The Scripture Directory for Church Officers and People, Exposition 1 · Verse 18
Verſe 18. Let no man deceive himſelf, if any man ſeemeth to be wiſe in this world, let him become a fool, that he may be wiſe.
THe Apoſtle having ſufficiently declared the ſinfulneſſe and puniſhment attendant of thoſe, who defile the Church of God by corrupt Doctrines, he doth begin in this verſe to remove thoſe obſtructions in the way, that may hinder the good uſe of what he had ſaid. For though the food be never ſo good, yet if the ſtomack be ſick and undiſpoſed, we cannot look for good nouriſhment.
Now the firſt ſtone, that was to be rolled out of the way (there could be no ſowing of this divine ſeed with hopefull ſucceſſe, till that was removed) was the ſelf-conceit of their own wiſdome, and the admiring of the worldly humane excellencies that they ſaw in their falſe teachers. Till this Goliah be killed, the Apoſtle doth not expect their obedience to what he had ſaid. Hence in this eighteenth verſe, he beginneth to dehort from all ſelf-conceit, and earthly wiſdome; and in the Text he declareth a two-fold pernicious and dangerous effect thereof.
Firſt, That it is a meer deceiving of a mans ſelf, Let no man deceive himſelf. That which the proud wiſe men of the world applaud for gold, will prove but droſſe; he will ſee it was a meer empty ſwelling, not a man-child they travelled with.
Secondly, The neceſſity of relinquiſhing and abdicating this wiſdome, as the great enemy to true and heavenly wiſdome, which is the other dangerous effect, Let him become a fool, that he may be wiſe.
So that this Text is an hammer to beat down all thoſe high and lofty things that are in our carnal underſtandings, and to lead all our thoughts and apprehenſions captive into the obedience of faith.
Now this Dehortation doth belong both to the Teachers he had reproved, and to the Auditors. For if ye ask, What made the Doctors defile the Temple with errours and hereſies? It was only humane wiſdome, and proud underſtandings. And, What made the Diſciples ſo factiouſly preferre one above the other? But ſtill that doting upon humane and earthly wiſdome.
Thus the Text is an excellent Antidote againſt the proud fleſh; or rather proud ſpirit, that may be either in teacher or hearer.
For the firſt Effect, A mans ſelf-deceiving, that is coincident with the other ſubject I am inſiſting upon; therefore I wave it, and come to the duty of Abdication, and renouncing of this humane wiſdome, If any man ſeem to be wiſe, let him become a fool. This bunch upon the Camels back muſt be levelled, ere it can go thorow the eye of a needle.
The firſt Doctrine, which is implyed only, ſhall be,
Obſerv. Of humane wiſdome, what an hinderance it is to the things of Chriſt.That humane and earthly wiſdome is a great enemy to all the heavenly things of Chriſt.
The Kingdome of Heaven, and the Miniſtry of the Goſpel, hath not a greater adverſary in the world amongſt mens corruptions, then this. This is the great mountain in our way, Rom. 8 7. A carnal man is enmity againſt God. A mind whoſe thoughts, intentions and reaſonings are wholly upon carnal motives, it's enmity in the very abſtract; it's as bad as the Devil; all that it hath and is, is nothing but enmity, and that againſt God, the only wiſe, the only great good, the only God: What hath thy earthy wiſdome no other adverſary to fall upon, but the mighty wiſe God? Yea, it's not only actually rebellious againſt Gods Law, but it hath not the very power to be ſubject… There is no actual or potential ſubjection; it cannot be. Therefore our Saviour to demonſtrate how farre ſuch wiſe men of the world, were from being his Diſciples, he takes a little child, and ſetting him in the midſt of them, ſaith, Ʋnleſſe a man become like this child, he cannot enter into the Kingdome of Heaven, Mat. 18.2, 3. Now the holy and heavenly things of Chriſt may be reduced unto three heads:
1. The ſupernatural Matter and Doctrine to be believed.
2. The Manner of promulgation of this in the holy Scriptures.
3. The holy and ſpiritual Duties that are required of us.
In all theſe, you ſhall ſee, a man with no more than natural humane wiſdom to be the greateſt adverſary therunto: yea, and the more parts, and the more wiſdom he hath, the more indiſpoſed ſubject he is to receive or believe ſupernatural truths. Inſomuch that wiſe men thought no man that had wiſdome, could ever acknowledge the Chriſtian faith. So Tertullian ſaid, the Heathens would wonder, that ſuch a man, a good, and a wiſe man would ever turn Chriſtian. Thus what Tertullian ſaid excellently concerning Chriſts Incarnation, in regard of the humane wiſdome of the world, That a God ſhould be made man, be crucified, &c. Prorſus credibile, quia impoſſibile; & non pudet, quia pudendum. It's true of many others doctrinals and practicals in Chriſts kingdome; yet truly, Divinity doth require of us no more than all humane Arts, Diſcentem credere oportet. If a man doth not believe before he underſtands, he can never attain to knowledge: and ſo ſaith Auſtin, in Religion, Non intelligendum, ut credatis, ſed credendum, ut intelligatis; We muſt not underſtand to believe, but believe to underſtand.
Let us conſider, Firſt, What an enemy to the Doctrine believed, the fleſhly, humane wiſdome of a man is. And
Firſt, This humane wiſdome puffeth a man up with pride, that he will not entertain ſuch divine myſteries. And this ſwelling or puffing up is immediately contrary to an act of faith: For faith hath an obediential aſſent, namely, becauſe God ſaith it; let my underſtanding cavil and argue never ſo plauſibly, yet faith makes it obedientially yeeld unto the teſtimony and authority of God. Wonder not therefore, if humane wiſdome be ſuch an enemy to Chriſtianity, becauſe faith and that are at immediate contrariety; faith bids the mind ſtoop and yeeld; humane wiſdome bids it lift it ſelf up. Hence the Scripture cals it, The obedience of (or to) faith, and it's the captivating of the underſtanding, the beating down the foreign every high thing that exalteth it ſelf, 2 Cor. 10 5. So that faith is a kind of mental martyrdom, it puts to death thoſe high and lofty thoughts men naturally have. Seeing then humane knowledge puffeth up, and filleth a man with pride, this putteth a man into an immediate contrariety unto believing, which is the Chriſtians knowledge.
Secondly, Humane wiſdome, as it doth immediately oppoſe faith in its obediential aſſent; ſo alſo humility, which is the inſtrumental grace to receive all the myſteries of Chriſt. Humility is not only a grace it ſelf, but a veſſel to receive other graces. The humble and meek he will teach his way, Pſal. 25.9. I thank thee, O Father, that thou haſt revealed theſe things to babes, and hid them from the wiſe men of the world, ſaid our Saviour with much hearty affection, Matth. 11.25. The valleys they receive the drops of heaven, and are more fruitfull, than the mountains, though high, but barren. So that humane wiſdome is as great an hinderance, as humility is a furtherance. Lay down then all high and conceited thoughts, when thou comeſt into Chriſts ſchool; yea unteach thy ſelf all thy former opinions and arguments, and be like an raſa tabula, as Ariſtotle ſaid the ſoul was, for the Spirit of God to write divine truths upon thy heart. Doth not the Wiſeman tell us, That he who is wiſe in his own eyes, there is more hopes of a fool than him? Prov. 26.12. Therefore ſaith he, Leane not unto thy own underſtanding, Prov. 3.5. Oh this humility would preſerve againſt all hereſies, all dangerous opinions! An humble man is like the Tree planted by the waters ſide. God hath two places (as it were) to dwell in; Heaven is one, and the humble heart is another, Iſa. 57.15. God by the Prophet in that place, accounts of ſuch an heart, like as unto his glorious Throne in Heaven.
Thirdly, Humane conceited wiſdome muſt needs hinder the entertainment of Chriſts truth, Becauſe it ſets it ſelf on the Throne to be Judge, and to determine truth or falſhood according to her own principles. It makes weights, and a ſtandard of its own, and will weigh even what God and the Scripture ſaith by its own ſelf: yea humane wiſdome doth not only thus intrude into the throne, but hath her inſtruments, the Socinians, who plead to have her the Judge, and the Determiner of all religious controverſies. What from Scripture hath by the Orthodox been aſſerted to be, that theſe will put upon reaſon, making it the rule of faith. Hence there is no Trinity with them, not three Perſons and one God, becauſe it's againſt their reaſon. Chriſt is not truly and eſſentially God, becauſe againſt reaſon (ſay they) Chriſt was not a Mediatour by his bloud as a Sacrifice to expiate our ſinnes, becauſe againſt their reaſon. Thus you ſee what a direct adverſary the reaſon of man, as of it ſelf, is againſt divine truths; whereas what the Apoſtle ſpeaks of the woman, He did not permit her to uſurp Authority over her husband, or to ſpeake in the Church, 1 Tim. 2.12. The ſame ought to be applied to humane wiſdome, not to uſurp over faith, or to ſpeak authoritatively in the Church. It's true, a mans reaſon or wiſdome may be conſidered two wayes:
1. As corrupt and darkened through original ſinne; And in this reſpect onelyonly we ſpeake of it, as ſuch an adverſary to the myſteries of Religion.
2. As enlightned and ſanctified by the Word, and the Spirit of God. Now in this later reſpect, though it be not a Judge, but is to be judged, yet it's an excellent inſtrument to faith. When faith hath firſt laid its foundation, then reaſon and learning ſucceeding and building upon it, is wonderfull ſerviceable for the explication and confirmation of divine truths. I ſpeake as unto wiſe men (ſaith Paul) Judge ye what I ſay, 1 Cor. 10.15. Thus civil prudence, and all humane literature, while it's a ſervant, not a Miſtreſſe, is of wonderfull uſe; but when with Hagar it will pride over Sarah, then caſt it out of doores. That which ſome adverſaries to learning object, That learning is never ſanctified, is contrary to the inſtance of Moſes, who was skilfull in the Aegyptians learning, which was the fountain and ſeminary of all learning to the world. And thus the Apoſtle Paul, as he ſanctified ſome verſes out of Heathen Poets, as Tertullian expreſſeth it: So God had alſo ſanctified all his humane abilities. But herein earthly wiſdome is ſo repugnant, becauſe it's apt to make it ſelf judge. And although nothing in Religion be againſt ſound reaſon, yet many things are above it, ſuch as it cannot reach unto.
Fourthly, Humane wiſdome is ſuch an oppoſite to heavenly truths, Becauſe of its ſubtilty to finde out cavils, and excogitate Arguments againſt the Truth. Inſomuch that the more learned and knowing men are, the greater difficulty it is to believe; men who have leſſe parts and learning, know not all thoſe ſubtil and ſpecious Arguments, which Heretiques, eſpecially if learned and ſubtil, do bring forth: They know not what the Socinians have to ſay againſt the Trinity, againſt the Deity of Chriſt. What Arminians for Free-will. What the Papiſts for many of their ſuperſtitious wayes; and it's well they doe not, not but that the truth is evident againſt them, onelyonly it might ſhake and ſtagger their faith, who are weak; whereas men of knowledge, exerciſing themſelves in their Bookes, that they may be able to confute them, meet ſometimes with ſpecious colours, yea even ſome ſeeming Anakims in the way. Mans wiſdome is farre more able, Deſtruere falſa, then probare vera; we can better object againſt truth, then by faith aſſent to it; and then no wonder it be ſo apt to miſcarry.
Laſtly, The more wiſdome and knowledge men have, the more buſie the Devil is to make them on his ſide. Becauſe the Serpent was more ſubtil than other beaſts of the field, therefore the Devil uſed him, Ornari à te Diabolus quaerit, ſaid Auſtin to a great Scholar, whom he would gladly have converted. Moſt Heretiques have been men of great parts, of admirable eloquence to perſwade and winne men: Good Elocution and Rhetorique is ſo apt to beare all downe before it, that Hercules was made the God of Eloquence by ſome Heathens, as if it had as much ſtrength as he.
Ʋſe. Then how much are men of parts and underſtanding to bewaile themſelves? God chooſeth babes and ſimple ones rather than ſuch. Study humility, renounce thy underſtanding, become a little childe. Oh it may be, that which thou art ſo proud of, ſo confident of, will be the means to damn thee, as Abſolom's hair was his death!
If any man thinke himſelfe wiſe, let him become a foole, that he may be wiſe.
The Doctrine obſerved is, That humane and earthly wiſdome is a great enemy to the things of God.
In the matter of Doctrine to be believed, we have demonſtrated it already.Carnal wiſdom an enemy to the Scripture.
The next thing in order is, The manner of Declaration and Publication of it in the Scripture. And here we ſhall find worldly wiſdome to be a great adverſary: But I ſhall inſtance in one thing only about that, and that is, The ſimplicity and plainneſſe of the ſtyle. That whereas there are two things that are exceeding apt to take with the world; The one with Rational men; The other with Affectionate men. The Scripture ſeemeth to be furniſhed with neither. For with rational men, ſtrong demonſtrations and ſcientifical probations prevail exceedingly; they lay, they are ſlaves to reaſon; bring a rational argument, and this is ſuch a cord, that the ſtrongeſt Samſon cannot break. Now many times men of ſtrong reaſon are no wayes Rhetorical: As the earth, where mines of gold are, is barren of graſſe and flowers. It's as abſurd (ſaith Ariſtotle) to expect moral diſcourſes from a Mathematician, as mathematical demonſtrations from a Moraliſt. So then, ſome men are preſently conquered by acute, metaphyſical argumentations. This the Scripture hath not; for that dictateth, not argueth, which is indeed moſt ſutable to the divine Scripture. Bradwardine, who is called, The profound Doctor, profeſſed of himſelf, while he was a Chriſtian, yet not throughly ſanctified by grace, that he was weary of hearing Pauls Epiſtles read in the Church: And why? Becauſe Paul had not metaphyſicum ixgenium. Some then look for learned demonſtrations; Others are raviſhed with the ſweet muſick of humane Rheto…que And Auſtin confeſſeth this great vanity in himſelf, That he could not delight in the Scripture, becauſe of the want of that, as he thought: He looked for Tully's flowers there, and the Scripture ſimplicity he diſdained. It was the ſaying of an Atheiſtical Critick, That he eſteemed one of Pindar's Od…s before all David's Pſalms. Thus you ſee, as it was with Chriſt himſelf, many looked for an outward ſtately pompous Meſſias; and becauſe he came in that outward way, he was a ſlumbling block to many. Chriſt crucified, was fooliſhneſſe to the learned Gentiles. In the like manner it is with the Scripture, becauſe it hath not the Ariſtot…lical demonſtrations, or the Ciceronian perſwaſions; Therefore the Scripture is to them, as Jobs white of the egge without any taſte. But to remove this carnal prejudice.
Firſt, For learned men, who expect demonſtrations, conſider, That it being the Word of the moſt High God, it is moſt decent and gracefull, that there ſhould no other Argument be uſed but Authority. And therefore if you doe rightly conſider, Moſes his relation of the Creation of all things, is of greater force than all rational demonſtrations. Kings uſe to ſay, Teſte meipſo; and thus it is moſt becoming the Majeſty of God, to have his Pen-men ſay no more; but God ſaid it, God did it. Therefore howſoever one Heathen ſaid of Moſes, Bexè dicit, ſed nihil probat, He ſpeaketh well, but proveth nothing; yet another Heathen, when he heard the relation of the Creation by Moſes, ſaid, I like this (ſaith he) he ſpeaketh like a God. All ſcientifical demonſtrations are farre inferiour to divine Authority. Therefore you ſee the greateſt men of reaſon have been wonderfully perplexed about the Creation. It's ſaid, Ariſtotle thought the world was from eternity. Beſides, that ſeemeth reaſon to one man, which is not to another. And this ſeemeth to be a good reaſon, till a man of ſtrong parts cometh to ſhew the weakneſſe of it. In that the Scripture then is only aſſertory, and that in the main principles of our Religion, it therefore is moſt conſonant to Gods Majeſty; and that holy confident relation by Moſes without ſo much as any attendance to go about to prove it, doth evince the Divine Authority of it.
Secondly, While learned men ſeek for ſuch rational demonſtrations, Let them take heed, leſt while they ſeek for Reaſon, they loſe Faith. Chriſtians are believers, not Artiſts. Now, what is faith? A captivating of the underſtanding to Gods teſtimony, 2 Cor. 10. It's the evidence, or conviction of things not ſeen, Heb. 11.1. By faith we underſtand the world was made, by faith we believe there is a God, and that he is a rewarder of thoſe that come to him. Faith is not an argumentative Diſcourſe but an obediential Aſſent. Thou therefore that judgeſt Arguments from Authority, though Divine, to be farre inferiour to demonſtrations; thou forgetteſt thy profeſſion is to be a believer; yea, it's the greateſt reaſon in the world to believe Gods teſtimony: So that we may ſay, Religio eſt ſumma ratio: There is greater reaſon to believe the Scripture, then to aſſent to any demonſtration. So that though Faith be not Reaſon, yet there is the greateſt Reaſon for Faith. And for thoſe, who look for Rhetorical flouriſhes, and fanciefull expreſſions, let them conſider,
Firſt, Some places of Scripture have ſtrong and maſculine eloquence; not indeed that light and meretricious habit of humane Oratory, but a grave M…tronlike cloathing; ſuch is the Prophecy of Iſaiah, and other places: Yea, even all thoſe parts of the Scripture, where there is leaſt of humane Rhetorique, yet there is a grave and decent expreſſion fit for ſuch heavenly matter ther… revealed; and this is indeed the beſt and moſt genuine Rhetorique, when the matter is ſo expreſſed, that not the words, but the matter doth appear, that the leaves do not hinder the fruit. It pleaſed God by the fooliſhneſſe of preaching to ſave thoſe that believe, 1 Co. 1.21. If we have a jewel or precious pearl, it's own native luſtre is better than any painting of it. So divine matter the more plain and clear it is, the more admirable it is. It's the matter, not the words that do convince and convert. Words may pleaſe the fancy, but it is matter that woundeth the heart. Savanarola a man of great piety, and acknowledged even to be a Prophet by Machiavel himſelf, relateth this of himſelf remarkably, that being Preacher at Florenc… ; he thought to do good by following the rule of Rhetorique, and induſtriouſly attempting humane eloquence; but ſtill his people they were as wicked as ever; then he tried to preach in an high ſcholaſtical way, thinking by ſuch ſublime diſcourſes to work on them, but ſtill his preaching wrought no good: At laſt he betook himſelf to a powerfull, plain preaching, according to the ſtyle and manner of the Scripture: then his Net was preſently full of F…ſh: Then he made a very earthquake, or rather an heart-quake among them, thereby ſo overturning Satans Kingdome, that the Devil was never quiet, till he had ſtirred up the phariſaical and ungodly Monkes and Friars to put him to death. Though plainneſſe of preaching be thus the readieſt way to change the heart, and is moſt becoming divine matter, yet we deny not▪ but Eloquence and Oratory, and all other parts of Learning, are the good gifts of God, and may in a ſubſervient way be very uſefull. This is to borrow gold of the Aegyptians, as the Ancient ſaid, and to help the Iſraelites with it. Qui dedit Petrum piſcatorem dedit Cyprianum Rhetorem. Thus Reaſon alſo to Faith, is like the Dew that fell before the Manna, to preſerve and keep it ſafely. Thus have we diſpatched the ſecond.
Carnal wiſdom an enemy to Chriſtian duties.The third remaineth, and that is, Earthly wiſdome is a great enemy to thoſe ſpiritual and practical duties that God requireth of us. And indeed if ever any man be to become like a little child, it is in this reſpect. Hence we are commanded to be Children in malice, to expreſſe ſuch innocency, and harmleſneſſe, and humility, as they uſe to do.
Practical godlineſſe hath a great deal of ſeeming fooliſhneſſe in the eyes of the world. As
Firſt, The whole Doctrine of ſelf-denial is a very fooliſh thing to carnal wiſdome. Our Saviour requireth this, as the foundation in all thoſe who are to come to him. Now a mans ſelf is to be denied two wayes:
1. There is his ſinfull and unlawfull ſelf in the pleaſures and profits of ſinne. This muſt be totally renounced: But how abſurd this is, appeareth, in that it is Pulling out our right eye, and cutting off our right hand. But then
2. There is a lawfull ſelf, which is ſeen in our affections even to lawfull things. Now here alſo a man muſt-moderate himſelf; yea hate all, when it cometh in competition with Chriſt. If a man hate not father or mother for my ſake, he cannot be my Diſciple, Luke 14.26, Thoſe that marry muſt be as if they married not, 2 Corin. 7. If a Chriſtian ſet himſelf to ſuch a mortified, crucified life, and not bid his ſoul take its eaſe, and be vainly merry with the world, he is judged a ſimple fooliſh man for his labour.
2. The duty of faith in relying upon Chriſt onelyonly, and renouncing our own righteouſneſſe, is the great Gospel-command, yet nothing is more fooliſh and abſurd to humane Reaſon than this. All the Philoſophers thought of no other righteouſneſſe, but that of workes. The Phariſees, yea all the Jews, they looked onelyonly for juſtification by the workes of the Law. Paul till wholly new moulded by the Goſpel, could not judge all things dung and droſſe for the righteouſneſſe of Chriſt. This is the Rock at which many have ſplitted their comforts. All Popery findes this a ſtumbling block, and it's ſo fooliſh a thing judged by them, that they call it a putative imaginary righteouſneſſe, as abſurd a thing (ſay they) as if we ſhould ſay a deformed Therſites was fair and beautifull by another mans beauty: Therefore this way of faith is only by revelation.
3. The duties of Humility and Meekneſſe, eſpecially forbearing of one another, and loving our enemies, is eſteemed high folly in worldly mens eſteem. The Heathens thought it a very juſtifiable thing to hate their enemies: Yea, the Phariſees traditional Doctrine, was to hate their enemies. Therefore when Chriſt came with his, But I ſay unto you, love your enemies, doe good to thoſe that hate you, pray for them that deſpitefully uſe you, Mat. 5.44. This ſeemed to make a man a fool in the world. More particulars we might inſtance in. But
Let the Uſe be to remove every thing that exalteth it ſelf againſt Chriſt, and his wayes. Thy carnal wiſdome is the firſt enemy that muſt be deſtroyed. Do not think thy ſelf wiſer than the Scriptures; ſubmit to the dictates thereof: What that ſaith is to be believed; without further diſpute, believe: What that faith is to be done; without further cavils immediately obey, though it be thy right eye, that it muſt be pulled out. If you aske, Why men doe not mortifie their ſinnes, and live more ſtrictly? It is carnal wiſdome that judgeth another life more creditable. Thus it is alſo concerning every Goſpel-duty.
If any man among you ſeeme to be wiſe, let him become a foole, that he may be wiſe.
The Text perſwadeth us to put out our right eyes, as Nahaſh the Ammonite did Davids Embaſſadours; onelyonly that was for their hurt and reproach, this for our great profit and honour. Humane and earthly wiſdome is the great enemy to all heavenly things. That Doctrine hath been diſpatched.
We come now to conſider the Deſcription of this humane wiſdome, and the Apoſtle hath two diminiſhing limitations:
Firſt, If any man ſeem to be wiſe, he doth not ſay, if any be indeed wiſe, but if he ſeem to be either to himſelf, through pride and vain-glory, boaſting of that which is not in him, as the empty veſſels make the moſt ſound, and the empty carts moſt ratling in the ſtreets; if ſo, it's like another expreſſion of this Apoſtle, If any man thinketh he knoweth ſomething, he knoweth nothing as he ought to know, 1 Cor. 8.2. Or elſe, if he ſeem to be wiſe in the opinion and repute of others; and then this wiſdome is like honour, more …n the imagination of thoſe that repute him ſo, then in the perſon himſelf, Plus in h…orante quam honorato: But either way, you ſee it's but a ſeeming, foreign, it's but a wiſdome foreign, as the colours of the Rain-bow, which are no colours indeed, but a meer appearance by the Sunnes reflection, as ſome ſay; whereas the Scripture-wiſdome is ſo indeed and in truth, Let him become a foole, that he may be wiſe; he doth not ſay (as before) that he may alſo ſeem to be wiſe, but wiſe in truth.
The ſecond diminiſhing limitation, is from the nature of it, If any man ſeem to be wiſe in this world, it doth not denote the place, where this wiſdome is; for ſo the Apoſtles wiſdome was in this world, becauſe they were men in the world; but the Object and the Manner of tendency to it, is worldly. It's about the world, and rather a worldly manner; therefore in the next verſe, he ſaith, The wiſdome of the world, not in the world: So that this is a very debaſing reſtriction; it's the wiſdome of the world; it doth not at all further to Heaven, or to eternal happineſſe, or to eternity, it's only about theſe fading things, which live and die together almoſt. Obſerve
Obſerv. Humane wiſdome nothing to Scripture-wiſdome.That all humane and earthly wiſdome cometh farre ſhort, and is but a meer ſhadow and appearance in reſpect of Scripture wiſdome.
Even the ſeven wiſe men of Greece, were but ſeven fools if they be brought to the Scripture. Ariſtotle with all his ſyllogiſtical arguments, ſpeaking of ſo many fallacies, yet all his learning was but a fallacy. Here was no true and ſolid wiſdome, which might make them happy. Therefore the Apoſtle tels us of the oppoſitions of ſcience falſly ſo called. 1 Tim. 6. They were not Philoſophi (though Pythagoras out of humility aſſumed that name, acknowledging God onelyonly to be foreign,) lovers of wiſdome, but of vanity. All that knowledge was a cloud, a ſhadow; and they were as if an hungry man ſhould open his mouth wide, thinking to feed himſelf with air, and had no true food at all.
Scripture-wiſdome excels ſpeculative wiſdome.Now the wiſdome of the world may be divided into two heads,
Firſt, Their ſpeculative and contemplative wiſdome, which conſiſted in the Liberal Arts, as they called them. In this they had great renown, and for this they were admired, having many monuments and ſtatues dedicated to them; as Rome did to one great Rhetorician with this Inſcription, Regina urbs, regi eloquentiae. The Queen of Cities to the King of eloquence. This they called Scientia.
Secondly, Their Political and Civil Prudence, or Moral, whereby as men and ſocieties they labour to make themſelves happy, and to lead a pleaſant life. Socrates is commended for this, that he brought in moral Philoſophy, reducing all ſpeculations to practice. Now anſwerable to both theſe, the Scripture teacheth us,
1. A way of believing, which farre exceedeth their contemplative ſcience. And
2. A right motive of doing, whereby we may indeed be partakers of everlaſting joy, and this farre ſurpaſſeth all their morality.
Firſt then, let us ſhew, Wherein the faith of a Chriſtian, commanded by the Scripture, doth farre ſurpaſſe all humane knowledge and ſcience, which men by nature do glory in. And
Firſt, Faith doth ſurpaſſe all humane ſciences in the dignity of the ſubject. The matter about which a Chriſtians faith is exerciſed doth farre tranſcend all that about which humane knowledge doth exerciſe it ſelf: For the higheſt that they could reach unto, is only to the knowledge of natural effects, produced by natural cauſes. And if any could prove theſe by the former; this they called a demonſtration: Though ſome men ſay, No man ever yet gave a demonſtration, à priori quoad ſe, but quoad nos. So then, all the excellent wiſdom of the world, hath been only to conſider the nature of ſublunary things, or to diſcourſe about the nature of the heavenly bodies, and their motions; and if they did ariſe to conſider of a God, the Maker of theſe, it was in a very uncertain, doubtfull way. Hence the Apoſtle ſpeaks of them, Acts 17.27. that they were as men in the dark, feeling after a thing to find it, as the Sodomites ſmote with blindneſſe felt for the door. This is all our humane wiſdome can help us to, but now by faith we have the ſupernatural myſteries of ſalvation revealed unto us. The Scripture tels us, Of a God in Chriſt, reconciling man to himſelf; of mans original miſery; of Chriſt the Mediator. Alas, how poor and contemptible are the higheſt notions even of Plato, though called Divine, when you come and read Paul? There are ſuch admirable and heavenly truths revealed in Gods word, that all humane wiſdome was no more able to find, or apprehend ſuch things, then a dwarf could reach to the Heavens. If we then conſider the dignity and worth of that ſubject which the Scripture revealeth, and faith is exerciſed about, dirt is not more inferiour to precious pearls, than humane knowledge to faith.
Secondly, Faith differs from all their humane ſcience, in reſpect of the excellency of the end. For the end of all Scripture wiſdom is to bring us to eternal life. The Scriptures are able to make us wiſe to ſalvation, 2 Tim. 3.15. The things of Chriſt are ſaid to be written, That believing we might have eternal life, John 20 31. There was never any humane knowledge could teach a man to be eternally happy. Platoes Divinity, and Ariſtotles Morality, though they have the words of happineſſe, and have large diſcourſes about it, yet wanted the thing it ſelf. Oh then let us bleſſe God for Scripture-wiſdome, for the treaſures of knowledge revealed there! Learn of David, How wonderfully was he affected with Gods word? What light and wiſdome did he attain unto thereby? The Scriptures will teach thee ſuch a bleſſedneſſe, and ſuch a way to bleſſedneſſe, that could not enter into thy heart to conceive, before the light thereof came into thee.
Thirdly, Faith doth ſurpaſſe all humane knowledge in its certainty and infallibility. A man that believeth the truths of God revealed in the Scripture, hath more certain knowledge then all the more wiſe and learned men of the world. For the object of faith being Gods teſtimony, and his Divine Authority, it's as impoſſible for faith to be deceived, as it is for God to lie. Hence it's called, The full aſſurance of hope, Heb. 10.22. And we believe, therefore we ſpeake, 2 Cor. 4.13. How could the holy Martyrs witneſſe thoſe divine truths even to death, had they not been poſſeſſed with full and ſure knowledge of thoſe things they died for? whereas if we look into all humane knowledge, there is very little certainty: inſomuch that ſome have expreſly affirmed, Nihil ſcitur: yea that that alſo was not known; and what little certainty they have, appeareth by the contrary and different opinions in all their main points.
Fourthly, Faith doth more eſtabliſh, ſettle and quiet the heart of men, then all humane wiſdome. Solomon obſerveth a vanity and vexation of ſpirit, even in all humane knowledge: but now faith doth eſtabliſh, ſettle and ſatisfie the ſoul, Heb. 11.1. It is the ſubſtance of things hoped for, and the evidence of things not ſeen. Thoſe that want faith, are ſaid, to be double-minded men, Jam. 1. inconſtant as the waves of the Sea. Oh the anxiety and perplexities that meer humane knowledge hath caſt men into! And ſo thoſe who have no other bottome than the Authority of Church, or the power of men to believe, Theſe are reeds ſhaken up and down with every wind. Their faith is upon ambulatory and moveable conſiderations; wheras faith makes a man like Chriſt, The ſame yeſterday, and to day, and for ever.
Laſtly, The Chriſtian faith is above all philoſophical knowledge, Becauſe of the ſtrong and mighty effects it hath to convert the heart, and reform the life. Acts 15 9. Purifying their hearts by faith. How can ye believe, when ye ſeek glory one of another? ſaid our Saviour, John 5.44. Yet theſe humane Gnoſticks did only aim at glory; though Philoſophers call them the Liberal Arts, yet they could not ſet them free from their luſts, whereas Chriſt, John 8.32. ſaid, If my Word abide in you, you ſhall be free indeed. Never did humane knowledge make ſuch wonderfull converts, and work ſo great a reformation, as the Chriſtian ſaith hath done. And although we have now too many, who ſay, they do believe, and yet do ſuch things, as many of the Gentiles would be aſhamed of; yet theſe men have not faith indeed, but the name and title of it; for as much as faith, though but like a grain of muſtard-ſeed, would bid ſuch mountains of luſts be removed into the Sea.
Scripture wiſdome excels the moral or practical wiſdome of the world.In the next place, The moral or practical wiſdome of the world cometh farre ſhort of Scripture-wiſdome, For
Firſt, The moſt knowing men were ignorant of original ſinne, which yet is the fountain of our calamity. The Heathens indeed bewailed the mortality and miſery of man; but they know not our natural pollution, the ground of all. Yea, we ſee Paul himſelf, though a Phariſee, was not acquainted with that Law of ſinne within him, till inlightned by the Word, Rom. 7. Now if men know not their diſeaſe, or the cauſe of it, they can never be cured. So that whatſoever precepts about living well they delivered, yet they built on a ſandy foundation, they did not dig deep enough.
Secondly, All humane wiſdome and prudence knoweth not how to mortifie and forſake ſinne upon true grounds, becauſe they were ignorant of Gods Spirit. Rom. 8.13. If ye through the Spirit do mortifie ſinne. They did not crucifie the body of ſinne, nor bewail it, becauſe it was ſinne, but for humane reſpects, as it did hinder the publique, or as it was prejudicial to their glory and fame, but they overcame one luſt by another.
Thirdly, All earthly prudence cometh ſhort of this wiſdome, becauſe it's circumſcribed within the bounds of this world, and this life. It looketh out no further, whereas the Scripture giveth directions for the world to come, and for eternity. So that as a mans ſenſe comes farre ſhort of reaſon, becauſe ſenſe reacheth onelyonly to the preſent objects, but reaſon can compare paſt and future things together. So the beſt worldly reaſon cometh ſhort of Scripture-wiſdome, for that is limited only to the pleaſures and profits of this world.
Ʋſe of Reproof, To all thoſe who glory in their worldly wiſdome, ſpeculative or practical. Thou art wiſer in thy generation than the children of light; Thou art wiſe to do evil, but to do good thou haſt no underſtanding: Who more crafty and politique than thou art in matters of profit and worldly reſpects? But who more ignorant and fooliſh in heavenly things? Oh that thou hadſt the Scripture-wiſdome for all thy craft and parts, thou wilt die and be damned as a fool: Boaſt not of thy ſelf, for the Day of Judgement will diſcover who is wiſe, and who not.
If any man ſeeme to be wiſe, let him become a foole, that he may be wiſe.
We have conſidered the two diminiſhing expreſſions uſed by the Apoſtle concerning earthly and meer humane wiſdome.
Now let us conſider the preceptive part of this Text, ariſing from the affective. Seeing earthly wiſdome doth deceive a man, is but a ſeeming wiſdome, and a wiſdome of this world only. Therefore the Apoſtle cometh with this command, Let him become a fool, that he may be wiſe.
To become a fool] is only in appearance, and in the judgment of the world; he ſpeaketh by conceſſion; the world will judge all true Scripture and heavenly wiſdom to be fooliſhneſſe. So that as the worlds wiſdom is a real folly, but a ſeeming wiſdome: So the Scripture-wiſdome, is a real wiſdome, but a ſeeming folly. Let him be a fool, that is, as David ſaid, I will be more vile ſtill, 2 Sam. 6.22. It was a r…al honour and glory to David to dance before the Ark, but a prophane ſcoffing Michel, ſhe calleth it vileneſſe and baſeneſſe. Thus it is indeed the only true and ſound wiſdome, to believe and live according to Chriſts Rule; but with the world, this is onelyonly folly, they mock and deride it. Obſerve,
That true Chriſtian wiſdome,Obſerv. True wiſdome is but folly in the worlds account. is nothing but folly in the worlds account.
To believe Chriſts Doctrines, to keep his Commandments, makes a man very ridiculous and abſurd in the worlds account. You ſee what Paul ſaid of the Apoſtles, who were the eminent ſtarres in this Chriſtian Heaven, They were the off-ſcouring of the world, and a ſpectacle to men and Angels, 1 Cor. 4.9. They were as contemptible, as the dirt under the feet. But as the ſtarres in Heaven are of a glorious excellent nature, though they have thoſe ugly names, of a Dog and a Bear: So the Apoſtles, and all true Chriſtians are the ſeed of God, and ſhine as lights in a dark night, howſoever the dogs of the world do bark at them.
To proſecute this,The things to be believed have theſe ſeeming follies I ſhall remind you of Auſtin's diviſion of the whole matter of Chriſtian Religion or Wiſdome, viz. the Credenda, Speranda, and Agenda, Things to be believed, hoped for, and practiſed; and inſtance how all theſe particulars are a meer folly and reproach in the world. And
Firſt, For the things to be believed, there are theſe ſeeming follies:
Firſt, The very way of Chriſtianity, that it is not a knowledge but believing. This be the great wits of the world, hath been accuſed as a fooliſh thing. Indeed one Hebrew word for a fool, comes from believing, becauſe it's a ſimple, childiſh thing to be too credulous; a fool believeth every thing; and in political wiſdome, that is a famous Apophegme, foreign, but in matters of Religion. There cannot be any greater wiſdome than to believe God ſpeaking concerning himſelf. For who can know any thing of God, but by God himſelf? As we cannot ſee the Sunne, but by the light of the Sunne. Howſoever therefore the great Heathen Philoſopher called Chriſtians, Credentes, by ſcorn; yet indeed this is the moſt ſure and infallible way. Julian that wretched Apoſtate, but a great admirer of humane learning; Nazianzen ſaith of him, he would brag, and ſay, The Heathens had all the learning; but you Chriſtians, Veſtrûm eſt infantia & barbaries, nec quicquam aliud quam crede veſtra eſt ſapientia. See what a fit inſtance this is; they ſaid Chriſtianity was infancy, childiſhneſs, barbariſme, and they had no other wiſdome, but only believe. Nazianzen firſt tels him, That the Pythagoreans would abhorre that argument; for they ſaid of their Maſter, Ipſe dixit, ulterius non eſt quaerend…m, but our belief is not in men, but in the word of God, which truth was confirmed by ſigns and wonders. So then, take heed of this ſinfull diſtemper; curioſity and pride in knowledge, to be wiſe above what is written: It was Adams ſinne at firſt, to affect a knowledge not vouchſafed him.
Secondly, The Matter believed, that hath appeared a great folly to the wiſdome of the world, is, That God ſhould be made man, that he ſhould die, be crucified, and by this means work ſalvation for the poor ſinner. This whole Syſteme of Gods diſpenſation, ſeemed but an heap of fooliſh imaginations. Lucian that prophane dog, who (they ſay) was torne in pieces by dogs, by deriſion, called Chriſt, The crucified God. Therefore Paul hath that expreſſion, I am not aſhamed of the Goſpel of Chriſt, Rom. 1.15. He was not aſhamed of it, though the Heathens, the wiſe men of the world deſpiſed it; and herein conſider, the unreaſonableneſſe of the Heathens, that could and did believe ſuch monſtrous things about their gods, even as thoſe that committed all wickedneſſe. Hence Auſtin well ſpeaking of Seneca's advice, to ſet ſome wiſe grave man, as Cato before us, that we may not ſin, ſaid, He muſt propound a man, not any of their gods, for every one of them was noted for ſome filthineſſe, or other. Hence he in Terence encouraged himſelf to luſts, becauſe their gods did ſo. The Heathens (I ſay) that could believe ſuch monſtrous and filthy things about their gods, and worſhip them, yet would deride at Chriſt crucified, though riſen with power, working many miracles, and teaching nothing but admirable holy duties: But now in all this diſpenſation about Chriſt, God ſhewed his manifold wiſdome, even farre above that, which was in making the world.
Thirdly, The Manner of propagating and ſpreading this faith through the whole world, was very contemptible and fooliſh in the worlds account, though mighty powerfull and confounding the wiſe things of the world. At firſt Chriſt doth not raiſe an army of men, or legions of Angels, but only twelve men, and thoſe of a mean contemptible way, and theſe ſerved to leaven the whole world. Theſe were the light and the ſalt of the earth. Here the muſtard-ſeed, leſſe than other ſeeds, grew bigger than any other. What Caeſars ſword, or the Philoſophers knowledge could not do, that this plain preaching did effect. All the power of men, and the gates of hell have been no more able to ſtop this preaching in the powerfull effects of it, than to binde the Sunne in chaines, that it might not runne its race. Now, though this is mighty and powerfull, yet it's very fooliſh and deſpicable in the worlds account. And thus you have the firſt part.
The hope of a Chriſtian fooliſh in the judgment of the world.For the ſecond, The Matter of a Chriſtian hope, that alſo is very fooliſh. A man muſt be the worlds fool that doth part with all for this hope, even the Reſurrection of the dead to eternal glory. This was the incredible paradox, Why ſhould it ſeem incredible to you, ſaid Paul, when he preached this Reſurrection? For this he was accounted a mad man. The Athenians, ſo famous for knowledge, when Paul preached this, they called him foreign, a babler, a trifler, or as others, a ſacrilegious fellow. Indeed to prove this Article of Religion by natural reaſon, or by examples in nature is impoſſible, though learned men bring pleaſant illuſtrations of it; but to thoſe that denied it our Saviour ſaid, They erred not knowing the Scriptures, nor the power of God, Mat. 22.29 We ſee the Artificer can turn by his Art ſome kind of earth into curious reſplendant glaſſe; and cannot God mueh rather make this vile, corruptible body glorious and incorruptible? But
Thirdly, and that chiefly, The Duties required by Chriſt, The duties of Chriſtians fooliſh in the judgement of the world.and all that practical way of godlineſſe, which he enjoyneth, carrieth with it a great ſhew of folly. We ſhall inſtance in ſome things, that ſo we may not be aſhamed to be godly, though accounted the worlds fools and mad men. Many men have knowledge; they are convinced that it's their duty to live a more ſtrict, preciſe life; but they are aſhamed, they cannot abide mocks and deriſions, which the power of godlineſſe will expoſe us unto. As
Firſt, Chriſt requireth of all his Diſciples, to live contrary to the wicked wayes of the world. Chriſts Diſciples muſt live in a ſingular way to the world. Pure religion is to keep a man unſpotted from the world, Jam 1.27. eſpecially Rom. 12.2. Be not transformed to the faſhion of the world. See then, whether theſe duties will not make a man the worlds fool: He muſt not ſwear, or curſe, as they do; be unclean, and runne in exceſſe of riot, as they do; be proud, and earthly, and unjuſt in their dealings, as they are. Now there is no man, if he be thus carefull to avoid all the defilements of the world, but he ſhall be like the Owl among other birds; they are ſo ſtrict, ſo ſingular, and this they deride, when it's no more than Chriſt hath commanded. Who would put himſelf upon the ſcorns and contumelies of others, were it not Chriſts command? Take up this principle, I muſt not live as moſt do, moſt men are damned, moſt men walk in the broad way to Hell; there is therefore a narrow and ſtrait way, that I muſt ſtrive to enter in at: The world lieth in wickedneſſe, hath many wicked, bruitiſh, ſuperſtitious euſtoms; it's the place, where the Devil reigneth: And therefore whatſoever wicked men ſay, do thou and thy family ſerve the Lord: Let them make ſongs of thee, raiſe lies, and ſpeak diſdainfully, do thou ſtill perſevere to be Chriſts fool. Beza's name was Theodorus, and Genebrard the Papiſt, he by ſcorne calleth him foreign, The fool of God; it may be he ſpake, as Caiaphas truly, though he did not meane ſo; for Beza deſired rather to be a foole in the worlds account, than be one of Romes wiſe men.
Secondly, It is a folly in the world to be ſo fervent, zealous and active in matters of Religion. They like well enough a general profeſſion of Chriſtianity a lukewarm obedience unto all the duties thereof; but this zeal is forwardneſſe, they cannot abide, that is raſhneſſe, indiſcretion, that's madneſſe and wilde fire. Now it's true, there may be an ignorant and a raſh zeal; but men are apt to judge ſo of any more powerfull and forwarder practices of holineſſe, than they themſelves uſe. Whereas the Scripture is plain, That no man can be ſaved, that doth not make it his buſineſſe, his work, his one thing neceſſary, to do the work of God. The kingdom of heaven ſuffers violence, and the violent take it by force, Mat. 11.12. Doeſt thou think then by thy formality, coldneſſe and lukewarm moderation ever to attain Heaven? Is not Chriſtianity compared to ſtriving in a maſtery, to running in a race? Do ye not read of Pauls ſtriving forward, and forgetting all things that are behinde? Phil 3 Did not the holy Ghoſt deſcend in the form of fire, with a mighty ruſhing wind, to ſignifie how active it is in thoſe that are godly? Doeſt thou therefore cry out of this forwardneſſe and this zeal? What is this, but to open thy mouth againſt Heaven? On thy death-bed, it may be nothing will trouble thee ſo much as thy ſlothfulneſſe and barrenneſſe, that thou waſt not as active for God, as for the world, thou wouldſt then wiſh thy ſoul might fare as theirs ſhall, who made it their imployment to ſerve God.
Thirdly, That part of Chriſtianity ſeemeth a fooliſh thing, which preſſeth the life of faith, and not of ſenſe. Thus the world knoweth not what to make of it. That as the Heathens thought the Chriſtians worſhipped the clouds, becauſe they had no Idols or ſenſible Images, but looked up directly to Heaven: So worldly men think the godly pleaſe themſelves with fancies and imaginations, becauſe they talk of the promiſe, and living by faith, and not walking according to the ſenſible principles of the world; yet the juſt ſhall live by faith, Rom. 1.17. A godly man like the earth is faſtned upon nothing viſible. When Habakkuk ſaid, Habak. 3.17. Though the fig-tree did not bloſſome, &c. yet he would rejoyce in God his ſalvation. Would not worldly men think this was his folly, rather than faith? So when Paul ſaid, He was poor, yet making many rich, and as having nothing, yet poſſeſſing all things, 2 Cor. 6.10. Doth not the world count this folly? When Paul ſaid to the believers, That all things were theirs, would they not ſay like Feſtus, not much learning, but much ignorance had made him mad?
Laſtly, To acknowledge Chriſt and his way, though to our outward undoing. This ſeemeth great folly: our Saviour therefore doth ſo fortifie his Diſciples, That they ſhould not be offended at troubles, that they ſhould be hated of all men, that they ſhould account it an happy thing to be perſecuted for his ſake. And we ſee the Apoſtles and Martyrs chuſing the greateſt torments, rather than to deny any of Chriſts Truths. Now what a fooliſh thing doth the world account this, not to be any thing, to do any thing, to ſay, and unſay, to believe and disbelieve, to ſave a mans eſtate, and his life? As the perſecutour told Baſil the great, in this thing indeed great, Why would he loſe his life for meer neceties and words; it was but ſaying ſo and ſo, a little matter, and all ſhould be well? Thus the matter of Religion and godlineſſe, is counted ſuch a nicety, or nothing, to a mans wealth, and outward accommodations, that he will, as was ſaid of one Biſhop, ſing Canticum novum, and yet never be out of tune, becauſe alwayes ſerving the times.
Ʋſe of Admonition. If thou wilt be Chriſts Diſciple indeed, know the glory and reputation of the world, and his commands practiſed, are not conſiſtent together. Thou canſt not be judged a wiſe man, a diſcreet man, and yet a violent man for the kingdome of Heaven; if you goe faſter, or beyond the common formality of moſt men, you have loſt your repute preſently. As was ſaid of Naaman, He was a great man, a mighty man, but he was a Leper. Thus doe thou expect; a rich man, a good natured man, an honeſt man, but too forward, too much for purity and preciſeneſſe. Oh that ever this ſhould be among Chriſtians! The Jew loveth the moſt zealous Jew; The Papiſt, the moſt devout Papiſt; but we reformed Proteſtants, love not thoſe whoſe tongues and lives doe moſt proteſt, both againſt Idolatry and all wickedneſſe. Well, doe not thou give over for all that; for though they judge it folly, yet thou aweſt their conſcience ſecretly.
Let him become a fool, that he may be wiſe.
The Preceptive part, or Duty injoyned hath been conſidered, Let him become a fool.
It's pity to loſe the leaſt oar of this gold; and therefore I ſhall at this time inſiſt on the laſt particular, which is, the Effect or Benefit of this Duty, That he may be wiſe, foreign. There are two Greek words among others, which the Scripture uſeth, foreign, and foreign. Now foreign ſeemeth to be larger; for that comprehends not only the acts of the underſtanding, but of the will and the affections; and this is called the wiſdome after the fleſh, Rom. 8. becauſe the whole power of the ſoul is concerned therein; but this in my Text doth chiefly relate to the mind and underſtanding of a man; though Sapientia be à ſapere, a metaphor from the taſte; as the palate diſcerneth of meats, ſo doth a wiſe man of the nature of things. Now much diſpute there hath been among Heathens, What wiſdome is? and, Who is the wiſeſt man? The wiſeſt of the Heathens would not arrogate to themſelves to be foreign, but foreign, Lovers of wiſdome. But we ſee Paul in this Text tels us, where indeed wiſdome is to be had, and that is only from God, through the Scriptures; all the humane wiſdome of the world being indeed folly. Hence are Luthers propoſitions, Qui ſine periculo velit in Ariſtotele philoſophars, neceſſe eſt ut ante bene ſtultificetur in Chriſto. And againe, Nemo bene philoſophatur niſi ſtultus, id eſt, Chriſtianus. Obſerve,
That onelyonly in the Church of God,Obſerv. That true wiſdom is only in the Church of God demonſtrated. or in Chriſtianity is true wiſdome.
As there is no ſalvation, ſo there is no wiſdome out of the Church. That which hath the appearance of ſo much folly and abſurdity, is indeed the onelyonly true wiſdome; and that will appear in ſeveral particulars, wherein I ſhall not take wiſdome in ſo ſtrict a ſenſe, as Ariſtotle ſometimes doth; for the knowledge only of moſt excellent and admirable things. Nor, as others, making wiſdome to be only of divine things; ſcience of natural things; and prudence of humane things. But I ſhall take it as largely, as the Scripture, which under wiſdom comprehends the whole way of faith and godlineſſe. That therefore only true wiſdom is in the Church of God, appeareth ſeveral wayes:
Firſt, Here we have the only Rule of wiſdome, which is, the Scriptures; ſo that all people without this ſit in darkneſſe, and want the ſtarre to bring them to Chriſt or happineſſe David doth in many places acknowledge this excellent property of Gods Word, That it giveth wiſdome to the ſimple. Jer. 8 9. They have refuſed the word of God, and what wiſdome can be in them? Thus you ſee, that only Chriſtians have the true Rule of wiſdome, viz. Gods Word. But oh the ingratitude and rebellion of many, who love their folly and their darkneſſe, when yet they may be thus ſpiritually wiſe! Who is there that readeth this Book, to believe accordingly, to inflame his affections, and order his life accordingly? Who looketh into this Glaſſe, to dreſſe himſelf, and compoſe himſelf according to thoſe commands? No folly, no cauſe of repentance would be in us, could we keep exactly to this Rule. O me nunquam ſapientem, cryed Tully, when deprived of all his hopes: But O me ſemper ſapientem, may the godly ſay, while keeping cloſe to Gods Word. Though thou art no Scholar, no learned man; though poor and contemptible, yet from the Scripture thou mayeſt learne great and admirable wiſdome.
Secondly, Only in the Church is true wiſdome, becauſe this cometh from God above, and is by divine infuſion into us. Men may be moral wiſe men, and have great political prudence, as Cato was called the Wiſe; but we Chriſtians are to expect a wiſdome from above, or an heavenly wiſdome, as the Scripture cals it, Jam. 3, 17. Alas, every man naturally, though of never ſo much raiſed intellectual abilities in humane things, is a very fool and mad man in heavenly and ſpiritual things. Therefore this wiſdome is a gift of God, and is the eye or chief part of our godlineſſe. If any man want wiſdom, let him ask it of God, Jam. 1. God indeed gave Solomon political prudence, and civil wiſdom; but that which is neceſſary for all, is wiſdom for their ſouls, and to walk in ſuch wayes that bring to happineſſe. This wiſdom a poor deſpiſed Chriſtian may have, when a great learned Scholar may be without it.
Thirdly, In Chriſtianity there is only true wiſdome, becauſe there is only true godlineſſe. Now in the Scripture phraſe, To fear God, to live holily, to mortifie ſinne; this is wiſdome, The fear of the Lord is the beginning of wiſdom, Pro. 1.7. and to depart from evil is a good underſtanding. Hence all along in Solomons Proverbs, we ſee godlineſſe called wiſdome, and the godly man a wiſe man: As on the other ſide, a wicked man is the fool▪ and he that ſinneth is ſaid to do fooliſhly. There is no Jewiſh piety, no Heatheniſh piety, only Chriſtian piety, There cannot be any godlineſſe, but where the Spirit of God ſanctifieth and regenerateth. So then, if thou wouldſt attain to true wiſdome; know that conſiſteth in the fear of God, and departing from all ſinne. Thou art never more fooliſh and unwiſe, than when thou giveſt way to any luſt; ſuch things will coſt thee a dear and bitter repentance: Do not ſay, this wiſdom is too high for thee, for by praying and ſeeking to God, thou mayeſt enjoy it.
Fourthly, Chriſtianity teacheth the true wiſdom, becauſe that only enſtructeth about the true and proper end of all our actions, which is happineſſe. How did the wiſe men of the world ſtagger up and down like giddy men in this point? Or like the blinde Sodomites, went groping up and down for the door, and could not find it; they knew not where, or what bleſſedneſſe was? but the Scripture doth plentifully teach us, wherein all true happineſſe doth conſiſt, and that is, in the injoying God himſelf, his favour and love. It's not riches, honours, pleaſures, no nor virtue it ſelf, but only God, and a propriety in him, that maketh happy; He is the ocean, other things are but a drop; He is the Sunne, all creatures are but ſtarres, deriving all light from him. Seeing then a great part of wiſdome lieth in the propounding of the true and right end, then only by godlineſſe do we come to have true wiſdom.
Fourthly, In Chriſtianity, we have not only the true end propounded, but the right means alſo, whereby we may attain it. For prudence lieth in the chuſing of fit and conducible means to ſuch an end: So that as in any art, no man can by his art produce artificial operations without fit tools: So neither can we in our actions as rational men, arrive to the true end. viz. happineſſe; without thoſe fit means appointed thereunto; and this is only by Chriſt, as the meritorious cauſe, and by faith, as the inſtrumental; by Chriſt we have peace with God, and by faith we are partakers of Chriſt. Now this whole order and diſpenſation the world is altogether ignorant of; all the wiſdom of man would not pitch upon ſuch a way as this, by Chriſt, and through faith in Chriſt. But when Paul is made wiſe in an heavenly manner, He deſireth to know nothing, but Chriſt crucified; and, He accounts all things dung and droſſe for the righteouſneſſe which is by faith, Phil. 3.9.
Fifthly, By Chriſtianity we are onelyonly taught to avoid that which cauſeth repentance and grief of mind after it's done. David ſaid, by the Word of God he was forewarned from ſinne, Pſal. 19. And, Then ſhall I not be confounded, when I have reſpect unto all thy Commandments, Pſal. 119.6. Well doth the Scripture ſay, Pſal. 111.10. They have a good underſtanding, who do Gods Commandments; becauſe all wickedneſſe, though ſweet in the mouth, yet will prove wormwood in the belly. We have done fooliſhly, ſay they, who repent of their ſins, Inſipientis eſt dicere non putâram, fools uſe to ſay, I did not think ſuch a thing; Oh I did not believe the guilt of ſinne was ſo terrible! I did not think the fury of God had been ſo overwhelming, I did not believe the ſting of ſinne had been ſo grievous! Thus all wicked men, they buy repentance and eternal torments it may be in Hell at a dear rate, for the pleaſures of ſinne, which laſt for a moment. Oh then, what happy wiſdome is it, ſo to live, and ſo to do, that a man afterwards ſhall have no cauſe to roar out for the guilt upon him! that in the time of ſickneſſe, and hour of death thou mayeſt not cry out, Oh fooliſh and wretched man that I am! Oh that I had been wiſer! but now I fear it is too late.
Sixthly, Chriſtianity teacheth this wiſdome, not ſo much to regard the preſent, as to provide for the future, to remember our later end, to provide for eternity. Prudens (they ſay) is quaſi porro videns, ſeeing afarre off, whereas wicked men are ſaid to be like bruit beaſts, that are carried away with ſenſible objects, ſuch as they, Let us eat and drink, for to morrow we ſhall die: Such as Dives, as would have his goods in the life, and therefore he is called a fool, becauſe he did not conſider, what would be after, Thou fool, this night ſhall thy ſoul be taken from thee', Luke 12.20. But our Religion teacheth us better wiſdome; Oh that they were wiſe (ſaid God) that they would conſider their later end! Deut. 32.29 And certainly, this wiſdome is of admirable conſequence: For what worlds of gold would the damned give that they had had ſuch wiſdome, while they lived in this world? David prayeth for this, Teach me to number my dayes, that I may apply my heart to wiſdome, Pſal. 90.12.
Seventhly, Herein doth Chriſtianity teach us true wiſdome, becauſe thereby we are inabled to improve the ſeaſons and opportunities of grace. It's accounted a great peece of worldly wiſdome, to know the fit ſeaſons of buying and ſelling. Now Paul directs us in heavenly things, Walk circumſpectly, not as fools, but as wiſe, redeeming the time, Epheſ. 5.15, 16. What is a circumſpect wiſe thing? Even to redeem the time; we have ſpent much of our ſtrength, of our time in the ſervice of ſinne, we have loſt many an happy hour and opportunity; Oh then this is wiſdome, to redeem it, for the future to be more active, and that, becauſe the dayes are evil! There are many hinderances and oppoſitions to what is good. The Ant, though a little creature, is commended for natural wiſdome, That it layeth up in Summer; it knoweth the ſeaſons to hoord up its corn: And this will be our heavenly wiſdome, to take the day of grace before the night come, wherein none can work, John 9.4. Our Saviour himſelf uſed this Argument, to ſhew, why he would not let ſlip that occaſion of doing good on the Sabbath day.
Eighthly, Chriſtian wiſdome is ſeen in caution and circumſpection, to refuſe all the ſnares and temptations of ſinne, and to find out all the Devils methods and ſubtilties. For there are the depths of Satan, and the devices of Satan; and ſinne hath its pleaſant baits and charms: So that unleſſe a man have wiſdome given him from above, he cannot but give up all his ſtrength into ſome Dalilahs hands; then there is alſo the enmity of the world; we muſt be wiſe as Serpents againſt that.
Ninthly, Herein Chriſtianity giveth wiſdome, becauſe it helps to conquer and overcome all unruly paſſions, which while they rage, bereave us of all wiſdom. Anger is a ſhort madneſſe, Difficile eſt amare & ſapere; Any affection prevailing throweth duſt into the eye of the ſoul. Therefore Solomon ſaith, He that ruleth his own heart is greater than he that conquereth a City, Prov. 16.32. It teacheth alſo a moderate uſe of all earthly comforts, to marry, to buy, as if we did it not.
Laſtly, It is excellent to inſtruct us to bear afflictions, and how to abound. Only by that we can tell, how to be rich, and how to be poor, as Paul; I know how to abound, and how to want; I am inſtructed (ſaith he) as in a great myſtery: he uſeth that word, which the Heathens did of their religious ſecrets, Phil. 4.12.
Ʋſe 1. Of Exhortation; Think you hear wiſdome in the Scripture, and by the Miniſters, crying aloud to you, as in the Proverbs, Oh ye ſimple love underſtanding! O ye fooliſh, why will ye paſſe by, and go on in ſinne! Though thou hadſt the knowledge and parts of an Angel; though thou hadſt as much political wiſdom as Solomon, yet if thou haſt not this heavenly wiſdome, thou art ſtill a fool. What though thou art wiſer for the things of this world, yet if fooliſh in heavenly things, that earthly wiſdome cannot help thee? Say then to thy ſelf, Oh fooliſh and unwiſe ſinner! Why do I take this moment of pleaſure, for an eternity of torment? Oh fooliſh and blind man! Why do I let the day of grace, and the precious time of ſalvation paſſe away? Will not this be bitterneſſe in the later end?