One Hundred Select Sermons, New Testament · Sermon 26
SERMON XXVI.
1 Cor. 1.21.
For after that, in the wiſdom of God, the world by wiſdom knew not God; it pleaſed God by the fooliſhneſs of Preaching to ſave them that believe.
The uſual practiſe of God, and that which he much delights in, for the Diſpenſations of Providence in the World; not only to do great matters for the Nature of the things themſelves, which he does, but to do them alſo by ſtrange kind of ways, for the means by which he does them, and to do them upon ſtrange occaſions, for the manner in which he does them; to bring good out of evil, and one contrary out of another, that himſelf may have the greater honour and glory in ſo doing. But we may obſerve it in nothing more than in thoſe buſineſſes which concern his Church, and the Tranſactions of the work of Salvation. Here his ways are indeed in the Deep, and his paths in the great Waters, and his footſteps are not known, as the Pſalmint ſometimes expreſſes it upon another occaſion, Pſal. 77.18. Here his judgments are unſearchable, and his ways paſt finding out; as the Apoſtle alſo ſpeaks of the Converſion of the Gentiles, Rom. 11.33.
And this is that, in particular, which we may here Obſerve, and take notice of in this preſent Scripture; Where the Apoſtle ſhewing Gods courſe and method for the ſaving of the World, declares unto us how he does it, in a way oppoſite to humane Wiſdom, and the apprehenſions of fleſh and blood, even by the Preaching and Publiſhing of the Goſpel, and the making known of Chriſt crucified, which in the Eyes of the great ones of the World, is for the moſt part accounted ſo mean and contemptible a Buſineſs, After that, &c.
IN this one and twentieth Verſe before us, we have two General Parts eſpecially conſiderable of us; Firſt, The Worlds miſimprovement and neglect of the Opportunities of knowledg, which ſometimes were afforded unto them. Secondly, The ſupply of this neglect by a new kind of Diſpenſation to them: The former we have in theſe words, the world by wiſdom knew not God. The latter we have in theſe; After that, &c. It pleaſed God by the fooliſhneſs, &c.
We begin firſt of all with the former, viz. The worlds neglect and miſimprovement, in theſe words, where firſt wee'l explain the words; and then wee'l proceed to the point which is eſpecially obſervable of us from them: for the meaning of the words, there are three or four terms, which are here to be laid open by us; wee'l take them in this particular order.
Firſt, The wiſdom of God, foreign, what's the meaning of this? The wiſdom of God is variouſly taken in Scripture. Firſt, It's taken for an eſſential Attribute of God; Namely ſuch a property in him, as whereby he doth diſtinctly and perfectly know himſelf, and of and by himſelf all other things whatſoever, which either are, or were, or ſhall be, or can be. Of this we find mention in Scripture oftentimes, and in ſundry places, as Job 12.13. With him is wiſdom and ſtrength, &c. And Pro. 8.14. Counſel is mine, and ſound wiſdom, I have underſtanding, and I have ſtrength. Rom. 16.27. To God only wiſe, &c. But this is not that wiſdom which is meant here in this place.
Secondly, The wiſdom of God, is ſometimes taken for Chriſt himſelf, who is the wiſdom of the Father: thus here in this very preſent Text, v. 24. of this Chapter, Chriſt the power of God and the wiſdom of God. But this is not that which is to be underſtood neither, here in this Verſe, as being put in oppoſition to it.
Thirdly, The wiſdom of God is taken for that wiſdom which is in Ʋs, participative, and by derivation from God. Thus the wiſdom of Solomon is called the wiſdom of God, 1 Kings 3.28. The wiſdom of God was in him: it is ſaid there, as concerning his giving of Judgment. All the wiſdom, and ſagacity, and diſcretion which is in Magiſtrates, and Judges, and Governours of the Common-Wealth, and indeed in any kind whatſoever, is but a Candle lighted at his Torch. It is a beam of that wiſdom which is in God. And that we may uſe it the more for him, and acknowledg it the more thankfully from him, it is indeed originally his: thus Artaxerxes ſpeaks to Ezra, Ezr. 7.25. And thou Ezra, after the wiſdom of thy God, that is in thine hand, ſet Magiſtrates and Judges which may judg all the people in the Land. The wiſdom of thy God! To Joſeph, it is ſaid, The Spirit of God was in him in regard of his wiſdom, Gen. 41.38, 39. And Daniel, it is ſaid of him, that he was a man in whom the Spirit of the Holy Gods, and wiſdom like the wiſdom of the Gods, was found in him, Dan. 5.11.
Fourthly, The wiſdom of God is ſometimes taken for the Scripture and word of God. As Luke 11.49. therefore alſo to be ſaid the wiſdom of God: I will ſend them Prophets and Apoſtles, and ſome of them they ſhall ſlay, &c. The wiſdom of God; that is, the Scripture wherein this will of God is ſo declared.
Fifthly, The wiſdom of God is taken more reſtrainedly for the Doctrine of the Goſpel, and the great Myſteries which are contained in that. Thus, 1 Cor. 2.7. We ſpeak the wiſdom of God in a Myſtery. And Eph. 3.10. That to Principalities, and Powers, might be known by the Church the manifold wiſdom of God. That is, that great plot and deſign of ſaving the World by the death of Chriſt, wherein God ſhewed his infinite wiſdom.
Laſtly, The wiſdom of God is taken for the Creation of the World; that wiſdom which does ſhine forth in the Creature, and the works of God in that reſpect. And ſo 'tis particularly to be underſtood here in this place. When 'tis ſaid, That the world knew not God in the wiſdom of God; the meaning is this, that they did not ſo improve that advantage for theknowledg of God by the Creation, as indeed it became them to do. This work of the Creation is fitly called the wiſdom of God; becauſe the wiſdom of God does therein very much appear to all ſuch perſons as will take notice of it. Thus Rom. 1.20. The inviſible things of him from the Creation of the world, are clearly ſeen, being underſtood by the things that are made, even his eternal power and Godhead. All the ſeveral Attributes, and Excellencies, and Perfections which are in God, they do hereby diſcover themſelves. And amongſt the reſt, his admirable wiſdom, this ſhews it ſelf in the frame of Heaven and Earth. Thus Pſal. 104.24. O Lord, how manifold are thy works! in wiſdom haſt thou made them all: And ſo Pſal. 136.5 To him that by wiſdom made the Heavens. And as the Heavens, ſo the Earth and all things in it, whether we look upon the Houſe it ſelf, or the Furniture, or the Inhabitants, all are the effects of wiſdom. Hence it is that the Pſalmist breaks ſo forth into the Admiration of them in another place, Pſal. 8.1. &c. O Lord, our Lord, how excellent is thy Name in all the earth! And why? Becauſe he conſidered the Heavens the work of Gods fingers, the Moon and the Stars which he had ordained, &c. As it follows in Verſe 3. &c. And again Pſal. 19.1. The Heavens declare the glory of God: and the firmament ſhews his handy-work, &c. Surely, when we look upon the Creation, and conſider the uſefulneſs of the Creatures, in regard of their ends, and the ſubordination of them one to another in regard of their dependence, and the exquiſiteneſs and curiouſneſs of them in regard of their frame and conſtitution; we cannot but be forced to acknowledge an incomprehenſible wiſdom which had an hand in the diſpoſing of theſe things; even no other than the wiſdom of God. And ſo much for the firſt term.
The ſecond is, what's meant by the world, foreign. And ſurely here, as in the firſt term, was underſtood the world for the frame of it, ſo alſo in this ſecond Term is underſtood the world for the Inhabitants of it, the men that dwell in the world, and have their abode here below upon earth; by a Metonymie of the Subject for the Adjunct; Theſe are in this place the world, and yet not all of theſe neither, although I may ſay almoſt all. And that's the worſt part of them. By the world we are here to underſtand the wicked of the world, Mundus impiorum, The world of the ungodly, as they are ſtiled, 2 Pet. 2.5. There's a world taken out of the world and that's the world of the Elect, which is commonly called the Church, a people called out from the reſt that live in the world. But they are not thoſe which are meant here in this place. No, but meer carnal and natural men conſidered in their unregenerate condition, and that the beſt of them, even their learnedeſt and greateſt Philoſophers. That world which is oppoſed to the Church, and ſhut out of the prayer of Chriſt, when he ſays, I pray not for the world; theſe are the world which the Apoſtle Paul points here unto in ſundry reſpects: 1. Becauſe they are moſt of the world in regard of their number. 2. Moſt in the world in regard of their intereſt. 3. Moſt in regard of their affections. Now theſe are called the World, foreign.
Firſt, In regard of their Multitude, becauſe they are the greateſt part of the World. Denominatio ſumitur a majori parte. And ſo indeed it is here; the greateſt number of people in the World they are ſuch as are void of true Religion, and the knowledg of God; the Church of Chriſt, it is a little flock, and the leaſt ſociety that is in the World. There's but a few to ſpeak of, of this number. There's but a little incloſure, all the reſt is waſt and wild ground. The waters where the whore ſits, are Peoples, and Multitudes, and Nations, and Tongues; as it is in Rev. 17.15. That is, almoſt all the World: if we divide the World into parts, Chriſtendom has the leaſt ſhare in it; and for Chriſtendom, true and right Chriſtians indeed have the leaſt ſhare in that alſo. Univerſality is no note of the true Church. This is one great Miſtery, and depth, which we are unable to dive into, that the greateſt part of people in the world, they are the leaſt part of thoſe which are good, and which are acquainted with God; the moſt of them they never heard of God, at leaſt to purpoſe; and if they have, yet have not cloſed with it; the greater is Gods goodneſs to thoſe with whom 'tis otherwiſe. But that's one reſpect in which the wicked are called the world, becauſe they moſt fill the world.
Secondly, Becauſe they have moſt of the world; they have their ſhare and portion in the world; and they are hereby deſcribed, as Pſal. 17.14. Deliver me, O Lord, from men of the world, which have their portion in this life, whoſe belly thou fillest with thy hidden treaſure. See here how theſe are deſcribed and joined together, as one explaining the other. The men of the world, and thoſe which have their portion in the world; that is, which have moſt of theſe outward things: not but that the ſervants of God they have oftentimes an abundance of theſe outward things, alſo God leaves himſelf not without witneſs unto them, but gives them now and then a great ſhare even in worldly comforts; but with this exception and limitation: Firſt, That it is not ſo generally and for the moſt part, the greateſt number are otherwiſe and deſtitute in this reſpect. Secondly, That where it is ſo, yet it is not their lot and portion, but they have ſome other and greater matters beſides the world, which belongs unto them, whereas for other men it is their reward, and that alone which they moſt truſt to; and therefore they are called the world.
Thirdly, They are called the world, as becauſe they have moſt of the world, and have the greateſt ſhare in that; ſo the world is indeed in their hearts, and has the greateſt ſhare in them. It is that which they moſt love and deſire, and affect and make the matter either of their care or rejoicing. If ye could but look into the hearts of carnal men, and ſee what's within them, you ſhould find little in them but the world, and the things of the world; the honours of the world, and the pleaſures of the world, and profits of the world: theſe are thoſe which fill their ſouls, and thoughts and contrivances about theſe, are the things which moſt take them up, and reſide in them; they do not only creep into their hearts, as ſometimes they do into the beſt, that are even the dereſt Saints of God; but they lodg and dwell in them, they ſet open the door unto them, and give them welcome and entertainment; and that at all times and upon all occaſions, on the Lords-day, and in the exerciſes of Piety, ſuch duties and actions of Religion as we are now about: it is hard for thoſe which are good, and withal have great intereſts in the world, to keep their hearts wholly free from them; but for others which are not ſo, they do not care whether they do or no. They are not only in their Fancies, but in their Hearts; and they are not only in their Minds, but in their Affections. Theſe are the things which are their very form and eſſence, which do conſtitute and make up their Being, make them to be that which they are, and diſtinguiſh them from that which they are not, their affections to the world. And hence they have very properly the name of the world put upon them, which is the ſecond term here to be explained, what's underſtood by the world.
The third is, what's meant by Wiſdom, The world by wiſdom; ſurely, that's the Wiſdom of the world, as the other was the wiſdom of God. Well, but what now do ye call that here in this place? We may reduce it to two Branches, either firſt of all, the wiſdom of Parts and natural wit and ſagacity: or ſecondly, the wiſdom of ſtudy and induſtry, and acquiſite Learning and Philoſophy; their wiſdom which conſiſted in knowledg of natural things. Either of theſe make up humane wiſdom, and are ſuch as the world before explained, both may and did abound withal. Theſe perſons which are here ſpoken of in the Text, and eſpecially the Greeks and other Gentiles, they were very well ſeen in theſe; they were men of excellent parts in point of Wit; and they were men of excellent accompliſhments in point of Art; they were men of a deep reach and inſight into the myſteries of Nature, and yet for all that fell ſhort of the God of Nature, and that knowledg which they ſhould have had of him, and that occaſionally from thoſe very things which their skill extended and reacht unto. They were wiſe in each forenamed reſpect, and yet, as it is here ſaid of them, they knew not God for all their wiſdom, The world by wiſdom knew not God. Nay, but ſtay a little, let us a little examine that, and let this be the fourth and laſt term in order to be explained by us: How, namely, we can make this good, That the wiſe and learned men amongſt the Heathen, (for of theſe he here chiefly ſpeaks) how can it be ſaid of theſe, that they knew not God; foraſmuch as this ſeems to croſs and contradict ſome other paſſages of Scripture; where 'tis ſaid expreſsly, that they did know him? as for inſtance in Rom. 1.19. we read there of foreign, that which may be known of God is ſaid to be manifeſt in, for God had ſhewed it unto them. And again v. 21. becauſe that when they knew God, they glorified him not as God, &c. therefore it ſhould ſeem they knew him; that's ſuppoſed and taken for granted: How is it here then ſaid in this Text, that they knew him not? For this, we muſt take it (as I conceive) in theſe following Explications.
Firſt, They knew him confuſedly, but not diſtinctly, they knew him in the general, but not in reference to the right perſon; that there was a God they knew, and they could not poſſibly but know it; the light of Nature would not ſuffer them to be ignorant here, but know it they muſt: yea, but who this God was, is for the particular here, that they knew not; here they blunder'd, and were quite in the dark: The light ſhined in darkneſs, and the darkneſs comprehended it not, as it is Joh. 1.5. therefore we ſee how they run out into ſtrange kind of fancies, making this and that Creature to be a God unto them; and not pitching upon the true God indeed, which it concerned them to know. This is excellently declared to us by the Apoſtle in that admirable firſt Chapter to the Romans, ver. 21, 22, &c. They became vain in their imaginations, and their fooliſh heart was darkened. Profeſſing themſelves to be wiſe, they became fools, and changed the glory of the incorruptible God into an image made like unto corruptible …, and to birds, and to four-footed beaſts, and creeping things.
Secondly, They knew God imperfectly, and according to ſome weak and ſlender apprehenſions which they had of him in their minds, but they knew him not in the latitude of thoſe Excellencies which are to be found in him. If they had ſome glimpſe of the true God, and did rightly pitch upon that, yet they did not rightly conceive of him in their thoughts, according to thoſe Divine Attributes which are proper unto him; his Goodneſs, and Juſtice, and Wiſdom, and Omnipreſence, and Omniſcience, and ſuch as theſe; in theſe they did not know him. No, but they thought God rather to be altogether ſuch an one as themſelves; as it is Pſal. 50.21.
Thirdly, They knew God notionally, and in the ſpeculation; they had ſome apprehenſions of him in their underſtanding. But they did not know him practically, and in the effects, ſo as this knowledg had any influence upon their hearts, for the ordering of their lives and converſations. Thus they were ignorant of him, & did not know him ſo as to fear him, to love him, to honour him, to obey him, &c. And this is indeed ſuch an ignorance as oftentimes does very much prevail not only out of the Church, but in it; not only amongſt Pagans and Heathens, but alſo (as we may take notice of it by the way) ſometimes even in profeſt Chriſtians, amongſt whom 'tis ſo much the more abominable. There are a great many people in the world which have a great deal of knowledg and common illumination, in whom that knowledg notwithſtanding does not produce any gracious effect to the bettering of them; like glow-worms which have light without heat, and their heads are bigger than all the reſt of them beſides. This is that which is moſt common and dangerous in great Wits (as we ſhall ſee more afterwards) and therefore requires ſo much the greater heed and care for the avoiding of it. Take heed of reſting in the partaking of any knowledg which does not put forth it ſelf in ſome anſwerable activity and operation. For as every Divine Truth in regard of the nature of it, is ordained to ſome practiſe; ſo indeed it is not known to purpoſe except it be put into practiſe. Theſe Gentiles, becauſe that when they knew God, yet they glorified him not as God, but in the midſt of all their knowledg were many of them very baſe and wicked livers, Adulterers, and Fornicators, and Drunkards, and Idolaters, and the like, yea, and the beſt of them which were free from thoſe ſins were unthankful and proud; therefore they are ſaid not to know God, when in a ſort and ſenſe they did know him; Quod curioſitate invenerant ſuperbiâ perdiderunt, as Auſtin ſpeaks what they found out by their wit, they loſt by their pride. They knew God ſpeculatively, but they did not know him powerfully.
Fourthly and laſtly, They knew God Eſſentially, as conſidered in his own nature, but they knew him not Diſpenſatively & repreſentatively, as exhibited in Chriſt. Thus they knew not God; neither indeed, in the caſe they were, could they know him. They knew not God, that is, Immanuel, God with us; God manifeſt in the fleſh; God taking our nature upon him, and becoming a Mediator for us, Him they did not know. This is clear out of divers places of Scripture, and cannot be queſtioned. Thus Joh. 1.10. ſpeaking concerning Chriſt, He was in the world, and the world was made by him, and the world knew him not. And ſo 1 Cor. 2.8. Whom none of the Princes of this world knew, for had they known him they would not have crucified the Lord of glory. The world knew not Chriſt, neither in his Perſons, nor yet in his Offices, ſo they knew him not. And being they knew not Him who was the Image of the Inviſible God, the brightneſs of his Glory, and the expreſs image of his Perſon, as the Apoſtle calls him; In this reſpect, and upon this account it is ſaid of them, that they knew not God; to know God, and not to know him in Chriſt, is as good as not to know him at all; for what's to know him ſo, but to know him rather to our own confuſion and amazement, and greater horrour of ſoul; it is to know him as an enemy, and to know him as an angry Judg, and to know him as a perſon at variance and difference with us, as a conſuming fire, and one whom there's no coming near; this is a very uncomfortable knowledg of him: but now to know him in the union of our nature, and in his Majeſty vailed with our fleſh, this is ſweet and pleaſing indeed; this is the knowledg which is manifeſt in the Goſpel; but this the world at preſent knew not, they knew not God in Chriſt. And that's the fourth and laſt term which lies here in the Text to be explained; what is meant by their not knowing of God. And thus much for the Explication of the Words.
I come now in the next place to the Propoſition it ſelf thus explained as it lyes in the Text, That in the wiſdom of God the world by wiſdom knew not God. Which affords us this obſervation, as the Moral of all, That the greateſt Wits of the world having no more but the common light of nature, and the advantage of humane Accompliſhments, are oftentimes exceedingly to ſeek in the ſpiritual and ſaving knowledg of God. This is the Point which here lyes before us to be conſidered by us. And I ſhall endeavour to make it good by a threefold conſideration, and that founded upon the words of the Text.
Firſt, The inſufficiency of the Medium.
Secondly, The weakneſs of the Faculty.
And thirdly, The perverſneſs of the Subjects.
Firſt, The inſufficiency of the Medium, and that is the Glory of God ſhining forth in the Creatures, which is here called the Wiſdom of God. This of it ſelf is inſufficient to the producing of ſuch a kind of knowledg as this is. Indeed it has in a ſort ſome ſufficiency in it, as is here intimated and implied unto us, foraſmuch as the world is cenſured for not improving it, and from hence they are ſaid to be without excuſe, foreign, Rom. 1.20. but yet it is not ſufficient wholly and fully to ſuch an end as we ſpeak of; this is moſt certain and unqueſtionable, that every creature has ſome kind of footſtep and impreſſion of the Deity upon it, Quaelibet Herba Deum, as we uſe to ſpeak. There's not the leaſt ſpire of Grace, but it ſignifies and preſents a God to our thoughts, much more the whole Body of the Creation. This does exhibit and preſent God a great deal more fully. But yet God as he is laid open in the Goſpel, and as he is made known in the Preaching of the Word, this the Creature does not ſhew, nor is able to do it; this is a point which cannot be known but by the Scripture and written Word of God, which thoſe who were Pagans and Heathens were unacquainted withal. To know God as a Saviour, and as the Author of Eternal Happineſs unto us, this the Book of the Creatures does not diſcover or make known; and therefore they knew not God, firſt of all, from the inſufficiency of the Creation, which is here denominated (as I have ſhewn) the wiſdom of the Medium of God.
Secondly, From the weakneſs of the Faculty, the world by wiſdom knew not God; that is, by its own wiſdom, and that wiſdom which is within the compaſs of it ſelf, ſo it knew him not. The wiſdom of the world is inſufficient alone of it ſelf to bring any people to the ſaving knowledg of God: this is clear out of ſundry places of Scripture; as for inſtance, in Mat. 16.17. when Peter had acknowledged that Chriſt was the Son of the living God, what ſays he unto him hereupon? Bleſſed art thou Simon Bar-jona, for fleſh and blood hath not revealed it unto thee, but my Father which is in Heaven: Fleſh and blood is no revealer of Chriſt, nor of the Myſteries which belong unto him. And ſo 1 Cor. 2.14. The natural man receives not the things of the ſpirit, for they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned. And ſo in the place before cited, 1 Cor. 2.8. Which none of the Princes of the world knew. The Princes of the world, who are they? theſe are not, as I conceive, only thoſe which are properly ſo call'd, earthly Kings and Potentates and the like, for but few of them had an hand in the actual crucifying of Chriſt; but by the Princes of the world we are to underſtand rather the great Rabbies and Doctors of the world, which were as it were Princes for learning and humane knowledg, which did Dominari in Scholis. The Scribes and Phariſees, the Philoſophers and Naturaliſts, and the like, theſe were Principes ſeculi hujus; and which notwithſtanding were wholly ignorant of Chriſt. So that we ſee how men may much abound in worldly wiſdom, and yet fall ſhort of Evangelical knowledg.
Firſt, Becauſe this Myſtery of the Goſpel it is a thing which is meerly dependant upon the will and counſel of God himſelf; that which has its ſole ground work and foundation in the wiſdom of God, that cannot be diſcovered or diſcerned by the meer wit and wiſdom of man: now thus it is with the Doctrine of the Goſpel, and the way to Salvation by Chriſt, it is a thing purely dependant upon Gods Wiſdom and Decree for the accompliſhment and revelation of it. Hence it is ſaid in Scripture to be the Wiſdom of God in a myſtery, and the hidden Wiſdom which God had before the world ordained to our glory, 1 Cor. 2.7. Again it is ſaid to be hid in God, Eph. 3.9. that is, in the ſecret of his own purpoſe and eternal counſel. This makes it to be ſuch as is beyond the reach not only of the wiſeſt men in the world, but likewiſe (without particular revelation) of the Angels themſelves.
Secondly, As it is hid in God, ſo it is alſo hid by God; and that of purpoſe, oftentimes, from thoſe which are otherwiſe the wiſeſt men in the world: thus we have it in that acknowledgment of our Saviours, Mat. 11.25. I thank thee, O Father, Lord of Heaven and Earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them unto babes. Even ſo, O Father, becauſe it ſeemed good in thy ſight. God does think fitting ſometimes in his infinite and unſearchable wiſdom to conceal and hide from the great ones and Rabbies of the world, thoſe things as concerning Religion, which yet he diſcovers to mean perſons. And ſo (if we will) we may apply the phraſe in the Text in another ſenſe than as yet we have taken it; In the wiſdom of God, the world by wiſdom knew not God, namely by taking this Wiſdom of God Oeconomicè, as well as Objectivè; God did ſo order it, diſpenſe it in his Providence and unſearchable Wiſdom, that the world by all their wiſdom ſhould not attain to the right knowledg of him.
Thirdly, The world by the ſtrength of natural wiſdom is not able to know God in Chriſt, in regard of the diſproportion betwixt the faculty and the object; the knowledg of Chriſt being of a far different and contrary nature and condition hereunto. We know that no faculty can act beyond its own ſphere, nor reach an object which is above it ſelf. As bodily eyes cannot ſee ſpiritual ſubſtances, no more can wit and natural ſagacity be able to reach the knowledg of God in Chriſt, which is an object tranſcendent unto it.
The improvement of this Point to our ſelves is not (as ſome would make it to be) from hence to caſt a reproach and diſparagement upon Wit and Parts, and humane learning ſimply conſidered; it is not in the ſenſe of the times (at leaſt of many fooliſh people in them) to cry down Schools and Colledges, and Univerſities, and ſuch places of Learning and Education as theſe are; nor to diminiſh or take off from thoſe which are eminent in ſuch kind of perfections; humane wiſdom and wit, and skill in Philoſophy, and ſagacity, they are ſingular gifts and endowments, which proceed from God himſelf, and God does highly honour thoſe perſons whom he does beſtow them upon; for which reaſon we are to honour them alſo: and whoſoever ſpeaks againſt them, they ſpeak evil of the things which they know not, as the Apoſtle ſpeaks. It may be requiſite for us therefore to conſider the right ſenſe and meaning of theſe things, that we may not miſtake. There's a threefold diſparagement eſpecially, (if ſo be I may call it a diſparagement) which we do juſtly and moſt deſervedly caſt upon humane learning, and the wiſdom of the world.
Firſt, Comparative and Excluſive, we do diſparage it and diminiſh from it ſo. Humane learning, if we compare it with Divine; and worldly wiſdom with the wiſdom from above; here it is as good as nothing, a very poor and mean buſineſs. For a man to know all kind of things in the world, and in the mean time to be ignorant of Chriſt and thoſe things which concern his ſoul, this knowledg will in effect profit him nothing, and he is but a very Ignoramus. There's no compariſon to be made betwixt them; we ſee how the Apoſtle himſelf ſets it, when he ſpeaks to this point, Phil. 3.8. I count all things, ſays he, but dung and droſs for the excellency of the knowledg of Chriſt Jeſus my Lord, &c. Saint Paul was a very learned man, and that in the Myſteries of humane learning, a great and deep Scholar; yet when he compared his knowledg here with the knowledg of Chriſt and the Goſpel; here he ſet it at a very low rate, and ſo indeed it was to be ſet, and is ſo ſtill to be by all others whatſoever. Thus far now we diſparage humane wiſdom, as we do droſs by ſetting it below Gold; not abſolutely, but only by compariſon. And that's the firſt Explication.
Secondly, We do diſparage Humane wiſdom, Ʋt fundamentum ſuperbiae & carnalis confidentiae, as a ground or argument of pride and boaſting, and carnal confidence; wit, and learning, and parts, and the wiſdom of the world, they are very noble and excellent qualifications, but yet they are ſuch as none have cauſe to be proud of, or lifted up with whoſoever they are. There's no man who has any of theſe things in the greateſt meaſure that can be, who has any reaſon to ſwell in himſelf for the enjoyment of them. If he conſiders either how he comes by them, which is only by gift; or if he conſiders how eaſily he may loſe them, and may have them taken away from him; or if he conſiders how they are ſuch gifts as may be beſtowed even upon enemies and wicked men, theſe are enough to cut the plumes of his pride, and to keep him from being puffed up for them. And that's a ſecond Diſparagement which we lay and caſt hereupon.
Thirdly, and more principally, to our preſent purpoſe, we do diſparage humane wiſdom, In ordine ad talem effectum, in reference to ſuch an effect as this is, which is to bring thoſe that have it to the ſaving knowledg of God in Chriſt. Here the wiſdom of the world is too weak, and of ſmall or no effect; it cannot do this. Take a man in his pure Naturals, and the meer accompliſhments of humane wiſdom, and he cannot by theſe things procure to himſelf any knowledg in Religion, and the Myſteries of Salvation. And that again in a two-fold Explication: Firſt, He cannot do it immediately, as an effect flowing from ſuch a cauſe; Wit it cannot dive into Grace (as I ſhewed before) it is too weak and ſhallow here. Nor ſecondly, He cannot do it meritoriouſly, by way of merit and deſert at Gods hands in the right uſe of his parts and natural knowledg. The Pelagians teach this, That an Heathen by a good improvement of the light of Nature, and doing that which in him lyes, may merit at Gods hands the revealing of Chriſt unto him, and the beſtowing of ſaving Grace upon him; but this has no foundation in Scripture, and is contrary to experience alſo. The world by wiſdom knew not God; their other knowledg did not obtain this for them.
Go to now, let us ſee then in what ſenſe we do diſparage this wiſdom of the world; namely as in another caſe we ſeem likewiſe to diſparage good works, when diſputing againſt our Adverſaries the Papiſts we ſeem to diminiſh and take from good works; this is not ſimply conſidered in themſelves, but in order to Juſtification and Merit; when we ſpeak of good works in themſelves, as duties which are enjoined us by God, as evidences of our Sanctification, and as the ways wherein we tend to Salvation, and the Kingdom of Heaven, ſo far forth we ſpeak honourably of them; but when we ſpeak of them as making us perfect and to appear righteous in the ſight of God, and to deſerve at the hands of God for us, here we diſclaim them. So likewiſe here as concerning humane wiſdom, when we ſpeak of it as a common gift of Gods Spirit, and ordained to ſuch and ſuch ends within its own compaſs, here we admire it. But when we ſpeak of it in reference to Religion, and the finding out of the ſaving knowledg of God in Chriſt; here we cannot but mightily undervalue it, the world by wiſdom knew not God; that is ſecondly, from the weakneſs of the faculty.
The third is, From the perverſeneſs of the ſubjects; namely thoſe perſons in which this wiſdom was, they did not do their duty, nor ſtill do not to this purpoſe as they ſhould, but rather the contrary, and from hence it comes to paſs oftentimes that they are as they are. This is a certain truth, that though the world by wiſdom could not know God in that ſenſe as we have ſhewn it, yet they might have known him more than they did, if they had given themſelves to it. But there was (and is ſtill) a manifold obſtruction upon them, which is a great hinderance and impediment hereunto:
As firſt, Their non-attendancy, that they did not heed nor apply their minds to theſe things. A Scholar that looks off of his Book, will never learn his Letters, let them be written or printed before him in never ſo fair and elegant a character. Even ſo it is with us to this purpoſe, the Book of the Creatures it is a Book which is very fairly written, and every letter in its full proportion, ſo that he that runs may read it, as the Prophet ſpeaks. And the Apoſtle Paul tells us, as we may read, Rom. 1.20. The inviſible things of God from the creation of the world are clearly ſeen, even his eternal power and Godhead. The Power, and Wiſdom, and Mercy, and Goodneſs of God, &c. theſe are written upon every Creature, and may there be read by us: But this is that evil which is in us, that we do not always ſo attend unto it as becomes us to do; we take and enjoy the Creatures only, as other Creatures, to draw the natural ſweetneſs out of them; but we do not as we ſhould do, improve them to a ſpiritual advantage, which is the priviledg belongs to us of all other Creatures; we may ſee and taſte God in the Creature, which the others cannot. There's our non-attendancy.
Secondly, It proceeds from idleneſs and want of taking ſome pains with our ſelves to dive into theſe things: though there's a great deal of God which lyes upon the top of every Creature, and the whole world is a leſſon to us to this purpoſe; yet by ſtudying and further ſearch into the Creature, we may ſtill ſee more of him than otherwiſe we can, or than otherwiſe we do. We ſhould conſider the works of Gods hands, as the Pſalmiſt ſaid himſelf did; which was not only with an ordinary obſervation, but ſome ſpecial intention hereupon, and review again of it. This, becauſe the world did not do, they came from hence to be ignorant of God and not to know of him ſo much as they ſhould. A Scholar muſt not only read but ſtudy, that will improve in any knowledg.
A third obſtruction to this knowledg, is pride and ſcornfulneſs of ſpirit, becauſe men think themſelves too good to be taught or learn any thing. And here now we have a further ſenſe of theſe preſent words in the Text, than as yet we have ſpoken unto: The world by wiſdom knew not God; that is, not only by taking it privatively, but by taking it poſitively. Here is not only Ignorantia purae negationis, but Ignorantia pravae diſpoſitionis, as we uſe to diſtinguiſh. It is not only, that by wiſdom they knew not God, but by wiſdom they were further ſet off from the knowledg of God; their humane wiſdom was here obſtructive and impedimental unto them. This it was not in it ſelf (as I have already opened unto you) but accidentally through their own perverſneſs, and the corruption of their own evil hearts. A naughty and unſanctified heart, it makes the worſt uſe of every thing, even of thoſe things which are the moſt excellent of all; and ſo amongſt the reſt, love of worldly wiſdom, that which ſhould draw them ſo much the nearer to God, it ſets them ſo much the further from God. Thus it was here with theſe preſent people, Ingenio pereunt, they are undone by their own wit; and thus 'tis with many others beſides. They know ſo much of other things, as that they care not to know any thing of God: They ſay to the Almighty, Depart from us, for we deſire not the knowledg of thy ways, as it is in Job 21.14.
Well, to cloſe up all now with a brief word of Application, let us conſider what does reſult from theſe truths and obſervations for our own uſe and improvement. And firſt let us here take notice of the corrupt nature which is in man, to be abaſed and humbled for it: The world in the wiſdom of God, by wiſdom knew not God: what a perverſe world was this now in the mean time, that made no better uſe of thoſe helps which were afforded unto it for its furtherance in knowledg. Here were two ſpecial helps (which though in ſome reſpects we have diſparaged and diminiſhed from them, yet) in other reſpects do remain intire, and they are the wiſdom of God on the one part, and the wiſdom of man on the other: The wiſdom of God in the Creatures, for the Book and opportunity of teaching; and the wiſdom of man in the mind for the skill and opportunity of learning. Both of theſe taken together, they leave the world without excuſe. There are two ſpecial caſes wherein we pity rather than blame ſuch perſons as are deſtitute of learning: The one is when they want Books, and the other is when they want parts; thoſe which have no very excellent pregnancy of parts, or quickneſs of wit in themſelves, yet may know; with the help of a good Library they make a ſhift to get ſome competent knowledg. Again, thoſe which have no great ſtore of Books, yet if they have quick and nimble parts, they are able to beat things out of themſelves, if they will ſet themſelves to it; and they carry as it were a Library about them in that reſpect. But now where both theſe meet together, ſurely here's a very great advantage and opportunity indeed, and it's a ſign of very great lazineſs and negligence to be a dunce here. Why this is now the caſe with the world for the knowledg of God. Here's Books enough, the Library of the Creature, which is here called the wiſdom of God. And here's parts enough, even the wiſdom of the world; and yet the world for all this, it knows not God. What a ſtark and ſtaring ſhame is this! and how much to be abhorred. But here we ſee the corruption of our nature, which we have hence cauſe to abhor and bewail. And that may be the firſt Application.
Secondly, Seeing the world by wiſdom knew not God, let us then labour to find ſomewhat more in us than worldly wiſdom; let us not reſt our ſelves in tha kind of knowledg, which we may have, and ſtill be ignorant of God; but labour and endeavour with our ſelves to reach to an higher pitch and perfection than conſiſts barely in theſe inferior ſpeculations; what is it for us to have skill in every thing elſe, if we have not skill in Religion an ſaving of our own ſouls? What is it for us to make good others evidences for earth, if we cannot make good our own evidences for Heaven? I beſeech ye, let us ſeriouſly think of ſuch matters a theſe are. Humane wiſdom and Divine they are not inconſiſtent (as I have ſhewn) in the nature of the things themſelves, but yet they are many times inconſiſtent in the ſubject, in which they ſeverally are, and do not always meet together in one and the ſame perſon; and that is, becauſe they are excellencies of a different nature. As ye know in Profeſſions which are independant upon each other, there may be skill in the one, where there is not skill in the other; ſo alſo here.
Thirdly, Let thoſe who know God, and have this worldly wiſdom, ſee what cauſe they have to bleſs God, and to acknowledg his goodneſs to them; thoſe which are at once both men of parts, and men of grace and piety alſo, let them here knovv hovv they came by each, and eſpecially by the latte of them, to vvit, the knovvledg of God in Chriſt. Fleſh and blood has not taught it them. It vvas not their vvit which made them that vvhichwhich they are, but the free grace and goodneſs of God unto them, vvhichwhich carried them into an higher ſtrain of ſpirit.
And again, for thoſe who deſire this wiſdom, let them learn hence to vail and cover the other, and lay it down in order to the other, where it makes any oppoſition and reſiſtance, yea where they have formerly too much ſtood upon it, ſhew their remorſe and repentance for this folly by another courſe; as thoſe in the Acts which were converted, they renounced their curious arts, witchcraft and ſorcery, and the like, and brought their books and burnt them before all men, Act. 19.19.
Yet to conclude, let me add one thing more, and that's this, That though humane wit does not give Grace of it ſelf, yet it does ſometimes forward the means of Grace, and accordingly is to be improved by us. As the Star occaſionally led the wiſe men to Chriſt, Mat. 2.
Again, though Parts make us not good at firſt, yet when we are good they are good helps to make us better, and more uſeful in the exerciſe of piety; and ſo likewiſe are we conſcionably to uſe them.
And thus now I have done with the firſt General Part in this Verſe, viz. The worlds neglect and miſs-improvement of the opportunities of knowledg, in theſe words, The world by wiſdom knew not God. Now the ſecond is the ſupply of this defect by a new kind of diſpenſation to them. After that, &c. it pleaſed God by the fooliſhneſs of preaching, &c. But of this (God willing) we ſhall ſpeak in the next Sermon.