The second part of The Christian warfare; or the contempt of the world tending to arme and confirme the weake Christian against the tentations of prosperitie, and to preserue him from the immoderate loue of earthly things; by prouing vnto him, that both the world and worldly vanities are so base and worthlesse, that they deserue not to be esteemed and loued of a Chrstian, in comparison of Gods spirituall graces and heauenly ioyes. Written as an antidote against the poyson of worldlie loue ... By I. Dovvname Bachelar in Diuinitie, and preacher of Gods word.

CHAP. VIII.

Of spirituall wisdome.

ANd thus haue I shewed that worldly, carnall* 1.1 and ciuil vertues are to be cōtemned, in com∣parison of Gods spiritual graces, as being the ground of a most dangerous tentation, wher∣by our eternall good and saluation are excee∣dingly hindered; the truth wherof might further be shewed and exempled, by taking a view of all the speciall vertues comprehended vnder the general. But because this would be ouer long; & besides, it is very easie for any to fit that which hath been generally spoken, to the specials, I will only insist in one particular, namely, worldly and carnall wisedome,

wherewith many are bewitched with ouer much cunning, cozening themselues both of Gods grace and their owne saluation. And lest for want of distinct knowledge, we should contemne the good with the bad: I will first shew what kinds of wisdome are warrantable and commendable, that so we may the better vnderstand what that is which is worldly, wicked, and to be condemned: and afterwards I will set downe some reasons to perswade all Christians to contemne and hate it. For the former, we are to vnderstand, that wis∣dome is either diuine and spirituall, or else morall and ciuill. Diuine and spirituall wisdome is a gift and grace of Gods Spirit, bestowed only vpon the elect and faithfull, whereby we know God and his will reuealed in his word, and careful∣ly and conscionablie make a holy vse of this knowledge in our liues and conuersations: where I call it Diuine, because God only is truly wise, and the fountaine of wisdome, from* 1.2 whom those little streames, and small drops which are in vs, doe flow and distill: where also I distinguish it from that which is diabolicall, euen the deceitfull wisdome of the sub∣till serpent. And I say that it is spirituall, not only because it proceedeth from the Spirit of God, but because it is also chiefly exercised in spirituall and heauenly things. This wis∣dome is the gift of God: for as Iob saith, With him is wisdome* 1.3 and strength, and he hath counsell and vnderstanding; and how∣soeuer* 1.4 there is a spirit in man, yet the inspiration of the Almigh∣tie giueth vnderstanding. And Salomon saith, that the Lord gi∣ueth* 1.5 wisdome, and out of his mouth commeth knowledge and vn∣derstanding: whom another imitating, saith, that all wisdome* 1.6 commeth of the Lord, and hath been euer with him, and is with him for euer. Now this wisdome the Lord giueth by his Spi∣rit, and therefore the Spirit of God is called the Spirit of wis∣dome* 1.7 and vnderstanding, the Spirit of counsell and strength, the Spirit of knowledge and of the feare of the Lord: and he giueth it not vnto all, but vnto his elect and faithfull seruants alone, who are good in his sight, as the Wise man speaketh. To which* 1.8 purpose the sonne of Syrach, speaking in the person of Wis∣dome, saith thus: The Creator of all things gaue me a comman∣dement,* 1.9 and he that made me, appointed me a tabernacle, & said,

let thy dwelling be in Iacob, and take thine inheritance in Israel, and root thy selfe among my chosen. And lastly by the Author this spirituall wisdome is distinguished, from that worldly and carnall wisdome, which is inspired by the wicked spirit, the subtile world and our owne corrupt flesh.

Now this diuine and spirituall wisdome doth consist in* 1.10 our knowledge of God, and of his will, and in a holy obe∣dience thereunto, in the whole course of our liues; for it is partly speculatiue and in contemplation, and partly practicall and in operation: the former is vsually called spirituall wis∣dome, whereby out of Gods word we know generally what is truth, and what is falsehood, what is good, and what is e∣uill; and answerablie in our iudgements approue and chuse the one, and condemne and refuse the other: the latter is cal∣led spiritual prudence, whereby we are able to bring the for∣mer into vse vpon euery speciall occasion, putting difference betweene truth and falsehood, good and euill, chusing the one and refusing the other, according to those diuers cir∣cumstances, of persons, times, places, meanes and ends. So that the former is exercised in things generall and necessary, shewing what is lawfull, and what vnlawfull in it selfe; the other in things speciall and contingent, shewing what is fit and conuenient, and what vnfit and inconuenient in respect of circumstāces: which difference the Apostle maketh, where speaking of things indifferent, he saith, that all things were* 1.11 lawfull vnto him, but not all things profitable or expedient.

Spirituall wisdome therefore consisteth in the knowledge* 1.12 of God, and his will, ioyned with a practicall and holy vse thereof in our liues and conuersations; for without this the other is but an idle speculation, which deserueth not the name of wisdome or Christian prudence, the which is opera∣tiue, causing a man to make vse of that he knoweth, accor∣ding to that, Iam. 3. 13. Who is a wise man and indued with knowledge among you? let him shew by good conuersation his workes, in meekenes and wisdome. To which purpose one saith, that the chiefe wisdome is a commendable life, and a pure mind* 1.13 before God, by which the pure are ioyned with the pure, and the ho∣ly associated with the holy. And another saith, that that is wis∣dome

worth esteeme, which doth not flie in the wind of words, but* 1.14 consist in the operations of vertue. But when this wisdome and obedience are ioyned together, then are we truly said to haue attained vnto spirituall wisdom, whereby as our iudge∣ments are informed, so also are our affections sanctified, and our liues reformed and amended. And hereof it is that true wisedome is said in the Scriptures to consist in the feare of God; The feare of the Lord is wisdome, and to depart from euill* 1.15 is vnderstanding. And, the beginning of wisedome is the feare of* 1.16 the Lord, all they that obserue them haue good vnderstanding, his praise endureth for euer. Because, where the true feare of God is, it will make those who are indued therewith, to labour after the knowledge of Gods will, that knowing what is pleasing vnto him, they may imbrace it, and what displea∣sing, that they may auoid it: and for as much as they are al∣wayes in his sight, it will cause them awfully to demeane themselues as in his presence, obseruing his will, and yeel∣ding obedience to all his Commandements. And thus the Prophet ioyneth these together, saying, that the Spirit of the* 1.17 Lord should rest vpon Christ, the Spirit of knowledge, and of the feare of the Lord, and should make him prudent in the feare of the Lord.

Now this spirituall wisdome consisting in knowledge, o∣bedience,* 1.18 and feare of the Lord, is to bee learned no where else, but out of Gods word, in which hee hath reuealed his will, and vsed many effectuall reasons to moue vs to obedi∣ence; for so the Prophet Dauid saith, that the law of the Lord is perfect, conuerting the soule; the testimonie of the Lord is sure, and giueth wisdome to the simple. To which purpose another* 1.19 saith, that the word of God most high is the fountaine of wisdome, and the euerlasting Commandements are the entrance vnto her. And Hierome affirmeth, that true wisdome is a treasure which* 1.20 only groweth in the field of the Scriptures, the which is a iewell worthie to be bought with many pearles. So Dauid ascribeth all his wisdome to the instruction of this Schoolemaster: By thy Commandements (saith he) thou hast made mee wiser then mine enemies; for they are euer with me: I haue had more vn∣derstanding then all my teachers, for thy testimonies are my me∣ditation.

By thy precepts I haue gotten vnderstanding; there∣fore* 1.21 I hate all the waies of falsehood. Of which whosoeuer are ignorant (though they excell in worldly wisedome, yet they) are very fooles; as Ieremy concludeth: Surely (saith he) they are poore, they are foolish, for they haue not knowne the way of* 1.22 the Lord, nor the iudgements of their God.

And thus it appeareth wherein true wisedome consisteth;* 1.23 the properties whereof the Apostle Iames thus describeth: The wisedome (saith he) that is from aboue, is first pure, then peaceable, gentle, easie to be intreated, full of mercie, and good fruites, without iudging, without hypocrisie. Vnto which diuers others might be added; as first, that it is spirituall, and exer∣ciseth it selfe in spirituall things, namely in the getting and well ordering of Gods spirituall graces, and in the assuring and furthering the eternall saluation of our soules. Second∣ly, it is humble and ioyned with meekenes of spirit; for so the Apostle exhorteth him that would be esteemed a wis•• man and indued with knowledge, to shew by good conuersation* 1.24 his workes in meeknes of wisedome. To the same purpose one saith, that wee must take speciall care, lest hauing receiued▪ wise∣dome,* 1.25 when it doth inlighten the darknes of ignorance, it doe not take away the light of humilitie. And so it cannot be true wise∣dome; for although it shine with the vertue of eloquence, yet it doth darken the heart of the speaker with the vaile of pride. Thirdly, it is sincere and simple, and voide of all fraude and dissimulation. For as our Sauiour Christ requireth, that his seruants should be as wise as serpents, so also as simple and in∣nocent as doues. And the Prophet Dauid saith, that as soone as by Gods precepts hee had gotten vnderstanding, hee pre∣sently hated all the waies of falsehood. To which purpose Ber∣nard speaketh to the Church after this manner: O spouse of Christ (saith he) there ought not to bee in thee the wisedome of the serpent without the simplicitie of the doue, nor the simplicitie of the doue without the wisedome of the serpent; for as much as the wisedome of the serpent warneth the doues simplicitie to be∣ware* 1.26 of euils, and the simplicitie of the doue tempereth the wise∣dome of the serpent, that it may doe good. And a little after hee saith, that we ought to be so simple in innocencie of life, as that

also with this simplicitie of life, we should ioyne wisedome; for he that doth not mixe prudence with simplicitie, is (according to that of the Prophet) as a doue deceiued without an heart. And* 1.27 another affirmeth, that well-sighted simplicitie is good, when* 1.28 as it so excludeth dissimulation, as that it be not blinde in the truth.

And this is that diuine and spirituall wisedome which is* 1.29 opposed vnto that which is diuellish, worldly, and carnall; the which is not to be contemned, seeing the wise man tel∣leth vs that none but fooles despise this wisedome. Yea contra∣riwise wee are highly to value it, as being a pearle of more* 1.30 worth then all the world, and much to be preferred before the richest iewels and most precious stones. To which pur∣pose Iob speaketh excellently, chap. 28. 13. Man (saith he) knoweth not the price thereof; for it is not found in the land of the liuing. 15. Gold shall not be giuen for it, neither shall siluer be weighed for the price thereof. 16. It shall not be valued with the wedge of gold of Ophir, nor with the precious Onyx, nor the Saphir. 17. The gold nor the crystall shall be equall vnto it, nor the exchange shall be for the plate of fine gold. 18. No men∣tion shall be made of Corall, nor of the Gabish; for wisedome is more precious then pearles. 19. The Tophaz of Aethiopia shall not be equall vnto it, neither shall it be valued with the wedge of pure gold. And thus also Salomon esteemed it, pronouncing the man blessed that findeth wisedome, and getteth vnderstan∣ding;* 1.31 because the merchandize thereof is better then siluer, and the gaine thereof is better then gold. It is more precious then pearles; and all things that thou canst desire are not to be com∣pared vnto her, &c. And therefore according to this surpas∣sing excellencie ought euery mans loue to bee towards it: and his care in vsing all good meanes to attaine vnto it, ought as much to exceed the care of worldly men in com∣passing earthly vanities, as this rich iewell excelleth all worldly trifles.

Notes

• * 1.1

  §. Sect. 1. Of spirituall wisdome, which is commended vnto vs in the Scriptures.
• * 1.2

  Rom. 16. 27.
• * 1.3

  Iob 12. 13. 16.
• * 1.4

  Chap. 32. 8.
• * 1.5

  Prou. 2. 6.
• * 1.6

  Eccles. 1. 1.
• * 1.7

  Esay 11. 2.
• * 1.8

  Eccles. 2. 26.
• * 1.9

  Eccles. 24. 11.
• * 1.10

  §. Sect. 2. Wherein spiri∣tuall wisdome consisteth.
• * 1.11

  1. Cor. 6. 12.
• * 1.12

  §. Sect. 3. Spirituall wis∣dome is alwayes ioyned with pra∣ctise and obedi∣ence
• * 1.13

  Nazianzen in Apolog.
• * 1.14

  Sapientia illa clara est, non quae verbis vo∣lat, sed quae vir∣tutibus constat. Gregor. in moral.
• * 1.15

  Iob 28. 28.
• * 1.16

  Psal. 111. 10. Prou. 1. 7.
• * 1.17

  Esay 11. 2. 3.
• * 1.18

  §. Sect. 4. Spirituall wis∣dome is to be learned only out of Gods word. Psalm. 19. 7.
• * 1.19

  Eccles. 1. 5.
• * 1.20

  Vera sapientia est thesaurns qui solum in a∣gro scriptura∣rum nascitur, &c. Hicron. ad Pan machium, Tom. 1.
• * 1.21

  Psal. 119. 98. 99 104.
• * 1.22

  Iere. 5. 4.
• * 1.23

  §. Sect. 5. The true proper∣ties of spirituall wisedome. Iam. 3. 17.
• * 1.24

  Iam. 3. 13▪
• * 1.25

  Summa cura prouidendum est ne accepta saplentia, cum ignorantiae te∣nebras illumi∣nat, ••umen humilitat••s tol∣lat. Gregor. in Moral. Matth. 20. 16. Psal. 119. 104.
• * 1.26

  De modo benè viuendi. Ser. 55 de Prudentia.
• * 1.27

  Hose. 7. 11.
• * 1.28

  Gillebert. sup. Cant. serm. 22.
• * 1.29

  §. Sect. 6. That spirituall wisedome is to be highly estee∣med.
• * 1.30

  Pro. 1. 7.
• * 1.31

  Pro. 3. 13. 14. 15. and 8. 10. 11