SERMON CVI.

THis Text hath discovered two sorts of wise men, The wise man after the Spirit, and The wise man after the flesh; as also, Gods determination about the later, which is full of admiration and terror. He hath not cho∣sen many wise men after the flesh. The characters of carnal wise men, you heard the last day. I shall conclude the first subject here enumerated at this time, and that which remaineth to be considered in the first place is, What are the Rea∣sons why God passeth by this humane wisdom, and makes no account of it, Would it not have made much for the honour of the Gospel? Would it not have been a greater credit and ornament to Religion, to see all the great wise men of the world, to have done like the wise men of the East that came to adore Christ, though lying in a stable? Is not this History famous, that wise men should come so farre, and bring their external oblations, and testimonies of high respect to Christ, in that mean and contemptible way, and that in danger of their lives by Herod? In outward judgement these might have been called, The fools of the East, rather then the wise men. This did wonderfully celebrate the name of Christ; and may not a man say, If God would thus affect all the wise men in the world, would not godlinesse and religion be freed from those blemishes and scandals that have been and still are upon it? They are the simple and more foolish sort of people, that set themselves to the power of reli∣gion: None of the subtil profound and wise men of the world will venture too farre this way. This I confesse is a very plausible pretence, and might have de∣ceived many, did not one example of our Saviour wonderfully confound such objections, where you may see him wonderfully affected with this divine dispen∣sation, his heart is greatly moved with it; I thank thee, O Father, that thou hast hid these things from the wise, and hast revealed them to babes, Mat. 11. 25. The Text saith, he made this confession in a publike and solemn manner by way of thanks∣giving unto God. So then, if this riddle of Gods dispensation be unfolded by Scripture-direction, we shall see matter of great praise and joy, not muttering or repining at Gods providence. And in this way of God there may be reason on Gods part, why he rejects such; and reasons on the carnal wise mans part, why he is refused.

Page  617 And for the first, One eminent and visible reason, why God lets not the destroying*Sword, as to the Israelite, but the Scepter of Grace passe over this wise man, is to teach us that humane wisdom hath no merit or causality, yea hath no disposition or preparation to the enjoyment of Christ. For when we see God so ordering it, That not many wise, not many prudent and subtil men are advanced to this crown of glory, all the world seeth it, That it is not humane wisdom or prudence, but the meer grace of God that makes the difference. The Apostle doth often in∣form those that were converted, That it was not for any works they had done, but by grace onely: So then, God who aimeth at his glory in all things, that every mouth might be stopped, that no man might say, I had a better under∣standing, I had a quicker insight then others, therefore God chose me, he takes such as are Babes and foolish comparatively, and bestows immortality and glory on them. Had the wise men of the world been called, then Achitophel, Whose counsels, were as the oracles of God had not been refused. The Heathens many of them gave a large testimony of their great wisdom; yet none of the Platoes, the Aristotles, the Tullies of the world did God make use of; but Piscatoria sim∣plicitas, the mean things of the world were the fittest way for God to make his own greatnesse known; and hence it is that by sad experience we see men of the quickest parts, the nimblest wits, the most constant memories, yet to be the furthest off from the Kingdom of heaven. Its Gods way, he alone will have the glory, and to him only it doth appertain, and therefore he takes not those who may plead any internal worth in themselves.

Secondly, God will hereby teach us; that he doth more regard the least degree of a*true humble and saving knowledge of him, then he doth all the humane wisdom in the world. That as the Scripture cals that tongue, Isa. 50. 4. The tongue of the lear∣ned in the Preacher, who is able to speak a word of comfort in due season to a contrite broken heart for sinne; So that man is a wise knowing man, who hath the fear of God in his heart, and thereby departs from all evil; and indeed as in beasts, that is their proper wise instinct they have; whereby they are able to avoid that which is evil and hurtful to them; so in man, that is his proper wis∣dom to avoid that which is his greatest evil. Now the greatest evil of a man, as a man, is sinne. For he being made rational and after the image of God, and for that glorious end of eternal happinesse, that is his proper evil which depriveth him of this, and onely sin doth that: Oh consider then thou art wise, when thou canst refuse all those sins that do so easily beset thee! Thou canst cry out, as they did of the deadly herb in the pot; This is death, yea this is damnation. Observe what is that which makes a man approved of by God, it is not his great wisdom, his great learning, but a practical knowledge of himself and of Christ. Aristotle said concerning the natural knowledge of the heavens in their nature and motions, that a little knowledge that way is greater then much knowledge of the sublunary things, but certainly the practical knowledge of heavenly things is farre more necessary then the speculative knowledge of all Arts and Sci∣ences. Let him that glorieth glory in this, that he knoweth God. Do not then boast thy self either of outward greatnesse or inward excellencies of the minde, for thou art not to be compared to the meanest person in the world, how con∣temptible soever, that doth in a saving manner know God: This is eternal life to know God, Joh. 17. 3. You cannot say, wisdom, honour, riches are eter∣nal life.

Well, as these may be reasons on Gods part, so if you consider the earthly wise * man, There is more hope of a fool then of him; His wisdom is like a Sword in a mad mans hand, his wisdom is the continual offensive weapon that he lifts up against God. For

First, A man of carnal wisdom is depraved and defiled there where the first motions*of conversion should shew themselves, and that is in the understanding. Light is first made by God in the new Creature, as it was in the old creature of the world: Page  618 Now, saith our Saviour, If a mans eye be dark, the whole body is darknesse, Mat. 6. 23. Were it not then that thou art so wounded in thy minde, that it is so fleshly and so corrupt, there were greater hopes of thy Salvation. So then, how necessarily must this wise man perish, whose whole wisdom and understanding is only to damn himself! His wisdom is against God, all his arguments, all his reasonings they are against his own soul, against that way of godlinesse, in which onely he can be happy. Aquinas observeth, That faith is more difficult in a learned man then in another that is more ignorant, because the learned man knoweth more objections against the truth, is able to raise such arguments, he doth not wel know to solve again; and this is much more true in a carnal wise man: Oh the many cavils, froward objections, subtil reasonings that he hath to put off the commands of God! This right eye then must be pulled out ere thou wilt walk in Gods way.

2. No marvel if God refuse such, for they are his greatest enemies. They oppose his * glory, the kingdom of Christ, & his people; and howsoever God indeed doth some∣times lead Captivity captive, and triumph over his enemies, by changing their hearts; yet there are others whom he doth oppose, and crusheth into pieces; and thus commonly God doth with wise men of the world, The Lord knoweth that their thoughts are but vain: He catcheth the crafty in their own thoughts: He will de∣stroy the wisdom of the wise, 1 Cor. 3. So then no wonder if God passe by such men, for there are no greater enemies in the world to him then such. The Apo∣stle Jam. 3. giveth three properties of this carnal wisdom, Its earthly sensual, devil∣ish, It hath all the wickednes of men and devils in it. Its earthly, that is, wholly in∣tent to get all earthly advantages, whatsoever is profitable and great in this world, that this wisdom reacheth after. Then its sensual, destitute of the Spirit of God, as Jude argues it, being wholly fixed upon the lusts and pleasures of sin.

Lastly, Its devilish; as godly wisdom is a beam of the divine Light; so this carnal wisdom is part of that devilish wisdom that is in the Devil. The Devil he * is called 〈 in non-Latin alphabet 〉 because of his knowledge. So that you see, the more knowledge, the more understanding a man hath, if not sanctified, the more devilish he is, the nearer he comes to a devil. So that as the devil is called the red Dragon for his subtilty and cruelty against the sheep of Christ, Thus you have many car∣nal wise men, Dragons rather then men; So violent and bitter are they against all the wayes of holinesse.

In the next place let us consider an Objection, for this Doubt may arise, If God reject wise men after the flesh, Doth not this condemn all humane wisdom? How * can any man in any prudent and discreet way manage his affairs, especially in evil and dangerous dayes, if no prudence be allowed? Yea doth not our Savi∣our, though he command all spiritual fortitude and courage, all self-denial and readinesse to take up the crosle, all integrity of aims and ends, yet withall he bids us, Be wise as Serpents, Mat. 10. 16. and commands us to beware of men, Mat. 10. 7. Did not Christ himself when his adversaries came with captious que∣stions, as in that about paying tribute to Caesar, Mat. 22. wisely prevent their en∣snaring of him; and so Paul, though as ready to lay down his life for Christ, as men are their cloaths when they go to rest, yet in those troubles he had about his enemies, he discovered much civil prudence, did by his wise carriage put his adversaries to it, that they were often frustrated, and Paul both kept his inno∣cency, and yet saved himself.

To answer this, It cannot be denied but that discretion and civil prudence is * an excellent gift of God; and to have zeal but not knowledge and wisdom is to have strong legs, or body, as Samson had, but no eyes. The men of Issachar had this great commendation, That they were wise men, and knew the times and seasons, and what was fit to be done. And certainly prudence (though there be a danger of it, lest it should degenerate into craft and carnal policy) yet of it self it is an excellent grace and ornament to Religion; It preserveth godlinesse from that Page  619 contempt and scorn it is apt to receive in the world; In a mans sufferings its the great comfort, that its not for my rashnesse, for my unadvisednesse, my busie sinful medling, but for a just and necessary duty I suffer. How then may the wis∣dom of the flesh that is sinful be distinguished from lawful and commendable * prudence?

And the first palpable difference is this, Lawful prudence is alwayes accompa∣nied with integrity and innocency; but carnal policy hath hypocrisie, guile and guilt with it. Let a man be as wise as he can be, only let him commit no sinne, let him not play the hypocrite, let him not violate his conscience. Thus our Saviour giveth that excellent rule, Be wise as Serpents, be innocent as Doves, Mat. 10. 16. If thou hast much of the Serpent in thee, but none of the Dove, thou hast none of this commendable wisdom; Let not the Serpent eat up the Dove: Oh but where is this happy bounding of prudence and integrity! Many men have not only the prudence of the Serpent, but the poison of the Serpent also. Never then think that is any lawful wisdom which runneth thee into a sin. Its as if a man to prevent a disease should eat a great deal of poison. The losing of thy integrity, thy innocency or peace of conscience, is a greater folly then any acts of thy pru∣dence will commend thee for wisdom. So farre therefore as prudence can finde out a way to escape, and yet keep integrity, this man doth hit the mark, and is like those skilful Benjamites that could shoot to hit a very hair.

2. Lawful true prudence hath for its end the glory of God, the promoting of his*truth, the advancing of Christ; but now fleshly wisdom hath no other end, but self∣preservation, self-advancing. We read of Paul, who did so wisely carry himself that he could without any sin or hypocrisie become all things to all men; But what was his great end? it was to gain some: It was not to make his advantages of them, but Christs. And thus in another place he saith, He had caught them by guile, 2 Cor. 12. 16. But how? Not for himself but for Christ. So that all the prudence Paul used in the preaching of the Ministery to preserve his liberty, and to save his own life, was only to further the Gospel, and to propagate the truths of Christ, That the Church of God might receive no detriment, thy ends will abundantly distinguish what kinde of wisdom it is thou hast. If a carnal earthly wisdom, thou matterest not Gods glory, not his truth, not his worship, but thy own safety; whereas godly prudence regards this most, and saith of the truth of God and his glory, as they did to David, Thou art better then ten thousand of us, thou shalt not go into danger; and by this it appeareth, that only a godly man is wise, for he only can propound such divine and publick ends to himself.

3. Carnal wisdom is only the ability and enlarging of the intellective parts of a*man. His judgement, his invention, his memory; but then for the heart, the will and affections, they remain wholly in sin, so that such men have no inclination, no delight in any thing but what is evil. But now godly prudence is accompanied with the sanctification of the heart and affections, they are made obedient and flexible to God, they are set upon no earthly thing beyond the bounds God hath prescribed, and this is a main difference; for according to some Philosophers opinion, and the Scripture seemeth to incline that way, The heart is the seat of all wisdom, Cor sapit, pulmo loquitur, is the old saying. So that if the heart be carnal and polluted, then the wisdom thereof is so; and commonly the corrupt will and affections bribe and defile the understanding; so that we may say in fleshly wisdom the heart and affections they are corrupted, and then they corrupt the understanding, that whereas the understanding should go before them, they go before the understanding, and it is with such a man, as Copernicus saith it is in the great world, the earth moveth, and the Sun stands still, so their earthly affections they move, they work, they do all, and their reason or wisdom stands still, not directing at all; but godly prudence that sanctifieth a mans will and affections, it beginneth in the head, and so descends to the heart, I pray God ye be sanctified in spirit, soul and body; It beginneth first in that which is most Page  620 sublime and intellectual in a man. So then fleshly wisdom is like a Glow-worm upon a dunghil, there is some lustre, but on a noisom dunghil; they have parts, abi∣lities, but like a jewel in a Swines snout; whereas this wisdom is said to be first pure, Jam. 3. 17. and then follow the other properties, its first pure.

4. This godly prudence, as its very active in doing, so its as patient and admira∣ble*in suffering Holy prudence walketh by lawful rules to avoid danger; but if God will exercise them, then its as wise to bear them with the flourishing exer∣cise of all graces. Now fleshly wisdom is subtil to escape miseries, but if fallen into them, then toileth and vexeth a man like a wilde bull in a net. He hath no skill, no understanding to lay himself low before God: Now wisdom is as much, if not more seen in suffering then in doing. Therefore Jam 1. speaking of the afflictions Gods people would be plunged into, he addeth, If any man lack wisdom, let him ask it of God, that is, wisdom to bear afflictions, to account it all joy when they are beset with them. Howsoever Christ hath commanded his Disciples prudence, that they may escape all dangers, yet he hath withall told them, That all their wisdom, and all their godlinesse shall not preserve them from per∣secution, but they must go many of them at least through the red Sea of their own bloud into the Land of Canaan; now when all this doth befall them, they take it thankfully, they rejoyce they are accounted worthy to suffer for Christ; they are not weary of Christ and his wayes, though they cost them so dear; but now the carnal wisdom of man, if after all the shifts and subtil plots he hath used, he fall into danger, then he is confounded, then he crieth out, then he roareth and curseth, and is like the Sea foaming out its froth. And thus for the first Obje∣ction, I shall a little touch upon another, and that is, Some may think from hence * may be gathered a very popular Argument against humane learning: for if they are not many wise men after the flesh that God takes, then this humane learning is not at all to be regarded; Those that have the wisdom of the Spirit, they ought to be exalted only.

Briefly to answer this, That although humane learning without the Spirit of * God, and the power of Sanctification be nothing but a tinkling cymbal, and is the greatest enemy Christ hath, and the onely pillar of the devils kingdom, yet in it self its a necessary qualification, especially to those that are in the Ministery, and although God chose fishermen, who at first were rude and illiterate, yet he afterwards endowed them with the knowledge of the tongues, and miraculous abilities of wisdom and utterance; and Paul had all that kinde of learning the Jews used to have, and besides was conversant in humane Authors, as appear∣eth by his quotations out of humane Poets; and Moses he was skilful in the learning of Egypt, which was then the onely famous place of learning. Now that learning of it self is a necessary qualification to the Ministers of the Gospel, appeareth by these Arguments;

First, The knowledge of the original tongues is a great part of humane learning,* yet how necessary that is, all the world seeth, for without that the Scriptures could not be translated into a known tongue and interpreted. The Bible would have been a sealed Book; how could men, and women, and children be able to read the Scriptures, had there not been learned men, who by great pains and stu∣dy obtained the knowledge of originals?

Secondly, Its requisite, because a Minister is to divide the Word aright,〈 in non-Latin alphabet 〉* which cannot be without the help of those arts, Logick and Rhetorick, which are properly subservient to that end; for although it be the Spirit of God that helpeth us to the sense of the Scripture in a spiritual saving way, we are not by our wit able to believe it, to apply it, to conform to it; yet as its a Text consi∣sting of words, and a coherence to make up the sense; so the instrumental way to discover that, is by the help of the arts, and therefore those that are unlearned they are said to wrest the Scripture, 2 Pet. 3. 18. to mangle and torture them to their own destruction.

Thirdly, The adversaries are learned, and every Minister ought to be able to gain-say*them.

Page  621 Lastly, Experience teacheth us, That when the arts and humane learning revived,*then truths were discerned from falshood: Which made the Pope hate learning, and account it Heretical to understand Greek; yea, one Pope would not suffer a man to name the word Academia, University; but this is by the way.

Use of Instruction: How happy and excellent a thing it is to have godly pru∣dence * and integrity to imbrace each other; not to let thy wisdom degenerate into earthly, carnal wisdom: Oh be afraid, when you are wise for earthly things, and have no understanding for heavenly! Oh! at the day of Judge∣ment this will be thy folly, thy madness: Thou hast been wise to heap up riches, but hast not been rich in faith or godliness; thou hast been wise to get the favor and love of the great ones in the world, but hast not been wise to obtain the favor of the great God: Sapiens non est, qui sibi non sapit: Now thou hast no wisdom for thy immortal soul, thy eternal happiness, for that which is of the greatest consequence: Therefore thou art not truly wise.