Spiritual Refining, Religious treatise · Section 12 · Sermon 104
SERMON CIV.
Of true ſpiritual Wiſdom, the Nature and Properties of it, diſcovering who are the real wiſe men in the world.
1 COR. 1. 26.
Not many wiſe according to the fleſh.
THe paſſage introductory of the matter contained in the Text, hath been diſpatched. Let us obſerve the particulars of the diſtribution, which the Apoſtle here intendeth: And
Firſt, There is that which is a Goddeſs, as it were, in the world, admired by all; Not many wiſe men. Several Countries have heretofore ſtriven about the appropriating of the famous ſeven wiſe men to themſelves; ſome ſtriving to make this man their Countrey man, others to make that: But here you ſee God paſſing over ſuch, and chooſing the babes and fooliſh ones of the world: So that you have the perſons paſſed by, deſcribed, firſt, By their abſolute quality, Not many wiſe, 2. By a reſtriction or limitation of this wiſdom, Not many wiſe men after the fieſh. Now wiſdom after the fleſh may have a twofold ſenſe; as fleſh hath, 1. That which is earthly, corrupt, and ſinful craftineſs, which the Scripture in many places ſpeaks againſt. 2. For Humane civil prudence; as fleſh is ſometimes uſed for man, denoting indeed weakneſs, becauſe not God or Angel, but not ſinfulneſs: And this political civil prudence, is a natural perfection, and a good gift of God; yea, its a duty, to which the people of God are exhorted; but even of ſuch political wiſe men, God doth not chooſe many, though ſome he doth: Thus Solomon had ſuch wiſdom to admiration; and Daniel God chooſeth ſome wiſe menis noted for a wiſeman, becauſe Tyre is reproved for her fooliſh confidence, thinking her ſelf wiſer then Daniel, Ezek. 28. 3. and Heman, that made the famous Pſalm of one troubled and afflicted in conſcience, diſtracted with the terror of the Lord daily, 1 King. 4. 31. yet the Scripture ſpeaks of him as one of the great wiſe men in his time. We read of Achitophel, a man ſo politically wiſe, that his counſel was accounted as the Oracle of God, yet he was rejected by God, and his wiſdom proved fatal to him; but of this more in time. For the preſent conſider, how the Apoſtle doth imply a diſtinction of neceſſary uſe, about wiſdom, onelyonly he names one part of the diſtribution, A wiſdom after the fleſh, the compleat ſenſe is this, There is an heavenly wiſdom, a wiſdom after the ſpirit, highly eſteemed by God, which all that are called do partake of: And there is A wiſdom after the fleſh, in an earthly, carnal, and worldly manner, when Of the wiſdom of the fleſh, and wiſdom of the ſpirit.men ſavor not the things of God, but what makes for their own advantages; inſomuch, that the Scripture ſometimes deſcribes them by this, That they are wiſe to do evil, Ier. 4. 22. I purpoſe to ſpeak ſomething largely to this head; for godlineſs is reputed of, as folly, madneſs, and ſimplicity; and fleſhly or crafty practices, or ſublime and high reaches, theſe are judged the onelyonly wiſdom in the world. Let a man ſet upon the powerful way of godlineſs, let him endeavor to walk uprightly, not conforming himſelf to the preſent courſe of the world, he is preſently branded for an unwiſe man; he immediately looſeth all his reputation: As Tertullian ſaid in his days, when a wiſe conſiderable man turned Chriſtian, they would ſay, Miror quod Cajus vir bonus & ſapiens fit Chriſtianus, I wonder ſuch a wiſe and prudent man will turn Chriſtian.
Obſervation is that which is an implyed Doctrine by the Apoſtle;Obſerv.
That there is an excellent, heavenly, and ſpiritual wiſdom.
He that ſpeaks of a wiſdom after the fleſh, neceſſarily ſuppoſeth a wiſdom of a more excellent and admirable nature, even that which is after the ſpirit: Though you call a man able to tranſact matters of great importance, who is apprehenſive of the times and ſeaſons for all things to be done, a great wiſe man; yet there is a wiſdom far tranſcending all this; and that is, in heavenly matters, to know how to walk in a pleaſing way to God, and at laſt; to partake of everlaſting happineſs by him: The Theam of wiſdom hath been often treated on by the Heathen, but their eyes were upon this glorious ſubject, like thoſe of the Ba…s or the Owls to the reſplendent Sun beams. Ariſtotle when he ſpeaks more ſtrictly, makes wiſdom to be the knowledge of more excellent and heavenly things, with the cauſes of them; but at other times, he makes wiſdom to be the knowledge of any Arts or Sciences. But I ſhall ſpeak of wiſdom, as the Scripture uſeth it: And
Firſt, It is taken for original and ſubſtantial wiſdom; and thus God is ſaid To be the onelyonly wiſe God, Rom. 16. 27. Why art thou repining and diſcontented at the hand of God, though never ſo heavy on thee? God is the onelyonly wiſe God; none hath wiſdom but he? And thus Chriſt is often in the Parables called Wiſdom; he is the increated wiſdom; and as he was the Mediator, the treaſures of wiſdom were hid in him.
Further, in the Scripture, wiſdom is ſometimes uſed, for thoſe abilities men have to diſcharge their callings and relations; ſo Aholiab and Bezaleel are ſaid To be filled with wiſdom by God for that work of the tabernaele; and Solomon had wiſdom given him, to be a skillful Pilote, to govern the ſhip of the Commonwealth committed to his truſt.
Sometimes wiſdom is taken for the worldly crafty ſhifts and abilities men have to contrive miſchievous deſigns, or ſave themſelves from danger.
Sometimes for an opinion or conceit that men have of themſelves, as wiſe, when indeed they are but empty ſhadows. And
Laſtly, For true godlines, in which ſenſe the Scripture often uſeth it, making the fear of God the beginning of wiſdom; & condemning all wicked menfor fools, Deu. 4. 6.
In the next place, let us obſerve in what this wiſdom is diſcovered: And
Firſt, Its not acquired by ſtudy, and experience, and a prompt quick nature much working with theſe, as humane prudence is; humane wiſe men are both born and …. Wherein ſpiritual wiſdom is diſcovered.made ſo…born, becauſe all the book-knowledge & conſulting with thoſe dead counſellors, cannot produce wiſdom, if a man have not a dextrous inclination thereunto, yet an apprehenſive nature without thoſe helps, proveth alſo very inſufficient: Now this heavenly wiſdom, it was neither bred in our bones, or acquired by our endeavors, but it comes from God onelyonly: If any man want wiſdom (ſaith Iames) let him ask it of God, who giveth to all men liberally, James 1…5. and therefore its called Wiſdom from above, Iames 3. 17. both originally, becauſe it comes from above; and finally, becauſe it carrieth a man up to God: Hence alſo its called The ſpirit of wiſdom, Epheſ. 1. and Paul prayeth, God would beſtow it upon the Epheſians: So then, thoſe that are partakers of this heavenly jewel, they are wrought upon by God; they were fooliſh, and even like beaſts that underſtand nothing, till God makes them ſpiritually wiſe.
Secondly, The rule of this wiſdom is the word of God: The Scriptures are able ….to make even a Timothy, wiſe to ſalvation, 1 Tim. 3. 15. Though Tacitus and Maehiavel, are the politicians Bible, and they follow the inſtructions delivered by theſe Authors; yet the childe of God deriveth all his wiſdom from the Scripture: Thoſe Proverbs of Solomon may be called a Treaſury of wiſdom; What hath a man to do as a man, as a Chriſtian, as in any Office, Relation or Condition, for which he may not fetch Divine rules from thence? Thus in Deut. 4. 6. a place alledged before; all Nations would wonder, and ſay, What a wiſe and great people were the Jews, who had theſe wiſe and holy Commandments to walk by? and needs muſt the word of God be the rule of all wiſdom, becauſe its the word of a wiſe God, he knoweth all things better then we can: Oh then take heed of leaning to thy own underſtanding, of hearkning to carnal counſel, againſt the word of God; for what that bids thee do, and what that bids thee foroear, thou wilt finde to be the wiſeſt counſel that may be. Our Saviour ſaith, What will it profit a man, to win the whole world, and looſe his own ſoul? yet thou deſpiſeſt this counſel, if thou hadſt many ſouls, thou wouldſt damn them, to get a little part of the world; now thou thinkeſt thy ſelf ſo wiſe in this, thou bleſſeſt thy ſelf, and applaudeſt thy own wiſdom: Oh remember, Gods word is wiſdom, he is a wiſe man, that thinketh and believeth, and practiſeth accordingly.
Thirdly, Wiſdom from above, is ſeen in the diſcerning and judging of what are the most excellent things: What is true, and what is falſe, what is good, and 3.what is evil; what is to be imbraced, and what is to be ſhunned, Sapiens eſt cui res ſapiunt prout ſunt, He is a wiſe man, to whom things are repreſented and perceived as they are. That is a diſtempered palate, which judgeth the moſt ſoveraign and excellent meat bitter and loathſom: Its a great glory attributed to the ſpiritual man, The ſpiritual man judgeth all things, and he himſelf is judged of no man, 1 Cor, 2. 14. A ſpiritual man, ſo far as he is ſpiritual, is indowed with that admirable knowledge, as that he can judge between good and evil; they have their ſenſes exerciſed to make this difference: And herein lieth a great part of heavenly wiſdom, it quickly diſcovereth what are the ſins that will prove deceitful or dangerous to him: If the very beaſts have a natural inſtinct to difference that which is good to them, from that which is hurtful; how much more doth God give ſuch neceſſary wiſdom to his own children: To every wicked man we may ſay, Thou fool, who ſwalloweſt down thy poyſon, who deſperately woundeſt and damneſt thy own ſoul, yet takeſt no notice of it; when wilt thou be wiſe? when wilt thou ſeek out for underſtanding? We ſay of the bodily health, every man is either a fool, or a Phyſician; its certain, every ungodly man is a fool, and no Phyſician about his ſoul; he knoweth not what is good for him, he doth not wiſely conſider what is for his advantage, and ſpiritual welfare: Give me (ſaith he) that which is pleaſant or profitable, though it damn me.
Fourthly, True wiſdom lieth in propounding a good and happy end to a mans 4.ſelf, the enjoyment whereof will make a man indeed happy: The ultimate end of a man, is that wherein his happineſs doth conſiſt; now we read, even among wiſe men, how much this hath been diſputed; ſome placed it in riches, ſome in honors, ſome in pleaſures; and certainly, there are many men, who propound the ſame happineſs with beaſts, even an earthly, ſenſual pleaſure: The Apoſtle deſcribeth ſuch, Whoſe belly is their God, who minde earthly things, Phil. 3. 19. and David on the other ſide, deſcribeth his utmoſt end, when he ſaith, Whom have I in heaven but thee, and whom in earth in compariſon of thee? And often he makes God his Portion, his Shepherd, his all in all: So then, conſider with thy ſelf, its the great part of wiſdom, to propound ſome end to our ſelves in all our actions, otherwiſe we act irrationally: Its the firſt queſtion in good Catechiſms, What ought to be the chiefeſt and higheſt end of every man in this life: Hence, as Ariſtotle in his Moral Phyloſophy, doth firſt treat of the end of all humane actions as the chiefeſt thing, and if that be not firſt determined, we ſhoot at rovers: So ſome Divines ſay, becauſe Divinity is wholly practical, we muſt firſt inform, what is the chief end of all our duties, why we live and move, why we eat and drink, why we have a being in this world, and at what mark we are to ſhoot: Is it then the glory of God, the enjoyment of him, and ſalvation of thy own ſoul, that thou aimeſt at? If from morning to evening, and again, from evening to morning, thou art ſet upon this; then art thou a wiſe man: But O the folly and ſimplicity of moſt men, who have no greater ends, then to be happy and glorious in this world! and although experience teacheth them the vanity of riches, the uncertainty of honors, and the Tragical ends of all earthly greatneſs, yet they are reſolved for no other courſe: Oh that you who read the Bible, profeſs your ſelves Chriſtians, acknowledge a day of judgement, believe a reſurrection of the dead, ſhould yet be bowed down to theſe earthly things! O boaſt not any longer, in that thou art wiſe for to get great things in this world! for that ſhould not be the utmoſt end; and nothing is happy, but in proportion to its ultimate felicity: Shew thy ſelf a rational man; To what end do I labor and weary my ſelf all day? What is it that my ſoul would have? what doth it deſire? Can any thing but God ſatisfie it? can I have any reſt or quietneſs in my ſpirit, till the light of his countenance ſhine upon me? Canſt thou ſit down with Jonah, though not with ſuch impatiency, and ſeeing a worm devouring thy gourd, ſomething or other conſuming thy outward hopes, cry out, Vanity of vanities, all is vanity; the Lord onelyonly ſatisfieth and ſufficeth my ſoul.
Fifthly, True wiſdom lieth in the election or choice, and full execution of all thoſe means which conduce to that end: Election is a great part of wiſdom concerning means, as well as intention about the end: Now as God, and the ſeeing of him, is the onelyonly end, thus godlineſs and holineſs is the onelyonly way: See you a man ſtudious of godlineſs, careful not to ſin or to offend God; this man is a wiſe man, becauſe he keepeth in the direct way to his end: The paths of godlineſs end at laſt in happineſs; and therefore godlineſs is ſo often called wiſdom, and The fear of the Lord. by which men depart from ſin, and dare not offend him: though accounted a fooliſh preciſe thing, yet its the beginning of all wiſdom; Who then is a wiſe man, and a prudent? even ſuch an one who chooſeth thoſe ways, and is diligent in thoſe actions that make for eternal happineſs: Oh if thou couldſt leave off thoſe pleaſures of ſin, if thou couldſt pray more frequently, reform more ſtudiouſly, thou wouldſt finde this the ſum of all wiſdom.
Sixthly, True heavenly wiſdom lieth in circumſpection, and a diligent caution; and that two ways: Firſt, To let go no opportunity that may advance grace or happineſs: Walk circumſpectly, not as fools, but as wiſe, Epheſ. 5. 15. and wherein is that ſeen? By redeeming the time, becauſe the days are evil: Oh thou art then wiſe, when thou conſidereſt, My days are ſhort, the opportunities of grace are few, I have been too long already a ſervant to ſin, I will therefore take all occaſions to further godlineſs; What hurt and hindrance is thy ſpiritual folly and imprudence to thee? He is accounted the wiſe Merchant, that takes the ſeaſons and opportunities for his traffiquing: And thus it is for heavenly things; there is a ſeaſon and opportunity, which if thou neglect, which if thou let paſs, it may never be recovered again: This is called wiſe to do good. Secondly, This circumſpection, lieth in the avoiding of all the temptations of ſin and Satan, which are very ſubtil; and unleſs a Chriſtian be an Argus, all over eyes, he cannot eſcape deſtruction by them. The little Horn in Daniel, was ſaid to be full of eyes: Some Interpreters make that the Turkiſh power and government, which was baſe and contemptible at firſt, but by their care and induſtry, and diligent watchfulneſs, ſignified by thoſe eyes, did preſently biggen into a great Dominion: Thus even a godly man is to be full of eyes; for the deceits of luſts are many, and the methods of Satan are wilely and crafty; therefore its an high degree of wiſdom to eſcape all theſe, whereas the fool goeth on blindefold. Every ſin, every temptation of Satan, is a pit and ſnare to entrap him.
Seventhly, Wiſdom conſiſts in foreſight and providence: To look to preſent pleaſures or preſent advantages, not conſidering the future, is a part of a fool: He is blinde, not able to ſee afar off, ſaith the Apoſtle, 2 Pet. 1. Hence the life of a Chriſtian is compared to Watching. A Watchman on the Tower, is able to diſcern the Enemy a far off approaching: Now this foreſight conſiſts in two things:
Firſt, To prevent after-repentings, that will be full of horror and perplexity, 1.but wholly vain: Thus the damned in hell are brought in, calling upon the hills and mountains to cover them, that they may avoid the wrath of the Lamb: Inſapientis est dicere non putabam: Fools uſe to ſay, I did not think this, I never thought the miſeries and guilt of ſin, the flames of hell, the horror of conſcience would have been thus horrible: He then that is wiſe, looks upon ſin and the world, as one in hell would look on them, with amazement and aſtoniſhment, endeavoring to fly from it.
Secondly, Foreſight lieth in attending to our latter end, that the preſent time 2.quickly flieth away: Oh that my people were wiſe, ſaith God, that they would remember their latter end, Deut. 32. 29. This is heavenly wiſdom, to conſider, that the preſent pleaſures and advantages will immediately dye: The time is coming, when thou wilt, lie languiſhing on thy deaths-bed, that all friends and worldly comforts will take their leave of thee: This conſideration would be a ſpecial preſervative againſt ſin; though the thoughts of death, and making up thy accompt, are for the time bitter, yet they will make for thy future good: O then how fooliſh and bruitiſh are the greateſt part of men! they never conſider what will become of them, when dying, when ſtanding at Gods Tribunal: Oh they think not what confuſion will be on their faces, to ſee themſelves caſt into utter darkneſs, when others are received, to be commanded to depart, as thoſe that are curſed, into everlaſting fire.
Thirdly, Herein lieth provident wiſdom, to forecaſt for eternity, that we may 3.be happy for ever: Alas! no mans happineſs conſiſts in enjoying the great and glorious things of this life; no more then the Malefactor in the priſon, that fareth deliciouſly, may be called an happy man, when he is immediately to be called out to the place of execution: Yet who can ever perſwade the world, that there is any other wiſdom, then to get the good things of this life? Give me to day (ſaith the prophane man) take thou to morrow; give me this life, take thou eternity. O beaſts, rather then men! yet ſuch worms are we, and no men: The Scripture doth repreſent eternity ſo diſtinctly, whether of happineſs or miſery; that its a wonder men ſhould no more meditate about it, that they cry not out, O Eternity, eternity, to be with the Lord for ever, or the Devils and damned for ever: Oh this for ever, what an overwhelming word is it.
Uſe of Inſtruction: Who is the true wiſe man? not a man of the greateſt Uſe.parts, of the greateſt reach and craft; but one who is made wiſe by God, hath the Scripture the rule of his wiſdom, and performs all thoſe forementioned acts. This man is more wiſe then Solomon in ſome reſpects; yea, if all the learning and prudence of all the men in the world were put into one mans head, yet without grace, he hath not ſo much knowledge and wiſdom as the weakeſt babe in Chriſt: Oh when all accompts are caſt up, and there will come to be a final deciſion of all things, then all the world will ſee, who is a wiſe man, and who is a …ool: Thou mayeſt lay thy car to hell, and hearken how the damned roar out, Oh their folly, their madneſs! they did not believe theſe things, which now bitter experience makes them feel: Now, indeed, the godly …eem fools, are judged ſo by the world, but when you ſee them ſet on the Thrones of glory, and crowns of immortality put on their heads, then their wiſdom will be publiſhed to all the world.