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. IX.

Of ciuill and worldly wisedome, and how farre foorth to be em∣braced, and in what respects to be contemned.

ANd so much concerning diuine and spirituall wisedome: Ciuill and morall wisedome is a common gift of Gods spirit bestowed on man, whereby the vnderstanding being in∣lightened, hee is able to iudge and discerne, what is truth, and what falsehood, what good, and what euill in humane and worldly affaires, that being hereby gui∣ded and directed, hee may wisely and discreetly manage all his words and actions, especially in those businesses which more properly respect his place and calling. And this wise∣dome is in it owne nature good, as being the gift of God, bestowed vpon mankinde, to a good end, namely that hee may the better be inabled to performe all duties of his place and calling. And howsoeuer it is not to be esteemed in com∣parison of diuine and spirituall wisedome, yet if wee com∣pare it with any worldly and temporall gifts of God, the highest place of excellencie is due vnto it: whereof it is that Salomon being put to his choice what hee would haue of God, asketh this wisedome, that thereby he might be fitted for his kingly calling, and enabled to performe the duties of gouernment; the which his wish was approued of God, and according to his desire this wisedome was granted vnto him. But being considered as it is in vs, it is neither abso∣lutely good or bad, but according to the vse, good to those that vse it well, and euill vnto those who abuse it vnto euill. Now in respect of the vse, ciuil policie and wisedom is good, lawfull and laudable, when it is vsed with these cautions: first, when it is ioyned with meeknes and humilitie. Second∣ly, when it is tempered and moderated with Christian sim∣plicitie and sinceritie, so as wee may say with the Apostle, Our reioycing is this, the testimonie of our conscience, that in simplicitie and godly purenes, and not in fleshly wisedome, we haue

had our conuersation in the world. Thirdly, when it is ioyned with truth and fidelitie, iust and vpright dealing. Fourthly, when onely lawfull and good meanes be vsed for the effe∣cting and accomplishing of our designes, for that onely de∣serueth the name of wisedome, when by the vse of honest and lawfull meanes a man can bring to passe things of diffi∣cultie. Fiftly, when as therein wee aime at good ends, as the aduancement of Gods glorie, the furtherance of his reli∣gion, the good of the Church and Common-wealth, and the benefit and welfare, either of our selues, or our neighbours. And lastly, when being indued with this wisedome wee doe not glorie in it, nor set our hearts vpon it, preferring it in our loue, before that wisedome which is diuine and spiri∣tuall, nor trusting and relying vpon it more then vpon Gods promises, prouidence and assistance. Whereby it appeareth, that if wee will entertaine ciuill and worldly wisedome, wee must deliuer it from many corruptions to which vsually it is inthralled: and as one saith, if we be in loue with this captiue woman because she is beautifull to the sight, we must shaue off her alluring haires, take away the deceitfull ornaments of her inti∣cing words; cut off the dead nailes of rapine and greedinesse, and wash her cleane with that fullers soape and niter of the Prophet, that is, purge and reforme her according to the doctrine of the Prophets, and word of God. And if these cautions bee thus obserued, then is it lawfull to vse this ciuill policie, and to our doue like simplicitie, to adde the serpentine wisedom. As for example, we may in Christian policie make question of mens faire pretences, when wee haue no sound reason, whereupon we may ground our beliefe, and may make triall before we trust them, especially in matters of great impor∣tance, hauing for our president the example of our Sauiour Christ, who though many professed that they beleeued in him, when they saw his miracles, yet knowing their vncon∣stancie, he would not commit himselfe vnto them. So like∣wise we may vse all good and lawfull policie, to preserue the peace of the Church, and to further the Gospell: and thus Paul by the aduice of the other Apostles associates himselfe with the foure Nazarites in their purifications and offrings,

as though himselfe had been one also, that hereby he might giue satisfaction to the Iewes, who were zealous in the ce∣remoniall law, by submitting himselfe to the rites thereof. And thus it is lawfull to vse the like policie for the auoiding of persecution; as the Apostle Paul did, when in that diui∣ded assemblie hee professed himselfe a Pharisie. And Iacob, when as being in danger of his brother, he vsed all good po∣licie to abate, or at least auoid his furie. Finally, these cauti∣ons obserued, we may lawfully vse all good policies and stratagems in the time of warre, as we may see in the practise of Iosua, of the Israelites against the Beniamites, and of Da∣uid, guided and instructed herein by Gods owne word.

And thus much concerning that ciuill wisdome which is lawfull and good: whereby it may also appeare, when it is to be esteemed vnlawfull and wicked, namely, when these cautions are not obserued; as first of all, when it is ioyned with pride, arrogancie and vaine-glorie: for this the Lord condemneth by his Prophet, forbidding the wise man to glo∣rie in his wisdome; but if he will glorie, to glorie in this, that hee vnderstandeth and knoweth God: So the Wise man forbiddeth vs to be wise in our owne eyes; telling vs elsewhere, that there is more hope of a foole, then of him who is thus wise in his owne conceit. And the Apostle willeth vs, that we should not be high minded, nor wise in our selues. Yea so great is this sinne, that a grieuous woe is denounced against it: Woe vnto them that are wise in their owne eyes, and prudent in their owne sight. Into which sinne and woe many fall: who haue no true ground for their conceit, but are so vtterly destitute of wisdome, that they haue not knowledge enough to see their ignorance, nor sufficient wit to discerne their folly. Neither is it a signe of true wisdome to make a shew thereof, seeing there are not so many wise, as professors of wisdome: and (as one saith) If we were truly wise, we would not thinke so; much lesse boast of it, for to conceit a mans owne wisedome is the first degree to folly; and the next step is, to professe and vaunt of it: wher∣as he who is truly wise glorieth not in that he hath, but see∣ing his defects, groneth for that he wanteth. To which pur∣pose another demandeth; Doest thou (saith he) waxe proud in

respect of thy wisdome? but it is not the propertie of wisdome to be proud: for by being proud, like a selfe-robber thou spoilest thy selfe of that whereof thou gloriest.

Secondly, worldly policie is vnlawfull and wicked, when as it is seuered from Christian simplicitie and sinceritie; for these our Sauiour hath conioyned, willing vs to be as wise as serpents, and simple as doues; and therefore no man ought to seuer them which he hath coupled: and this the Apostle repeateth and expoundeth, I would (saith he) haue you wise, to that which is good, and simple concerning euill. For which sim∣plicitie Nathaniel is commended by our Sauiour Christ; Be∣hold (saith he) a true Israelite, in whom there is no guile. So al∣so it is euill when as it is not ioyned with truth and righte∣ousnesse. For true wisdome promiseth, that her mouth shall speake the truth, and her lips abhorre wickednesse, that all the words of her mouth shall be found righteous, that there shall be no lewdnesse nor frowardnes in them; and that she will cause her fol∣lowers to walke in the way of righteousnesse, and in the middest of the pathes of iudgement. So the sonne of Syrach saith, that true wisdome is farre from pride and deceit, and men that lie cannot remember her, but men of truth shall haunt her, and shall prosper euen to the beholding of God. Againe, it is euill and vnlawfull, when as men vse wicked and vniust meanes for the accom∣plishing of their desires, as lying, faoing, swearing, for swea∣ring, treacherie and double dealing; or when as they pro∣pound vnto themselues, in their policies, vngodly and sinfull ends, whereby either God is dishonored, their brethren en∣damaged, or their owne consciences wounded, and saluati∣on hindered: for (as one saith) to be wise vnto euill, is not to play the wise man, but the foole. Finally; this ciuill wisdome is euill to them who haue an ouerweening conceit of it, extol∣ling and magnifying it aboue it worth, and placing in it (with Aristotle) their chiefe happinesse; as also to those who in their loue so dote on it, that they preferre it before that wisdome which is diuine and spirituall, whereas it should be but an handmaid vnto it, giuing it precedence and place when both cannot stand together. To conclude, it is euill to those who put their trust in their owne wisdome and poli∣cies,

either for prouision of those things they desire, or for their preseruation from dangers, more then in God himself, who is our onely preseruer and protector; contrarie to the perswasion of the Wise man, who exhorteth vs to trust in the Lord with all our hearts, and not leane vnto our owne wisdome.

And thus haue I shewed, how and in what respects this ci∣uill wisdome and policie is to be accounted warrantable and good, and how it is to be esteemed euill and vnlawfull: in which respect we are not to set our hearts on it, but to con∣temne and hate, shun and auoid it: which that we may doe, let these reasons moue vs: first, because this worldly and car∣nall wisdome is not good, nor of any worth and excellencie, but euill, base and contemptible: and secondly, because it bringeth vnto vs no true good or profit, but hurt and disad∣uantage. That there is in it no worth or excellencie, it appea∣reth, because God esteemeth it not: for whereas he reser∣ueth his chiefe iewels, and gifts of value, onely for his owne seruants and children, he bestoweth this ciuill and morall wisdome, as a common gift both vpon the godly and the reprobate, as appeareth in the example of Achitophel, who though he were desperately wicked, as we may plainly see in that cursed counsell which he gaue to Absolon, yet had re∣ceiued from God such a large measure of this gift of ciuill wisdome, that he was not only thought meet to be a chiefe counseller to Dauid, but the counsell which he gaue in those daies, was esteemed as if one had asked counsaile at the oracle of God: so was all the counsell of Achitophel both with Dauid and with Absolon. And the like might be said of many others, which for breuitie I ouerpasse. Againe, that the Lord estee∣meth and regardeth not, these great Polititians who are wise in their owne conceits, Elihu plainly saith it, and Gods dea∣ling with them as plainly proueth it; for being to gather vn∣to himselfe a select multitude, whereof to make his Church, and seruants of his owne familie, whom he will sanctifie in this life, and saue, glorifie and crowne with eternall happi∣nesse in the life to come; he passeth by these great Polititians, and vouchsafeth not to call many of these wise men after the flesh, as the Apostle affirmeth, but leauing them to enioy

their glorie, of being counsellers to Princes and Potentates of the world, which they most desire and value, he maketh them none of his counsaile, but keeping all his secrets close from them, he reuealeth them to such as they esteeme babes and fooles. And therefore seeing the Lord so basely estee∣meth of worldly policie, let vs (making his infinite wisdome the rule according to which we are to conforme and square our iudgement) learne also to scorne and contemne it; and labour after that spirituall and diuine wisdome, which will make vs wise vnto God, and further our glorie and euerla∣sting happinesse.

But this may further our contempt of this worldly wis∣dome, if we consider that it is not onely not good, or of any worth, but also corrupt and exceeding euill. For first, if we will deriue the pedegree of it, we shall find that it is more ancient then noble, the diuell himselfe being the father and first founder of it: for the Apostle Iames plainly telleth vs, that this worldly wisedome which descendeth not from aboue, is earthly, sensuall and diuellish. Earthly, because it mindeth only earthly things, and maketh vs neuer to forecast how after we depart from the earth we may come to heauen: sensuall, not only because it beleeueth nothing, but that which is sub∣iect to the senses, or may be demonstrated by carnall reason, but because it also moueth men to pamper themselues in sen∣suall delights, and voluptuous pleasures; as thinking that there is no other Paradise but the earthly Eden; and diuel∣lish, because it came from the diuell as the first author, and is continually taught by the same schoole-master; and will also bring them to the diuell who vse and practise it, vnlesse they preuent their damnation by vnfained repentance.

But that wee may more plainly perceiue that this cursed childe doth not degenerate from this wicked parent, if wee consider further of it, we shall finde that it exceedingly re∣sembleth him in the vety countenance. For first, as the diuell with despitefull malice opposeth himselfe against the maie∣stie of God: so this worldly wisedome being his of spring, taketh the fathers part, and opposeth it selfe with like ma∣lice against the wisedome of God. For so the Apostle saith,

that the wisedome of the flesh is emnitie with God. And con∣trariwise the wisedome of God opposeth against the wise∣dome of the world, and so detesteth it, that he cannot abide that there should be any mixture thereof with his spirituall wisedome, in the worke of his ministerie, which he hath or∣dained for the gathering of his Church, and for their edifi∣cation in the holy faith. So the Apostle saith, that Christ sent him to preach the Gospell, not with wisedome of words, lest the crosse of Christ should be made of none effect. That his preach∣ing stood not in the enticing speech of mans wisedome, but in the plaine euidence of the spirit and power, and that he did not speake the wisedome of this world, neither of the Princes of this world which come to naught, but the wisedome of God, which none of the Princes of this world hath knowne, &c. And by reason of this opposition, the one doth not allow and approue of the other, but interchangeably censure and condemne one the other of meere follie. So the wisedome of the world iud∣geth of the wisedome of God; for the Apostle saith, that the preaching of the Gospell is to them that perish, and to the wise Grecians, esteemed foolishnes: and therefore when Christs worldly kinred heard him in his sermons deliuer this spirituall wisedome from his Father, they went to lay hold on him, because they thought him out of his wits. The rea∣son hereof is, because worldly wisedome can rellish nothing, but that which is subiect to the senses, or may bee demon∣strated by carnall reason; to which rules Gods wisedome submitteth not it selfe, but oftentimes soareth an higher pitch, speaking and doing things which are besides, aboue, and contrary to naturall reason, that the infinite depth and power thereof may better appeare. To this purpose one saith, that there is another wisedome of the flesh, which being puffed vp with worldly reasons, doth deny that any thing can be done, of which a naturall reason may not be giuen, and therefore it skorneth and derideth the mysteries of religion.

So contrariwise the wisedome of God condemneth the wisedome of the world of meere foolishnes: for so the Apo∣stle saith, that the a wisedome of the world is foolishnes with God. And the reason is, because it is alwaies mixt with sinne,

which God esteemeth the greatest follie; whereof it is that vsually in the Scriptures sinne is called by the name of b fol∣lie, and sinners are termed fooles. Thus the Prophet conclu∣deth that they are c foolish that doe not know the way of the Lord, and that there is no possibility that there should be any wisedome in them that reiect the word of God: d they haue (saith he) reiected the word of the Lord; and what wisedome is in them? And the Wise man saith that they are e fooles, who despise wisedome and instruction, that is, the feare of the Lord and true godlinesse, as he there expoundeth it. To this pur∣pose one saith, that to be wise vnto euill is to play the foole. And another affirmeth, that this false wisedome is true follie. And in truth what is more foolish then to gaine the world, yea some small trifles in the world, and to lose a mans soule? then to embrace carnall things, and contemne spirituall; to exchange for earthly and momentanie vanities, our heauenly inheri∣tance, and that eternall waight of glorie? what more absurd then with ouermuch wisedome to ioy in a mans selfe of his owne saluation, and by wilfull sinning to cast a mans soule into hell, for the gaining of that which hee is euery day in danger to lose? the which follie who so will not acknow∣ledge here, that he may forsake it, shall be sure to confesse it, in hell fire, with bitter griefe and horrible anguish, as it is notably set downe in the booke of Wisedome. Let vs there∣fore in time embrace this spirituall and heauenly wisedome, and reiect and hate that which is worldly and carnall, for such contrarietie there is betweene them, that they cannot be reconciled nor ioyned together. To this point one spea∣keth fitly: If (saith he) thou wouldest be accounted the spouse of Christ, what hast thou to doe with the wisedome of the flesh, which is emnitie with God? wouldest thou reconcile this emnitie, and haue in thee both the wisedome of the flesh and of the spirit? a little leauen sowreth the whole lumpe, and how much more when the leauen is much, and the lumpe little? What fellowship is there betweene the law of concupiscence, and the law of charitie? that ought not to be ioyned with this, because it will not be subiect to it: for the wisedome of the flesh either resisteth the law of God, and so is an enemie, or vtterly perisheth and commeth to nothing; ei∣ther

it resisteth, or else wholly desisteth; it may be destroyed, that it may cease to be, but it cannot be kept vnder that it should obey, &c.

Secondly, whereas Satan is the father of lies, and the chief author of dissimulation, trecherie and treason; this worldly wisedom is a compounded monster of all this hellish brood. For who seeth not that worldly polititians doe so accustome their tongues to speake vntruths, that lying may seeme to be their naturall language, seeing they speake it with such fa∣cilitie? that they place a great part of their policie, in ma∣king their tongues and hearts so to differ the one from the other, that a man by their speeches shall least of all gesse at their meanings? and were it not that like the diuell their schoolemaster, they did in policie sometimes speake truth, that they may y^e better gaine credit whē they lie, you might as well know the meaning of their words by a Dictionarie of contrarietie, as by that which naturally they seeme to sig∣nifie. Finally, that they account him but an heauie headed fellow, and little better then a foole, who is open hearted, and speaketh as hee thinketh. Wherein what doe they else but perue••t the course of nature, and ioyne with the diuell against God? for whereas hee hath purposely made the tongue to bee the interpreter of the minde and heart, they make it to deliuer their meanings as it were in an vnknowne language which cannot bee vnderstood, and to giue darke riddles in stead of plaine resolutions? and what doe they else hereby but proclaime, that their wisedome is not the wisedome of God, seeing her mouth speaketh the truth, and her lips abhorre wickednesse, but the wisedome of the old Ser∣pent, who being opposed vnto God, taketh delight in lies and falsehood?

So also they ground their policies vpon dissimulation, de∣ceit and fraud, which haue great affinitie with the former, and are able to doe little without her helpe. And hereby they make faire weather, when they intend a storme shall follow, they carrie two faces vnder one hood, making shew of loue where they mortally hate, & smile vpon those whom they desire to kill, like their predecessor Ioab, who stabbed

whilest hee embraced, and Iudas, who by kissing, betrayed. The flood of their malice is alwaies smoothest where it is deepest, and where for some wrong, either receiued or ima∣gined, they intend greatest mischiefe, there they vse most complements, of cap and knee, faire words and kinde em∣bracings; because according to the rule of their politikes, professed hatred loseth opportunitie of reuenge. Yea so far are they in loue with this deepe dissimulation, and out of li∣king with Christian simplicitie, innocencie and sinceritie, which is opposed thereunto, that in their language, simpli∣citie and follie are all one, and fooles are vsually called by the name of innocents. Yea so contrarie are simplicitie and puritie to worldly wisedome, that the Apostle also opposeth the one to the other, saying, that he had his conuersation in the world in simplicitie and godly purenes, and not in fleshly wise∣dome; implying thereby, that these two are so opposed, that they can by no meanes stand together.

Vnto this wee may adde their trecherie and treasons, as chiefe pillars of worldly policie, whereby they are readie to betray all those that trust them, and to cut their throates who haue put their liues into their hands, and chosen them as sanctuaries of refuge; to falsifie their word and promises, confirmed by many vehement protestations, bitter impreca∣tions, and deepe oathes; when as either at the first they in∣tended nothing lesse, or afterwards finde that the perfor∣mance of their promise will not stand with their profit and aduantage. In which trecheries they are so fleshed, that they acknowledge no friendship, nor regard the neerest kinred, but without respect of persons, tread all vnder foote, which stand in their way, and seeme to hinder their wicked de∣signes. The which their treason and villanie being discoue∣red, doth not at all daunt them in their cursed courses, but one iniurie occasioneth▪ another, and when they haue no other reason of doing wrong, they will still doe it, because they haue done it; and according to their prouerbe, whom they haue once iniured, they will neuer forgiue, but adde one wrong vnto another; like cruell cowards, still kee∣ping downe him whom they haue vniustly ouerthrowne, lost

rising againe and recouering strength, hee might reuenge himselfe for these wrongs receiued.

Finally, to make vp a perfect wickednesse, vnto these euill meanes they adioyne as euill ends; neuer respecting in any of their proceedings the glorie of God, the good of his Church, or the saluation of their owne soules; but rather, ioyning with Satan in all their courses, they seeke how they may most dishonor God, vex and afflict his children and ser∣uants, and ingage their owne soules to eternall destruction, by adding one wickednesse to another; or to take them at the best, the chiefe workes which they aime at, are either ho∣nors and preferments, which they aspire vnto by treading o∣thers vnder foot; or riches, the Mammon of iniquitie, which they seeke to compasse and obtaine by fraud and deceit, in∣iustice and violence, oppression and crueltie: or voluptuous pleasures which are wicked and vnlawfull, the which they often procure and raise out of the griefe of their poorer neighbours, delighting themselues with their hurts; and making way to their superfluous pleasures, by wringing from them those necessaries which should maintaine their liues; like that wicked Achah who must haue Naboths in∣heritance to make him a garden.

And this is that wicked worldly wisdome, which hath bin so much in vse among carnal men from the beginning of the world: thus Caine spoke peaceablie to his brother, when his meaning was to murther him: Pharaoh dealeth politikely in suppressing Gods Church: Saul offereth to Dauid his daugh∣ter in mariage, when his purpose was to make it the occasion of his death, and maketh alliance to serue as a snare to catch him: Ioab embraceth and killeth, and Iudas kisseth and be∣trayeth; and if we looke to Ieremies times, you shall heare him complaining, that the polititians of that age did bend their tongues like their bowes for lies; that they had no courage for the truth vpon the earth, but proceeded from euill to worse, not knowing the Lord: and therefore he counselleth euery one to take heed of his neighbour, and not to trust any brother, be∣cause euery brother vsed deceit, and euery friend dealt deceitful∣ly. So one of the Ancients describing the worldly policie

which was vsed in his daies, saith that it consisted in gathering treasure, and in scraping together worldly goods, in lying, swea∣ring, cunning peruerting of iustice, and such like cariage in all their courses; all which (saith he) is but meere foolishnesse in the sight of God. So another speaking according to the experi∣ence of his times, saith, that this is the wisdome of the world, to hide the heart with cunning deuices, to disguise a mans meaning with his words, to make those things which are false to seeme true, and those things which are true to appeare false. This forsooth is that wisdome which is knowne of yong men by vse, and learned of children at deare rates: who so know this, they shew their pride in despising others, and those who are ignorant hereof, as vnderlings and timorous persons admire it in those that haue it; because this same doublenesse, being cloaked with iniquitie, is loued of them, whilest peruersitie of mind is called courtlinesse. This wisedome commandeth those that obey it, to clime into the highest seate of honor, and to reioyce in the vanitie of temporall glorie, when they haue obtained it; to take manifold reuenge for single iniuries: to giue place to none that oppose against them, as long as their strength lasteth, but when all possibilitie of power faileth them, that which they are not able to atchieue by professed malice, they must effect by dissembling peaceable kindnesse. But contrariwise, this is the wisdome of the iust, to faine nothing in outward shew, to declare their meaning by their words, to loue truth, and auoid falshood, to do good freely, and to suffer euill more willingly then to d•• it, not to seeke reuenge of iniuries, but to thinke it gaine to be rep••••ched for the truth. But this simplicitie of the iust is scor∣ned, because the vertue of innocencie is by worldlings esteemed follie. For whatsoeuer is done innocently, is questionlesse with them thought foolish, and whatsoeuer in any worke the truth ap∣proueth, that soundeth as silly to carnall wisdome. For what can seeme more foolish to the world, then to shew a mans meaning by his words, not to ••ame any thing with cunning fetches, to offer no contumelies for iniuries receiu••ct; to pray for them that curse; to seeke pouertie, to leaue present possessions, not to resist him that taketh by violence, to turne the other cheeke to him that smiteth? &c. But what is thought an abomination to the Aegyptians, that the Israelites offer to God, and this simplicitie of conscience which

all vniust worldlings despise as weake and abiect, is made the sa∣crifice of the iust. And another of latter times complaineth, that well sighted simplicitie, which is so void of dissimulation, as that it is not blind in the truth, is in these daies a rare bird to be found on earth, or if her haunt be any where, it is very secret, and hid in the clefts of the rockes, and in hollow walles, or about the riuer bankes. For how is the doues eye of simplicitie obscured and hid? who now followeth not the worlds deceits? who ioyeth not to vse them? who loueth not to haue them, or to be said that he hath them in him? who is not ashamed of the doues eyes, and glorieth not in the eyes of kites? &c. And if this complaint were iustly taken vp by these men in those times, how much more would they haue inueighed against this wicked policie of the world, if they had liued to haued read Machiauels Lectures of diuellish impietie, and seene the practise of many of his schollers, who farre excell their master in the deepe skill of worldly subtilties and hellish mysteries?

And thus haue I shewed how wicked this worldly wise∣dome is in it selfe, and hurtfull to others. In the next place let vs consider what it is to those that vse it; where vpon due examination we shall find, first, that it doth not bring vnto them any true profit▪ secondly, that it is exceeding hurtfull. It profiteth not: for first, whereas the chiefe vse of wisdome and vnderstanding is to know the spirituall things of God, and the meanes and mysteries of our saluation, the eye of world∣ly wisdome is not only dimme sighted, but euen starke blind in discerning this light; and as he that hath no eyes cannot possiblie see, because he wanteth the organ and instrument of seeing; so it is as impossible that the carnall worldling (how wise soeuer he be) should perceiue the things of God, because he wanteth the instrument of this spirituall discer∣ning, euen the Spirit of God, whereby alone the darke mind of man is illuminated with the knowledge of the truth. And this reason the Apostle rendreth of the ignorance of carnall worldlings, where he saith; That the naturall man perceiueth not the things of the Spirit of God, for they are foolishnesse vnto him; neither can he know them, because they are spiritually dis∣cerned. But he that is spirituall discerneth all things. And there∣fore

our Sauiour Christ speaking generally of y^e world, saith, that it did not know God his Father; & his holy Apostle testi∣fieth, that when Christ the Son of God came into the world, the world knew him not: so that it is impossible for a meere worldling to attaine to the knowledge of God, and of his Sonne Christ, or of the worke of redemption and saluation wrought by him: whereof it is, that when Peter acknowled∣ged Christ to be the Sonne of God, our Sauiour telleth him, that flesh and blood had not reueiled vnto him, but his Father which is in heauen. To which purpose the Apostle also saith, that seeing the world by wisdome knew not God, in the wisdome of God, it pleased God by the foolishnesse of preaching to saue them that beleeue. Whereby it appeareth, that worldly wisedome helpeth not to the knowledge of spirituall things; nor at all furthereth the saluation of our soules: but serueth onely worldlings (like the Ostrich wings) to this vse, to hasten their speed, and make them to outrun others vpon the earth, and in earthly things; but cannot helpe them to flie towards heauen, by the spirituall knowledge of God and our Sauiour Christ.

The reason why worldlings by their worldly wisedome cannot vnderstand the things of God, is, because this spiri∣tuall knowledge is hid from them, as appeareth by that thanksgiuing of our Sauiour Christ: I giue thee thankes O fa∣ther, Lord of heauen and earth, because thou hast hid these things from the wise, and men of vnderstanding, and hast reuealed them vnto babes. And this reason our Sauiour rendreth why hee spake to worldlings in parables, and to his Disciples plainly, Because to these it was giuen to know the secrets of the kingdome of heauen, but to them it was not giuen. And this hapneth vnto them by the iust iudgement of God, that they should thus be giuen ouer to their owne blindnesse: first in regard of their pride, which causeth them to withdraw themselues from God, and to shut their eyes against the light of his reuealed will, preferring farre before it, their owne wisedome and deepe policie, vpon which can nothing follow but palpable darknes; for as when the face of the Moone looketh directly vpon the Sunne, from whom she borroweth her brightnes,

she is full of light, but being auerted and turned from it, doth lose all, sauing only a shadow of light which is her owne: so when we set our face vpon the Sunne of righteousnes Iesus Christ, and depend vpon his instruction for our illumina∣tion, we are full of the light of sauing knowledge; but when we turne our backs vpon him, we lose all our brightnes, sa∣uing that light of nature and of carnall wisedome, which in comparison of this spirituall light of sauing knowledge, is no better then a shadow. Besides, when they are proud of this earthly trash, the Lord will not giue them the true trea∣sure; and because they glorie so much in a glittering coun∣ter, that they forget the giuer, the Lord will not vouchsafe to bestow vpon them his pure gold and richest iewels. Nei∣ther doe they, being conceited of their owne wisedom, make any account of the wisedome of God, and knowledge of his will, nor vse any meanes appointed by God to attaine vnto it: yea their own carnall wisedome so puffeth them▪ vp with pride, that in comparison thereof, they skorne the wisedome of God, and of his Gospell, and esteeme it no better then meere foolishnes. And therefore no maruell if the Lord doe withhold his gifts from those that doe contemne them, and denie to giue this precious pearle of heauenly wisedome, and sauing knowledge, to these filthie swine, who would but tread it vnder their feete. To this purpose one saith, that those cannot behold the wisedome of God, who are wise in their owne eyes; for as much as they are so far distant from this light, as they are from being humble in themselues: for whilest the swelling of pride doth increase in their mindes, it doth dimme the sight of contemplation, and when they begin to imagine that they shine more then others, then they depriue themselues of the light of truth. Finally, worldly men make an idoll of their wise∣dome, by trusting in it for their prouision and protection, more then vpon God himselfe; and therefore Gods spirit, which is the fountaine of true wisedome, will not lodge in that heart, where this idoll is erected, neither will God and this earthly Dagon dwell together. So the same author saith, that they cannot attaine vnto true wisedome, which are decei∣ued with the confidence of their owne wisedome, which is false and

counterfeit, &c. And hence it is that the Apostle Paul per∣swadeth those who are carnally wise to become fooles, that so they might attaine vnto true wisedome. Let no man (saith he) deceiue himselfe. If any man among you seeme to be wise in this world, let him be a foole that he may be wise. And the for∣mer author exhorteth vs to forsake this hurtfull wisedome, and to learne this laudable follie, because it is written, that God hath chosen the foolish things of the world to confound the wise.

Secondly, this carnal & worldly wisdom doth not certain∣ly assure vs of the vaine things of this life, for the cōpassing whereof it imploieth all his strength: for seeing it opposeth it selfe against God, and trusteth and dependeth wholly vp∣on it owne abilities, thinking to thriue in euill designes by the vse of wicked meanes; therefore the wisedome of God opposeth against it, bringing it to nothing, and making all these deepe policies and cunning deuices vaine and frustrate; as appeareth both by testimonies of Scripture and examples. Dauid saith that the worldlings deceit is vaine, and not∣withstanding their policies God treadeth them down when they depart from his statutes. And the Apostle telleth vs, that God will destroy the wisedome of the wise, and will cast away the vnderstanding of the prudent, that the wisedom of the world, and the Princes of the world, commeth to nought: and that their wisedome is foolishnes, because he catcheth the wise in their owne craftinesse. And howsoeuer their policies may seeme deepe in themselues, and their counsels vnresistable by hu∣mane power; yet seeing they plot them against God him∣selfe they cannot stand: for, as the Wise man teacheth vs, there is no wisedome, neither vnderstanding nor counsell against the Lord. Examples hereof we haue in the builders of Babel, whose policies and power the Lord soone defeated, by con∣founding their languages: In Pharaoh, who whē he thought to doe most wisely, was frustrate of his end, and in despite of all his policy Gods people were deliuered, and he destroied. In Achitophel, whose subtill counsell tooke no effect, be∣cause, as the text saith, God was purposed to destroy it. In Haman, who with his cunning policies brought himselfe to

the gallowes, and aduanced him whom hee intended to ruine.

Yea the Lord doth not onely defeate their carnall wise∣dome, but also doth turne it to ridiculous follie, and when they thinke to be admired for their deepe policies, hee cau∣seth them to be skorned for their shallow foolishnes. Thus Eliphaz affirmeth, that God taketh the wise in their craftinesse, and the counsell of the wicked is made foolish. And the Apostle saith that the Gentiles, when they professed themselues to bee wise, they became fooles. And elsewhere he demandeth, Where is the wise? where is the Scribe? where is the disputer of this world? hath not God (saith he) made the wisedome of this world foolishnes? Not vnfitly therefore are fooles in our accusto∣med speech called naturals, seeing the wisest man who is but meerely naturall is a very foole, both because hee is vtterly destitute of spirituall and sauing wisedome, and also because the Lord turneth that carnall wisedome he hath into sottish foolishnes. So when Saul, leauing the Lord, began to be di∣rected by his owne wisedome, the Prophet Samuel telleth him, that hee had done foolishly, in not keeping the com∣mandement of God. And into what extreame follie did the wise counsell of Achitophel bring him, causing him to hang himselfe, for feare of a worse turne; and to auoide the Kings deserued displeasure, by leaping into hell? The reason here∣of is apparant, for though mans wisedome be neuer so great, yet it is not infinite; hee cannot foresee future contingents, much lesse dispose them, and therefore whilest he auoideth one danger which hee foresaw, he is ouertaken by another which was without the compasse of his prouidence; and hauing setled his counsels vpon the ground of many proba∣bilities or certainties, one whereof seemeth to cohere with another, some thing which either was not, or could not bee foreseene, happening, disordreth and confoundeth all the rest, and so bringeth all his policies to nothing; like a chaine which falleth asunder when but one linke thereof is bro∣ken. Who therefore would esteeme of this worldly wise∣dome, seeing it doth not with any certaintie procure that good, for which it is onely good, nor attaineth vnto often∣times

these worldly vanities, whereof when it faileth it selfe is vaine and to no vse?

But much lesse doth it helpe vs to the fruition of spirituall benefits; for, as I haue shewed, it is a great enemie to sauing knowledge, and to the growth of all sanctifying graces, ma∣king the seede of the word vnfruitfull, and the meanes of saluation vnpowerfull and vneffectuall, when it is ioyned with them, yea it so puffeth men vp with pride, that they ne∣uer desire to vse the meanes of their spirituall welfare, and though they be diseased to the death, yet feeling not their paine, they haue no care of being cured and recouered. And therefore one preferreth the knowledge which is ioyned with paine and griefe, before this which puffeth vp; because paine requireth that health which this swelling counterfeiteth; and he is neere vnto health that desireth it, because he that as∣keth doth also receiue. And as it hindreth grace in this life, so also glorie in the life to come; for so wholly is it taken vp with earthly things, that it hath no leisure to thinke on hea∣uenly; and trauelleth so much in atchieuing worldly desires, that it hath no time to take paines in trauelling that way which leadeth to life eternall; and he that busieth himself about other businesse, and setteth not one foote forward in the way, shall neuer come to his iourneys end. So one saith, that this worldly wisedome helpeth not forward to the attaining of eternall life; for it is wholly intent about honour, trifling pro∣fits in heaping vp of wealth, and not in treasuring vp good works. Finally, it is wholly conuersant about worldly rudiments, being a wisedome rather in pompous shew then in deed and truth. And such is all Philosophie which seeketh after strange things, and is ignorant of it selfe; searcheth the climats of heauen, and the re∣gions of the world which profit not, and knoweth not God and our Sauiour Christ. And who seeth not this verified by daily ex∣perience? for who are more ignorant euen in the principles of religion, who more prophanely contemne the seruice of God, and all meanes of their saluation, who more neglect prayer and preaching, and all exercises of Christian reli∣gion, then the great Polititians of the world, being so whol∣ly taken vp with the affaires of earthly kingdomes, that

they quite forget the way to the kingdome of heauen?

Finally, this worldly wisdome doth not priuiledge mē frō Gods feareful iudgements, neither wil this subtil fence ward off the downe right blowes of his punishing hand: it cannot exempt men so much as from a temporarie death, for as the Psalmist saith, the wise mē die, as wel as the foolish, & leaue their riches vnto others. Much lesse can it free them from eternall vengeance, which shall be inflicted on all that doe not know God, nor obey the Gospell of our Lord Iesus Christ. For if Satan himselfe, who farre excelleth all men in wisdome and sub∣tile policie, cannot with all his wit and long experience, find out any tricke or shift to escape damnation, how much lesse shall they who come farre behind him in this skill and cun∣ning? And if Achitophel the arch-polititian, whose words were oracles, could not with all his wisdome, when he was pursued with Gods iust vengeance, procure a pardon of him∣selfe, for himselfe, nor so much as intreate a repriue from his owne furie, but rather then iustice should not be executed became his owne hangman, and not waiting for outward force, did with his owne hands wilfully cast his soule into hell fire: how much lesse shall they obtaine a pardon of the righteous Iudge of heauen and earth, when at the great assi∣ses they shal be called to an accoūt for all their Machiauelliā trickes, and diuellish policies, wherewith they haue disho∣nored God, circumuented and iniured their neighbours, and made deepe wounds in their owne consciences?

But as this worldly wisdome helpeth not, so contrariwise it exceedingly hurteth, for as it maketh men foolish vnto good, so exceeding politicke and prone to act the works of darkenesse: according to Gods complaint by his Prophet; My people is foolish and haue not knowne me, they are foolish children, and haue no vnderstanding; they are wise to do euill, but to do well they haue no knowledge. And though in rapine, greedie scraping, and cunning circumuenting all that deale with them, they haue as many eyes as Argus, and are as sharpe sighted as the Eagle: yet in the workes of God, and in the duties of loue, they are as blind as beetles or moales. It hindreth men from profession of religion, because it is ioy∣ned

with worldly contempt, especially when it is accompa∣nied with the crosse; thinking it great madnesse to contend much for religion; to leaue their Prince, to follow the truth; and to hazard their preferments in the world, which they haue alreadie in possession, for some bare promises (as they account them) of better things in the world to come. It bringeth not with it so much as worldly ioy and pleasure, but rather vexation of spirit, and much heauinesse. And as the Wise man saith, who had most experience of it; In the multi∣tude of wisdome is much griefe, and he that increaseth knowledge increaseth sorrow: for he is still iealous of his state, and al∣waies readie to cast doubts: he hath more skill in foreseeing euils, then in preuenting them; and long before they come he doth anticipate them with his feare and care; grieuing long before the cause of griefe approcheth, and making him∣selfe presently miserable, because hee expecteth miserie in time to come; yea and oftentimes he thus tormenteth him∣selfe with a shadow, and through false feare indureth true sorrow, the euill which he feared and expected neuer happe∣ning vnto him: but if the euill which he feareth commeth, then to what end serueth this worldly wisdome, but to make it giue a deeper wound with ouer vehement apprehension? to gather arguments to amplifie his griefe, and with the waight of opinion, to make his burthen more intollerable? whereas those whose wit hath a shorter reach; lay not hold of miseries before they touch them, nor complaine of more then they sensibly feele; and oftentimes shadowes of ill grounded hopes, bring vnto them for the present, substanti∣all comfort.

Againe, this worldly wisdome puffeth men vp with pride, and maketh them to haue an ouerweening conceit of their owne excellencie; so that it is a thing as rare as a blacke Swan, to find a man both worldly wise and truly humble. To which purpose one saith, that it is hard to find one who concei∣ting himselfe wise, reduceth his mind to humilitie, and either be∣leeueth those who informe him in the truth, or layeth aside his owne peruerse meaning and opinion. And this pride is ioyned with rebellion against God, for when they thinke themselues

too wise to depend vpon him, they become so foolish as to oppose against him: so the Apostle saith, that the wisdome of the flesh is emnitie against God; and the Lord complaineth of Babylon, that her wisdome and knowledge caused her to rebell; and to say in her heart I am and there is none else. And conse∣quently, this carnall and worldly wisdome bringeth destru∣ction: for when in pride of heart they oppose against God, then he also opposeth against them, and their rebellion tur∣neth to their own ruine: yea he turneth their owne wisdome to their destruction, and intangleth them in their owne wi∣lie snares, which they haue laid for others. So it is said, that God catcheth the wise in their owne craftinesse, and after he hath digged a pit, he causeth him to fall into it himselfe, and maketh his mischiefe to returne vpon his owne head. And thus was Iero∣boam insnared in those nets of subtilty which himselfe made; for fearing lest the people by going to the Temple at Ierusa∣lem, and conuersing with their brethren, the men of Iuda, might be perswaded to leaue him, and to reunite themselues to the kingdome of Dauid; he politikely deuised to stay them from this reuolt, by erecting golden calues in his owne coun∣trey, that in them the people might worship God, and saue a labour in going further; but as the Spirit of God obserueth, This thing turned to sinne vnto the house of Iereboam, euen to roote it out, and destroy it from the face of the earth. And the like might be said of Saul, Achitophel, Haman and many others. And though these wise worldlings could with their subtile policies escape this destruction in this life, yet it will surely ouertake them in the life to come, and cast them head∣long into the pit of perdition: for as the Apostle saith, the wisdome of the flesh causeth death: that is, not onely the first death, whereby they die vnto righteousnes and all goodnes, but also the second death, whereby dying they shall neuer die, but liue to die that dying life, or liuing death, in those intollerable and euerlasting torments of hell fire.

Seeing therefore this worldly and carnall wisedome is so euill and wicked in it selfe; and the cause of so many euils vnto vs; let vs not enuie worldlings this their happinesse wherein they so much boast and glorie; but learne to con∣temne

and hate it, as being an enemie to God and our owne saluation. For what will it aduantage vs to be admired for it in the world, and to be despised in the sight of God? to haue it commend vs, and God and our owne consciences to con∣demne vs? to be aduanced by it to the counsel of Princes, and to haue Gods counsailes and the mysteries of our saluation hid and concealed from vs? Finally, what will it auaile vs, if by it we should be exalted to the greatest offices of state, and highest places in the kingdome, if we be excluded thereby from hauing so much as the lowest place in the kingdome of heauen? What will it profit vs to gaine with our policies worldly vanities, and those temporarie trifles of honors, ri∣ches and earthly pleasures, of which we haue not one dayes assurance, and to lose thereby those eternall ioyes and vn∣speakable pleasures, which are at Gods right hand for euer∣more? Leauing therefore this carnall wisedome, to carnall worldlings; let vs labour to be wise vnto God, and seeke those things in the first place which tend to his glorie, and the saluation of our owne soules: and let vs vse all good meanes to furnish our hearts and minds with all sanctifying and sauing graces, and especially with that spirituall wise∣dome, whereby we vnderstand his will reuealed in his word, and endeauour to conforme our selues vnto it in all holy obe∣dience, both in our hearts and affections, and in our liues and conuersations; and so will the Lord approue, loue and fa∣uour vs in this life, and crowne vs with euerlasting ioy and happinesse in the life to come.

Notes

• §. Sect. 1. Of ciuill wise∣dome and of the cautions there∣unto required, that it may be good and law∣full.
• 1. King. 1. 9. 10.
• 2. Cor. 1. 12.
• Hieronym. ad Pammachium, tom. 1.
• Ioh. 2. 24.
• Acts 21. 23. 26.
• Acts 23. 6. Genes. 32.
• Iosua 8. 5. Iud. 20. 29. 2. Sam. 5. 23.
• §. Sect. 2. Of worldly wis∣dome, which is wicked and vn∣lawfull. 1. Be∣cause it is ioy∣ned with pride. Ierem. 9. 23. 24.
• Prou. 3. 7. and
• Chap. 26. 12. Rom. 12. 16.
• Esay 5. 21.
• Non tot sapien∣tes quot sapien∣tiae professores. Credere se sapi∣entem primus ad stultitiam gradus, proxi∣mus est prosi∣teri. Petrarch. de remed. Dialog. 12. lib. 1. S••d prudenti•• gratia superbis? at non est pru∣denti•• superbi∣re: superbien do nam{que} teipsum primum pru∣dentia priuas. Chrysost. in 2. Thess. 1. Ho∣mil. 2.
• §. Sect. 3. Worldly policie is wicked when it is seuered from simplicitie and sinceritie. Matth. 10. 16. Rom. 16. 19. Iohn 1. 47. Prou. 8. 7. 8. 20.
• Sapere malum, sapere non est sed desipere. Bernard. de Grad. humilit. Aristot. in E∣thic. lib. 6.
• Prou. 3. 6.
• §. Sect. 4. Worldly wise∣dome is to be contemned, first because God esteemeth it not.
• 2. Sam. 16. 23.
• Iob 37. 24.
• 1. Cor. 1. 26.
• Matth. 11. 25.
• §. Sect. 5. That the diuell is the author of worldly wise∣dome.
• Iames 3. 15.
• §. Sect. 6. Worldly wise∣dome resembleth Sa••a•• in mali∣cious opposing against God.
• Rom. 8. 7.
• 1. Cor. 1. 17.
• 1. Cor. 2. 4. 5. &c.
• 1. Cor. 1. 18. 23.
• Mar. 3. 21.
• Ambros. in Psal. 118. ser. 22
• §. Sect. 7. That the wise∣dome of the world is foolish∣nes with God.
• a

  1. Cor. 3. 19. Psal. 5. 4. 5.
• b

  1. Sam. 13. 13 2. Sam. 13. 13. and 24. 10. Pro. 14. 9.
• c

  Iere. 5. 4. and
• d

  cap. 8. 9.
• Sapere malum, sapere non est, sed desipere. Bern. de grad. humil.
• e

  Pro. 1. 7.
• Stultitia vera est falsa sapien∣tia. August. de Epic. & Stoic. tract. cap. 8.
• Wisd. 5. 4. 5. &c.
• Potest perimi vt penitus non sit, non potest premi vt ei con∣temperatura sit. Gill••bert. sup. Cant, s••m. 22.
• §. Sect. 8. Worldly wise∣dome ioyned with lying and vntruth.
• Pro. 8. 7. 8.
• §. Sect. 9. Worldly wise∣dome grounded vpon dissimula∣tion and deccit.
• Professa odia tollunt vindictae locum.
• 2. Cor. 1. 12.
• §. Sect. 10. That worldly wisedome is grounded on trecherie and treason.
• §. Sect. 11. Worldly wis∣dome propoun∣deth wicked ends.
• §. Sect. 12. That worldly wisdome hath bin alwayes em∣braced and much esteemed in the world. Genes. 4. 8. Exod. 1. 10. 1. Sam. 18. 21.
• Ierem. 9. 3. 4. 5.
• Augustin. ad fratr. in cremo serm. 36.
• Gregor. moral. lib. 10. cap. 16.
• Gill••berz. sup. Cant. serm. 22.
• §. Sect. 13. That worldly wisdome vnder∣standeth not the spirituall things of God.
• 1. Cor. 2. 10. 11
• 1. Cor. 2. 14.
• Iohn 17. 25.
• Iohn 1. 10.
• 1. Cor. 1. 21.
• §. Sect. 14. The reason why worldly wisdom vnderstandeth not the things of God. Matth. 11. 25.
• Matth. 13. 11.
• 1. Cor. 1. 18.
• Gregor. Moral. lib. 37. cap. 27.
• Adveram sa∣pientiam veni∣re non possunt qui falsae suae sa∣pientiae fid••cia decipiuntur. Gregor. Moral. lib. 17. cap. 14▪
• 1. Cor. 3. 18. Relinquamus noxam sapien∣tiam, discamus laudabilem fa∣tuitatem. Gre∣gor. Moral. lib. 37. cap. 27. 1. Cor. 1. 27.
• §. Sect. 15. Worldly vvise∣dome doth not certainly assure men of the vain things of this life.
• Psal. 119. 118.
• 1. Cor. 1. 19. Esa. 29. 14.
• 1. Cor. 2. 6. Chap. 3. 19.
• Prou. 21. 30.
• Exod. 1. 10.
• 2. Sam. 17. 14.
• §. Sect. 16. God turneth vvorldly vvise∣dome into foo∣l••shies. Iob 5. 13. Esa. 44. 25. Rom. 1. 22.
• 1. Cor. 1. 20.
• 1. Sam. 13. 13.
• §. Sect. 17. Worldly wise∣dome hindreth the fruition of spirituall bene∣fits. 1. Cor. 2. 5. 6.
• Nō dubito quin dolentē tumenti praeferas; qui•• sanitatem quam tumor simulat dolor postula••; qui autem postu∣lat propinquat s••luti. Bernar. super Cantic. Serm. 36.
• Prudentia ist•• quae seculi est non suffragatur ad vitā aeternā, &c. Ambros. in Psal. 118. se••. 22▪
• §. Sect. 18. Worldly wise∣dome doth not priuiledge men from Gods fear∣ful iudgements. Psalm. 49. 10. 2. Thes. 1. 8.
• §. Sect. 19. That worldly wisdome bring∣eth with it much hurt. Ierem. 4. 22.
• Iohn 7. 48. and 12. 42.
• §. Sect. 20. Other euils into which worldly wisdome plun∣geth men. Valde difficile est vt is qui se sapientem aesti∣mat, mentem ad humilitatem reducat, &c. Gregor. moral. lib. 16. cap. 27.
• Rom. 8. 7.
• Esay 47. 10.
• 1. Cor. 3. 19. Psal. 7. 15. 16.
• 1. Kings 12. 26. 27. 28.
• 1. Kings 13. 34.
• Rom. 8. 6.
• §. Sect. 21. That we are to cōtemne world∣ly wisdome, and to labour after that which is diuine and spi∣rituall.