A Christian Library, Section 49
Sect. 49.
I Grant that in some kind of skill they out-strip the best of Gods People, who, if they are put to it, may answer as Themistocles did when one invited him to touch a lute; for as he said, I cannot fiddle; but I can make a smal town a great state: So the godly may say, We cannot give a sollid reason in Nature, why Nilus should over-flow only in the Sommer, when waters are at the lowest? Why the Loadstone should draw iron, or incline to the pole-star? How the heat of the stomach, and the strength of the nether chap should be so great? Why a flash of lightening should melt the sword without making any impression in the scabbard? Kill the Child in the womb, and never hurt the Mother? How the waters should stand upon a heap, and yet not over-flow the earth? Why the clouds above being heavie with water, should not fall to the earth suddenly, seeing every beavy thing descendeth? Except the reason which God giveth, Gen. 1.6. & Job 38 8.10 12. & 26.8. Psal. 104.9. But we know the mystery of the Gospel, and what it is to be born a new, and can give a sollid reason of our faith: we know that God is reconciled to us, the Law satisfied for us, our sins pardoned, our souls acquitted, and that we are in favour with God; which many of these with their great learning do not know. And thus the godly are proved wiser than the wisest humanist that wants grace. You have likewise the reasons why these great knowers, know nothing yet as they might and ought to know: that is to say,
First, Because they are mistaken in the thing; they take speculative knowledg for soul wisdom; & soul saving wisdom to be foolishness & madness. Now if a man take his aim amiss, he may shoot long enough ere he hit the white: and these men are as one that is gone a good part of his journey, but must come back again because he hath mistaken his way.
Secondly, Because they are Unregenerate, and want the Eye of Faith.
Thirdly, For that they seek not to God for it who is the giver thereof, and without whose spirit there is no attaining it.
Fourthly, Because they are proud, and so seek not after it, as supposing they have it already.
Fiftly, Because if they had never so much knowledge, they would be never the holier, or the better for it, but rather the worse; nor would they imploy it to the honour of God, or the good of others.
Sixtly, Because they either do, or would do mischief insteed of good with their knowledge.
Seventhly, Because they will not consult with the word about it, nor advise with others that have already attained to it. Or thus, They read and hear the Scriptures and mind not, (I mean the spirituallity of the word) or mind and understand not, or understand and remember not, or remember and practice not. No, this they intend not of all the rest; and they that are unwilling to obey, God thinks unvvorthy to know.
When the Serpent taught knowledge, he said, If ye eare the forbidden fruit, your eyes shal be opened, and you shal know good and evil: But God teacheth another lesson, and saith, If ye will not eate the forbidden fruit, your eyes shall be opened, and you shall know good and evil, Rom. 12.2. See Psa. 111.10. & 119.97, 98, 99, 100. Or if you do eat it, you shall be like images that have ears and cannot hear, Rom. 11.8. Isa. 6.10. Matth. 13.14. Psal. 115.6.
From all which Reasons we may collect, That there are but a few amongst us, that are wise indeed, and to purpose; For these Seven Hinderances are applyable to seventy seven parts of men in the Nation. Besides, if these great knowers know so little, how ignorant are the rude rabble, that despise all knowledge? Nor can it be denied but all impenitent persons, all unbelievers (who prefer their profits and pleasures before pleasing of God; as Herodias prefered John Baptists head before the one half of Herods kingdom,) are arrant fools; yea, fools in folio: For if they were wise, sayes Bernard, they would foresee the torments of Hell, and prevent them.
And so wise are the godly, for they prefer grace, and glory, and Gods savour, before ten thousand worlds.