The Scripture Directory for Church Officers and People, Exposition 1 · Verse 19
Verſe 19. For the wiſdome of this world is fooliſhneſſe with God, &c.
THis Verſe is brought in as a Cauſe or Reaſon, why a man ſhould renounce earthly and worldly wiſdome, becauſe it's fooliſhneſſe with God. See here the different thoughts of God and man; the great admired worldly wiſdome among men, is but fooliſhneſſe with God; and that which God cals true and real wiſdome, men account fooliſhneſſe; but it's quickly decided, whoſe thoughts ſhall prevail, Gods or mans.
The words of the Text being a Reaſon aſſerted in a Propoſition, we may conſider,
1. The Subject.
2. The Predicate or Attribute.
The Subject is, The wiſdome of this world; by that you heard was meant all the knowledge, learning, and prudence which is attained in this world, by meer humane induſtry. This is the choice and moſt excellent pearl that the world hath: if their wiſdome be thus folly, what then is their folly?
2. There is the Attribute, It's fooliſhneſſe with God. Though the wiſe men of this world have written ſeveral Books, as the Encomium hujus moriae, the praiſe of this folly; yet God abhorreth and rejecteth it: It is fooliſhneſſe with God, who is the only wiſe God, who is only able to judge and diſcern what things are. There are many wiſe, learned men in the world, whoſe naked propoſitions we do more regard than other mens demonſtrations But how much more ſhould we acquieſce in Gods aſſertions? We may juſtly call all humane wiſdome meer fooliſhneſſe, becauſe God doth ſo.
Now when the wiſdome of the world is ſaid to be fooliſhneſſe with God, that is to be underſtood two wayes,
Firſt, Actively, it is onelyonly contriving, plotting and accompliſhing fooliſh things.
Secondly, Paſſively, God turneth it all to fooliſhneſſe, as David prayed, God would turn Achitophels counſel into folly, 2 Sam. 15.31. And as 1 Cor. 1. He hath choſen fooliſh things to confound the wiſe things of the world. And this paſſive ſenſe is a great part of the meaning, as appeareth by the two-fold teſtimony taken out of the Old Teſtament, which are to ſhew, that God doth befool and as eaſily deſtroy all the wiſdome, and counſels of meer worldly men, as we blow down the houſes of clay, that little children make in ſport. Obſerve,
That all the admired wiſdome of a meer worldly man is nothing but contemptible folly before God.Obſerv. All worldly wiſdom is folly before God. And that whether conſidered actively or paſſively. I. Active fooliſhneſſe.
The worlds wiſe man is Gods fool; he whoſe words and counſels in worldly matters, are as Achitophels in his dayes, like the oracles of God; they are by God turned into meer fooliſhneſſe.
I ſhall firſt begin with that active fooliſhneſſe, demonſtrating by ſeveral particulars, That all worldly wiſdome is meer folly. And
Firſt, This is abundantly ſeen in all that Idolatry and ſuperſtition which the wiſeſt of men are prone unto, and wherein they do greatly applaud themſelves. What more fooliſh, ridiculous and abſurd inſtances have we of folly, then of the Idolatry and ſuperſtitious worſhip, that the Oracles of their dayes have decreed? The Apoſtle Rom. 1.21. ſpeaketh excellently to this purpoſe, Profeſſing themſelves wiſe, they became fools; for their fooliſh heart was darkned: And wherein was this ſeen? In turning the glory of the inviſible God, into an image of an Ox that eateth hay. This doth eſpecially relate to the Aegyptians, who boaſted of their great wiſdome; and indeed they were the ſeminary of learning, it's ſaid to all the world; yet who more fooliſh in their Idolatry than they, worſhipping an Ox, yea Mice, and Cats, and Crocodiles? This alſo might be demonſtrated of the Grecians and Romans, while applauded for the wiſe men of the world. How abſurd and fooliſh were they in their worſhip? Inſomuch that Socrates was called an Atheiſt, meerly becauſe he derided their many gods; and Auſtin relateth a great deal of excellent diſcourſe, which Seneca hath againſt the Idolatry and Superſtition than in uſe, though that Tractate be not now among his Works. But theſe are Heathens; and ſo no wonder if we ſhall find even in the Church of God, when men have followed their humane wiſdome in preſcribing the worſhip of God by that, they become vain and ridiculous: witneſſe all that heap of fooliſh and ſuperſtitious Ceremonies, which Popery brought into the Church by degrees. That as the ridiculous deformity of an Ape lieth in imitating, or being like a man, and yet not a man: So the abſurd folly of all that ſuperſtitious worſhip did appear in the affectation of Religion and Devotion, when indeed it was not ſo. Now this great folly of Idolatry, the Scripture doth often aggravate, They have eyes, and ſee not, &c. And they that make them are like unto them. They are even ſuch ſtupid Idols, as their Idols are. And what holy deriſion doth the Prophet Eliah put upon Baals Prieſts, launcing and cutting themſelves, crying, O Baal hear us, 1 King. 18.26. Eſpecially the Prophet Iſaiah, deſcribeth this bruitiſh folly, when he telleth us of the workmen, that with one peece of wood, he makes a fire, and with another a god, Iſa. 44.19. If you ask then, Wherein the great wiſdome of the world is fooliſhneſſe? I anſwer, in their Worſhip, in their Religion. All the golden Images, all the curious ornaments and veſtments in worſhip, are but beggarly things, if compared with the pure ſpiritual worſhip of God. Thus, when the Galatians apoſtatized from the pure Goſpel-worſhip of Chriſt, and turned to antiquated Ceremonies, he cals them, Fooliſh Galatians, Chap. 3.1. We doe not breake Chriſts command, when we call ſuch fooles, becauſe it's not from a cauſleſſe anger, but a judicious zeal.
Secondly, Worldly wiſdome is meer fooliſhneſſe, becauſe ſuch men contrive and plot, and think to accompliſh all their counſels by their own ſtrength and way. Now this is a very fooliſh and abſurd thing: for the thoughts of a man are in ſome reſpect from man, but the ordering and diſpoſing of all things is from God. Jer. 10.23. I know Lord, it is not in man to order his own way. Thus you ſee Achitophel was a meer fool in the iſſue. And thus the Prophet Iſaiah cryeth out, The princes of Zoan are fools, Iſa. 19.11. even they that boaſted in their wiſdome. We reade of ſome Romane Emperours, and others, that did moſt fooliſhly affect a Deity, eſpecially Caius Caeſar, for which ſome thought him the Antichriſt. Yea ſome of the Chriſtian Emperours, did affect the attribute of God, as Conſtantius the Arian, that denied Eternity to the Sonne of God, yet would have men ſalute him with Aeternitas veſtra. What blaſphemous folly was this for a man, who was to be worms meat preſently? Now in ſome reſpects, all the great wiſe men of the world do the like; they take upon them a kind of Deity; they think to work and contrive all things by their own fortitude and wiſdome, as he in the Poet,
Virtus mihi numen & enſis,
Quem te…eo. And another,
Ignavis eſt opus auxilio divino.
But (alas) in all theſe things, men are meer fools: for their very thoughts and purpoſes are not in their own power, God faſhioneth the hearts of men. Laban had other thoughts; Eſau other thoughts than they intended. And as their thoughts are not in their own power, ſo much leſſe are the accompliſhments, or performances of them. But as the ſtone, when once flung away, is no more in the mans power; ſo neither is the performance of any thing under the command of humane wiſdome. Thus they are fooliſh in all their counſels, The Lord knoweth the thoughts of the wiſe are vain, as it followeth,
Thirdly, All worldly wiſdome is folly, becauſe it's onelyonly attentive to get the good things of this world, and never looketh to the world to come. Oh that the worms of this world would ſee how fooliſh and bruitiſh they are in this particular! Luke 12.21. The Parable of the fooliſh rich man, who treaſured up all the good things of this life, ſee what a concluſion the Parable hath from him, So is every one that is rich in this world, and layeth not up treaſure towards God. So is every one, that is, ſuch a fool is every one: Yet how is this folly praiſed for wiſdome in this world? Give them the pleaſures, the profits, the contents of this world, and they never regard the world to come. Oh fooliſh men and unwiſe! Will thy wealth avail thee in the day of Gods wrath? Will thy pleaſures of ſinne continue with thee, when the pangs and throbs of death ſhall once ſurprize thee? Well, go on and applaud thy ſelf in thy pleaſures, in thy greatneſſe, in thy abundance, but know, that if abiding thus, thou wilt die a fool, and be damned a fool.
Fourthly, They are actively fooliſh, becauſe they are conceited of this wiſdome, and boaſt of it. This is a ſure ſign of a fool, to conceit himſelf wiſe, and to put confidence in it; yea, he is more fooliſh than a fool; for Solomon ſaith, There is more hope of a fool than ſuch a man, Prov. 26.12. Now herein is manifeſted the folly of all earthly wiſdome, that it doth reject ſound counſel: It counts its own wayes, and its own courſes better, than what Chriſt or his Miniſters do adviſe unto. Therefore ſaith Chriſt, Wiſdome is juſtified of her children, Mat. 11.19. None but the children of God are able to approve and allow of the true Scripture-wiſdome. You ſee Chriſt himſelf, the wiſdome of the Father, in whom were the treaſures of wiſdome, yet had all his counſel rejected with ſcorn by the Phariſees. What flocking would there be to hear one ſpeak that was raiſed out of the grave? But Chriſt came from Heaven, from the boſome of the Father; who would not readily aſſent to what he ſhould direct unto? Yet they would not hearken to his words; And why? Becauſe they were not of God, John 8.47. as Chriſt told them. Herein then the lamentable folly of all earthly wiſdome is diſcovered, that it regards her own corrupt conſultations, and the reaſonings thereof more than Gods wiſdome, or the Embaſſadours of Chriſt perſwading them to the contrary. Thou art therefore to unteach thy ſelf, all thy former principles, all thy former concluſions before thou canſt be taught by God.
Fifthly, It muſt needs be folly, becauſe it's directly contrary unto God, and his wayes, which are only wiſe. Rom. 8.7. The wiſdome of the fleſh is enmity againſt God. This is enough to proclaim the folly and madneſſe of it to all the world. For can any man proſper that hardens himſelf againſt God? To oppoſe God, to ſet againſt the wayes of God, is called, Kicking againſt the pricks, Act 9.5. Is it not a mad and fooliſh thing to do ſo? Yet thus all earthly wiſdome doth. It cannot agree nor comply with the holy Law, and holy will of God: and therefore the Goſpel, and the wayes of Chriſt never had greater enemies and adverſaries than theſe, that were moſt famous for earthly wiſdome. If you conſider the Heretiques, they were moſt of them men of great earthly wiſdome, too wiſe to yeeld to the ſimplicity of the Goſpel of Chriſt; if you conſider the great Stateſmen and Pilots of Commonwealths; how difficultly do they become fools that they might be wiſe, though indeed none ever proved greater fools than ſuch; for through oppoſing God and Chriſt, they have been forced to cry out with Julian at laſt, Viciſti Galilaee. Take heed then of truſting in that admired wiſdome of thine, which God accounts fooliſhneſſe, and will prove ſo in the later end.
Sixthly, All humane and earthly wiſdome is fooliſhneſſe, becauſe it makes a man a ſad loſer in the later end. He that to enjoy his luſts, and his carnal pleaſures for a ſeaſon, doth loſe his ſoul, and the favour of God; What a fool will he be, when God ſhall condemn him, when he ſhall lie eternally tormented in thoſe everlaſting flames? Then they roar out, We fools deſpiſed wiſdome, and hated inſtruction; That is wiſdome then, which provideth for eternity, which looketh to the future, and no earthly wiſdome doth this, and therefore it's meer fooliſhneſſe.
Ʋſe of Inſtruction, To pull off that mask or painting which is put upon the wiſdome of the world. Who is accounted wiſe, but that man, whom God judgeth a fool? And who is ſcorned as a fool, but that man whom God pronounceth wiſe? And truly we may take up that, All are become fooliſh and vain by nature. Thou that by craft, diſſimulation and injuſtice thinkeſt to enrich thy ſelf; thou applaudeſt thy ſelf for being ſo wiſe, when God will ſay, Thou fool, this night thy ſoul ſhall be taken away. Is he not a fool that leaveth a treaſure of gold for coals? Is not he a fool that forſaketh a fountain to go to a broken ciſtern? Is not he a fool that would be in great pomp and honour for one day, to be a perpetual tormented ſlave for ever after? Yet thus fooliſh and unwiſe are all wicked men. Pray then for wiſdome from above; intreat God to deliver thee from thy own earthly wiſdom: There is no greater enemy to thy ſoul then that; Chriſt revealed not himſelf to ſuch; Gods election is not of ſuch: Oh then be afraid of thy ſelf!
For the wiſdome of this world is fooliſhneſſe with God, &c.
You have heard, that this worldly wiſdome is fooliſhneſſe actively, I ſhall now proceed to ſhew its fooliſhneſs Paſſively; ſuch which God befooleth or turneth to folly. So that there are no men whom God doth more reſiſt and ſet himſelf againſt, then ſuch proud, worldly wiſe men. He delights, wherein they deal proudly, to be above them; and wherein they reſolve to deal wiſely, to outwit them, as we ſay. So that as you ſee little Children, who have got a Bird tyed to a ſtring, they make themſelves ſport with her, and when ſhe thinketh to fly here and there, they pull her back again. Thus God hath an over-ruling wiſdome, and an over-ruling power over all men, their counſels, and their actions. Which made an Heathen call man foreign, The Tennis-ball that the Providence of God playeth withall, and handeth hither and thither. Thus the Scripture excellently expreſſeth it, by putting an hook into mens noſtrils, and a bridle in their lips, Iſa. 37.29. The Providence of God is the Rider or Seſſor upon all the wiſe mens counſels and actions, and they are over-ruled by God, as we do our Horſes, to turn them this way and that way, backwards and forwards. And this is the chief ſcope of the Apoſtle in the words following, as will then more particularly appear.
How worldly wiſdome is fooliſhneſſe in a paſſive ſenſe. God turning all their wiſdome into folly.Firſt therefore, God makes this wiſdome fooliſhneſſe, in a paſſive ſenſe, in that he did not vouchſafe to uſe it as an inſtrument to propagate the Goſpel. He diſdained to take the wiſe and learned Oratours or Philoſophers of the world. Now wherein could a greater ſcorn be put upon the wiſdome of the world, then in this particular, that God would not ſo much as own it, or take notice of it, in the plantation of the Goſpel? Paul doth often mention this, 1 Cor. 1. It pleaſed God by the fooliſhneſſe of Preaching to ſave men, when the wiſe men of the world would not acknowledge God by the creatures. And at another time, Paul renounced the cunning and deceitfull waies of humane wiſdome; They did not come in ſuch words: And why? That their faith might be in the power of God, 1 Cor. 2.5. So then, if you regard what Inſtruments God did at firſt chooſe to diffuſe his Goſpel truths, you will find he ſlighted and paſſed over the great wiſe men of the world, and choſe the poor, fooliſh, and contemptible Inſtruments. Herein God did demonſtrate his wiſdome, that ſo all power and greatneſſe might be acknowledged to be in and from him only. What a reproach did Haman account it, that all the Royal robes and honour ſhould be put upon Mordecai his great enemy, and he laid aſide? No leſſe did this inrage the wiſe men of the world, to ſee, that by ſuch contemptible Inſtruments, ſo great and mighty changes ſhould be wrought upon the hearts and lives of men. This is the firſt inſtance. Yet this is not ſo to be underſtood, as if God did not ſometimes uſe the wiſe men of the world; for he choſe Cyprian, Nazianzen, Baſil; to the latter whereof, Libanius, the great Scholar in thoſe daies, but an Heathen, wrote, that he did ſo admire his judgment, that he did all over ſwete and tremble to think on that time when he ſhould read his Epiſtle, and paſſe his cenſure of it. But though God did uſe ſuch wiſe men, yet this was not the chief and principall thing whereby they propagated Faith, but rather the Goſpel ſimplicity. They did it not quà ſapientes, quà Oratores, but quâ credentes: As Sampſon wrought thoſe great and wonderfull things, not by the ſtrength of his armes, but by his hair, that ſo the effect might be attributed to God, and not to Sampſon.
Secondly, Herein God make it fooliſhneſſe, that as he doth not uſe it for the enlarging of his Goſpel, ſo he taketh very few of ſuch men to beſtow on them ſpiritual and ſoul ſaving graces. Few of ſuch doth he call, doth he juſtifie, doth he ſanctifie, doth he reveal the myſteries of grace unto. Oh, what a wonderfull inſtance is this, of the fooliſhneſſe of this worldly wiſdome! There are few of that ranck to whom God will communicate grace and ſalvation. That whereas of many prophane and grievous ſinners, he hath choſen many to ſalvation, of worldly wiſe men very few. The Apoſtle 1 Cor. 1.26. doth induſtriouſly take notice of this, Not many wiſe men after the fleſh hath God choſen. Yea, Chriſt ſolemnly gave thanks to God, that he had not revealed heavenly myſteries to the wiſe, but to babes, Mat. 11.25. So that there is little cauſe for men to boaſt of their worldly wiſdome and prudence, that they are crafty and ſubtile in their generation; for this is both a cauſe and a ſign alſo, that thou art not one to whom God will reveal himſelf. Not that God calleth none of ſuch, but not many, viz. comparatively to thoſe of a more contemptible way, whom he doth ſet apart for himſelf. Take heed thou be not too wiſe, too proud of thy parts, and therefore God will paſſe thee by.
Thirdly, Herein alſo God will make it appear to be folly, in that he takes the fooliſh things of the world, and makes them confound the wiſe things. When Pharaoh ſaid, Let us deal wiſely to ſuppreſſe the Iſraelites, the fooliſh Midwifes did confound him; ſo that he brought up one by his own bread, and at his own charge, who ſhould be his ruine, and deliver the Iſraelites. If we read in the Scripture, you ſhall find nothing more ordinary, then God by fooliſh things to confound wiſe, and by weak things to overcome ſtrong. And well may it be called the confounding of the wiſe: for certainly, there cannot be a greater aſtoniſhing and confounding of men worldly wiſe, then by ſuch fooliſh inſtruments. As Abimelech was enraged at the heart, that it ſhould be ſaid, A woman had killed him. Thus by Frogs, and Lice, and ſuch contemptible vermine, did God plague the great Pharaoh of Aegypt
Fourthly, Herein doth God make the wiſdome of the world fooliſhneſſe, becauſe all that wiſe men do, is a vain work They are not able to acompliſh their ends, to bring about their deſignes; eſpecially thoſe which are to overthrow the Kingdom of Chriſt, and rooting out his Church and People. This hath been often attempted by the wiſe men of the world, but it hath been a vain thing. Pſal. 2. you ſee it was of old propheſied: Why do the Heathens rage, and the people imagine a vain thing? It's applyed to the chief Prieſts, and other Grandees among the Jews, but it was a vain thing: It could not be effected. And truly, for many hundred years the Devil hath been attempting this by all kind of Inſtruments, and by all manner of waies, to root out the faithfull ones of Chriſt, his Truth and Goſpel; but it hath been to them, as God ſaid to Paul in the heat of his perſecution, Thou kickeſt againſt the pricks. What wiſe man would with his bare heels kick againſt the ſharp points of iron? and yet all the wiſe men of the world, that have ſet againſt Chriſt and Godlineſſe, have been ſuch fools.
Fifthly, God makes the wiſdome of the world fooliſhneſſe, becauſe what they work is not only a vain work, but a deceitfull work. They are wholly fruſtrated in their expectation: They find the clean contrary to what they intended. Such fooliſhneſſe doth God make the wiſdome of the world. The wicked worketh a deceitfull work, (ſaith Solomon) Prov. 11.18. Compared therefore to the spiders web, that is of no defence or uſe, when a boiſtrous wind ariſeth. Read over the Hiſtory of the Bible, and there you ſhall ſee, to that which the wiſe men of the world intended, God brought about the clear contrary. Come (ſaith Pharaoh) let us deal wiſely, and oppreſſe the Iſraelites, (Exo. 1.10) leſt they grow to numerous: Now by that very means the people of Iſrael did more multiply. The Phariſees thought, when they had crucified Chriſt, they had laid all Chriſtianity in the Grave with him, but by his Aſcenſion, his power was the more ſeen. When I am lifted up, (ſaid Chriſt) viz. upon the Croſſe, I will draw all men to me, Joh. 12.32. That, which in probability, would have driven all men from him, by that he did efficaciouſly bring all unto him. Hence he compareth his death to the grain of Corn thrown into the ground, which untill it die, doth not bring forth a great crop. So that the wiſdome of man muſt needs be made great folly, when it ſhall be forced to bring about thoſe things which it hates ſo much.
Sixthly, Herein the wiſdome of the world is made fooliſhneſſe, becauſe it doth not only work a vain deceitfull work▪ but alſo a deſtructive one to its ſelf; ſo that all the wiſdome they have, is only to deſtroy themſelves. Thus like fools they runne their ſwords in their own bowels. How often doth David ſpeak this of his wiſe and potent enemies? Their feet were taken in their own ſnares, and they were fallen into the pit they digged for others. Was not all Pharaohs wiſdome but to ruine himſelf and his Kingdome? The Jews that thought to be ſo wiſe in crucifying Chriſt, thereby to prevent the Romane Caeſar, yet for a reward, had the Romane enemy come and utterly deſtroy them. Thus as they work a ſpiders web in regard of the unprofitableneſſe of them, ſo they are ſaid to hatch cockatrice egges, becauſe of the hurtfull poiſonous nature of them, even to the owners.
Seventhly, The wiſdome of the world becometh fooliſhneſſe, becauſe God many times infatuateth and blaſteth the parts and abilities of the wiſe men of the world. He takes away their underſtanding from them. That as we read of Nebuchadnezar, God bereaved him of his wiſdome and judgment, ſo that he became like a beaſt, and lived with beaſts; ſo he doth either in whole or in part pervert and darken the thoughts and counſels of wiſe men. Hence he is ſaid by the Prophet, to pour a Spirit of giddineſſe upon them, and to make the Diviner's mad, Iſa. 44.25. as alſo Iſa. 19.14. Et quos Deus vult perdere, prius dementat; as we ſee in Haman, and in Belſhazer, and in Herod, all theſe died as fools, and were deſtroyed by their own fooliſh thoughts. Thus we read of Ely's Sons and others, they would not hearken to the good counſel of the Lord, becauſe it was of the Lord to deſtroy them.
Eightly, Herein God doth alſo make their wiſdome folly, becauſe by their pride and haughtineſſe they undoe themſelves God lets them proſper, and the wiſdome of the world ſeemeth to flouriſh a great while, but it is that their deſtruction may be the greater. Thus Heb. 1.11. its ſaid of Nebuchadnezar, after all that great ſucceſſe which he attributed to himſelf, His mind ſhould change, and he ſhould paſſe over and offend. Proſperity ſlayeth the fooliſh one, (ſaith Solomon) Prov. 1.32. And Pſal. 18. With the froward, that is, the crafty worldly wiſe man, oppoſite to the pure and upright in heart, thou wilt wreſtle (as it were) and give a fall unto, according to the Hebrew. As the wreſtler lifts a man up from the ground, that he may throw him down with the more violence; ſo doth God give a man of the world his hearts deſire, that he ſhall attribute all to his wiſdome and prudence, and this is to be his overthrow. Thus we have the Prophet inſulting over Aegypt, and the wiſe men thereof, as alſo over Tyre and Zidon, that ſet their heart as God, and thought ſhe had the wiſdome of Daniel, Ezek. 28.2.
A two-fold humane wiſdome, viz. good, evil.Now to adde one Caution, we muſt diſtinguiſh of a two-fold humane wiſdome: One that is the ſame with true prudence, whereby men are able to mannage publique places of truſt, they do prae eſſe, ut proſint, for the publique good; they have the art of ruling well. And this the Text meaneth not: For though it be not a virtue, yet it is the eye to all a mans actions. It's as neceſſary to publique affairs, as the Sunne to the world; therefore God gave it Solomon as a ſpecial mercy.
Secondly, Their humane wiſdome, which originally cometh from the corrupt reaſon of man; and for the manner of it, is only according to worldly and fleſhly conſiderations, and tends only to worldly advantages. And laſtly, For its nature, it is oppoſite formally to all heavenly and Scripture wiſdome. Of this we ſpeak▪
Ʋſe 1. How vain a thing it is to truſt in humane policy, and worldly wiſdome? Thou thinkeſt by it, to raiſe and advantage thy ſelf, but God turneth it into folly. Inſomuch, that we may ſay, more have been undone by earthly wiſdome, then by meer ſimplicity. None have had ſuch tragical and diſmall ends as they. Therefore uprightneſſe and an holy fear of God, that is the beſt wiſdome. And although Chriſt himſelf, and the Martyrs, who abounded in this wiſdome, did not eſcape the miſeries of the world; yet that cometh from the wiſe and high diſpenſations of God, who hath ordered, that through many tribulations we muſt enter into the Kingdom of Heaven.
Ʋſe 2. To judge that only wiſdome, which the wiſe God judgeth ſo. Who ſo is wiſe and prudent, he will foreſee the evil day of death, and judgment, and accordingly prepare himſelf: He will lay up Treaſure for the life to come He layeth that Principle as the chiefeſt of his Politiques. What will it profit a man to winne the whole world, and looſe his own ſoul? Mat. 16.26.
For it is written, he taketh the wiſe in their own craft.
That divine axiome aſſerted by the Apoſtle in the former part of this verſe, he now confirmeth by a two-fold teſtimony. The one is from Job. 5.13. and this we are to handle at this time. They are the words of Eliphaz to Job, who though with the other Friends, they did erre in the particular application of their ſpeeches to Job, yet the general matter taken in an abſtracted ſenſe, was full of wiſdome and truth. The words are worthy of all diligent conſideration, though I ſhall not inſiſt long, haſtning to the other matter that followeth. The Teſtimony is a Propoſition, declaring Gods carriage and power to the earthly wiſe men of the world. And
1. Let us conſider Gods Efficiency.
2. The Subject of this.
Gods Efficiency is deſcribed in that expreſſion, foreign: The Septugint hath it foreign. The original word in the Hebrew, is uſed ſeveral waies, and very applicable to this matter in hand.
1. It is uſed of taking any thing by force of armes, jure belli. Thus Caſtles and ſtrong holds are ſaid to be taken, Numb. 21.32. And thus it denoteth ſuch, who by their worldly craft lift up themſelves, and grow inſolent in their counſels againſt God; ſuch God doth beſeige, as it were, and ſtraigthen them, taking them at his pleaſure.
2. The word is ſometimes uſed in a judicial ſenſe, to take men in their ſinnes, as Joſhua 7. Acha… is ſaid to be taken in his theft. And thus God takes the wiſe men of the world in all their hidden and ſecret counſels of malice, and brings them to light to their confuſion.
3. The word is ſometimes applyed to nets or fetters, in which Malefactors are bound. Thus God he binds and enſnareth men by their own counſels and thoughts, as ſo many chains that they cannot ſtirre.
4. Some make it a Metaphore from Hunters, that uſe to lay ſnares and nets to take their beaſts in, Joſh 44. Thus God layeth ſnares and pits in the way, which the moſt Argus eyed in the world do not ſee or eſcape. All theſe expreſſions have their peculiar efficacy.
In the Greek, Eraſmus makes the word properly to be uſed of the laying hold upon one that is running away from us, and making him to turn back again. Thus all he thoughts and purpoſes of crafty men, whereby they runne from God and his waies thinking to accompliſh contrary to his will, God layeth hold on them and brings them back: whereby the things done contra voluntatem, are not yet preter.
Thus you have Gods Efficiency: the next thing is the Subject of this, The wiſe in their craft; foreign. Though the word ſometimes be uſed in a middle or indifferent ſenſe, yet here it is in an evil one. It's called foreign, becauſe crafty ſubtile men turn themſelves into all ſhapes and formes, and they are commonly very active and buſie; they ſleep not till they have accompliſhed miſchief.
Now when he ſaith, God takes them in their craft, that may be taken, either as the matter in which God overpowereth them, and deſtroyeth them: Or it may be taken inſtrumentally, as ſometimes the word is; by their very craft and wiſdome God layeth hold upon them, and overwhelmeth them. Thus you have the words explained. Obſerve,
Obſerv.That God delights to take the earthly wiſe men of the world in their own craft.
Theſe Spiders are hung in their own webs. See Iſa. 19.13. a notable inſtance of the wiſe men of Aegypt.
Now many waies doth God take the wiſe ones of the world.
How God takes the wiſe men of the world in their own craft.Firſt, In diſſipating their counſels that they cannot attain their ends. They attempt again and again, and are alwaies repulſed. As 2 King. 46.11. the King of Syria had many times intended to intrap the King of Iſrael in ſuch a place, and he was alwaies diſappointed, which made the heart of the King troubled, ſaith the text. It's not as mens counſels or purpoſes are, but the counſel of the Lord, that ſhall ſtand. The hearts of Kings, of the greateſt of powers in the world, are as the rivers of water, which the Husbandman doth eaſily turn into this channell or that channell. Julian's great purpoſe, was to root out the Chriſtian Religion; he would not have them named Chriſtians but Galileans; he would not have them brought up in humane learning; he put all the diſcouragements upon them; would let them enjoy no benefits of the Law, or the Courts of Juſtice: and yet he was taken in his own craft. He was ſo ſtrangely killed, that to this very day, Hiſtorians cannot tell the true manner of it. Thus God ſcatters all their counſels and their plots, whereby they are confounded.
Secondly, God when he doth ruine them, he doth it no other way but by their own wiſdome, by their own craft. And this is the greateſt conqueſt that can be, when God overcometh them by their own weapon, as it was ſaid of Goliah's ſword. None like that, becauſe by that he cut off Goliah's head, whoſe ſword it was. So there are no Providences of God ſo remarkeable and glorious as thoſe, which make the very craft and wiſdome wicked men have, to bring about their confuſion. We ſee this fulfilled firſt in the Devil, who is called the old Dragon or Serpent, Rev. 12.9. becauſe of his great ſubtilty, as well as poiſonous enmity. Now wherein was he overcome? by his own craft, even in this reſpect. He uſed all the Inſtruments he had to bring Chriſt to be crucified: He enters into Judas his heart, and he had filled the hearts of the Jews and Prieſts before, and ſo at laſt obtaineth his plot; Chriſt is crucified, but then he riſeth again, and is aſcended, and thereby he conquers the Devil and all his power. So that by that very death which the Devil ſo much laboured for, the works of the Devil were deſtroyed. We ſee this alſo in Joſeph's Brethren, how politique and crafty were they in their malicious deſignes againſt Joſeph? and all was, That he might not reign over them: And all thoſe means they took to hinder it, were ordained by God to further it.
Thirdly, He takes the wiſe men of the world ſo, that they are entangled in their own counſels, and are brought to ſuch ſnares, that they cannot go forward or backward. Nullum magnum ingenium ſine aliquâ mixturâ dementiae, There is no great wit without ſome mixture of madneſſe. Thus you heard the original did imply; That they were taken in their counſels, as ſo many fetters and chains; They were as a wild Bull in a net. Eliphaz ſpeaks admirably to this, Job. 5.14. They meet with darkneſſe in the day time, and grope at noon day as at midnight. See here, into what a wilderneſſe and perplexity they are brought. And ſo Iſa. 19.14. They are ſaid to be drunk and reel up and down. Are drunken men fit for to adviſe, to counſel, to carry on any work of conſequence? and yet ſuch are the wiſe men of the world delivered up unto.
I might inſtance in more Particulars, but the next words will have the ſame occaſion; I come to anſwer an Objection.
How is this true, you will ſay, that God taketh the wiſe in their craft? Object.Doth not David often make mention of his bloody and deceilfull enemies? How often doth he complain of their lying in wait to ſhoot at the upright in heart? And doth not the experience of all Ages, both in prophane and ſacred Hiſtories, ſhew that earthly, crafty, and wicked policy hath accompliſhed many deſtructive things, and that to Gods own Church and people? Hath not Antichriſt, by ſubtile deceiveable waies, prevailed over the Church of God? Do not the crafty Foxes and ſubtile Wolves, many times worry and devoure the poor innocent Sheep? All this muſt be granted, and yet the obſervation is true. For
Firſt, This is many times done, and we through our ignorance, Anſw.take no notice thereof. The works of the Lord are great, and ſought out of thoſe that have pleaſure therein, Pſal. 111.2. We many times take not ſuch delight in obſerving the works of God in the world; and ſo for want of conſideration, we come not to admiration. The Apoſtle, upon a ſerious conſideration of Gods power and wiſdome, in the matter of electing ſome, and leaving others, he cryeth; Oh the depths of the wiſdome of God, how unſpeakable are his waies, and paſt finding out! Rom. 11 33. Thus it is alſo in Gods governing and ordering of the whole world. His waies are above our waies. He taketh wiſe men, beſotteth crafty men, and we not being affected, or ſtudious to obſerve the motions of his Providence, take no notice of it. So that the fault may be in us. But
Secondly, We limit God to time, and places, and perſons; and ſo becauſe he doth not at ſuch a time, in ſuch a way, as we think, therefore we are apt to think God hath forſaken the earth, and regards not what is done below. Now by judging in ſuch a narrow limited manner, we are prone to miſ-judge of God. The people of Iſrael are ſaid to limit the holy One of Iſrael. Can he provide bread in the wilderneſſe? Pſal. 78.41. Thus we think, that if in ſuch and ſuch times God doth not confound the thoughts of the wiſe enemies to Gods Church, all is undone But the wiſdome of the Lord knoweth the beſt ſeaſons, the moſt fit opportunities. As he cannot do any thing but what is moſt perfect, ſo alſo what is moſt wiſe. We ſhould, both for particular and publique things, reſolve all into Gods wiſdome.
Thirdly, If God let worldly wiſdome prevail and proſper a while, it is that the overthrow and confuſion of it may be greater. As Pharaoh was ſuffered to go into the Sea, and the waters did not immediately overflow; it was dry land to them as well as the Iſraelies for a while, but they were ſuffered to go ſo farre, that their deſtruction might be the ſurer. Jannes and Jambres did for a while reſiſt Moſes, but at laſt their folly was made manifeſt. God therefore to make their ſhipwrack the more remakeable▪ ſuffers them to go to the very Haven almoſt, and there to be undone. Thus they are thrown from a Pinacle, that their downfall may be the more terrible. In the building of Babel, God ſuffered them to go on a great way▪ and they built very high, but God came down before they had finiſhed it; and this made to their greater reproach and ſcorn: As we ſee by that Parable of our Saviour, men would by way of ſcorn ſay, This builder began, and was not able to make an end, Luk. 14.30. As Joſhua did to the men of Ai, gave them hopes, and made as if Iſrael did flee away; and all was, that their overthrow might be the more univerſal. But not only the Scripture, even Heathens gave ſome probable Anſwers to this Objection.
Come we then to ſhew the ground, why God doth thus delight to infatuate and blaſt all earthly wiſdome. And
Firſt, It is that hereby his Soveraignty and ruling Power may be the more manifeſt. When we ſee that wiſdome and power, and earthly greatneſſe doth not carry it, hereby we gather that God is therefore only to be truſted in, and depended upon. That the Starres and Moon have no light of their own, at leaſt not conſpicuous, makes more to the glory of the Sunne that filleth them all. God will have theſe tall Cedars and high Oaks fall to the ground, that we may look up to Heaven the better. Theſe earthly great things, make that God is not ſo great and excellent, and dreadfull to us as he ought to be.
Secondly, God doth it hereby to vindicate his own Glory, and Cauſe, and Name. For all the worldly wiſdome that ever was, hath either mediately or immediately ſet againſt God. As there was at firſt an enmity between the feed of the Woman and the Serpent, ſo that hath deſcended to all Generations; inſomuch that all the policy, wiſdome, and craft of all men, hath been one way or other againſt God: therefore it is time for God to oppoſe ſuch. Hence it is ſaid, He reſiſteth the proud, James 4.6. Such ſinners more then others, becauſe they immediately oppoſe God, and God is, to ſpeak with reverence, to defend his Name, his Glory, his Church, his People, againſt them.
Ʋſe. How ſecure the People and Church of God may be. Though they be weak, poor, and contemptible, yet they have the wiſdome and power of God on their ſide: and all earthly craft and power, that they are ſo apt to fear and dread, is but ſo much folly and weakneſſe to God. Our God will ariſe like Sampſon, and tare theſe green cords. Oh, it's ſweeter then the Honey and Honey-comb, in the midſt of all confuſions, troubles, and perplexities, to conſider how wiſe God is, and by Faith to comfort and inflame our hearts! It muſt not be a tranſient thought, or a barren ſpeculation; but let thy heart dwell upon Gods wiſdome; and this will be like David's Harp to drive out every evil ſpirit.
2. It's of Direction, Not to fear any thing but God: for he is the only wiſe God. How fearfull was David to have Achitophel againſt him, becauſe he was a wiſe man? but it is more terrible to have Gods wiſdome againſt us. And who hath that? even every wicked man, whoſoever goeth on in any impenitent way: He provoketh this wiſe God to be againſt him. He knoweth waies to torment thee: He knoweth the times to make it more terrible: He knoweth all the ſecret and hidden ſhifts and excuſes of thy heart, therefore fear him.