necessarily includes the suppression of the other. See this at large insisted on by St. Paul, in the beginning of his first epistle to the Corinthians, the first, second, and third chapters.

Who then are the wise and prudent intended in my text? May the Holy Spirit enable every conscience to make faithful application of what shall be offered upon this head.

1. In the judgment of the world, those are wise and prudent persons who are very thoughtful and diligent about acquiring wealth, especially if their endeavours If a man are crowned with remarkable success. thrives, (as the phrase is,) from small beginnings, and joins house to house, and field to field, so that he has land to call after his own name, and large possessions to leave to his children, how he is applauded, (though at the same time envied,) by the most who know him! I do not deny, that a proper concern and industry in our secular calling is both lawful and our duty; and I allow, that the providence of God does sometimes remarkably prosper those who depend on him in the management of their business; but I make no scruple to affirm, that where this is the main concern, (as some call it,) such wisdom is madness. Such persons are no less idolaters than those who worship stocks and stones. And if the things of God are hid from them, it is surely their own fault; they do not even complain of it as a hardship; they have their choice, their reward, and are satisfied. They are told that these things are in Christ, and there they are content that they should remain; they see no beauty or suitableness in them, they have no desire after him; he might keep his heaven and truths to himself, if they could always have their fill of the world. They are told that

these things are hid in the Scripture, but they have neither leisure nor inclination to search there for them. Their time is taken up with buying and selling, building and planting, &c. Oh, beware of this wisdom! What will riches profit you in the day of wrath," at death or judgment? If you live and die in this spirit, you will bemoan your choice when it is too late.

2. Those are accounted wise and prudent, who think they have found a way to reconcile God and the world together. If a man should attempt to fly, or to walk upon the water, he would be deemed a fool.How is it that this endeavour, which is equally impossible, (and expressly declared so by our Lord,) should be more favourably thought of? The deceitfulness of the heart, and subtilty of Satan, concur in this point. You will have a sort of religion, but then you take care not to carry things too far. You are governed by the fear and regard of men. Something you will do to satisfy conscience, but not too much, lest you hurt your interest, disoblige your friends, or draw on yourselves reproach, or a hard name. I must tell you, from the word of God, your attempt to halve things is an abomination in his sight. Would it not be treason by the law, to pay the king an outward respect, and yet hold secret correspondence with his enemies? The decisions of the word of God are to the same effect in this instance. "Love not the world, neither the things that are in the world. If any man love the world, the "love of the Father is not in himt." "Know you "not, that the friendship of the world is enmity with "God? Whosoever, therefore, will be a friend of the world, is the enemy of God."

66

Prov. xi. 14.

+ 1 John ii. 15.

James iv. 4.

3. A man is deemed wise who has considerable knowledge and curiosity about natural things, and all those subjects which usually bear the name of science: if he can talk of the magnitudes, distances, and motions of the heavenly bodies, can foretel an eclipse, has skill in mathematics, is well read in the history of ancient times, and can inform you what is found in books concerning the folly and wickedness of mankind who lived some thousands of years ago; or if he understands several languages, and can call a thing by twenty different names. It is true, when these attainments are sanctified by grace, they may in some respects have their use. But, in general, the best use a believer will or can make of them, is to lay them down at the foot of the cross. oss. When a man possessed of a large quantity of these pebbles, has his conscience awakened, and his understanding enlightened, he is glad to renounce them all for the pearl of great price, and to adopt the apostle's determination, "to know nothing but Jesus "Christ, and him crucified." This was the effect when the word of God mightily grew and prevailed†. We may at least say, that this kind of wisdom is, for the most part, dangerous and blinding to the soul.

1st, It tends to feed and exalt self, to make a person something in his own eyes. This we are prone enough to by nature. An increase of unsanctified knowledge

adds fuel to fire.

2dly, It engrosses the time and thoughts. Our minds are narrow, capable of attending to but few things at once and our span is short, and will hardly admit of many excursions from the main concern. we were to live to the age of Methuselah, we might pursue some things which at present are highly impro

If

per

and impertinent from this consideration alone. A man that is upon an urgent affair of life and death, has no leisure for amusement. Such is our situation. We are creatures of a day. Time is vanishing, and eternity is at stake.

3dly, The delusion here is specious, and not easily discovered. A person with these accomplishments is not always enslaved to money, or to sensual pleasures: he therefore pities those who are, and, comparing himself with others, supposes he is well employed, because his favourite studies are a check upon his appetites, and prevent his selling himself for gold, or running into riot with the thoughtless. Yet an attachment of this sort equally blinds him with respect to his true interest. Will the knowledge of books, or men, or stars, or flowers, purify the conscience from dead works, to serve the living God? It is too plain, that the truths of the Gospel are hid from none more effectually than from many of this character. None cast a more daring or public slight upon the revealed will of God, than some who are admired and applauded on account of their knowledge and learning.

4thly, Your nice and curious reasoners and disputers, that will see, (as they profess,) the bottom of every thing, and trust to their own judgment and inquiries, independent of the Spirit of God, are another sort of wise persons from whom these things are often justly hid. And this character may be found in many both learned and unlearned: for many have good natural faculties, who have not had the advantages of learning and education. But this spirit is directly contrary to that simplicity, dependence, and obedience of faith, which the Scripture exhorts us to seck after. Its effects are various.

1st, Some, (and those not a few,) are led to reject the word of God altogether, because it evidently contains many things above and contrary to their vain imaginations. And herein they contradict the most obvious principles of that reason which they lay claim to. A revelation from God can only be thought necessary or probable, but on the supposition that it is to inform us of something which we could not have known without it. Therefore, to pretend to try the Scripture claim to this character, by such criteria or marks as we possess beforehand, is the same thing in effect as to determine to reject it without any trial at all.

2dly, When the Scriptures, as to the letter, are acknowledged to be true, persons of this turn, presuming themselves sufficient judges of the sense, are helped by their ingenuity to explain away all the sublime doctrines of truth, so as to suit the prejudices and apprehensions of their own carnal minds. This, especially when joined with a smattering of learning, has been the chief source of all the errors and heresies which have pestered the church of God in all ages. This is a principal cause why the depravity of man by nature, the deity and atonement of Christ, the operations of the Holy Spirit, and all the doctrines of grace, have been denied by men wise in their own eyes, and prudent in their own sight, though evidently contained in the book which they profess to receive as of divine inspiration.

Sdly, Even where the doctrines of grace have been notionally received, the same spirit of wisdom can still find occasion to work. When there is more knowledge in the head than experience in the heart, many and various are the evils that often ensue. Disputes and hard questions are started, contentions and divi