No doubt but St Paul, as he expressed himself, Kom. viii., as he had a conflict in himself in other regards : so there was a conflict between wis- dom and v.isdom. The wisdom of the flesh did stir against the wisdom of the spirit. Aye, but it is one thing to have fleshly wisdom in us, and it is another thing to make it our rule. It is one thing to have flesh in us, and another thing to ' be in the flesh,' as the Scripture phrase is.* This conflict wondrously afiiicted St Paul. No doubt but it was one sharp conflict.
No question but carnal wisdom set St Paul to shift for himself many times ; but by the power of the Spirit he checked it and kept it under. It was not his rule.
Now, the reasons of this doctrine, that the godly guide not themselves by fleshly wisdom, which hath worldly aims, and carnal means to bring those aims to pass, they are,
Reason 1. First, because God's children (ci/Z not cherish that in theui, and make that their rule, which is contrari/ to God, vJiich is enmity to God. But this carnal wisdom, which prowls for the world, and looks for ease, and profit, and pleasm-e, it is ' enmity to God,' Rom. viii. 6-8. The apostle proves it at large. They being subject to God, children of God, being under him in all kind of subjection, as servants, as children, as spouses, they will not cherish that which is rebellion to God, W'hich is not subject to God, neither can be. As we may say, a papist that is jesuited, he is neither a good subject, nor can be ; so the wisdom of the flesh, neither is it subject to God, nor can be subject. In the nature of it, it is rebellion. It is God's enemy ; it withstands all the articles that he hath given us to believe. Fleshly wisdom hath some opposition against all truth. It op- poseth every command that God gives us to obey. There is something in flesh and blood to withstand every command. It is the greatest enemy that God hath.
2. And as it is an enemy to God, so it is to us. It is contrary to our good. It is death, * the wisdom of the flesh,' Rom. viii. 4. Saith the apostle, Rom. vii. 8, ' The flesh deceived me and slew me.' There is no wise man wiU cherish that which is death, and which is God's enemy, and his own too. The wisdom of the flesh, as it is opposite to God's Spirit, a rebel and an enemy to him, so it is death to a Christian, and therefore he will not frame his course of life by it.
» Cf. 2 Cor. xii. 7 ; Gal. ii. 20 ; Thilip. i. 22.— G.
266 COMMENTARY ON
It brings ns to eternal death, it betrays us to Satan. Sampson could have had no harm had not Delilah betrayed him ; so the devil could not hurt us unless it were for fleshly wisdom. The devil is not such an enemy to a man as his own fleshly wisdom.
licasoii 2. Again, a Christian knows, that as it is contrary to God and contrary to his good, so it is l>ase and luiwortlitj, as well as ihiiyjerons. It is base and unworthy for a Christian, that is an heir of heaven, that is raised to be a child of God, to abase his wits, to prowl for the world. How base and unworthy is it for him to seek the things below, that is born again * to an inheritance, immortal and undetiled, that is reserved for him in heaven ?' 1 Pet. i. 4.
How unworthy is it for him that hath his understanding and all his in- ward parts and powers dedicated and consecrated to God, to make his understanding a bawd for the base purposes of the flesh ! The high in- dignity of the thing makes the child of God ashamed to be ruled by the flesh, to prostitute the strength of his soul to the flesh ; to make his soul, that should carry the image of G od, to carry the image of the devil ; to make his wit and understanding 'a bawd to accomplish earthly things, which God hath sanctified to attain grace and comfort in this world, and to live as a Christian should do, that he may die with comfort, and enjoy heaven.
Bmson 3. Again, God's children will not be ruled by that which they should mortifij and subdue. But this wisdom of the flesh is the object of mortification. They are redeemed from it.
A Christian, as he is redeemed from hell and damnation, so he is re- deemed from himself. He is redeemed and set at liberty from the slavery of his soul to Satan, to the world, and worldly projects. He is redeemed from the base conversation he was in before. What hath he to do to be ruled by him from whom he is redeemed '? These things might be ampli- fied at large ; but you see the truth evident, what ground a Christian hath not to be ruled by fleshly wisdom.
Reason 4. But to make it a little clearer. A Christian hath no reason to be ruled by earthly wisdom, for the yielding to it doth all the mischief iti the vorld. It is the cause of all the misery in the world, unto Christians espe- cially. God catcheth ' the wise in their own craftiness,' Job v. 13, though they be politic and wise. Especially if a Christian give way to carnal politic wisdom, God will universally shame him. I never knew a Christian thrive in politic courses. When he hath secret conveyances for the world, God crosseth him every way, in his reputation, in his projects, and purposes.