(2.) As it holds in doctrinals, so also in practicals , there we are to cease from our own understanding.
Is^. We must not take counsel of human and fleshly wisdom. Folly is bound up in the heart of a man, and it is the more dangerous because it goes under the disguise of wisdom ; so that we think none are wise
Book I.] a tkeatise of self-denial. 217
but those that are fleshly wise. Now the apostle saith, Rom. viii. 7, ' The wisdom of the flesh is enmity to God.' An enemy may be recon- ciled, but enmity cannot. A vicious man may become virtuous, but vice cannot become virtue. Do but observe what a contradiction there is between the wisdom of the flesh and the wisdom of the Spirit. This saith, The way ' to be exalted, is to abase ourselves ; ' the way to become first is to be last ; the way to be strong is to be weak ; the way to live is to die ; the way to be wise is to be a fool : 1 Cor. iii. 18, ' He that would be wise must be a fool, that he may be wise ; ' that is, renounce his own wisdom that he may be taught of God. It is a high point of wisdom to be one of the world's fools, to take such a course as that the world counts us fools. To save life, we must lose it ; so con- sequently of estate, and other appendages of life. That which the flesii would call saving, the Sj)irit calls losing ; that which the flesh would call wisdom, the Spirit calls folly. So on the contrary, the flesli is quit with the Spirit. That which the Spirit calls strictness, the flesli calls folly and preciseness ; that it is cowardice and disgrace to love enemies and to put up with wrongs ; and to pardon injuries a servility of spirit ; and that charity is prodigality. As astronomers call the glorious stars by the names of lions and bears, the dragon's tail, &c ; so carnal reason miscalls the graces of God's Spirit. To renounce present delights and advantages there is not a course more foolish in the eye of natural reason : 1 Cor. ii. 14, ' The natural man receiveth not the things of the Spirit of God, for they are foolishness unto him ; neither can he know them, because they are spiritually discerned.* These things are folly to him ; and our heart will be apt to sa}"", when any begin to be strict. We shall have you turn fool now. Fervent zeal seeemeth peevishness and frowarduess, and strictness mere scrupulosity and niceness. To be severe and strict in religion, to do or suffer, or to t^uit visible conveniences for invisible rewards, to renounce interests, to mortify carnal affections, all this is folly in the judgment of sense : Isa. v. 20, 21, 'Woe to them that call evil good, and good evil; that put light for darkness, and darkness for light; that put bitter for sweet, cUkI sweet for bitter.' It is a strange perverseness to confound the names ^vnd nature of things. We would count him a madman that would call night day, and day night; yet so distorted and depraved is our reason. A man that is blind cannot distinguish between night and day ; he may suppose it is night when it is day, yet he cannot take darkness itself for light. Now, what is the reason of all ? It is rendered in the i^lst verse, ' Woe to them that are wise in their own eyes, and prudent in their own sight.' When men lean u])on their own wisdom, they can expect to make no better judgment. Reason is not only blind, but mad ; and therefore see who you make your counsellors. We shall never be good subjects to God as long as we give fleshly wisdom the hearing. Abraham, when he offered Isaac, did not acquaint Sarah, lest she should dissuade him ; so in all cases of religion consult not with flesh and blood. Ever}^ sin hath a thousand shifts and flg-leaves. There is no sinner but he is like Solomon's sluggard, that is ' wiser in his own conceit tlian seven men that can render a reason,' Prov. xxvi. 16. I confess in a doubtful case a man is to deliberate ; but in the wisdom of the flesh interest hath the casting voice, rather than conscience and religion. Therefore take heed of making your l)osom your oracle.
218 . A TREATISE OF SELF-DENIAL. [BoOK I.
and neglecting constant application to God for wisdom and direction in all cases, especially as to religion.
2d. We must not rest in our own private and sanctified light ; how good soever it be, it must not pufF us up and take off our dependence from God, though we have knowledge, wisdom, parts, and learning. It is a high contempt of God, when you make your bosom your oracle ; you take his work out of his hands. Christ is the great counsellor, Isa.. ix. 6. And we are to go to him for advice. It is God's prerogative, which he will not part with: Prov. iii. 6, 'Acknowledge him in all thy ways, and then he shall guide thy path.' This keeps in the fire of religion. and maintains a commerce betwixt us and heaven. All nations that have been touched with the sense of a deity have granted a necessity of consulting with a divime power. The very pagans had their sibyls and oracles that they consulted with. And certainly the people of God dare not resolve upon any design till they have first asked counsel of God. Next to depending upon our own rigiiteousness, this is the greatest evil. God is very jealous of the creature's trust ; for trust is the acknowledgment of his sovereignty, and sets the crown upon his head : Judges ix. 15, ' The bramble said unto the trees, If in truth you anoint me king over you, then come and put your trust in my shadow ; ' where trust is made an acknowledgment of sovereignty. Therefore if we would acknowledge God, we must make him our oracle and counsellor, and that in three cases.