A Christian Library, Section 50
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 my self; wherefore good Sir, tell me how I shall be able to get …his spiritual and experimental knowledg? this divine and supernatural wisdom?
Answ. By observing these Five Rules:
First, Let such a willing and ingenuous soul, resolve to practise what he does already know, or shall hereafter be acquainted with from the word of God and Christs faithful Messengers: For he that will do my Fathers will, sayes our Saviour, shall know the doctrine, whether it be of God or no, Joh. 7.17. A good understanding have all they that keep the commandments, (sayes holy David) Psal. 111.10. and proves it true by his own example and experience: I understood (sayes 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 knowledg and wisdom, Eccles. 2.26. The spiritual man understandeth all things, 1 Cor. 2.15. VVicked men understand not judgment, but they that seek the Lord, understand all things, Prov. 28.5. Admirable incouragements for men to become godly and consciencious; 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 Saviour) 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 Gods word which is truth it self: 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 our selves therein: so neither can we see the blemishes of our Souls, which is a notable degree of spiritual Wisdom, but either God must make 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 al 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 al men liberally and reproacheth no man, and it shal be given him, Jam. 1.5. Mark the words, it is said if any; wherefore let no man deny his soul this comfort. Again, ask and have; It cannot come upon easier terms. Yea, God seems to like this sure so well in Solomon, as if he were beholding to his Creature, for wishing well to it self. And in vain do we expect that alms of grace, for which we do not so much as beg. But in praying for Wisdom, do not pray for it without putting difference; desire not so much brain-knowledg as to be Soul-wise, and then you will imploy your wisdom to the glory of the giver. Let thine hearts desire be to know God in Christ, Christ in Faith, Faith in good works; to know Gods vvill that thou mayest do it; and before the knowledg of all other things, desire to knovv thy self; & in thy self, not so much thy strength, as thy vveakness: Pray that thine heart may serve thee insteed 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 invvard man, that there may be a sweet harmony betwixt Gods VVord, thy judgment, and vvhole 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 knovvledg is no less felt than knovvn; 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 Isaak. When Christ taught in the Temple, they asked, Hovv knovveth 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 renovvned 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 ask'd 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 vvas risen from the dead) opened their understandings, that they might understand clearly the Scriptures, and vvhat vvas vvritten of him in the Lavv of Moses, and in the Prophets, and in the Psalms, vers. 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, vers. 23. And Psal. 25. The secrets of the Lord are revealed to them that fear him, and his covenant is to give them understanding, vers 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 knovv 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 Christs name, and accrding to his vvill, believing to be heard for his sake, and that it be the intercession of Gods ovvn spirit in you: And (being truly sensible of your sins and wants) that you chiefly pray for the pardon of sinne, the effusion of grace, and for the assistance of Gods Spirit: that you may more firmly believe, more soundly repent, more zealously doe, more patiently suffer, and more constantly persevere in the practice and profession of every duty.
But above all you must know, that as Sampsons 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 inferiour 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 Aben 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 wisdome: or Iosephus 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 spirituall man is this; he hath God for his teacher; he learns the Counsels of God, of that spirit which onelyonly knoweth Gods counsels, Luk. 21.15. which is no small priviledge: for the scholar learns quickly, when the Holy Ghost is his teacher; the Eye sees distinctly, when the Holy Ghost doth enlighten it. With the Spirits helpe, the meanes can never be too weake: without, never strong enough, Luk. 24.44, 45. Pro. 1.23.
§ 51. Fourthly, Thou must get an humble conceit of thine own wisdome. 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 seeke 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 wisdome: For God resisteth the proud, and giveth grace to the humble, Jam. 4.6. 1 Pet. 5.5. Whence it comes to passe, that few proud wits are reformed, Iohn 9.39. And for this cause also did our Saviour propound his woes to the Pharisees, his doctrines to the People.
A heart full of pride, is like a vessell full of aire: 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 blacknesse of her legs and feet. Now suppose we know never so much; yet that which we know, is far lesse 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 lesse sensible we are of our blindness, sicknesse, deformity, &c. the more blinde, sick, and deformed we are.
Fifthly, Thou must labour to get a true and lively faith: For as without faith we cannot please God: so without faith, no man can know God. Faith most cleerly beholds those things which are hid both from the eye of sense, and the eye of reason, Iohn 12.46. Vnregenerate men, that want faith, are like blinde Sampson without his guide: Or like Poliphemus, who never had but one eye, and that Vlysses put out. For so does the pleasure and custome of sinne blinde the Sensuallist.
We must have mindes lifted above nature, to see and love things above nature: heavenly wisdome, to see heavenly truth; or else that truth which is saving, will be to us a mystery, Mark. 4.11. If it seem not foolishnesse, 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 wisdome, 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 wisdome, 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 Gods account, no better then fooles. 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 judgement, and not according to appearance onelyonly, we shall finde that the greatest Politician is the greatest fool. For he turns all his Religion into hypocrisie, into Statisme, yea, into Atheism, making Christianity a very foot-stool to policy.
I confesse 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 shew 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 Sodome shall not make them rich. No crooked, or indirect meanes, 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, in stead of being wise as serpents, they are wise serpents. They are so a…ted in subtleties, through time and practice, that they are neer upon as wise, as that old serpent the Devill. 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 himselfe, namely, how to cheate them of their soules. But take a short Character of them.
They are such cunning dissemblers, that like Pope Alexander the sixth, what they thinke, they never speak. Why is this cast away, saith Iudas? Crafty cub, he would have had it himself. They are like a fellow that rides to the pillory, they goe not the way they look. They will cut a mans throat under colour of courtesie, as Vlysses by gold, and forged letters, was the meanes of stoning Palamides, even while he made shew of defending him. And then to wipe off all suspition from themselves, their gesture and conntenance shall be like Iulius Caesar's; who seeing Pompey's head fell a weeping, as if he had been sorry for it, when by his onelyonly meanes it was cut off. So like Rowers in a boat, whilest in their pretence they look one way, in their intent they goe the quite contrary: As our Saviour 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. OnelyOnly this you may be sure of, that they do not intend, what they pretend; Like as in jugling 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 anothers ruine, and do it cunningly; as Iezabel did, when she killed Naboth, by suborning false witnesse against him, and proclaimed a Fast before the murther: Though all such policy be but misery, and all such knowledge, ignorance, Yet, ô how wise they think themselves! but they are grosly 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 himselfe for so doing, Gen. 3. The crafty Fox hugg'd himselfe to think how he had cozened the Crow of her break-fast: but when he had eaten it, and found himself poysoned 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 stomack 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 himselfe 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 goe to Counsell, and leave the God of wisdome behind them: let their case be viewed in other persons. What saith Pharaoh to his deep Counsellors? Come, let us do wisely, when indeed he went about that which destroyed both him and his countrey. 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 dreames imported) thought they had taken a very wise course, in selling him to the Ishmaelitish Merchants, which was indeed the onelyonly meanes to effect it. They murther Christ, lest the Romans should come: and by so doing, their coming was hastned. 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 wel for a time. For let the Devil promise them never so fair, (suppose it be a Kingdome) 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 raign, 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 Kingdome 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, alwayes return upon their own heads. As Pope Hildebrands servant, by stumbling, was killed with that stone he should have thrown down on Frderick the Emperour, at his Devotions. Or as Griphus his mother, was made to take that draught, where-with she intended to poyson 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 pittiful distresse, 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 Devill.
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, wisdome, and their successe, happinesse. But herein Satan makes them of all fools the superlative, in mistaking villany and madnesse for the best vertues. And what is the summa totalis of all but this? Faux-like, they project other mens over-throw, purchase their owne. Neither hath any man been wise to do evill, but his wisdome hath had an evill end. As ô the multitude of Examples that are recorded, to give credit to this Doctrine! Was not the wisdome of the Serpent turned into a curse? the wisdome of the Pharisees into a woe? the wisdome of Achitophel into folly? the wisdome of Nimrod into confusion? the wisdome of the unjust Steward into expulsion out of Heaven? the wisdome of Jezabel, 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 weake 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-wayes, 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 crasty counsell 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 wisdome 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 evill: 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 wickednesse then men. Nor can I more fitly compare them, then to Bats, Night-crows, Owles, and Cats, which can see better in the darke, then in the light. Their wisdome is like that of the Polipus: which is a most stupid and foolish fish, yet useth great skill in taking of other fishes. Neverthelesse, yield them all that hath been mentioned, this is the up-shot. They are blinde, and in darknesse, 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 onelyonly to evill, their wisdome shall have but an evill 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 foole: For if the Holy Ghost, saith he, termes him a fool that onelyonly laid up his own goods, Luke 12. 18, 20. finde out a name for him, that takes away other mens. 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 seeme wise, there be no such fools in the world, as they that love money better then themselves.
And so you have the wisdome of Humanists, and Politicians desciphered; together with the wisdome of Gods 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 confesse the one speak Latine, Greek, and Hebrew, the other Statutes, History, and Husbandry, well enough to make their neighbours think them wise: but the truth is, they seem wiser then 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 blinde 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 joyes, as eye hath not seene, nor eare 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 easie 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 neerest to these last mentioned; that is, your Covetous, Miserly Muck-worms, who though they be neer neighbours to those Ambodexters I last spake of, yet they are not the same men.
Now although you cannot name one property of a natural fool, but the Covetous man is in that particular a greater fool: Yet I will make the parallel in one onelyonly: lest I should weary my Reader, before I have dispatcht all my Clients, or halfe listed my men.
The Covetous miser, if you mark it, esteems not of things according to their true value; but preferreth bables and trisles before things of greatest worth, which is the most remarkable property of a naturall fool, that is, being like the ignorant Indians in Florida, Virginia, New England, and K…nida, who for a Copper kettle, and a few toyes, as Beads, and Hatchets, will depart from the purest gold, and sell you a whole Countrey, with the houses and ground which they dwell upon.
As Iudas preferred thirty pieces of silver, before him that was Lord of the whole world, and ransome of man-kinde: so the covetous man prefers Earth, yea hell to heaven, time to eternity, his body before his soul; yea, his outward estate before either soule or body. Whereas the godly care for the soul, as the chief jewell, and onelyonly treasure; and for the body for the soules sake; and settle their inheritance in no land but the land of promise; their end being to possesse a kingdome without end. They are not like Shebna, who built his sepulchre in one Countrey, and was buried in another: But like our English Merchants, that traffique in Turkey, get wealth in Turky, yet plant not in Turky, but transport for England. It cannot be said of them, as it may of the most; that they worship the golden Calfe: because they consider, that Pecunia, the worlds Queen, (I meane that world, whereof the Devill 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 worthlesse trash of this world; but for heavenly things, or the God that owns them, they shamefully under-value. Like Iudas, who valued Maries 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 onelyonly rich, the servant of Christ is Lord of all. Whereas by a just judgement of God upon the covetous Miser, who makes Mammon his god: The Devill 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 banke, for the next prodigall 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 paines, 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 onelyonly for his body, as if he had had no soule: Zeno but for his soule, as if he had had no body: Achitophel for his Family alone, as if neither soule nor body had been worth caring for: but these neither for body, nor soule, nor any thing, but for a little muck to leave behind them. Yea, he can finde in his heart to goe to hell for another, that wishes him gone, and will damn his own soul to leave his son rich. Yea, what a deale of paines 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 himselfe 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 equall these in their Idolatry another way; as
§ 56. Fourthly, what think you of common Idolaters? are not they arrant fools? I'le 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 Calfe, 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 selfe, 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 soule. But what can the Prince of darknesse propound? that a wicked heart, (blinded with the custome of sinne, 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 tenents, stifly defending those things for truth, which the Holy Ghost calls in expresse words, The doctrine of devils, 1 Tim. 4.1, 2, 3. And most 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. If Idolaters will needs set up a false god for the true, is it not equal, that the true God should give them over to the false? Again,
Fifthly, how does lust blinde and besot men? when the Adulterer prefers a filthy strumpet before his own chaste wife, though his own lawfull Consort is known to be more comely, and lovely then the strange woman. Yea, when they shall confesse the same (as it was the speech of one too great to name) That were she not his wife, he could love her above all women in the world; a word able to rot out the tongue that spake it. But take an instance of this nature, I'le give you one amongst many very remarkable. We read, Iudges 16. that Sampson cared more for his pleasure in this kinde, then his life. O strange debauchednesse! his filthy lust of a Nazarite, leaves him scarce a man! He that might not drink wine, is drunk with the cup of fornication. How could hee other then thinke, if lust had not blinded and bewitched him? She whose body is mercenary to me, will easily sell me to others? she will be false, if shee will be an Harlot. Was there ever such a motion made to a reasonable man? Tell me, wherewith thou mayest be bound to do thee hurt? Who would not have spurned such a sutor out of doors? And when upon the tryal he saw such apparent treachery, he yet wilfully betrays his life, by her to his enemies. All sins, all passions have power to blinde, and infatuate; but lust most of all. Never man that had dranke flagons of wine, had lesse reason left him, then this Nazarite. Many an one loses his life, but he casts it away; not in hatred to himself, but in love to a Strumpet. He knew she aimed at nothing but his slavery, and death, yet had not power to deny her. He had wit enough to deceive her thrice, not enough to keep himself from being deceived by her. Thrice had he seen the Philistims in her chamber, ready to surprise him upon her bands; and yet will needs be a slave to his Traitor. Yea, in effect, bids her bind… him, and call in her Executioners to cut his throat. O beware of a Harlot, as you would of the Devill! and the rather, for that under the habit of a woman, it may be the Devill in shape of a woman, as some have so been cheated. But
Sixthly, what can we think of an improvident Gamester? is not he a Fool? who will hazard his whole estate upon the chance of a treacherous dye, that flatters him with his own hand, to throw away his wealth to another. And a Thief he is too, for if he wins, he robs another; if he looses, he no lesse robs himself.
§ 57. Seventhly, let me refer it to any rational man, whether the Voluptuous Prodigal is not a sta…k Fool? who suffers himself to be stolne away for an Apple: For, for a little tickling of the palate, a kind of running Banquet, he will hazard the losse of eternal comfort, and expose himself to a devouring fire, an everlasting burning? Isa. 33.14. And what greater folly? Is it not a dear purchase? an ill penni-worth? yea, a desperate madnesse, to buy the merriment of a day, (yea, possibly the pleasure of an hour, may deterimine it) with ages of pangs, with eternity of unsufferable torments, that are capable of neither ease nor end.
Nor is this all, for they run upon Gods judgements, as Balaam did upon the swords point in the Angels hand, and yet are so farre from being afraid, that they applaud their own wisdome, for giving such liberty to their lusts; thinking no men in the world enjoy the like freedome. When indeed their bondage is much worse then the cruel and tyrannical bondage, and slavery of Egypt. For first, that bondage was of the body onelyonly, but the service of sinne is of the whole man, body and soul.
Secondly, in the bondage of Egypt, they served men; but in this bondage, service is done to sinne & Satan, most vile Lords, which command most base, and filthy works.
Thirdly, in the bondage of Egypt, the most harm was temporall, losse of liberty, smart and pain of body, in this service of sinne, the losse is eternal, even destruction in Hell for ever (without the inifinite goodnesse of God.) Fourthly, in this bondage under Pharaoh, they had a sense of their thraldome, and desired liberty; in this of sin, men do not so much as suspect themselves to be bound, but think themselves free, and despise liberty. Lastly, in all outward bondage, they which are bound may possibly help themselves; as by running away, or by intreaty, or by ransome: In this bondage we lie still, as it were, bound hand and foot (till God by his mercy deliver us) not having so much as the least thought of relieving our selves. By all which it appears, that such who take the most liberty to sin, are the most perfect slaves in the world; because most voluntary slaves: and that Christs service is the onelyonly true freedome; his yoke an easie yoke; his burthen but as the burthen of wings to a bird; which makes her flye the higher. Wherefore, as we serve the lawes, that we may be free: so let us serve Christ, and we shall be the freest people alive.
A godly man being demanded, what he thought was the strangest, and foolishest thing in the world, answered, an impenitent sinner, or an Vnbeliever: For, said he, that a man should provoke God, so gracious and mighty, that he should believe Satan the father of lies and cruelty, forget his own death so imminent and in-evitable; obey the command of his Flesh, a Drudge so ignoble, admire the world so fickle and dangerous, prefer it before Heaven so blessed & glorious; wilfully cast himself into hell, a place so woful and dolorous, and all for vanity, such a wretched emptinesse; that he should feare the blasts of mens breath, and not the fire of Gods wrath; weep for the losse of friends, & not for his soul: And lastly, that Christ should stand at the door of his heart, craving for entrance, that he may remedy all, and make him everlastingly happy; and God call him every day, either by his Word in the mouthes of his Messengers, or by strange judgements, or extraordinary mercies upon himselfe, or others, and all in vain Such an one, sayes he, is the most foolish and degenerate creature alive:
Thus I might go on to Traytors, Murtherers, Back-byters, Seducers, Drunkards, Blasphemers, Persecutors of the godly, proud persons, Hypocrites, Thieves, Atheists, and what other sinners you can name: and prove them all fools alike. But I have already (upon one occasion or other) done it in some other Tract. Nor do I love to tautologize, except it be for a great advantage to my Reader, and for others good: though in such a case, I can, I thank God, dishonour my selfe, that I may honour my Maker. The which if men did well ponder, they wou…d be more sparing of their censures; How-ever I could wish, that our Reverend Divines would afford themselves more liberty in this case then they do. There be some expressions, that we borrow from our Predecessors, that deserve to be mentioned, or used (by a Minister that remains perhaps twenty, or thirty years in a Parish) more then once, though it be to the same Congregation (for that which takes not, or is not minded at one time, may at another: and how many have been converted, by that onelyonly argument? that God seeth all things even in the darke, when the doors are shut, and the curtains drawn.) Nor do I think, that a dull and flat tool, or instrument would be used, when a more quick, and sharp one may be had at as easie a rate, and perhaps neerer at hand. But we are mostly (even the best of us) …oth to deny our selves; though it be for our Masters, (& many of our Brethrens great gain and) advantage. But of this by the way onelyonly, a word or two more, that may reach to all, that are in their natural condition, and I shall conclude.
§ 58. In the last place, Are not all wilfull sinners arrant fools? who Adam-like, will receive what-ever comes, or is offered them? be it bribe, or other sinful bait, not once thinking this is forbidden fruit, and thou shalt die the death. That think the vowed enemy of their souls, can offer them a bait without a hook? you cannot but acknowledg them stark fools, though thou thy self beest one of the number.
Again, for men to dishonour God, and blaspheme his Name, while he does support and relieve them, to runne from him, while he does call them, and forget him, while he does seed them. To imitate the Common Protestants in Queen Maries time, who laughed the Martyrs to scorn, and esteemed them superstitious fools, to lose their lives and fortunes, for matters of Religion, accounting faith, holinesse, immortality of the soul, &c. meer fopperies and illusions. To be quick-sighted in other mens failings, and blinde to their own. Are not these so many infallible properties of a fool? and yet these are the lively characters, of every sensuallist. In so much, that if I should give you a list, or Catalogue of all the fools in one City, or County: You would blesse your selves, that there are so few Bedlam houses, and yet so many out of their wits, that can not perceive or discern the same. And yet no wonder; for as I told you-ere-while, Sensual men are so be-nighted, and puzled with blindnesse, that they know no other way, then the flesh leads them. Yea, many by losse of conscience become Atheists; and by losse of reason, Beasts. Yea, to any thing that is spiritually good, the natural man is blinde, and deafe, and dead, as ye may see by these ensuing Scriptures, 1 Tim. 5.6. Rom. 1.21, 22, 25. Ephes. 5.14. Isa. 6.9, 10. John 12 40. Psal. 69.23. Matth. 4.16 & 15.14. Ephes. 4.18, 19. & 5.8. 1 Pet. …9. Acts 28.27. Rom. 11.8. Matth. 23.16, 17.19.24.26. & 27.3, 4, 5. 2 Pet. 2.16. Revel. 3.17. Rom. 6.13. & 8.11. Micah 7.16. Psal. 58.4. Eph. 2.1. If our Gospel he hid, it is hid to them that are lost, in whom the god of this world hath blinded, 2 Cor. 4… 3, 4.
But it is otherwise with the godly: as let Satan, or the world offer a wise Christian the bait of pleasure, or profit: his answer shall be, I will not buy repentance so dear: I will not lose my soul, to please my sense. If affliction comes, he will consider, that Gods punishments for sinne, calls for conversion from sin: and in case God speaks to him by his Word, to forsake his evill wayes, and turn again to him, he will amend his course, lest if he heare not the word, he should feel the sword. Whereas nothing will confute a fool, but fire and brimstone.
The Lord spake to Manasses and to his people; but they would not regard: Wherefore the Lord brought upon them the Captains of the Host of the King of Ashur, that took Manasses, and put him in fetters, and brought him in chains, and carried him to Babel, 2 Chron. 33.10, 11.
Fools, saith holy David, by reason of their transgression, and because of their iniquity, Psal. 107.17. From which words, Musculus infers, that all wilfull transgressors are arrant fools. And it is the saying of Cardan: That dishonesty is nothing else but folly and madnesse. Yea, Solomon throughout all his Proverbs, by a fool, means the natural man; and by a wise man, a man sanctified. O that it were rightly learned, and laid to heart by all, that are yet in the state of un-regeneracy! for it is every one of their cases. To conclude in a word, Without knowledge, the soul is not good, Prov. 19.2. The ignorant cannot be innocent. I am the light of the world (sayes our Saviour) John 8.12. & 12.46. Where light is not, Christ is not: for Christ is light.
§ 59. And so according to my skill, I have performed what I at first promised. It remains before we leave it, that some use be made thereof, that so both wise and weak, may learn something from what hath been spoken of this subject. Wherefore, in the first place, If it be so, that both the sensual and rational, even all that are yet in their natural estate, are uncapable of divine, and super-natural knowledge, that they are blinde touching spiritual things. Then let not any carnal wretch hereafter dare to speak evill of the things, actions, or persons, that are out of the reach of his capacity, but silently suspend his judgement, untill he be better informed: For as it pertaineth not to the Rustick, to jugde of letters: So it belongeth not to natural men to judg of spiritual things. Yea, let those ignorant ones, that have used to speak evill of the way of truth, learn to kick no more against the pricks, lest they bring upon themselves the same curse, that their fellows did, who brought up an evill report of the Holy Land, Num. 13 32, 33. & 14.23, 14. Yea, put case they shall think they do God good service in it, as many do in persecuting, and putting to death his children and Ambassadors, John 16.2. as a world of examples witnesse. Yea, the Iews thought they did marvellous well, in crucifying the Lord of life. But what says the holy Ghost, Prov. 14. There is a way that seemeth right unto a man: but the end thereof are the ways of death, vers. 12. Even the Powder-traytors thought they merited, when they intended to blow up the whole State.
Alass, Natural men are no more fit to judge of spiritual matters, then blinde men are sit to judge of colours. And yet none more forward then they; as you may see by those blinde Sodomites, that dealt so roughly and coursely with Lot and his two Angels, Gen. 19.1. to 12.
That they are ignorant, and so unfit, is evident of what is recorded of …ich…l, 2 Sam. 6.16. Of Nichodemus, John 3.4. Of Festus, Acts 26.24. And lastly, of Paul before his conversion. I was, saith he, a blasphemer, a persecutor, and an opposer of Christ and his members; but I did it igno…ly through unbelief, 1 Tim. 1.13. It's worth your observing too, that … no sooner enlightned with the saving knowledge of Iesus Christ, … was of a contrary judgement, and preached that faith which before …e …demned and persecuted. And this will be every one of their cases, …; if not in this life, yet hereafter, when Hell flames hath opened their eyes, they will confesse. We fools thought his life madnesse, and his end to be without honour: How is he now numbred with the children of God, and his lot among the Saints? And when they shall see it, they shall be troubled with horrible fear, and shall be amazed at the strangeness of his salvation, so far beyond all that they looked for: and groaning for anguish of spirit, shall say within themselves, This is he whom we once had in de…ision, and in a proverb of reproach, therefore have we erred from the way of truth, we wearied our selves in the way of wickedness and destruction: but as for the way of the Lord, we have not known it. The light of righteousness hath not shined unto us, nor hath the Son of righteousness arose upon us. What hath pride profited us? or what good hath our riches and our vaunting brought us? with more of the like, for which read, Wisdom 5. And what is the cause they acknowledg not the same now, but their blindness and folly? and because they put their own faults in that part of the wallet that is behind them; but ours in the other part, or end which is before them: For self-examination would make their judgements more charitable. Read also these Testimonies, John 15.21. & 16.2, 3. Mar. 16.23. & 22.29. 1 Cor. 2.8. Isa. 5.20. But I will give you other instances. Was it not an argument that Haman was blinde? who thought Mordecaies not bowing the knee to him, a more heynous offence, then his own murthering of thousands? Were not the Iews, Scribes & Pharisees blind, who could see more unlawfulness in the Disciples plucking a few ears of Corn on the sabbath-day? and the Palsie man's carrying his bed; then in their own devouring of Widows houses? who thought they might better murther Christ, then others believe in him? and be themselves the greatest of sinners, then our Saviour to be in company with sinners? Was not Ahab blinde? who thought Elijah more troubled Israel, in doing the will of the Lord, then himself in provoking the Lord above all the Kings of Israel that were before him. And the like in our dayes. Is it not the manner of thousands with us? not only of Clownes, and ill-bred people, who walk after the flesh, in the lusts of uncleanness (whom St. Peter cals bruit beasts, led with sensuality, and made to be taken and destroyed.) But of proud wits, who one would think should have more brains, and know something, to speak evill of the things which they understand not, 2 Pet. 2.12. Yea, how severely will they censure, not only things indifferent, but the most holy and approved good duties in the godly? while they will patiently passe by the most heynous crimes, as cursing, blaspheming, &c. in themselves and others; an infallible signe of a man not born a-new. Yea, will they not more deeply censure our serving of God, then their own blaspheming of him? and think it a more heynous offence in us to be holy, then for themselves to be prophane, and persecute holinesse.
And what one does, is a law to the rest, being like a flock of sheep; which if they but see one take a wrong way, all the rest will follow. As you may see in the Example of Corah, and his two hundred and fifty followers, in Demetrius and his fellows, in their quarrel against Paul and his companions. And lastly, in Lots neighbours, Gen. 19. where you shall read, that when some Godlesse persons had assaulted him, and his two Angels; before night, all the men of the City, from the young even to the old, from all quarters compassed the house round, seeking to break it open, railing upon, and reviling him. Yea, though they were strook with blindnesse, they would not leave off, untill they had wearied themselves, and felt fire and brimstone about their ears, vers. 4. to 2 5.
Natural men in heavenly things, resemble Shel-fish, that have no smell: Or the Camelion that hath no taste. Nor do they see any more, then the meer barke or out-side of spiritual performances, 2 Sam. 6.16. And the Flesh (Satans ready instrument) will be ever suggesting to them strange surmises, touching what the Religious either say, or do.
And still, the more sottish, the more censorious: For where is least brain, there is most tongue, and loudest. Even as a Brewers Cart upon the stones, makes the lowdest noise, when his barrels are emptiest. They that know least, will censure most, and most deeply. It is from the weakest judgements, that the beaviest judgement comes. And so the more censorious, the more sottish, seem they never so wise in the worlds account: For admit they have a shew of wisdome; yet for matter of Religion and saving knowledge, they know not their right hand from their left; as it fared with those sixscore thousand Ninevites, Jonas 4.11.
So that it's no disparagement to us, seem they never so learned: As what but their ignorance makes them so censure us. They suspect much, because they know little; as children in the darke, suppose they see what they see not. Yea, a Dogge will be very violent in barking at his own shadow on a wall, or face in a glasse. The Duke of Vondosme seeing his own and others faces in a well, call'd for ayd against the Antipodes. Paglarencis thought himselfe cozened, when he saw his sow had eleven Pigs, and his Mare but one Foale that would be confest. So that they are like Harpast, a blinde woman in Seneca's family, who fouud fault with the darknesse of the house when the fault was in her want of sight. Or the Owle, that complained of the glory of the Sunne, when the fault was in her own eyes. Or like Pentheus, in Euripides his Bacchus, who supposed he saw two Sunnes, two Thebes, every thing double: when his brain alone was troubled. Or those that are vertiginous, who thinke all things turn round, all erre: when the errour is onelyonly in their own brains. And so much for caution to the one.