Sermons in One Volume, Sermon 26
A looking Glaſſe for Chriſtians.
Rom. 12. 3.
I ſay through the grace that is giuen vntounto me, to euerie one that is among you, that no man preſume to vnderſtand aboue that which is meete to vnderſtand, but that he vnderſtande according to Sobrietie, as God hath dealth to euerie man the meaſure of faith.
FIrſt of the Preface, and then of the counſell. In the firſt verſe of this Chapter, Paule perſwaded the Romanes, by the merciemercy of GOD towardes them, heere hee perſwadeth them By the grace of GOD towardes him. Paul ſpeakes like a man in his deathbed. which is ſet to giuegive good counſel, and goeth from one leſſon to another, as though hee would ſpeake al with a breath. Firſt he counſelled them to make their bodies ſerue God, becauſe the bodie is a ſeruant as well as the ſoule, then he forbad them to faſhion themſelues to the worlde, becauſe no man can ſerue two contrarie maiſters. Then he aduiſed thē to renew their mindes, becauſe except the minde be reformed, the body will ſerue but a while. And he ſetteth them to ſeeke Gods will, becauſe the will of man doth ſeduce him. And now to make vp this Teſtament (as it were) hee admoniſheth them to reſt in the knowledge of Gods will, and not to ſearch further nor to be proud of their knowledge, but to vſe their knowledge to humble their pride. This leſſon may ſeeme vaine to the Romanes: for they were not yet come to be wiſe, and he councelleth thē not to be too wiſe. Paule ſaith; That the Gentiles ſought after wiſedome: 1. Cor. 1. 22but he ſaith there, That the preaching of the Goſpell ſeemed fooliſhnes vntounto them, which was wiſdom: & therefore God calleth them a fooliſh nation, becauſe they counted the true wiſedome fooliſhnes,Deut. 32. 21. and their owne follie wiſedome. For this cauſe there was ſuch emulation between the Iew and the Gentile, one deſpiſed another, becauſe they did not accorde what wiſedome was, although both ſought for it. Therefore that ye may not only ſeeke wiſdome as the Gentiles did, but finde wiſedome as Salomon did,A word of his preface. Paul laieth a foundation for wiſedome to ſtay vponupon, which he cals Sobrietie. Be wiſe according to Sobrietie, which is this, By the grace of GOD which is giuen to me. Becauſe he ſpeakes to all, and his charge is of great moment, and they which thinke themſelues wiſe, will hardly bee perſwaded but that they are wiſe: therefore he comes with authoritie like an ambaſſadour from GOD, and ſaith, By the grace of GOD which is giuen to mee, that is, by the vertue of mine Apoſtleſhip, which I hauehave not receiued from men, but from GOD, nor from earth but from heauen, I charge you that no man among you, whether he be learned or vnlearned, whether he bee an hearer or a teacher, preſume to knowe aboue that which is meete to knowe: that is, make himſelfe wiſer than he is, or boaſt of the graces which GOD hath giuen him, or deſpiſe the giftes of God in other, or rome beyond his calling, or trouble his head with curioſities, but that hee bee wiſe according to ſobrietie, that is, walke within his vocation, be humble in his knowledge, and vſe his gifts to the profite of other, as GOD hath giuen to eueryevery man the meaſure of faith: that is, remembring that it is a gift of God, which hath dealt gifts to other as well as to him, that they might doe him good, as he may do them good, ſo that if you aske Paul as the Iewes asked Chriſt, By what authoritie doeſt thou this? he ſheweth his letters Patents from the King himſelfe, by the Grace of God, &c. Well doth he call his Apoſtleſhip the grace of God: for he was a perſecutor of the ſame doctrine which hee preached, and therefore if it had not beene Gods meruailous grace, he ſhould neuer hauehave bin an Apoſtle. It was as ſtraunge to heare that perſecuting Saul was among the Apoſtles, as to heare that King Saule was among the Prophets,Act. 13. but by the grace of God (ſaith Paul) ſo it is. I did not vſurpe this calling, but it was giuen me. I came not from men, as I did before when I perſecuted, but I am ſent from God. do not count mine office a labour or a burden, but I eſteeme it a grace, The grace of God both to me and to you. By this Paule teacheth vsus to receiue the miniſterie of the worde as a grace from God: For if Paule ſpeake by grace, then you heare by grace, as hee ſaid, I ſpeake by the grace of God which is giuen to me: ſo you may ſay, Wee heare by the grace of God which is giuen to vsus: and therefore I exhort you, as he did the Corinthians. Receiue not the grace of God in vaine.1. Cor. 9. 1.
Now to his counſell: Let no man preſume to vnderſtand aboue that which is meete to vnderſtand, but let eueryevery man vnderſtand according to ſobrietie. When the Apoſtle ſpeaketh of things meete to vnderſtand, he ſignifieth, that it is not meete to ſearch all things. It ſeemes that many among the Romanes were ſicke of our diſeaſe, which is, to thinke our ſelues wiſer than we are: therefore he which taught them to bee wiſe in all his exhortations before, teacheth them here not to bee ouerwiſe, but ſober wiſe. As God appointeth the Iewes a meaſure, howe much Manna they might gather, ſo Paule appointeth the Romanes a meaſure, howe much wiſedome they might gather. The Iewes meaſure of Manna was ſo much as an Homer would hold, the Romans meaſure of wiſedome is ſo much as ſobrietie woulde holde. For as the Manna which the Iews gathered ouer an Homer did them no good but mold and fuſte: ſo the wiſedome which men gather more than Sobrietie, doth no good, but puffe them and corrupt them, and turne them either into pride, or into enuie, or into wiles, or into ſtrife, or one cogitation or other, as their ſuperfluous Manna turned into wormes: When Paule entred into this ſage doctrine, which I may call the lopping or pruning of wiſedome, which muſt bee kept lowe, like a man which is giuen to be purſie and groſſe, hee ſummoneth all ſorts of men to heare him, as though he ſpake of a faulte, like the darkeneſſe of Aegipt which went ouer the whole land: therefore hee exceptes no calling nor perſon, but crieth, I ſay vntounto euerie one, &c. The wiſe and the auncient and the learned are to learne this leſſon. One thing is behinde ſaith Chriſt to him which thought be had done all: So one thing is behind to him which thinkes that he knoweth al. Art thou wiſe? be not too wiſe like thy mother Eue, which would knowe as much as God. Paul hath two ſuites to moue vntounto you, The firſt is,Gen. 3. 7. that ye would be wiſe, the other is, that yee would not bee too wiſe, for too good (we ſay) is ſtarke naught: So he which is too wiſe, is a verie foole. Nay (ſaith Salomon) there is more hope of a foole, than of him which is wiſe in his owne conceit: there is hope of a foole that he may be wiſe, becauſe he wil heare inſtruction, but of him which is wiſe in his owne conceit, there is no hope to make him wiſe, becauſe hee thinketh he knoweth that which he ſhould learne. For this cauſe Chriſt pronounced his woes to the Phariſies, and his doctrines to the people: Becauſe the whole (ſaith Chriſt) hauehave no neede of a Phiſitian, that is, they that thinke themſelues wiſe like the Phariſies, thinke they hauehave no need of a teacher, and therefore Chriſt did not teach them, but rate them, and teach them which did not thinke themſelues wiſe. Therfore if we will be Chriſts ſchollers, we muſt be Paules ſchollers, that is, Preſume to know no more than is meet to know, and then he will teach vsus as much as is meet to knowe.
There is as much need to warne men with Paule, that they be not ouer wiſe, as to warne them with Salomon, to ſeeke wiſedome, for there is an errour of the left hand,Prou. 4. and of the right hand. A man may bee as well too wiſe as too ſimple, too carefull as too careleſſe, too haſtie as too ſlacke, and therefore Salomon ſaith, Turne not to the left hand, nor to the right. Prou. 4. 27.And againe, Be not too iust, neither make thy ſelfe too wiſe, Eccl. 7. 18.And againe, If thou hauehave found honie, eat not too much. All which places doe ſhew,Pro. 25. 16. that men are giuen to ouer reach, like Moſes, which when he had heard God, would needs ſee him too, which was not poſſible for man to beholde. This is the laſt ſleight of Satan when hee cannot keepe men frō knowledge, then he caſteth how to puffe them vp with their knowledge, which makes them as vaine, as ignorance made thē before. Feſtus did not apply truely, when he ſaid,Act. 26. that too much learning had made Paule mad: but it is true, that too much learning hath made other mad, & would hauehave made Paul mad too, if he had beene as proud of his learning, as Feſtus was of his honor: & for all that hee was an Apoſtle, yet it beganne to worke vponupon him:1 Cor. 12. As he ſaith, I was almoſt puft vp with the multitude of reuelations, hee was not wiſe aboue ſobrietie, but he was almoſt wiſe aboue ſobrietie. And therefore hee might well ſound the retire of wiſedome:
Looke to your wiſedome, and learning, and knowledge, for I my ſelfe was almoſt puft vp with it. If Paule might learne his owne leſſon, then it is like that none heere hauehave learned it. The Scribes and Phariſies did not come to Chriſt, as the people came to Iohn to aske, Maiſter what ſhall wee doe? But theſe Rabbies might hauehave come to Chriſt as well as there ſchollers came to Chriſt diſciples: to whom hee would hauehave aunſwered like Paul, Be wiſe vntounto ſobrietie.
Fiue things in my iudgmēt, are to be noted in theſe wordes. The firſt is, that wiſedome is a thing to be deſired, for when hee ſaith, not aboue ſobrietie, hee woulde hauehave vsus wiſe within ſobrietie. The ſecond is, that euerie man affecteth a kinde of wiſedom, either according to ſobrietie, as Paule counſelled the Romans, or aboue ſobrietie, as the Romanes did before. The third is, few are wiſe, as God counteth wiſedome, & therefore Paul ſpeaketh to all, as though all were to learne this leſſon. The fourth is, that ſobrietie doth ſhew like a glaſſe who are wiſe, and who are not The laſt is, that the wiſedome which goeth. beyond ſobrietie, doth hurt him which hath it, and other. For when Paul ſaith be wiſe to ſobrietie, he implieth that who is not ſo, is in a kind of diſtemperature, like one ſcarſe ſober. As the meate which is not digeſted with exerciſe, doth rumble in the ſtomacke: So the knowledge which is not digeſted with ſobrietie, troubleth the braine.
Touching the firſt point, the forbidden tree ſeemed to Eue a tree to bee deſired, becauſe it would teach them knowledge. Nature taught her that knowledge was a thing to be deſired: Though the Serpent pointed her to a wrōg tree. For in deed the tree of life was the tree of knowledge. and when they went to the other tree, they chaunged their knowledge for ignorance,Prou. 4. 7. as they chaunged their holines for wickednes. Beſide all other vertues are called wiſedome, to ſhewe that wiſdome is the bond of vertues, and as much to be deſired as all the reſt. Beſide, God himſelfe is called wiſedome,Prou. 5. 7. to ſhew, that in nothing we can come neerer God, than in the ſtudie of wiſedome. Beſide, the word, the ſpirit and the miniſterie, are all appointed to teach wiſedome, becauſe other thinges are not ſo neceſſarie,Prou. 2. 15. therefore they hauehave not ſo many ſchool-maſters.
Salomon ſpeaking of wiſedome, preferreth it before ſiluer, to ſhew, that wee ſhould deſire it before ſiluer: then before gold, to ſhew that we ſhould deſire it before gold: then before precious ſtones, to ſhew that we ſhould deſire it before precious ſtones. Therfore Salomon prayed for wiſdome, and Moſes ſtudied for wiſdome, & the Queene of Sheba trauelled for wiſedome, to ſhew that wiſedome will requit all the laboures and paines that are taken for her. As wiſedome is excellent aboue all, ſo it is affected of all, as oyle was, both of the wiſe Virgins and the fooliſh Virgins: Nay, the verie name to be wiſe, is ſo plauſible, that Paul ſaith the Grecians ſought after wiſedome, they whome God called a fooliſh nation,1. Cor. 1. 22 The fooliſh nation (ſaith Paul) ſought after wiſdome, though hee doe not ſay that they found wiſdome.Deu. 32. 2. And in the ſecond of Mathew we find, that the Gentiles called thoſe men that were ſingular amongſt them,Math. 2. by the name of wiſe-men, as we call them noble-men which are fingular amongſt vsus, ſhewing that wiſe-men ſhould be noble-men, or noble-men ſhould bee wiſe-men, according to the ſaying of Dauid: Pſal. 2. 10.Beewiſe yee which iudge the earth. And likewiſe in Paul, we read that they which neuer knew what wiſdom ment, yet named themſelues Philoſophers:Col. 2. 8. that is Louers of wiſdome, as though there were ſuch a thing behinde which all men ſhould louelove. Thus wiſdome hath beene a marke, which euerie man hath ſhotte at, euer ſince Eue ſought to bee as wiſe as her maker. But as an hundred ſhoote, and not one hit the white: ſo ſome come ſhort of wiſdome, and ſome flie ouer, and ſome goe beſide, like the arrowes which Ionathan ſhot at Dauid. Therefore Salomon ſpeaking of wiſe men ſaieth, I hauehave ſcarce found one among a thouſand. Eccl. 71. 30Therefore Paule makes a generall charge, Iſaie to eueryevery one, be wiſe according to ſobrietie, as though euerie one had too much wiſedome, or too little. Vertue is a meane betwixt two vices, which couch ſo cloſe beſide her, that one can ſcarſe ſee her. Couetouſneſſe on the one ſide, and prodigalitie on the other ſide, and charitie in the middeſt: pride on the one ſide, ruſticitie on the other ſide, & comelines in the middeſt: Flaterie on the one ſide, malice on the other ſide, and louelove in the middeſt: carefulnes one the one ſide, careleſnes on the othe ſide, & diligence in the middeſt: difference on the one ſide, preſumption on the other ſide, and faith in the middeſt: ſuperſtition on the one ſide, Atheiſeme on the other ſide, and religion in the midſt: ignorance on the one ſide, curioſity on the other ſide, and knowledge in the middeſt. So that there is but one vertue ſtill for two vices, therefore extremities beare rule in this world. Either we crie Hoſanna, or elſe crucifige, either Chriſt muſt not waſhe our feete, or elſe he muſt waſh our feete & body too,Act. 28. 3. either we will hauehave Paul a God, or elſe we ſay he is curſed of God, either we ſay, touch not, taſt not, for it is vncleane, or elſe we ſay, let vsus eate and drinke for to morrowe we ſhall die. If we louelove, we do ouer-louelove, if we feare, we doe ouer feare, if we bee carefull, wee are ouer carefull, if wee be merrie, we are ouer merie, if we be ſolemne, we are ouer ſolemne, if ſo we cannot be wiſe, but we are ouer wiſe, ſo ſoone as we are thought to knowe ſome thing, we would be thought ignorant of nothing. There is a kinde of downe or curdle vponupon wiſedome, like the traine of Gentle women, which is more then needes, which wee call the crotchets of the braine which muſt be weeded out as the tree is lopt when it groweth too thicke, or elſe they will periſh the brain, like the skim which ſeatheth into the broth. The Scripture ſpeaketh of manie ancient, and many rich, and many ſtrong, and many mightie, but of one wiſe man, and yet that wiſe man too before hee died, ſ…ept beyond ſobrietie. Therefore euen as yee looke leſt other mens wiſedome ſhoulde deceiue you, ſo looke leſt your owne wiſedome deceiue your ſelues: there is a kinde of wiſedome, which is more contrarie to wiſedome then ignorance, as good corne and bad corn come both to the market to be ſolde, and the bad would hauehave as much monie as the good: ſo true wiſdom & falſe wiſdome come both, ſhew both, offer both, praiſe both, & as Iacob took Leah for Rachel: ſo many take the worſe for the better.Exo. 7. 70. Pharao ſaide, Come, let vsus doe wiſelie: when he went about that which deſtroied him. The Scribes, and the Phariſies and the Elders, tooke counſel againſt Chriſt, as though they woulde moſt wiſely preuent their ſaluation. Iudas would betray his maiſter wiſely, and therefore hee came with a kiſſe, and ſaid, Haile Maiſter, when he betraied him.Gen. 4. Cain thought to murther his brother wiſely, and therefore he called him a ſide into the field, as though he would walk with him, that none might ſee. Iezabel thought to kill Naboth wiſely, and therefore ſhee ſuborned falſe witneſſes, and proclaimed a faſt before the murther. Eue thought it wiſedome to eate the forbidden fruite.Gen. 3. 5. Abſalon thought it wiſedome to lie with his fathers concubines.1. Kin. 23. 5 The idle ſeruant thought it wiſedome to hide his talent, The falſe ſteward thought it wiſedom to deceiue his maiſter. All theſe were wiſe aboue ſobrietie. Of whome wee may ſay with Paul, Rom. …preſuming to be wiſe, they became fooles: becauſe they were wiſe to euill, their wiſedome had but an euill ende: All theſe examples are recorded to giuegive credite vntounto this doctrine, Be not wiſe about Sobrietie.
As Paul would hauehave the Galathians zeale according to knowledge, ſo hee would hauehave the Romans knowledge according to ſobrietie. Hee which forbiddeth vsus to truſt in our riches, and in our friendes, & in our ſtrength, forbiddeth vsus to truſt in our wiſedome, Truſt not in thine owne wiſedome. Wee count the ſimple, fooles, but God countes the craftie, fooles. He which thinkes himſelfe wiſe, is a foole ipſo fact…. And to ſhew that they are moſt fooles of all; the Apoſtle ſaith, that God chooſeth the fooliſh to confound them.1. Cor. 1. It is ſaid, Be merrie and wiſe: but it may be ſaide, Be wiſe and wiſe: for euerie wiſedome is not wiſe. As the wiſe men went no further than they were guided by the ſtarre; ſo a wiſe mā ſhoulde runne no further than hee is led by the worde.Mat. 2. When God hath brought thee vntounto goodnes, hee ſaith acquieſe: ſet downe thy reſt: goe no further than goodneſſe: So when thou art come to wiſedome, reſt where thou are well, as the Doue did in the Arke. The firſt bleſſing which Chriſt pronounced to anie,Mark 3. is to the poore in ſpirite. As Paule woulde hauehave you rich in knowledge: ſo Chriſt woulde hauehave you poore in ſpirite, that is humble in your knowledge, for the proude knowledge is the diuelles knowledge: and wiſedome to the wicked, is like the Arke vntounto the Philiſtines▪ which did them more hurt than good: Therefore as God appointed the people their boundes, which they might not paſſe, when he talked with Moſes in the Mount: ſo he hath appointed certaine precinctes of wiſedome, which when wee tranſgreſſe, we may bee ſaid to exceede our commiſſion, like Shemei when he went beyond the riuer which Salomon forbad him. The Rayle or Pale of wiſedom is Sobrietie. As wiſedome is made ouerſeer of all other vertues, ſo Sobrietie is made ouerſeer of wiſdome, to meaſure it foorth in euen portions and due reaſons, that none of Gods gifts be loſt, as water is vntounto the wine, to delaie the heate of it, and ſalt is to meate, to make it ſauourie: So Sobrietie is to wiſedom, to make it wholeſome and profitable to him which hath it, and them which ſeeke it of him. If thou haſt found honie (ſaith Salomon) take not too much leſt thou ſurfet. Pro. 25. 15Nay if thou hauehave found wiſedom, take not too much, leſt thou ſurfet. There is a ſurfet of wiſedome, which is the daungerouſeſt ſurfet of all other. When a man beginnes like Paul to bee puffed vp,Num. 12. 3 which was Aaron and Miriams diſ…aſe, when they murmured againſt Moſes, becauſe they thought themſelues fitter to gouerne than hee. No vertue is better than wiſedome and humilitie, but if a man bee proude of his wiſedome and humilitie: then the vertue is turned into a vice. If the light bee darknes (ſaieth Chriſt) howe great is that darkenes? So if our humilitie be pride, howe great is that pride? If our knowledge be ignorance, how great is that ignorance? Therefore as we remember, Bewiſe as Serpents: ſo let vsus remember, Be ſimple as Doues, or elſe we drowne in our wiſedome, like a light that quencheth in his owne tallowe.
Nowe that yee may knowe howe to bee wiſe according to Sobrietie, there be certaine properties of his ſober wiſedome, which I will ſhewe you. The firſt, is not to arrogate to our ſelues more than GOD hath giuen vsus. As the man ſaide, I beleeue, Lorde helpe my vnbeleefe: Fiue marks of a wiſe man.So the wiſe man may ſaie, I vnderſtande, Lorde, helpe mine ignorance: For one thing which wee knowe, wee are ignorant of a thouſande thinges which we ſhoulde knowe: yet the fooliſh virgins woulde be thought as wiſe as their ſiſters.
No man can abide to be diſgraced of his wit: wee had rather ſeeme wicked than ſimple. As euerie birde thinkes her owne birdes faireſt: ſo euerie man thinkes his owne wit ripeſt.Pro. 30. 12. There is a generation (ſaith Salomon) which are pure in their owne conceipt, but they are not cleanſed from their filthines: So there is a generation, which are wiſe in their owne conceipt, but they are not cleanſed from their fooliſhnes.
There is a generation of ſuch wiſe men: but he which is wiſe in deed ſaith, I am more fooliſh than any man. Pro. 20. 2.He which is called wiſedome ſaith,Mat. 11. 29 Learne of me to be humble. And hee which was counted the wiſeſt man before Salomon, Num. 12. 3.is called the mideſt man vponupon the earth. Therefore Iames deſcribing the wiſedome which is from aboue, ſaith, that it is a gentle wiſdome: the gentle are not arrogant but the ſcornefull.
The ſecond propertie is not to glorie of any thing in our ſelues, as Iames ſaith, Let him which is merrie ſing Pſalmes: So Paule ſaieth, Let him which glorieth, glorie in the Lorde: For as wee ſaie, Thine is the kingdome, ſo wee ſay, Thine is the glorie: and therefore Dauid ſaith, Not vntounto mee Lord, not vntounto mee, &c. Oh (ſaith Sathan) this is a thing to glorie of, knowledge and learning and wiſedome, or els what ſhould a man bee proude of? But when Chriſt heard his diſciples glorie that they had the gift of miracles, which is a greater matter than knowledge: yet hee ſaid, Glorie not in this that yee can worke myracles, therefore glory not in this, that ye know him which can worke miracles. If thy wiſedome be giuen thee, then thou haſt receiued it, if thou haſt receiued it, then I ſay with Paule, 1. Cor. 4. 7▪Why doeſt thou glorie, as if thou hadſt not receiued it? Wiſedome is not ſo baſe a thing that thine owne glorie ſhould be the ende of it: but as Heſter thought that her honour was giuen her for the glorie of God, ſo the learned ſhoulde thinke that their learning is giuen them for the glorie of God, the rich ſhoulde thinke that their riches are giuen them for the glorie of God, the wiſe ſhould thinke that their wiſdome is giuen them for the glorie of God: the value and praiſe and honour of wiſedome is to doe good, if we be wiſe to doe euill, wee are not as wiſe as ſerpents, but wiſe ſerpents.
The third propertie is not to deſpiſe other: therefore Iames calleth the true wiſedome a peaceable wiſedome,Iames. 3. becauſe it makes no ſtrife, as hee which had fiue talents, did not diſdaine him which had but one, ſo they which hauehave moe giftes ſhould not contemne them which hauehave fewe: For as the Vnicorne dooth more good with one horne than other beaſts do with two, ſo ſome man doth more good with one gift, than other do with fiue, becauſe they choake them with pride. When the Phariſie ſaid, I am not like this Publican hee ſaid true, for then hee was not like the Publican in deede, becauſe the Publican was better than he.
The fourth propertie is to keepe within our calling, he which medleth with that hee hath not to doe, is compared to one that catcheth a dogge by the eares, and dare neither hold him ſtill, nor let him go, ſo he can neyther go forward for wāt of skil, nor backward for ſhame. Paul ſaith, hee was ſet a part to preach the Goſpell, ſo to euerie worke God hath ſet ſome men apart, and fitted them to that work, as he did Bezalred to the building of the tabernacle, & therfore vnles a man ſet himſelfe apart to this worke, he ſhould think of Peter, which whē he ſtroke with the ſword was bid to put vp his ſworde againe, for the ſworde was not committed to him, but the …eies. In Exod. 17. 11. we finde Ioſua fighting, and Moſes praying,Exo. 17. 11. and Aaron and Hur holding vp his hands, ſo eueryevery man ſhould hauehave a ſeuerall worke. God hath giuen certaine gifts to certaine callings, as no man can exceede his gifts, ſo no man ſhould exceed his calling. It is not meet that he ſhould be a free man, which was neuer a prentiſe, nor that he ſhould leape into Moſes chayre, that neuer ſat at Gamaliels feete: If thou doeſt neuer ſo well, and be not called to it, the Scripture ſaith ſtraight, Who hath required this of thee? thou art an vſurper of anothers Office. A foole (ſaith Salomon) is medling, ſhewing that a wiſe man medleth not, but where he hath to doe. Wee are compared to a bodie, ſome men are like the head, and they muſt rule: ſome are like the tongue, and they muſt teach: ſome are like the hand, and they muſt worke: when this order is confounded, then that commeth to paſſe which wee reade of Eue, Gen. 3.When the woman would lead her husband, both fell into the ditch. Luk. 12.Therefore as Chriſte ſaide, Who hath made me a iudge ouer you? ſo they which are not Iudges ſhould ſay, who hath made me a Iudge? he which is not a teacher ſhould ſay, who hath made mee a teacher? hee which is not a ruler ſhoulde ſaye, who hath made me a ruler? And this is a better peacemaker than the Lawier.
The firſt propertie is not to bee curious in ſearching myſteries: this Paul meaneth, whē he ſaith, let no man preſume to vnderſtand, aboue that which is meet to vnderſtand: the ſtar when it came to Chriſt ſtood ſtil & went no further, ſo when wee come to the knowledge of Chriſt, we ſhould ſtand ſtill & go no further: for Paule was content to know nothing but Chriſt crucified: It is not neceſſarie to know that which God hath not reuealed, and the well of Gods ſecrets is ſo deepe, that no bucket of man can ſound it: therfore we muſt row in ſhallow waters, becauſe our boats are light & ſmall, & ſoone ouerturned. They which hauehave ſuch crotchets and circumſtances in their braine, I hauehave marked this in them, that they ſeldome find any roome for that which they ſhould knowe, but goe too and fro, ſeeking and ſeeking like them which ſought Elias▪ bodie and found it not.
Let men deſire knowledge of God, as Salomon did, but not deſire knowledge as Eue did. For theſe aſpiring wits fall againe like Babell, and run into doubts, while they ſeek for reſolutions. As the Iewes when they hard the Apoſtle preach, burnt their curious bookes, and had no more delighte to ſtudie ſuch toyes, ſo as men come to the truth, they are content to leaue theſe fancies, and ſay with Paule, I knowe nothing but Chriſt crucified, Curious queſtions and vaine ſpeculations are like a plume of fethers, which ſome will giuegive any thing for, and ſome will giuegive nothing for. Paule rebuked them which troubled their heades about Genealogies, howe would he reproue men and women of our daies, if he did ſe how they buſie their heads about vaine queſtions, tracing vponupon the pinacles where they may fal, while they might walke vponupon the pauement without daunger? Some hauehave a great deale more deſire to learne where hell is, than to knowe any way how they may eſcape it: to heare what God did purpoſe before the world beganne, rather than to learne what hee will doe when the worlde is ended: to vnderſtand whether they ſhall know one another in heauen, than to know whether they belong to heauen: this rocke hath made many ſhipwracks that mē ſearch miſteries before they know principles, like the Bethſhanites which were not content to ſee the Arke, but they muſt prie into it and finger it: commonly the ſimpleſt men buſie their head, about the higheſt matters, ſo that they meet with a rough & crabbed queſtion, like a knob in the tree, & while they hacke and hewe at it with their owne wits, to make it plaine, their ſaw ſticks faſt in the clift, and cannot get out againe, at laſt in wrath they become like male contents with God, as though the Scripture were not perfect, & either fall into deſpaire, or into contempt of all. Therefore it is good to leaue off learning, where God hath left off teaching: for they which hauehave an eare where God hath no tongue, hearkē not vntounto God, but to the tempter, as Eue did to the ſerpent. This is the rule whereby a man may know whether his wiſedome ſtand right: as a couetous man is needy in the middeſt of his riches, ſo a proud man is ignorant in the middeſt of his knowledge. Now, if our wiſedome were examined by theſe properties, I feare, as the Angell ſaide, Thou haſt examined them which called themſelues Apoſtles, Reue. 3.and found them liars: ſo I might ſay, I hauehave examined them which call themſelues wiſe men, and founde them liars. In deed Salomon ſaith, many boaſt of their goodnes, Pro. 20. 6.but who can finde a good man? So many boaſt of their wiſedome, but who can finde a wiſe man? They are wiſe (ſaith he) in their owne iudgements, but he ſaith not that they are wiſe in others iudgements, As Paule tolde the Athenians, that they were too religious: ſo hee would tell many now that they are too wiſe, ſo wiſe, that they are fooles againe. The Galathians zeale was without knowledge,Col. 2. 3. but our knowledge is without zeale, hauing a ſhew of holynes as Paul ſaith: So they hauehave a ſhewe of knowledg. But as the ſhew of holines is hypocriſie, ſo the ſhew of wiſedome is vanitie. If they which thinke themſelues wiſe, bee wiſe; then we hauehave more wiſe mē then beggers, and peraduenture here be more wiſemen, then of any other beſide.
As you hauehave heard the notes of them which are wiſe according to ſobrietie: So if you would know ſuch as are wiſe aboue ſobrietie, you ſhal diſcerne thē by theſe marks. Firſt, they will hauehave all the talke whereſoeuer they come, like parrats. Secondly they contemne other like the Phariſies. Thirdly, they ſpurne at him which tels them of their fault, like Abner. Fourthly, they iumpe with Caeſar, like the Herodians. Fiftly they turne with the time, like Demas. Sixtly, they ſeeke their owne credite by the diſcredite of others, like the enimies of Paule. Seuenthlie, they louelove to heare their owne praiſe, like Herode. Eightly, aboue al things they would hauehave their owne will, like Iezabel. Whenſoeuer theſe eight markes meete, there is a wiſe man, and a foole, a wiſe man in his own conceit, and a foole in proofe: theſe are the wiſemen of the north, and the Philoſophers of Englande.
Thus you hauehave heard the wiſedome which is according to ſobrietie. If any man doe ſee the ſpottes of his owne face in this glaſſe, let him waſh and be cleane. Hee that is wiſe (ſaith Salomon) is wiſe to himſelfe, but he that is ouer wiſe, is wiſe againſt himſelfe: heere you may ſee: that note aboue Ela is a iarring note and alwaies maks a diſcord in the harmony. Chriſt would not hauehave vsus wiſe Serpents, but as wiſe as ſerpents, leſt they which are like ſerpents ſhould circumuent vsus, to be wiſe to euil is an euil wiſedom, and there is no ſuch enemie vntounto knowledge, as the opinion of knowledge: for one which is wedded vntounto his owne witte, wil neuer be counſelled of any. Therefore how neceſſarie it is to remember this doctrine, and God graunt wee may remember it. I cannot tell howe, no man can ſerue GOD, vnleſſe hee knowe GOD: for none doe obey him excepte they which doe knowe him, and yet it is ſaide that there was neuer ſo much knoweledge and ſo little goodnes. Surely as Chriſt ſaide to his Diſciples, O ye of little faith, ſo he might ſay to vsus, O yee of little vnderſtanding: for there is not too much wiſdome, but too much oſtentation, Humilitie is none of our vertues. They which ſhould teach others to be wiſe according to ſobrietie, paſſe the bonds of ſobrietie themſelues: euerie man hath a common-weale in his head, and trauels to bring foorth newe faſhions. As the Iewes were not content with ſuch rulers as God had appointed them, but would hauehave a king like the Gentiles. As the Papiſts are not content with ſuch lawes as God hath appointed them, but they will hauehave traditions like the Iewes: So the wiſedome of this worlde is, to deuiſe better orders, better lawes, better titles, better callings, better diſcipline, than God hath deuiſed himſelfe. EueryEvery plant ſaith Chriſt, which my father hath not planted ſhall bee rooted vp, that is, euerie title, and euerie office, and euerie calling, which God hath not planted, ſhall be rooted vp: to bee wiſe according to this booke, is to bee wiſe according to ſobrietie. Therefore ſeeke the wiſedome of Chriſt, for the wiſedome of the ſerpent is turned to a curſe, the wiſedome of the Phariſies is turned to a woe, the wiſedome of Achitophell is turned to folly, the wiſedome of Nimrod is turned to confuſion, the wiſedome of the ſtewarde is turned to expulſion, the wiſdome of Iezabel is turned to death. This is the ende of the deceiuers wiſedome, of the extortioners wiſedome, of the vſurers wiſedome, of the perſecutors wiſedome, of the flatterers wiſedome, of the ſorcerers wiſdome, of the hypocrites wiſedome, of the Macheuelians wiſedome. As Moſes ſerpent deuoured the ſorcerers ſerpent: ſo Gods wiſdome ſhall deuoure mans wiſdome.
Wherefore by the grace of God which is giuen vntounto me, I ſay vntounto eueryevery one of you with Paule, Be wiſe vntounto ſobrietie, bee not aſhamed to ſeeme ignorant of ſome things, but remember that it is better to ſeeme ignorant, than to bee proude. Thus you hauehave heard what wiſedome is, now let vsus pray vntounto God for it.