THE PATHWAY To Saving Knowledge: OR, A Description of True Wisdom.  
setting forth the great worth and Incomparable Excellency thereof.  
WITH Directions how a Man may attain to the same.  
And of Foolish and Ignorant, become Wise and Prudent, Even Wise to Salvation.  
Very seasonable for these Times.  
London, Printed for W. Thackeray, at the sign of the Angel in Duck-lane. 1673.   

THE Pathway to Saving KNOWLEDGE: OR, A Description OF TRUE WISDOM.  
KNowledge is so Fair a Virgin, that every clear eye is in Love with her; it is a Pearl despised of none but Swine. Wisdom hath ever carried that show of Excellency with it, that not onely the good have highly affencted 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 counsellor, hated every False way, and was a man after Gods own Heart) but the very wicked have Laboured for it, who are ashamed of other virtues, they that care not for one Dram of goodness, would yet have a full scale of Knowledge, as O the pleasure that rational Men take in it! Amongst all the Trees in the Garden, none so pleaseth them as the three of Knowledge, Pro. 2. 3. and 10. 14. Phil. 3. 8. And as wisdom is excellent above all, so it is affencted 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 hundred shoot for one that hit the White, so an hundred aim at wisdom, for one the lights upon it, Eccles. 7. 28. Because they are mistaken in the thing, for as Jacob in the dark mistook Leah for Rachel, so many & blind soul takes that to be wisdom, which is 〈◇〉 like Eve, who thought it wisdom to eat the forbidden Fruit, and Absolom 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 Iesus, 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: For indeed 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, nor in the the greatness but in the goodness of it. A little Gold we know is more worth then much dross, a little Diamond then 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 then all human wisdom, and Learning, yea one scruple of holinesse, one Dram of Faith, one Grain of grace, is more worth than many pounds of natural parts, and indeed Faith and Holinesse 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 name 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 worketh a love of the Truth Known: yea it is an uniform consent of Knowledge and Action. He onely 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 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 competent 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, Mat. 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 of Judas and Achitophel, for many that know a great deal less are far 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 when 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 Iesus, our knowledge is either nothing or nothing worth, rightly a man knows no more than what he practiseth. It is said of Christ, he knew no sin, 2 Cor. 5. 21. Because he did no sin. In which sense he knows no good that doth no good. These things if ye know, saith our Saviour, Happy are ye if ye do them, John. 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 library 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 so much light and means of Grace, there be few I fear that have the found and saving Knowledge of Iesus Christ and him Crucified, which was the onely care and study of St. Paul, 1 Cor. 2. 2. And that I am not mistaken, the effect shows, for it Men knew either God or Christ they could not but love him, and loving 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, John 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, vers. 4. What saith our Saviour? This is Life Eternal to know thee, the onely true God and Iesus Christ whom thou hast sent: But how shall a Man know whether he hath this knowledge? Answer. St. John tells you in these last Words mentioned, and so plainly that you cannot be deceived unless you destre to deceive your own Soul. The Knowledge of God that saves us is more than a bare apprehension of him, it 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 and of Christ hath every Grace: There is a sweet correspondence between every one, 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 every one, 2 Cor. 5. 17. If you will see it in particulars red, Psal. 9. 10. Jer. 9. 24. John 4. 10. Job 42. 5. 6. 1 John 4. 6, 7. Which Scriptures show that as feeling it 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 stoops, obedience knows and does, Confidence knows and rejoiceth, Hope knows and expects, Compassion knows and pities. Yea as there is a power of Water in every thing that grows, it is fatness in the Olive, sweetness in the Fig, cheerfulness in the Grape, Strength in the Oak, tallness in the Cedar, redness in the Rose, whiteness in the lily, &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 Iesus Christ, it would disperse and dispel all the Black Clouds of their reigning sins in a Moment, as the Sun doth no sooner show his Face but the darkness vanisheth, or as caesar did no sooner lock upon his Enemies but they were gone: He cannot delight in Sin, nor dote upon this World that knows Christ savingly: virtue is ordained a Wise for Knowledge, and where these two join, their will proceed from them a Noble Progeny, a Generation of good Works. Again, as the Water engendereth Ice, and the Ice again engendereth water, so Knowledge begets righteousness, and righteousness again begets Knowledge: When Solomon would acquaint us how to 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 Holy: If it be asked why the Natural Man perceiveth not the things of the Spirit of God, St. Paul answers he cannot know them because they are spiritually discerned, how should they discern them, that have not the Spirit, for though the outward Man receives the Elements and Rudiments of Religion by Breeding and Education, yet his inward Man receives them by heavenly Inspiration, 1 Cor. 2. 11, 12, 13. Mat. 16. 16, 17. Luk. 24. 45. Jo. 15. 15. And this alone is enough to prove that no Wicked Man is a Wise Man, for if God alone be the giver of it we may be sure that he will reveal his Secrets to none but such as he knows will improve their Knowledge to his Glory, and the good of others, even as the Husbandman will not cast his Seed but into Ground that will return him a good Harvest, Psal. 25. 14. Mark 4. 3, 4. 1 John 4. 7. Gen. 18. 17. A great many Men desire Knowledge, for no other end but to remove their ignorance, as Pharaoh used Moses but to remove the Plagues, othe●s again study the Scriptures, and other good Books onely to make gain thereof, or to be the abler to dispute and discourse, as Boys go into the water only to play and padle there, not to wash and be clean, with Eve they highly desire the three of Knowledge, but regard not the three of Life, for if we consider what Fruit or Effect doth the Knowledge of most Men produce in them, except it be to enable them to dispute and discourse to increase wit, or to 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, is not the utmost of their aim to enrich, dignify, and please themselves, not once casting the Eye of their Souls at Gods Glory, their Neighbours good, or their own Salvation; is it not their Main Drift to purchase a great estate for them and theirs without either fear of God, regard of Men, or the discharge of their Duty, and calling, and for the most part of these men, if they may be thought great Rabies, deep and profound scholars, this is the height of their ambition, though neither the Church be benefited, nor God be 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 honoured with and by our wisdom, is the only end for which he gives us to be wise. Now they that are puffed up with their knowledge, or do not part with their sins, show that they never sought it for Gods Glory, and certainly if we seek not Gods Glory, in doing his work, he will give as no wages at the latter end. 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, & 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 Learning and knowledge is not for God, & for Gideon, but for Antichrist, & for Babylon, & so of all other gifts: how many are the worse for them? as give Saul a Kingdom, and he will tyrannize, give Nabal plenty, & 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 Absaloms Hair, which was an Ornament wherewith he hanged himself: so that wisdom without grace, is but a cunning way of undoing ourselves: at last, when our knowledge makes us prouder, not better: more rebellious, not more serviceable: as it is in Isa. 47. 10. Thy Wisdom & thy Knowledge, they have caused thee to err, & 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 great wit unsanctified. Now when it comes to this, th● they fight against God with the weapon he hath given them, when with those the Psalmist speaks of ▪ Psal. 73. 9. They set their Mouth against Heaven, and are like an unruly jade that being full fed kicks at his Master, what course doth the Lord take with them? red but that parable, Luk. 19. 24. John 7. 17. and it will inform you, for to him that useth his talent of Knowledge well, he giveth more, but to them which use not their knowledge well; much more if they abuse it, he taketh away that which he had formerly given them: 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. and most just it is, that they who want grace should want wit too. But further, These great Knowers, & wise men, are so far from desiring soul-wisdom, & 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 & mundane knowledge, spiritual men, that which is heavenly & supernatural, & the reason why they desire it not, is for that they know it not. A man desireth not th● he knoweth not, neither are unknown evils feared, saith Chrisostom; wherefore the work of regeneration begins at Illumination, Act. 26. 16. Col. 1. 13. Now according as men are wise, they prise & value this wisdom, & endeavour to obtain it, Prov. 18. 15. and so on the contrary; according as men are ignorant & blockish, they undervalue and disestéem it, hate it, & are prejudiced against it, & hereupon carnal men being blinded by the Prince of darkness, together with their own wickedness, and being of a reprobate judgement, do most usually term and estéem this Soul-wisdom, this Divine, spiritual, experimental, & saving knowledge to be méer foolishness, or madness, Wisd. 5. 3, to 9. & the professors thereof to be fools & madmen; Elisha was counted no better, 2 King. 9. 11. & the rest of the Prophets, Hos. 9. 7. & Paul, Act. 26. 20. & all the Apostles, 1 Cor. 4. 10. yea, our Saviour Christ himself, with open mouth was pronounced mad by his carnal hearers, Jo. 10. 20. Mar. 3. 21. to worldly men, Christian wisdom seems folly, saith Gregory, & well it may, for even the wisdom of God is foolishness with the world, 1 Cor. 1. 18. therefore no disparagement to Gods servants, if the wise men, & politicians of the world repute them fools: nor any honour to such Sensualists that so repute them. However, to give such men their due, we grant that in some kind of skill they outstrip the best of Gods 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 Nilus should overflow only in the summer, when waters are at the lowest: why the Loadstone should draw Iron, or incline to the polestar, why a flash of Lightning 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 overflow the earth: why the clouds above being heavy with water, should not fall to the earth suddenly, seeing every heavy thing descendeth, except the reason which God giveth, Gen. 1. 6. job 38. 8, to 12. Psa 104. 9. But we know the Mystery of the Gospel, and what it is to be born anew, and can give a solid reason of our faith; we know that God is reconciled to us, the Law satisfied for us, our sins pardonned, our souls acquitted, and that we are in savour with God, which many of these with their great Learning, do not know, and thus the godly are proved wiser then 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.  
First, because they are mistaken in the thing, they take speculative knowledge for soul-wisdom, and soul-saving knowledge to be foolishness and madness: now if a m●n take his aim amiss, he may shoot long enough ere he hit the mark, 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, suposing 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 honour of God, or the good of others. Sixthly, because they either do or would do mischief, instead of good, with their knowledge. Sevently, because they will not consult with the word about it, nor advice with others that have already attained to it: or thus, they red and hear the Scriptures, but mind not( I mean) the spirituality of the word, or mind, and understand not, or understand and remember not, or remember and practise not. No, this they intend not: of the rest: and they that are unwiling to obey, God thinks unworthy to know. When the Serpent taught knowledge, he said, if ye eat the forbidden fruit, your eyes shall be opened, and ye 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 ye shall know good and evil. Ro. 12. 12. Ps. 119 97, to 100. or if you do eat, you shall be like Images that have ears but cannot hear, Rom. 11. 8. Isa. 6. 10. Mat. 13. 14.  
From all which reasons we may collect that there are but a few amongst us that are wise indeed, & to purpose, for these seven hindrances are apliable to 77 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 who prefer their profits and pleasures before pleasing of God are errand fools, for if they were wise saith Bernard, they would foresee the torments of Hell, and prevent them: and so wise are the godly, for they prefer Grace and Glory, and Gods favour, before ten thousand worlds.  
Now if any be desirous to get this spiritual, and experimental knowledge, this divine and supernatural wisdom, let them observe these five Rules.  
First, let such a soul resolve to practise what he doth 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, saith 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, saith Holy David, Psa. 111. 10. and proves it true by his own example and experience. I understood, saith he, more then the ancient, and become wiser then my Teachers, because I kept thy Precepts, Psa. 1●9. 97, to 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 judgement, 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 wouldst get this precious grace of saving knowledge, the way is to be frequent 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, Mat. 22. 29. 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 undeceiveable and infallible guide of Gods 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 Scripture that celestial 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 & 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 fervour and fervency: as you may see, Math. 21. 22. If any want wisdom saith Sr. 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 on easier terms, yea God seems to like this svit so well in Solomon, as if he were beholding to his Creature for wishing well to itself. And in vain do we e●pect 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 thy hearts desire be to know God in Christ, Christ in faith, faith in good works, to know Gods will that thou mayst do it, & before the knowledge of all other things, desire to know thyself ▪ and in thyself, not so much thy strength as thy weakness, pray that thine heart may serve thee as a commentary to help thee, understand such points of Religion as are most needful & necessary, and that thy life may be an exposition of thy inward man, that there may be a sweet harmony betwi●t Gods word, thy judgement, & whole conversation, that what the natural man knoweth by rote thou mayst double by feeling the same in thine heart & affections; as indeed e●perimental and saving knowledge is no less felt then known, and I cannot tell how it comes, rather out of the abundance of the heart, than by e●tream 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 Priscilla and Aquila, poor Tentmakers, wh● were able to School Apollos that great Clerk, a ma● renowned for his Learning. What can we say to it, fo● 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 into my hands; So Holy and Righteous men do more easily understand the words of God, than the wicked, because God brings the meaning suddenly to their hearts. As we red, Luk, 24. Prov. 1. 23. Psa. 25. 14. Dan. 12. 10. Luk. 8. 10. Mar. 3. 11. Again, it is not enough to pray, except also it be in Christs name, and according to his will, believing to be heard for his sake, and that it be the intercession of Gods own Spirit in you, and being truly sensible of your sins and wants, that you chiefly pray for the pardon of sin, the effusion of grace, and for the assistance of Gods Spirit, that you may more Firmly believe more ●oundly repent, more zealously do, more pa●iently suffer, and more constantly persevere in the practise 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 ploughed with his Hefer, 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 P●thagoras, who kept all things in memory that ever they had red ▪ heard, or seen. To Virgil, of whom it is reported, that if all Sciences were loft they might be found again in him. To Aben Ezra, of whom it is 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 30 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 necessary and excellent Prerogative of the Spiritual Man, is this: He hath God for his Teacher, he learns the councils of God, of tha● Spirit which only knows Gods councils ▪ Luk. 21. 15. Which is no small privilege, for the Scholar learns quickly when the Holy Ghost is his Teacher. The eye ●eess distinctly when the Holy Ghost doth enlighten it, with the spirits help, the means can never be too weak, without, never strong enough, Luke 24. 44, 45.  
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 wi●e; as the Apostle sets it down, 1 Cor. 3. 18. And indeed the opinion of over-knowing, 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, Psa. 25. 9. Jam. 4. 6. And he that hath not learned the first lesson, is not fit to take out anew: Pride is a great let to true wisdom, Jam. 4. 6. Whence it comes to pass, that few proud wits are reformed, Joh. 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 vessel full of air. This self opinion must be first blown out of us, before Saving knowledge will be poured into us, Christ will know none but the humble, & none but humble souls truly know Christ: now the way to become humble is to take a serious view of our wants. The peacoks pride is much abated when she looks on the blackness of her legs & feet: now suppose we know never so much, yet that which we know is far less then that which we are ignorant of, & the more we know, the more we kno● we want, Pro. 1. 5, 7. and the less sensible 〈◇〉 are of our blindness, sickness, deformity, & ●… the more blind, sick, and deformed we are.  
Fifthly, Thou must labour to get a true and live faith, for as without faith we cannot please God, ● without Faith no man can Know God. Faith 〈◇〉 clearly beholds those things which are h●… both from the eye of sense, & the eye of reaso●… Joh. 12. 46. unregenerate men that want fai●… are like samson without his guide, or li●… Polyphemus, who never had but one eye, a●… that Ulisses put out, for so doth the pleasure 〈…〉 custom of sin blind the sensua●ist: we must hav●… minds lifted above nature, to see & love thing●… above nature; heavenly Wisdom, to see heavenly Truth; or else the Truth which is savin●… will be to us a mystery, Mark 4. 11. if it sée●… not foolishness, 1 Cor. 2. 7, 8. To them that ar●… lost the Gospel is hide, 2 Cor. 4. 3, 4. Whereas the Believer discerns all things, even th●… deep things of God, 1 Cor. 2. 10. Yea, G●… giveth him a mouth & wisdom, against whic●… all his Adversaries shall not be able to spea●… or resist, Luk. 21. 15.  
These are the Five steps that led us to th●… Palace of Wisdom, which all must ascend b●… that mean to enter. Therefore consider seriously what hath been said, & the Lord give yo●… understanding in all things.  
Finis.