath mistaken his way.
• Secondly, Because they are Unregenerate, and want the Eye of Faith.
• Thirdly, For that they seek not to God for it who is the giver thereof, and without whose spirit there is no attaining it.
• Fourthly, Because they are proud, and so seek not after it, as supposing they have it already.
• Fifthly, Because if they had never so much knowledge, they would be never the holier, or the better for it, but rather the worse ; nor would they employ it to the honor of God, or the good of others.
• Sixthly, Because they either do, or would do mischief instead of good with their knowledge.
• Seventhly, Because they will not consult with the word about it, nor advise with others that have already attained to it. Or thus, They read and hear the Scriptures and mind not, (I mean the spirituallity of the word ) or mind and understand not, or understand and remember not, or remember and practice not. No, this they intend not of all the rest; and they that are unwilling to obey, God thinks unworthy to know.

When the Serpent taught knowledge, he said, If ye ear the forbidden fruit, your eyes shall be opened, and you shall know good and evil : But God teacheth another lesson, and saith, If ye will not eat the forbidden fruit, your eyes shall be opened, and you shall know good and evil, Rom. 12.2. See Psa. 111.10. & 119.97, 98, 99, 100. Or if you do eat it, you shall be like images that have ears and cannot hear, Rom. 11.8. Isa. 6.10. Matth. 13.14. Psal. 115.6.

From all which Reasons we may collect, That there are but a few amongst us, that are wise indeed, and to purpose; For these Seven Hinderances are appliable to seventy seven parts of men in the Nation. Besides, if these great knowers know so little, how ignorant are the rude rabble, that despise all knowledge? Nor can it be denied but all impenitent persons, all unbelievers (who prefer their profits and pleasures before pleasing of God ; as Herodias prefered John Baptists head before the one half of Herod's kingdom, ) are arrant fools ; yea, fools in folio: For if they were wise, says Bernard, they would foresee the torments of Hell, and prevent them.

And so wise are the godly, for they prefer grace, and glory, and God's savor, before ten thousand worlds.

Sect. 50.

OBject. But here thou wilt say, (or at least thou hast reason to say) if there be so few that are soul wise, I have all the reason in the world to mistrust myself; wherefore good Sir, tell me how I shall be able to get • his spiritual and experimental knowledge? this divine and supernatural wisdom ?

Answ. By observing these Five Rules :

First, Let such a willing and ingenuous soul, resolve to practice what he does already know, or shall hereafter be acquainted with from the word of God and Christ's faithful Messengers : For he that will do my Fathers will, says our Savior, shall know the doctrine, whether it be of God or no, Joh. 7.17. A good understanding have all they that keep the commandments, (says holy David) Psal. 111.10. and proves it true by his own example and experience : I understood (says he) more than the Antient, and became wiser than my teachers, because I kept thy precepts, Psal. 119.97, 98, 99, 100. To a man that is good in his sight, God giveth knowledge and wisdom, Eccles. 2.26. The spiritual man understandeth all things, 1 Cor. 2.15. Wicked men understand not judgment, but they that seek the Lord, understand all things, Prov. 28.5. Admirable encouragements for men to become godly and conscientious ; I mean practical Christians.

Secondly, If thou wouldest get this precious grace of saving knowledge; the way is, to be frequeut in hearing the word preached, and to become studious in the Scriptures, for they and they alone make wise to Salvation, 2 Tim. 3.15. Ye err (saith our Savior ) not knowing the Scriptures, Matth. 22.29. Mark 12.24. We must not in the search of heavenly matters, either do as we see others do ; neither must we follow the blind guide carnal reason, or the deceitful guide our corrupt hearts ; but the undeceivable, and infallable guide of God's word which is truth itself: and great need there is; for as we cannot perceive the foulness of our faces unless it be told us, or we take a glass and look ourselves therein: so neither can we see the blemishes of our Souls, which is a notable degree of spiritual Wisdom, but either God must make it known to us by his spirit, or we must collect the same out of the Scriptures, that coelestial glass ; though this also must be done by the spirits help. Therefore

Thirdly, If thou wilt be Soul-wise and truly profit by studying the Scriptures, be frequent and fervent in Prayer to God who is the only giver of it, for the direction of his holy spirit : For first, humble and faithful Prayer, ushered in by meditation, is the cure of all obscurity. Especially being accompanied with fervor and fervency ; as you may see, Matth. 21.22. If any lack wisdom, saith St. James, let him ask of God who giveth to all men liberally and reproacheth no man, and it shall be given him, Jam. 1.5. Mark the words, it is said if any ; wherefore let no man deny his soul this comfort. Again, ask and have ; It cannot come upon easier terms. Yea, God seems to like this sure so well in Solomon, as if he were beholding to his Creature, for wishing well to itself. 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 employ 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 God's will that thou mayest do it ; and before the knowledge of all other things, desire to know thyself ; & in thyself, not so much thy strength, as thy weakness : Pray that thine heart may serve thee instead 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 God's Word, thy judgment, 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 than 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 lay to it? For no other reason can be given but as Christ said, Father so it pleaseth thee : For as Jacob said of his venison, when his Father asked how he came by it so suddenly? Because the Lord thy God brought it suddenly to my hands. So holy and righteous men do more easily understand the words of God, than do the wicked, because God brings the meaning suddenly to their hearts; as we read, Luk. 24. That Christ (standing in the midst of his Apostles after he 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, verse. 44.45. Lo how suddenly their knowledge came unto them! But see what a general promise ( God in the Person of wisdom ) hat • h made to all that serve him, Prov. 1. Turn you at my reproof, and behold I will pour out my spirit unto you, and make known my words unto you, verse. 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him, and his covenant is to give them understanding, verse 14. These secrets are hid from the wicked, neither hath he made any such covenant with them but the contrary: As see, Dan. 12.10. Unto you it is given to know the secrets of the Kingdom of Heaven, but to othres in Parrables, that they seeing should not see, and hearing they should not understand, Luke 8.10: Mark: 3:11: Matth: 13:13:

Again, It is not enough to pray, except also it be in Christ's name, and accrding to his will, believing to be heard for his sake, and that it be the intercession of God's 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 God's Spirit: that you may more firmly believe, more soundly repent, more zealously do, more patiently suffer, and more constantly persevere in the practice and profession of every duty.

But above all you must know, that as Samson's companions, could never have found out his Riddle, if they had not plowed with his heifer: so no man can know the secrets of God, but by the revelation of his Spirit, 1 Cor. 12.8. Mat. 16.17. Yea, suppose a man be not inferior to Portius, or Pythagoras, who kept all things in memory, that ever they had read, heard, or seen: To Virgil, of whom it is reported, that if all Sciences were lost, they might be found again in him: To Ibn Ezra, of whom it was said, that if Knowledge had put out her candle, at his brain she might light it again; and that his head was a throne of wisdom: or Josephus Scaliger, who was skilled in thirty Languages : Yet if he want the Spirit of God to be his teacher, he is a dunce to the meanest, and most illiterate believer. For one excellent, and necessary prerogative of the spiritual man is this; he hath God for his teacher ; he learns the Counsels of God, of that spirit which only knoweth God's counsels, Luk. 21.15. which is no small privilege: for the scholar learns quickly, when the Holy Ghost is his teacher ; the Eye sees distinctly, when the Holy Ghost doth enlighten it. With the Spirits help, the means can never be too weak: without, never strong enough, Luk. 24.44, 45. Pro. 1.23.

§ 51. Fourthly, Thou must get an humble conceit of thine own wisdom. The first step to knowledge, is to know our own ignorance. We must become fools in our own opinion, before we can be truly wise, as the Apostle sets it down, 1 Cor. 3.18. And indeed, the opinion of our knowing enough, is one of the greatest causes of our knowing so little: For what we presume to have attained, we seek not after. Yea, the very first lesson of a Christian is humility. He will teach the humble his way, Psalm. 25.9. Jam. 4.6. 1 Pet. 5.5. And he that hath not learned the first lesson, is not fit to take out a new. Pride is a great let to true wisdom : For God resisteth the proud, and giveth grace to the humble, Jam. 4.6. 1 Pet. 5.5. Whence it comes to pass, that few proud wits are reformed, John 9.39. And for this cause also did our Savior propound his woes to the Pharisees, his doctrines to the People.

A heart full of pride, is like a vessel full of air: This self-opinion must be blown out of us, before saving knowledge will be poured into us. Christ will know none but the humble, and none but humble souls truly know Christ.

Now the way to become humble, is, by taking a serious view of our wants. The Peacocks pride is much abated, when she looks on the blackness of her legs and feet. Now suppose we know never so much; yet that which we know, is far less then that which we are ignorant of: and the more we know, the more we know we want, Pro. 1.5, 7. Psal. 73.22. And the less sensible we are of our blindness, sickness, deformity, &c. the more blind, sick, and deformed we are.

Fifthly, Thou must labor to get a true and lively faith: For as without faith we cannot please God: so without faith, no man can know God. Faith most clearly beholds those things which are hid both from the eye of sense, and the eye of reason, John 12.46. Unregenerate men, that want faith, are like blind Sampson without his guide: Or like Poliphemus, who never had but one eye, and that Ulysses put out. For so does the pleasure and custom of sin blind the Sensuallist.

We must have minds lifted above nature, to see and love things above nature: heavenly wisdom, to see heavenly truth ; or else that truth which is saving, will be to us a mystery, Mark. 4.11. If it seem not foolishness, 1 Cor. 2.7, 8, 14. To them that are lost, the Gospel is hid, 2 Cor. 4.3, 4. Whereas the Believer discerns all things, even the deep things of God, 1 Cor. 2.10.12.15, 16. Yea, God Giveth him a mouth and wisdom, where against all his adversaries, shall not be able to speak or resist, Luk. 21.15. These are the five steps, which lead up to the palace of wisdom, which all must ascend by, that mean to enter. If you have once attained this precious grace of saving knowledge, you will as much as in you lies, employ the same to the glory of the giver, And so much to prove, that he is the wisest man, whose knowledge lies in the best things, (as the weaker vessel may hold the better liquor ) and that if men be never so learned, except they have learned the Mystery of the Gospel, and what it is to be borne again by their own experience, (which few with their great learning do indeed know) they are in God's account, no better then fools. I come now to prove, that the greatest Politician is a verier fool then the former.

§ 52. Secondly, If we shall look upon the most cunning Politician, with a single eye: judge righteous judgment, and not according to appearance only, we shall find that the greatest Politician is the greatest fool. For he turns all his Religion into hypocrisy, into Statisme, yea, into Atheism, making Christianity a very footstool to policy.

I confess they are wiser in their generation, then the children of light ; and are so acknowledged by Christ himself, Luke 16.8. But why? not that there is a deficiency of power in the godly, but will: for could not David go as far as Achitophel? could not Paul show as much cunning as Tertullus? Yes, surely if they would: But because their Master, Christ, hath commanded them to be innocent as doves ; They have resolved in an heroical disposition with Abraham, Gen. 14.22. that the King of Sodom shall not make them rich. No crooked, or indirect means, shall bring them in profit; they will not be beholding to the king of Hell for a shooty. And hereupon the Foxes wiles, never enter into the Lions head.

But to speak of them as they are: These cunning Politicians, instead of being wise as serpents, they are wise serpents. They are so a • ted in subtleties, through time and practice, that they are near upon as wise, as that old serpent the Devil. Indeed he hath one trick beyond all theirs ; for like a c • nniug fencer, he that taught them all their tricks, kept this one to himself, namely, how to cheat them of their souls. But take a short Character of them.

They are such cunning dissemblers, that like Pope Alexander the sixth, what they think, they never speak. Why is this cast away, saith Judas? Crafty cub, he would have had it himself. They are like a fellow that rides to the pillory, they go not the way they look. They will cut a man's throat under color of courtesy, as Ulysses by gold, and forged letters, was the means of stoning Palamides, even while he made show of defending him. And then to wipe off all suspicion from themselves, their gesture and conntenance shall be like Julius Caesar 's; who seeing Pompey 's head fell a weeping, as if he had been sorry for it, when by his only means it was cut off. So like Rowers in a boat, whilst in their pretence they look one way, in their intent they go the quite contrary: As our Savior found it to fare with the Pharisees, and Sadducees, Matth. 16.1, 3. which made him to conclude, with, O hypocrites ! Nor shall any man be able to determine, either by their gesture, words, or actions, what they resolve, though like Hebrew letters, you spell them backward. Only this you may be sure of, that they do not intend, what they pretend ; Like as in juggling feats, though we know not how they are done, yet we know well, that they are not done as they seem to be.

Now if they can any way advantage themselves by another's ruin, and do it cunningly; as Jezebel did, when she killed Naboth, by suborning false witness against him, and proclaimed a Fast before the murder: Though all such policy be but misery, and all such knowledge, ignorance, Yet, ô how wise they think themselves! but they are grossly mistaken: for wherein does this their great wisdom consist? but first; in being wise to deceive others : as the Old serpent did our first Parents ; or secondly in the end to deceive themselves, as the same serpent did, which brought a curse upon himself for so doing, Gen. 3. The crafty Fox hug'd himself to think how he had cozened the Crow of her break-fast: but when he had eaten it, and found himself poisoned with it, he wisht the Crow her own again. Wealth got by deceit, is like a piece of butterd spunge, an Italian trick, it goes down glib; but in the stomach swells, and will never be got out again. The gains a man gets by deceiving, at last he may put in his eye, and yet see himself miserable. Sin is the greatest cheater in the world, for it deceives the deceiver.

§. 53 That it is so with them, and all others who go to Counsel, and leave the God of wisdom behind them: let their case be viewed in other persons. What saith Pharaoh to his deep Counselors? Come, let us do wisely, when indeed he went about that which destroyed both him and his country. The Scribes, Pharisees, and Elders, took counsel against Christ ; as though they would most wisely prevent their own salvation. Josephs brethren, to prevent his having dominion over them, (as his dreams imported) thought they had taken a very wise course, in selling him to the Ishmaelitish Merchants, which was indeed the only means to effect it. They murder Christ, lest the Romans should come: and by so doing, their coming was hastened. The Jews say, Come let us kill him, that the inheritance may be ours: But in killing him, they lost the inheritance and themselves too. And so it always fares with our Machivillians in the end, speed they never so well for a time. For let the Devil promise them never so fair, (suppose it be a Kingdom ) the up-shot will be but sad and doleful : as it fared with Athaliah, who having slain all the Kings seed, that she alone might reign, lost both the government, and her life too. Or as it did with Abimelech, who slue seventy of his brethren, that he might with safety enjoy the Kingdom lost beth it, and his life with it. And many the like we read of.

Whence Sr. Ambrose observes, that the plots of the wicked, always return upon their own heads. As Pope Hildebrands servant, by stumbling, was killed with that stone he should have thrown down on Frderick the Emperor, at his Devotions. Or as Griphus his mother, was made to take that draught, where-with she intended to poison him. Yea, how little was Judas set by of the High Priests, when once he had served their turn? How did they shake him off in that pitiful distress, with look thou to it? And so how poor are the witc • es, that in confidence of these promises, even sell their souls to the Devil.

See here in these few Examples, you have the depth and solidity of our greatest and wisest Politicians, and yet lewd men, most ridiculously and absurdly, call wicked policies, wisdom, and their success, happiness. But herein Satan makes them of all fools the superlative, in mistaking villainy and madness for the best virtues. And what is the summa totalis of all but this? Faux -like, they project other men's over-throw, purchase their own. Neither hath any man been wise to do evil, but his wisdom hath had an evil end. As ô the multitude of Examples that are recorded, to give credit to this Doctrine! Was not the wisdom of the Serpent turned into a curse? the wisdom of the Pharisees into a woe? the wisdom of Achitophel into folly? the wisdom of Nimrod into confusion? the wisdom of the unjust Steward into expulsion out of Heaven? the wisdom of Jezebel, into a shameful death? &c. So that in the issue, their case proves but like the spiders, that was weaving a curious net to catch the swallow: who when she came, bore away both net, and webb, and weaver too. Wherefore, ô God, make me but soul-wise, and I shall never envy their knowledge, that pity my simplicity: Let me be weak in policy, so I may be wise to salvation.

And I cannot but wonder to see, how the most are mistaken in them: But being thus discovered, I hope it will appear, that as love & lust are not all one, so a cunning Politician & a wise man are not both one. As we have seen some that could pack the cards, & yet were not able to play well.

§ 54. True, if men shall look upon them side-ways, as Appelles painted Antigonus, that is, upon their strength of brain and parts alone, and not consider them whole, and together, their abilities, with their deficiencies, they will take them for wise men, and so be mistaken. But

If you would know how to call them, 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, Act. 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 back ward, and to study the dangerous art of self-sophystry, to the end they may play wily beguile themselves, and to plor 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, Matth. 4.9. So the Politician may truly say, for the most part, I am wiser then my plain dealing neighour by five hundred pounds. So that in some sense it may be said of them, as one speaks of women, though partially, that th • y 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 Polipus: 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 up-shot. They are blind, and in darkness, as having their beginning from Satan, the Prince of darkuesse, 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, Psal. 53.1. & 49.13. And Saint Austin tells us, that the wisest Politician upon earth, the most ample, and cunning Machivillian 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 12. 18, 20. find out a name for him, that takes away other men's. And though worldly men call the simple fools, ye • God calls the crafty fools, Ier. 8.9. Mat. 6.23. And of all atheists, and fools, which seem wise, there be no such fools in the world, as they that love money better then themselves.

And so you have the wisdom of Humanists, and Politicians desciphered; together with the wisdom of God's servants. You 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 Latin, Greek, and Hebrew, the other Statutes, History, and Husbandry, well enough to make their neighbors think them wise: but the truth is, they seem wiser then they 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 foolish 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 but the 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 entered into the heart of man to conceive the things which God hath prepared there for them that love him, 1 Cor. 2.9.

§. 55. Now as I have shewn these two sorts of men their folly, to the end some of them may be convinced, and ashamed, and consequently become soul-wise, that so they may be saved; which is the principal thing I drive at (for I take no pleasure in disgracing men purposely.) So it were as easy to prove, that all sorts of sinners, are no better then sots, and shallow-brains, in comparison of the conscientious Christian. Nor do I see, but it may prove of great, and general concernment: therefore that others also may have benefit by the same, I will briefly touch upon some particulars. 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 neighbors 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 only: lest I should weary my Reader, before I have dispatched all my Clients, or half listed my men.

The Covetous miser, if you mark it, esteems not of things according to their true value; but preferreth babbles and trifles before things of greatest worth, which is the most remarkable property of a natural fool, that is, being like the ignorant Indians in Florida, Virginia, New England, and K • nida, who for a Copper kettle, and a few toys, as Beads, and Hatchets, will depart from the purest gold, and sell you a whole Country, with the houses and ground which they dwell upon.

As Judas preferred thirty pieces of silver, before him that was Lord of the whole world, and ransom of man-kind: so the covetous man prefers Earth, yea hell to heaven, time to eternity, his body before his soul ; yea, his outward estate before either soul or body. Whereas the godly care for the soul, as the chief jewel, and only 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 kingdom without end. They are not like Shebna, who built his sepulcher in one Country, and was buried in another: But like our English Merchants, that traffic in Turkey, get wealth in Turkey, 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 Pecunia, the worlds Queen, (I mean that world, whereof the Devil is King ) extends her Regiments, 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 under-value. Like Judas, who valued Mary's ointment, 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 have him, we have all thing, as the Apostle argues, Rom. 8.32. 1 Cor. 3.21, 22, 23. So that the godlys man is only rich, the servant of Christ is Lord of all. Whereas by a just judgment of God upon the covetous Miser, who makes Mammon his god: The Devil makes them his Drudges, to get and bring him in Gold, as the King of Spain does the poor Indians ) that he may keep it in bank, for the next prodigal to spend as ill, as the other got it. As how often is that spent upon one Christmas revelling by the son, which was forty years a getting by the Father? O fools, incomparable! to take a world of care and pains, endure so much grief, sting of conscience, loss of credit, to deprive themselves of Heaven, damn their own souls, to get wealth: and when they have got it, not to be a jot the better for it. Yea, they are less satisfied, and contented then other men, meanlier accommodated then m • an men: Yea, a poor beggar that hath nothing here, is in better estate, then a rich Miser, that hath nothing in effect, either here or hereafter. O that they would but use that! yea, half that wit, study, and industry hereafter, to save their souls, that they have formerly done to damn them. But hear more.

Aristippus cared only for his body, as if he had had no soul: Zeno but for his soul, as if he had had no body: Achitophel for his Family alone, as if neither soul nor body had been worth caring for: but these neither for body, nor soul, nor anything, but for a little muck to leave behind them. Yea, he can find in his heart to go to hell for another, that wishes him gone, and will damn his own soul to leave his son rich. Yea, what a deal of pains and care does the covetous man take for his own damnation? ever tormenting himself to get that; for getting whereof he shall be tormented: so himself is voluntarily miserable here, and hereafter, that others may be happy. And so much of the Miser. The next I will fall upon, shall be such as equal these in their Idolatry another way; as

§ 56. Fourthly, what think you of common Idolaters? are not they arrant fools? I will give you but one instance mentioned, Exod. 32. and you will need no more. Turn to the place, and there you shall find, that those blockish Israelites made them a molten Calf, and then said, This is thy god, that brought thee out of the land of Egypt, ver. 34. This is such a pregnant example, that there needs no more to prove it; that a Beast should be their god ; yea, and a beast of their own making, and that this beast should have brought them out of Egypt, which could not move it self, but as it was moved, and that before it had any being. This is such a blockish absurdity, that as one would think, should never enter into the heart of him, who is endowed with a reasonable soul. But what can the Prince of darkness propound? that a wicked heart, (blinded with the custom of sin, and given up by God, to be further blinded by Satan ) will not believe, as appears by our Ranters, Shakers, and Quakers at this day.

And such other fools are the Papists, though great Clerks, and wise men: who (if I could intend to aquaint you) maintain a thousand ridiculous tenets, stiffly defending those things for truth, which the Holy Ghost calls