The Triumph of a True Christian Described, Commentary on verse · Verse 6
VERSE 6.
For the wiſedome of the fleſh is death: but the wiſedome of the Spirit is life and peace.
IN this Verſe our Apoſtle further ſhewes, that there is a contrarietie betweene thoſe that walke after the fleſh and thoſe that walke after the Spirit, in reſpect of their ends; that their ends are contrary one to the other, that the fruite and end of thoſe that are after the fleſh, and ſauour the things of the fleſh, and walke after the fleſh, is death: yea that the fruite and end of their wiſedome is death; for ſo the Apoſtle deliuers it, For the wiſedome of the fleſh is death: but on the other ſide, that the fruite or end of thoſe that are after the Spirit, and ſauour the things of the Spirit, and walke after the Spirit, is twofold, and both comfortable, namely, life and peace. The wiſedome of the fleſh is death, but (ſaith he) the wiſedome of the Spirit is life and peace. And ſo we hauehave the generall matter of this verſe. I will ſtand a while to cleare the ſence and meaning of the words of it. For the wiſedome of the fleſh is death. The particle (for) is not here to be taken as a note of a reaſon prouing that which goes before,Interpretatiō. but as implying an exhortation, as if the Apoſtle had ſubioyned, Let vsus not ſauour the things of the fleſh, for the wiſedome of it is death; and ſo it is a note of an argument diſſwading from ſauouring the things of the fleſh. Wiſedome of the fleſh. By fleſh we are to vnderſtand the corruption of nature, or corrupt nature, euen the ſame which the Apoſtle meanes, Galat. 5.24. where he ſaith, They that are Christs hauehave crucified the fleſh: that is, the corruption of nature, or their corrupt nature. And the word here rendred wiſedome, comes from that word that is vſed verſe before tranſlated ſauour: which word (as I ſhewed) ſignifies to mind, or to affect, comprehending vnderunder it the actions and operations of the mind, and of the will and affections: and ſo the originall word here vſed, ſignifies the act of the vnderſtanding and will, minding, willing or affecting, and may be indifferently tranſlated, wiſedome, ſence, affection, deſire: the new tranſlators render it, to be minded. And verſe 27. the Apoſtle ſaith, He that ſearcheth the hearts, knoweth the mind or meaning of the ſpirit, or what the ſpirit willeth: and the originall word is there the very ſame that here is vſed, foreign. So that thus much is comprehended vnderunder the word here vſed, as if the Apoſtle had ſaid, The minding, meaning, the thoughts, diſcourſes, purpoſes, and counſels, the louelove and liking, the care, the deſire and delight, the ſtudy and beſt exerciſe of corrupt nature, the wiſedome of it is death, that is, is deadly, or cauſeth death, or brings vntounto death, the fruite or end of it is death. Now death being here put metonymically, by death we are to vnderſtand death of body and death of ſoule, death temporall and death eternall, euen the wrath of God and euerlaſting deſtruction. But the wiſedome of the Spirit. Theſe wordes ſtand in oppoſition to the wiſedome of the fleſh, and the meaning of them is briefly this, The minding, meaning, the thoughts, purpoſes, diſcourſes, and counſels, the wiſedome, the louelove and liking, the care and deſire of renewed nature, of nature renewed and ſanctified by the Spirit of grace, is life and peace: that is, it brings to life and peace, the fruits or ends of it are life and peace. And by life, we are to vnderſtand eternall life and ſaluation: and by peace, true peace and comfort of conſcience in this life, and eternall peace and comfort in the life to come. But the wiſedome of the Spirit. The minding and affecting of renewed and ſanctified nature, brings to eternall life and happineſſe: not as a meritorious, but as cauſa ſine qua non; as a meanes or a way which God hath ordained for his choſen to walke in to life and ſaluation, as Epheſ. 2.10. God hath ordained good works, that we ſhould walke in them, as in a way leading to eternall life and happineſſe. Thus then briefly conceiue we the meaning of the Apoſtle in the wordes of this verſe, as if he had ſaid.
The minding, the meaning, the thoughts, diſcourſes, purpoſes, counſels, and in a word, the ſtudy, and the best act and exerciſe of corrupt nature, the wiſedome of it is deadly and brings to death; the fruite and end of it is death of body and death of ſoule, death temporall and death eternall, euen the wrath of God and euerlaſting perdition. And on the other ſide, the minding, willing, and affecting, the ſtudie and exerciſe of renewed nature that as a way, brings to eternall life and happineſſe, to true peace and comfort of conſcience in this life, and to eternall peace and euerlasting comfort in the life to come.
Now thus vnderſtanding the words, obſerue we, that as the Apoſtle in the verſe before made an oppoſition and contrarietie betweene ſuch as be after the fleſh and ſuch as be after the Spirit, in reſpect of their nature and diſpoſitions; here in this verſe he makes an oppoſition betweene them in regard of their ends, that their ends are contrarie one to the other: that the end of thoſe that are after the fleſh, and ſauour the things of the fleſh, and follow the guidance of the fleſh, in the wiſedome of the fleſh, is death: and the fruite and end of thoſe that are after the Spirit, and follow the guidance of the Spirit, in the wiſedome of the Spirit, is life and peace. Doct. 1 Hence note we thus much.
The regenerate and vnregenerate can not poſſibly meete together in their ends.That the regenerate and vnregenerate cannot poſſibly meete together in their ends; ſuch as are after the fleſh, and ſauour the things of the fleſh, and liue as they are led by the guidance and wiſedome of the fleſh, cannot looke to come to the ſame end with thoſe that are after the Spirit, and ſauour the things of the Spirit, and follow the guidance and wiſedome of the Spirit, it is not poſſible; the wiſedome of the fleſh brings to death, and the wiſedome of the Spirit that brings to life and peace.Rom. 8.13. And as the Apoſtle ſaith verſe 13. If ye liue after the fleſh ye ſhall dye, but if ye mortifie the deeds of the body by the Spirit ye ſhall liue. And Galat. 6.8.Galat. 6.8. he ſaith, He that ſoweth to the fleſh, ſhall of the fleſh reape corruption: but he that ſoweth to the Spirit, ſhall of the Spirit reape life euerlaſting. The Apoſtle here vſeth an excellent compariſon, he compares a carnall life to ſeed ſowen, that as he that ſowes nothing but cockle, or darnell, or tares, cannot looke for a croppe of wheate; ſo he that ſowes nothing but the ſeeds of a carnall and wicked life, cannot looke to reape the harueſt of eternall life: as a man ſoweth ſo ſhall he reape, and as he breweth, ſo ſhall he drinke, and eueryevery one ſhall eate the fruite of his owne way, and be filled with his owne deuices. Prou. 1.31.Prou. 1.31.
Now this I note in a word, Vſe. A deceiuing cōceit of carnall perſons diſcouered.we ſhall hereafter ſpeake of it more at large, to ſhew that they deceiue themſelues whoſoeuer they be, that thinke though they be after the fleſh, and ſauour the things of the fleſh, and liue as they are led by the guidance of their owne carnall nature, yet they ſhall iumpe and meete and concurre with the godly, and with the children of God in their end, and ſhall come to the ſame end with them. Many there be in the world who ſooth themſelues in this conceit, that though they follow the fleſh, and liue according to the luſts of their owne hearts, and be as vile and as bad as the worſt, yet they ſhall be ſaued as well as the beſt: and though they be moſt oppoſite and contrarie to Gods children in the courſe of their liues, yet they ſhall meete with them in heauen, and ſhall come to heauen as well as the beſt of them all. Poore ſoules, they deceiue themſelues, it is all one as if a man that is going on the way that leades to Yorke, and keepes on that way, ſhould thinke that he ſhall meete with him that goes the road and ready way towards London, in the end of his iourney. What a madneſſe were it for any ſo to thinke? Such is the folly and madneſſe of thoſe that go on in the wayes of the fleſh, and follow after the luſts of the fleſh, and yet thinke that they ſhall in the end come to that life and peace, and to that happineſſe and comfort that belongs to Gods children. Poore ſoules, the diuell blinds them; and this is one of the ſubtilties of Satan, in good things he ſeuers the meanes from the end, he perſwades a man that he may come to the end though he neuer vſe the meanes, that a man may come to life and ſaluation, though he neuer ſet foote in the way that leades thither. Oh take heed of this ſubtiltie, and this deceit of Satan, and take notice of it whoſoeuer thou art, that the regenerate and vnregenerate cannot poſſibly meete together in their ends: and know that if thou be after the fleſh, a carnall perſon, and ſauoring the things of the fleſh, and followeſt after the luſts of the fleſh in reſpect of the profits and pleaſures of the world, thou art going on in the way that leades to deſtruction; and holding on thy courſe in that way, thou canſt not poſſibly meet with the peace, and comfort, and happineſſe that belongs to a child of God, either in this life or in that life that is to come.
Now more particularly in the next place, in that the Apoſtle here ſaith, That the wiſedome of the fleſh is death, he points out what the beſt act of the ſoule of a carnall man or woman, yea what the beſt act of corrupt nature brings forth, and what it makes a man or a woman liable and ſubiect to. And the point hence is this.
Doct. 2 That the minding, meaning, thought, diſcourſe, counſell, deuice,The beſt act of the ſoule of a carnall perſon, is deadly & damnable. the louelove, liking, yea the beſt act of the ſoule of a carnall man or woman, euen that which the world accounts his wiſedome, is deadly, and it is damnable, and it makes him liable to death and damnation, euen for the beſt act of corrupt nature. For the beſt act of the mind or will of a carnall man the Lord might iuſtly condemne him, and throw him to hell: his wiſedome is deadly and damnable, and makes him liable to death and damnation: for why, as the Lord himſelfe ſaith, Geneſ. 6.5.Gen. 6.5. All the imaginations of the thoughts of his heart are onelyonly euill continually. And Gen. 8.21.Gen. 8.21. he ſaith, The imagination of mans heart is euill from his youth. And the imaginations and thoughts of the heart of man being euill and ſinfull, out of all queſtion they are deadly and damnable. 2. Cor. 3.5.2. Cor. 3.5. the Apoſtle ſaith, That of our ſelues we are not able to thinke a good thought: and therefore all the thoughts men thinke by the ſtrength of nature, that is, of themſelues, they are euill, and conſequently deadly and damnable. And it muſt needs be ſo, that the thoughts of corrupt nature, and the fruits of the mind or will of carnall men are euill, and ſo deadly and damnable.
Becauſe they come from a corrupt fountaine; that is one Reaſon 1 reaſon of it: ſuch as the fountaine is, ſuch are the ſtreames that flow from it. Now the mind and will are the fountaines of all thoughts and deſires, and theſe by nature are impure, Tit. 1.15. To the impure and vnbeleeuing is nothing pure, but euen their minds and conſciences are defiled; and therefore eueryevery act of the mind, eueryevery thought and purpoſe of the heart, muſt needs be impure, and ſo deadly and damnable.
Againe, eueryevery act of corrupt nature, euen the beſt act of Reaſon 2 the mind or will of a carnall man, is contrarie to God, as the Apoſtle ſubioynes in the next verſe, It is enmity againſt God, Rom. 8.7.and therefore doubtleſſe it is deadly and damnable.
Now then for the vſe of this, is it ſo that the thought, purpoſe, Ʋſe. 1 diſcourſe, counſell,The miſerable ſtate of carnall perſons diſcouered. and euen the beſt act of the ſoule of a carnall man, his wiſedome is deadly and damnable, and makes him liable to death and damnation? ſurely then we muſt needs conceiue the ſtate of a carnall man or woman to be a miſerable ſtate and condition: a carnall perſon cannot bend his mind to thinke of any thing, but that very thought of his makes him liable to the wrath of God: and what a miſerable ſtate and condition is that? Ignorant perſons commonly bleſſe themſelues in their good minds, and good meanings, & thinke themſelues in good caſe, in that (as they conceiue) they hauehave in them good minds and good meanings, Poore ſoules they deceiue themſelues, their mindes and meanings which they conceiue to be good (they being in their naturall blindneſſe and ignorance) are but minds and meanings of the fleſh, and they are deadly and damnable: yea the beſt thought of ciuill honeſt perſons, of ſuch as be onelyonly ciuilly honeſt, what are they? ſurely thoughts of corrupt nature: for they hauehave no dramme of ſanctifying grace in them, they hauehave onelyonly reſtraining grace, and ſo their thoughts are but thoughts of the fleſh, and they are deadly and damnable. Oh then content not thy ſelfe, whoſoeuer thou art, with ciuill honeſty, and thinke that that will bring thee to life and ſaluation: no, no, ſo long as thou art in that ſtate, thy beſt thoughts are but thoughts of corrupt nature, and thy wiſedome is but wiſedome of the fleſh, it is deadly and damnable, and makes thee liable to the wrath of God, and to euerlaſting perdition: and if thou hauehave no better ground of comfort, thou art in a miſerable ſtate and condition.
Ʋſe. 2 Againe, is it ſo that the beſt act of the ſoule of a carnall man or woman,The euill thoughts of carnal perſons are moſt deadly and damnable. euen their wiſedome is deadly and damnable: what then are their thoughts that are euill and ſinfull for the matter of them? their thoughts of pride, of filthineſſe, their idle, vaine, and fooliſh thoughts, yea their thoughts plotting and deuiſing of euill againſt Gods people and children? Surely thoſe muſt needs be moſt deadly and damnable, and thoſe make them liable to the moſt fierce wrath of God. wicked and carnall perſons thinke they are wiſe, and that they deale wiſely, as Pharaoh and his Counſell thought, Exod. 1.10.Exod 1.10. When they are plotting and deui…ing euill and miſchiefe againſt the people and the children of God; but alas their cunning deceiues them, their wiſedome is but the wiſedome of the fleſh, it is moſt deadly and damnable. Achitophel was cunning to plot and deuiſe miſchiefe againſt Dauid, 2. Sam. 17.1.2.2. Sam. 17.1.2. but his plot was the occaſion of his owne ruine,2. Sam. 17.23. it brought his owne necke to the halter, and that by his owne hands, verſe 23. The diuell is more cunning then all the world, to deuiſe and worke miſchiefe againſt Gods people, and yet as one ſaith well, he is the moſt fooliſh creature that euer God made, he workes the increaſe of his owne woe. And ſo thoſe inſtruments of the diuell are no better: for they that are cunning to plot and contriue miſchiefe againſt the people of God, they are the verieſt fooles in the world, they do but worke their owne woe and ſorrow, they twiſt a whip for their owne backes, though they thinke not ſo; and they are but as rods in the hand of the Lord to whip and ſcourge his children for a time, for their good; and when they hauehave accompliſhed the Lords will, he will throw them into the fire of his vengeance. Iſay 10.12.
Now further, is it ſo that the beſt act and exerciſe of the Ʋſe. 3 ſoule of a carnall man, euen his wiſedome,Carnall perſons hauehave no cauſe to pride themſelues in the pregnancie of their wit and deepe reaching heads. and the beſt thought, purpoſe, deuice, and counſell of corrupt nature, is deadly and damnable? ſurely then carnall perſons hauehave no cauſe to ſwell, and to be lift vp (as commonly they are) in a conceit of their wit, and of their vnderſtanding, and to pride themſelues in the pregnancy of their wit, and in their reaching heads, or the like. Alas, their pregnancy of wit, and their deepe reaching heads, are but inſtruments and meanes of their greater woe and ſorrow, ſo long as they continue in their carnall ſtate and in their naturall condition. Indeed I confeſſe that dexteritie, and pregnancy of wit, and excellency of vnderſtanding, and wiſedome, are good gifts of God, and they are excellent things in themſelues; but if they be left to be as they are in themſelues, and be meerely naturall, and not ſanctified, they are moſt dangerous, they carrie men to a fearefull height of wickedneſſe, and of impietie and ſinne, and ſo to their owne fearefull ruine and deſtruction. If then God hauehave giuen thee an excellent wit, and other excellent parts and gifts of mind, be not proud or highly conceited of them, but labour thou to hauehave them ſanctified; for certainly if they be not ſanctified, they are moſt dangerous and hurtfull to thine owne ſoule: yea the more pregnant thy wit is, the more excellent the gifts of thy mind are, the fitter inſtruments are they for Satan to worke by, euen thine owne woe and thine owne euerlaſting deſtruction. Thy wit, and thy wiſedome not ſanctified, are but as a ſword or a knife in a mad mans hand, fit to hurt thy ſelfe withall, and fit to giuegive a deadly blow to thine owne ſoule. Wit and wiſedome not ſanctified, are but wit and wiſedome of the fleſh, they are deadly and damnable. If God hauehave giuen thee a ripe and a readie wit, and other excellent parts and gifts of nature, be not proud of them, thou haſt no cauſe ſo to be, but rather looke thou more carefully to thy ſelfe, thou art in danger to be carried with greater violence to thine owne deſtruction; and thou art to examine thy wittieſt thoughts and thy beſt deuiſes, if they came from the fleſh they are deadly and damnable, and thou haſt cauſe to be humbled for them.
Doct. 3 The Apoſtle here ſpeaking of the wiſedome of the fleſh, and of the wiſedome of the Spirit,Wiſedome is twofold, carnall, ſpirituall. we may note in a word, (it is not properly intended in this place,) but hence we may note in a word; that there is a twofold wiſedome, there is carnall wiſedome, though indeed it deſerues not the name of wiſedome, it is rather to hauehave the name of craft and ſubtilty, and carnall and vnregenerate perſons are vſually termed fooles in the booke of God: yet it is ſo accounted, and being ſo eſteemed, we may ſay there is a twofold wiſedome, there is a carnall wiſedome, and there is a ſpirituall wiſdome. Some men hauehave in them the wiſedome of the fleſh, and they are wiſe after the fleſh, as the Apoſtle ſpeakes, 1. Cor. 1.26.1. Cor. 1.26. and ſome hauehave in them the wiſedome of the Spirit; and they are wiſe to ſaluation, as 2. Tim. 3.15.2. Tim. 3.15. Carnall perſons are carnally wiſe, and ſuch as be regenerate are ſpiritually wiſe, and indeed they onelyonly are truly wiſe: and there is a direct oppoſition betweene the wiſedome of the one and the wiſedome of the other, and they iudge each other to be fooles. Such as are carnally wiſe, they hold them that are ſpiritually wiſe to be fooles: and ſuch as are ſpiritually wiſe, they hold, and that according to truth, that the wiſedome of carnall perſons is but meere folly. No maruell then though carnall perſons do ſo diſdaine the holy courſe of Gods children, and thinke ſo baſely of it as commonly they do; and that they eſteeme of Gods children as fooles, and ſticke not to terme and to call them fooles, and to ſay they are preciſe fooles: as Michal ſaid of Dauid. 2. Sam. 6.20. when he danced before the Lord, that he was but a foole or vaine fellow. For why, carnall perſons, ſuch as are wiſe after the fleſh, they iudge of Gods children by their fleſhly wiſedome, and that tels them they are but ſilly fooles, and that they hauehave no wit nor wiſedome in them: but on the other ſide, Gods children being guided by the light of true wiſedome, by the wiſedome of the Spirit, are able to winde and turne them, and to looke into their very inwards: and they ſee and diſcerne that there is no dram of true wiſedome in carnall perſons: howſoeuer they be renowned and magnified for their wiſedome in the world, and held to be iolly wiſe men, yet Gods children diſcerne them to be but ſtarke fooles. And though carnall perſons bleſſe themſelues in their courſe, in that they are wiſe for the world, and for worldly matters, and they take a courſe to thriue in the world, and hold the courſe of Gods children to be follie and midneſſe, and no thriuing courſe, yet Gods children in the wiſedome of the Spirit, ſee and diſcerne them to be in a miſerable ſtate and condition, and they would not change ſtates with them for all the world. And ſo ſtands the caſe betweene ſuch as are carnally wiſe, and ſuch as hauehave in them the wiſedome of the Spirit. Now touching the wiſedome of the Spirit, the Apoſtle here oppoſeth that to the wiſedome of the fleſh, and he ſaith: that the fruites of that are life, and peace. Where firſt we are giuen to vnderſtand thus much.
That the wiſedome of the Spirit, or ſpirituall wiſedome, Doct. 4 the wiſedome of renewed nature,The wiſedome of renewed nature is ſauing wiſedome, & as a way it brings in the end to eternall life & ſaluation. it is a wiſedome to ſaluation, it leades, and in the end it brings to eternall life and ſaluation: and the act and exerciſe of the mind and will renewed and truly ſanctified, it is ſauing and comfortable. Or thus conceiue we the point.
The thought, affection, deſire, ſtudie, and endeauor, of and after holineſſe, of and after things heauenly and ſpirituall, things that pertaine to life and godlineſſe, it leades them that are truly regenerate, and truly ſanctified, to life and ſaluation in the end: it ſhall certainly (not as a meritorious cauſe, but as a way) bring them to eternall life and happineſſe in heauen: their minding and affecting good things, their ſtudie and their endeauour after holineſſe, ſhall vndoubtedly at length bring them to the eternall ſaluation of their ſoules and bodies in the kingdome of heauen. And to this purpoſe is that of the Apoſtle, Galat. 6.8.Galat. 6.8. He that ſoweth to the Spirit, ſhall of the Spirit reape life euerlasting. He that hath the Spirit, and is truly ſanctified, and ſowes to the Spirit, that is, ſtudies and endeuours to mortifie the luſts of the fleſh, and ſtudies and endeuours after heauen, euen to ſow the ſeeds of holineſſe, both in heart and life, ſhall in the end reape the fruite and harueſt of euerlaſting life. 2. Tim. 4.7.2. Tim. 4.7. the Apoſtle ſaith of himſelfe, I hauehave fought the good fight, I hauehave finiſhed my courſe: I hauehave kept the faith. As if he had ſaid, I hauehave minded and affected things heauenly and ſpirituall, I hauehave ſtudied and endeuoured after holineſſe, and I hauehave kept a conſtant courſe in holineſſe, and in doing the duties of my calling, and now I hauehave finiſhed my courſe: and then he ſubioynes, verſe 8.Verſe 8. Henceforth is laid vp for me the crowne of righteouſneſſe, which the Lord the righteous Iudge ſhall giuegive me at that day: I know my courſe ſhall end in happineſſe and glory in heauen. And he makes it generall: And not onelyonly for me, but vntounto all them alſo that louelove his appearing: euen for all that ſtudie and endeuour to keepe faith and a good conſcience, and therein hold on in a conſtant courſe, waiting for the appearing of Chriſt to iudgement, for them alſo is layd vp the crowne of righteouſneſſe. Rom. 2.6, 7.Rom. 2.6.7. the Apoſtle ſaith, that At the day of the iuſt iudgement of God, the Lord will render to eueryevery one according to his workes: And to them that continue in well doing: to them that mind, and affect, and ſtudie, and endeuour after holineſſe, He will giuegive glory, and honour, and immortalitie, and eternall life. Ier. 6.16.Ierem. 6.16. ſaith the Lord by the Prophet, Seeke for the old and good way, and walke therein, and you ſhall find reſt for your ſoules: and it ſhall leade and bring you to euerlaſting reſt. And to theſe we might adde other teſtimonies of Scripture confirming this truth: that the minding and affecting, louing and liking of things heauenly and ſpirituall, and the ſtudy and endeuour after holineſſe, it leades Gods children, and them that are truly ſanctified, to life and ſaluation, and ſhall vndoubtedly, as a way, bring them to eternall life and happineſſe in heauen. The fruite and end of their ſpirituall wiſedome, ſhall be at length the ſaluation of their ſoules and bodies in the kingdome of heauen: and the reaſons and grounds of it are theſe.
Firſt, the minding, and affecting, louing, and liking of Reaſon 1 things heauenly and ſpirituall, the ſtudie and endeuour after holineſſe in them that are truly ſanctified, is an euidence and teſtimonie of their true iuſtifying faith, and the end of that faith is eternall life and ſaluation. 1. Pet. 1.9. Receiuing the end of your faith, euen the ſaluation of your ſoules.
Againe, it ſtands with the iuſtice of God to giuegive to his Reaſon 2 children (minding and affecting things heauenly and ſpirituall, and ſtudying and endeuouring after holineſſe, and holding on a conſtant courſe therein) the reward of eternall life and ſaluation. The Lord hath bound himſelfe by his promiſe, ſo to reward the holy purpoſes, and the holy endeuors of his children. It is as poſſible that the Lords owne nature and being ſhould faile, as that his children minding and affecting, louing and liking heauenly things, ſhould faile to obtaine eternall life and ſaluation, the Lord hauing promiſed it to them: and therefore this we may reſolue on as a certaine truth, that the minding, and affecting, louing, and liking of things heauenly and ſpirituall, the ſtudy and endeuour after holineſſe, it leades Gods children, and them that are truly ſanctified to life and ſaluation, and as a way, it ſhall certainly bring them to eternall life and happineſſe: and the fruit and end of their ſpirituall wiſedome, ſhall be at length the euerlaſting ſaluation of their ſoules and bodies in the kingdome of heauen.
Now then, firſt this may ſerue to ſtop the mouthes of wicked Ʋſe 1 and prophane perſons,The calumnie of wicked perſons againſt the ſtudie, care, and endeuour of Gods children after holines, anſwered. that are commonly opened againſt Gods children, to cauill againſt them in reſpect of their minding and affecting of things heauenly, and their care and endeuour after holineſſe. Wicked perſons ſeeing Gods children to be afflicted, and croſſed, and not to thriue in the world, they open their mouthes againſt their holy courſe, in this or the like manner: Oh (ſay they) what get you by your ſtudy and endeauour after holineſſe? What are you better for it? Do not you ſee you are hated and contemned in the world, and that you forgo many pleaſures and profits that others enioy, and that you might enioy if you would but do as others do. Alas (ſay they) theſe holy brethren, and theſe holy ſiſters (for ſo they ſpeake in ſcorne of Gods children) they thriue not in the world, they are but fillie ſimple fooles, and the like. Thus commonly the mouthes of wicked perſons are opened againſt Gods children, in that they mind, and affect, and ſtudie, and endeauour after holineſſe. Now the doctrine deliuered puts an anſwer into the mouthes of Gods children to this cauill of wicked perſons; they may tell them, and that truly, their minding, and affecting, their ſtudy and endeauouring after holineſſe, their ſpirituall wiſedome doth much aduantage them, and they gaine much by it. For why, it brings them much peace and comfort in this life, and gaine by it aſſurance of Gods ſpeciall louelove: and it ſhall certainly end in the eternall ſaluation of their ſoules in the kingdome of heauen. And is that no gaine? Can they then be ſaid to get no good by their minding and affecting of heauenly things? Oh the gaine of it is vnſpeakable: Godlineſſe is great gaine. 1. Tim. 6.6.1. Tim. 6.6. It is profitable, and it hath the promiſe of the life preſent, and of that that is to come. 1. Tim. 4.8.1. Tim. 4.8.
Ʋſe 2 Againe, the truth now deliuered may be a ground of comfort and encouragement to all Gods children,A ground of comfort to all Gods children. it may cheare vp their fainting hearts in time of their greateſt afflictions. For what though they be much troubled, and moleſted, and toſſed vp and downe in the world, they are hated, contemned, ſlandered, and reproched, and many wayes hardly dealt withall at the hands of the wicked: yet let them conſider, that the end will be comfortable, and that at length all teares ſhall be wiped away from their eyes, and their minding and affecting of good things, their ſtudie and endeauour after holineſſe, ſhall certainly end in the euerlaſting ſaluation of their ſoules and bodies in the kingdome of heauen: and howſoeuer this life of theirs, be full of troubles and afflictions, yet the end will be peace and much comfort, and that will hold vp their fainting hearts. When therefore thou that art a child of God art in any trouble or diſtreſſe, looke vp to the eternall waight of glory that is laid vp for thee in heauen, that will cheare vp thine heart, and make thee as Chriſt Ieſus did, Heb. 12.2.Heb. 12.2. Endure the croſſe and despiſe the ſhame, and to runne the race that is ſet before thee with patience and comfort. Come we now to that which the Apoſtle here addes as another end and fruite of ſpirituall wiſedome, namely, when he ſaith, The wiſedome of the Spirit is life and peace. Hence then in the next place we are giuen to vnderſtand.
That the wiſedome of the Spirit or ſpirituall wiſedome is Doct. 5 a wiſedome that brings peace and comfort:Spiritual wiſedome brings true peace & true comfort in this life and in the life to come. the minding and affecting of things heauenly and ſpirituall, the ſtudy and endeauour after holineſſe, it yeelds and brings to Gods children true peace and comfort of conſcience in this life, and as a way it leades them to eternall peace and comfort in the life to come. Gods children being ſpiritually wiſe, they minding and affecting things heauenly and ſpirituall, they ſtudying and endeauouring after holineſſe; that wiſedome, and that ſtudy, care, and endeauour of theirs, yeelds them matter of true ioy, and of true reioycing, and it yeelds them true peace and heauenly comfort, euen ſuch peace and ſuch comfort as the world is not acquainted withall. And hence it is that S… lomon ſaith, Prou. 3.17. That the wayes of ſpirituall wiſedome are wayes of pleaſure, and all her pathes prosperity: her wayes are pleaſant and comfortable, peace and proſperity. And Pro. 8.11. he ſaith, That wiſedome is better then precious ſtones, and all pleaſures are not to be compared vntounto her; ſhe yeelds ſuch ioy and ſuch comfort as all the pleaſures in the world cannot yeeld. 2. Cor. 1.12. ſaith the Apolſte, Our reioycing is in the teſtimony of our conſcience, that in ſimplicity and godly pureneſſe, and not in fleſhly wiſedome, but by the grace of God, we hauehave had our conuerſation in the world and moſt of all to you-wards. As if he had ſaid, this is it that fils our hearts full of ioy, and full of reioycing, that our owne hearts teſtifie and witneſſe with vsus, that we hauehave not bene wiſe after the fleſh, not carried our ſelues by the rule of carnall wiſedome; but that we hauehave bene guided by the wiſedome of the Spirit, and following that guide we hauehave ſtudied and endeuoured after holineſſe, and we hauehave had our conuerſation in ſimplicitie and godly pureneſſe, and that now yeelds to vsus matter of true ioy, and of true reioycing, and that yeelds to vsus true peace and heauenly comfort. Galat. 6.14.Galat. 6.14 the Apoſtle hauing commended his reioycing in the croſſe of Chriſt, whereby the world was crucified vntounto him, and he vntounto the world, and the ſtudy and endeuour after pietie and holineſſe, in becoming a new creature, he ſubioynes, verſe 16. As many as walke according to that rule, peace ſhould be vponupon them and mercy, and vponupon the Iſrael of God: they ſhall be ſure to find true peace and heauenly comfort. And he makes it generall: Peace ſhall be vponupon them and mercy, and on the Iſrael of God: euen on all true hearted Iſraelites, on all that truly feare God, and are ſpiritually wiſe, and in truth and ſoundneſſe ſtudie and endeuour after holineſſe. Theſe and many other teſtimonies make this a cleare point, and confirme it, That Gods children being ſpiritually wiſe, they minding and affecting things heauenly and ſpirituall, and they ſtudying and endeuouring after holineſſe; that wiſedome, that ſtudy, & care, and endeuour of theirs, it yeelds them true peace and quietneſſe of minde and conſcience, and true ioy, and heauenly comfort. And the reaſons of this truth are theſe:
Reaſon. 1 Firſt, the ſpirituall wiſedome of Gods children, and their minding and affecting of things heauenly and ſpirituall; their ſtudy and endeuour after holineſſe, is a wiſedome, and a ſtudy, and endeuour that is exerciſed in things that are moſt ſweete and comfortable, as in things that pertaine to Gods kingdome, to life and ſaluation, and thoſe things cannot chuſe but yeeld true ioy and heauenly comfort.
Reaſon. 2 And againe, the ſpirituall wiſedome of Gods children, their minding and affecting of things heauenly and ſpirituall, their ſtudy and endeuour after holineſſe, it is an euidence and teſtimony of their true ſauing iuſtifying faith, and it giues them aſſurance of Gods ſpeciall louelove and fauour towards them, and that they being iuſtified by faith, hauehave peace towards God, Rom. 5.1. Yea it giues them aſſurance that they hauehave right and title to that peace Chriſt left to his, and giues to his, as Ioh. 14.27 Peace I leaue with you, my peace I giuegive you: let not your heart be troubled nor feare. And therefore this we may ſet downe as a certaine truth; that Gods children being ſpiritually wiſe, they minding and affecting things ſpirituall, they ſtudying and endeuouring after holineſſe; that wiſedome, and that ſtudy, and care, and endeuour of theirs, it yeelds them true peace, and quietneſſe of mind and conſcience, and true ioy, and heauenly comfort.
This firſt diſcouers to vsus, that the world is deceiued in Ʋſe 1 iudging of the life of Gods children,The conceit of the world touching the life of Gods children, taxed. and ſuch as truly feare the Lord. For what is the common conceit of the world touching the life of Gods children? how do wicked perſons iudge of it? Surely thus, they iudge and they deeme the life of Gods children, to be a life without ioy, and a life without comfort, an heauie lumpiſh life, and that there is no ioy nor mirth in them that truly feare God, and in them that are truly religious: yea they thinke the life of Gods children is a life full of bitterneſſe, and full of diſcomfort. Poore ſoules, they are deceiued, the life of Gods children is full of ſweetneſſe, and full of heauenly comfort. Alas, the world is blind, and cannot ſee the ioy, and peace, and comfort, that a child of God finds in his ſtudy, care, and ſound endeuour after holineſſe; the world is not acquainted with it, and therefore it deemeth the life of the children of God to be an heauie, lumpiſh, and vncomfortable life: but indeede Gods children minding and affecting things heauenly and ſpirituall, and ſtudying, and endeuouring after holineſſe, that minde, and that ſtudie, and that care and endeuour of theirs, yeelds them ſuch ſweetneſſe, and ſuch peace, and comfort, as they would not part withall for ten thouſand worlds; it ſeales vp to them aſſurance of Gods ſpeciall louelove and fauour, it yeelds them quietneſſe, and peace of mind and conſcience: which as Salomon ſaith, Prou. 15.15. Is as a con…inuall feaſt. Gods children and ſuch as feare God, paſſe their time as chearfully, and as comfortably, as if they were euer feeding vponupon dainties and delicates without ſatietie, and therefore the world is deceiued, that thinke the life of Gods children a life without ioy and without comfort.
Ʋſe 2 Againe, is it ſo that the ſpirituall wiſedome of Gods children,What we muſt do if we tender our owne true peace, & our owne true comfort. their minding and affecting of things heauenly and ſpirituall, their ſtudy, care, and endeuour after holineſſe, yeelds them true peace, and quietneſſe of mind and conſcience, and true ioy, and heauenly comfort? then we muſt learne this leſſon, as we tender our owne true peace, and our owne true comfort, we muſt mind and affect things heauenly and ſpirituall, we muſt ſtudie and endeuour, and labour after holineſſe. And as we deſire the continuance of our peace, and would not hauehave our peace broken off, ſo we muſt be conſtant in minding and affecting things heauenly and ſpirituall. Doſt thou, whoſoeuer thou art, deſire to hauehave thy life full of peace, and full of ioy, and of ſweete and heauenly comfort? then do thou mind and affect things heauenly and ſpirituall, and do thou ſtudie and endeuour, and labour after holineſſe. The more thou doſt mind and affect ſuch things, the more thou doſt ſtudy and endeuour after holineſſe, the more true peace, and the more true ioy and comfort thou ſhalt finde; and as thou doſt daily adde to the meaſure of thy holineſſe, ſo certainly thou doſt adde to the meaſure of thy peace and comfort, both in this life and in the life to come, and the greater ſhall be thy ioy, and comfort, and glorie in heauen. Thy minding and affecting of things heauenly and ſpirituall, thy ſtudie and endeuour after holineſſe, ſhall yeeld thee ſuch ioy, and ſuch comfort, as all the world cannot take from thee, no not all the diuels in hell, as Ioh. 16.22.Ioh. 16.22. Your ioy ſhall no man take from you. But here haply the poore Chriſtian ſoule, the ſoule that is troubled and diſquieted with many doubts and feares, will be ready to ſay,
A doubt.Alas, I ſtudie, and I endeuour, and I labour and ſtriue after holineſſe, but as yet I finde not that peace and quietneſſe of mind and conſcience, and that ſweet comfort you ſpeake of, but I am ſtill full of doubts, and feares, and terrors; and who more exerciſed with inward terrors then I? If it be ſo that the ſpirituall wiſedome of Gods children, their ſtudie and endeuour after holineſſe, yeelds them true peace and quietneſſe of conſcience, and true ioy, and heauenly comfort, what may I thinke of my ſelfe? I doubt whether I be a child of God or no, for I find as yet no ſuch matter.
I anſwer thee whoſoeuer thou art: Anſw. In this caſe thou muſt ſtill continue labouring and ſtriuing after holineſſe, and ſtill waite on the Lord for comfort; at length peace and comfort ſhall come in great abundance, the Lord is now fitting thee for ſtore of peace and comfort. The Lord is most wiſe, Note.and he knowes that the hearts of his choſen are better ſetled in peace and comfort, after they hauehave bene exerciſed with doubts, and feares, and terrors, and by his wonderfull working he makes their inward troubles as preparatiues to their greater comforts: as a man that is about to build, the higher he intends to raiſe his building, the deeper he layes his foundation: ſo the Lord humbles them loweſt, with doubts, feares, and terrors, and digs the deepeſt into their ſoules, to whom he purpoſeth to communicate the greateſt meaſure of comfort. And therefore cheare vp thy ſelfe, and ſtill go on in labouring and ſtriuing after holineſſe, and aſſuredly at length abundance of peace, and ioy, and comfort, wil come. Ioh. 16.22. Thou maiſt be in heauineſſe for a time, but ioy will come. And as 2. Cor. 3.5. As thy ſufferings abound, ſo ſhall thy conſolations abound through Chriſt. Thinke on that to thy comfort.
One thing note we further: the Apoſtle here doth appropriate peace to the wiſedome of the Spirit; he makes true peace and ſound comfort the proper fruite of ſpirituall wiſedome, yea a fruite that comes onelyonly from that roote. And the point hence is this. Doct. 6
That onelyonly the godly and ſpiritually wife,OnelyOnly the godly & truly religious are partakers of true peace and of ſound comforts. onelyonly the truly religious, and ſuch as truly feare the Lord, are partakers of true peace and ſound comfort: the wicked, the carnall and worldly wiſe, hauehave no part nor portion in true peace, and in ſound comfort: it is the ſpeech of God himſelfe, put downe Iſai. 57.21. There is no peace ſaith my God to the wicked. Indeed the wicked, carnall, and worldly wiſe, hauehave their owne carnall ſecuritie, and they bleſſe themſelues in their owne hearts, when the word of God doth curſe them: and they many times frame to themſelues falſe concluſions of peace and comfort, but true peace and ſound comfort they hauehave none: that is found onelyonly in them that are truly religious, and in them that truly feare the Lord, they onelyonly are partakers of it. For why, Reaſon. onelyonly ſuch as are godly wiſe, and ſuch as are truly religious, are the children of God, who is the God of peace, and the Prince of all true comfort; and they onelyonly are within the compaſſe of Gods ſpeciall louelove and fauour in Chriſt, which is the ground of all true peace: and they onelyonly are begotten by the word of peace, and are partakers of the Spirit of God the true comforter, whoſe fruites ate ioy and peace, as the Apoſtle witneſſeth, Galat. 5.21. and they onelyonly are within the couenant of peace the Lord ſpeakes of Iſai. 14.10. And therefore this we are to hold as a certaine truth, that onelyonly the godly wiſe, only the truly religious, and ſuch as truly feare the Lord, are partakers of true peace and of ſound comfort.
Ʋſe. They are deceiued who thinke to find true peace & ſound comfort being not truly religious.And therefore deceiue not thy ſelfe whoſoeuer thou art, do not thou imagine, that thou ſhalt find true peace and ſound comfort in any thing but onelyonly in this, that thou art a man or woman truly religious, and that thou art one truly fearing God. Art thou an ignorant perſon, an impenitent perſon, yea art thou a ciuill honeſt perſon, and doſt thou bleſſe thy ſelfe in thine owne heart, and promiſe to thy ſelfe true peace and ſound comfort? Poore ſoule, it is but the deceit of thine owne heart, thine owne heart deceiues thee, and thou concludeſt thy peace on a falſe ground: and thinke not that I iudge too hardly, (as ſome ſticke not to ſay: Oh I iudge too hardly of them, and I giuegive them cold comfort:) Alas, I iudge no man, it is the word of God that doth iudge thee, and by that thou ſhalt be iudged at the day of the appearance of the Lord Ieſus: and I dare not promiſe thee peace and comfort on a falſe ground, I ſhould then be a falſe Prophet vntounto thee: but on the euidence of the word of God I dare be bold to tell thee, that it is as poſſible for thornes to beare grapes, or figs to grow on thiſtles, as for ignorance, impenitencie, or ciuill honeſtie, to bring forth true peace and ſound comfort, and therefore deceiue not thy ſelfe. Indeed thou that art ignorant, or impenitent, or ciuilly honeſt, mayſt think thou haſt true peace and ſound comfort, thy conſcience being benummed and aſleepe, but thy peace is but a carnall ſecuritie; and if thou go on in that courſe, thy ſecuritie will end in a fearefull wakening, and thou ſhalt one day find thy ſelfe in a fearefull condition. Oh then take heed whoſoeuer thou art, that thou conclude not peace to thine owne ſoule on any other ground but onelyonly on this, that thou art truly religious, and one truly fearing God; and that thou haſt not onelyonly the forme of religion, but the power and life of it in thine owne heart and ſoule. If thou find that in thee, thou ſhalt then hauehave peace in thy greateſt trouble and affliction, and in thy greateſt diſtreſſe, yea when the pangs of death are on thee. Ioh. 16.33.Ioh. 16.33. ſaith Chriſt: In the world ye ſhall find affliction, but be of good comfort, I hauehave ouercome the world. Come we now to the ſeuenth verſe.