The Dignity of Gods Children, Chapter 10
CHAP. X.
Of ſome other things further concerning the matter of the regeneration of the children of God, and of their very being the children of God: viz. of their knowledge of God, and of their true wiſedome, declared by the oppoſition thereunto of the ignorance, fooliſhneſſe, and madneſſe of all meere naturall, wicked, and vnregenerate men.
TO proceed further in declaration of other things concerning the very matter and being of the children of God, the next point to be conſidered, is the true knowledge, vnderſtanding and wiſedome wherewith all the children of God are indued and enlightned. And theſe things are to bee taken as ſome particular degrees of the life of God generally before ſpoken of, as alſo as parts of the new man, and of the image of God repaired and reſtored in our regeneration: yea finally as parts alſo of our ſaid regeneration it ſelfe: Of theſe things I will ſpeake as before I hauehave done generally of the life of God: viz. by oppoſing vntounto them the naturall ignorance, fooliſhneſſe, and madneſſe of all naturall men not regenerated, that ſo by this oppoſition of their contraries, the ſaid true knowledge, vnderſtanding and wiſedome, may be made manifeſt to be the more excellent things, and the more to ſet foorth the dignity of our regeneration. Now as theſe things (I meane this our naturall ignorance, fooliſhneſſe, and madneſſe) be contrary to true knowledge, vnderſtanding, and wiſedome, ſo the contrary may be ſaid of theſe euils, that hath been ſaid of thoſe vertues, viz. that as thoſe vertues are degrees and parts of the life of God of the new man, and of the image of God newly created in all that are regenerated: ſo theſe euils are alſo to be accounted as degrees and parts of that death; of that old man, and of that image of Satan in all the vnregenerate, before generally touched.
Touching both theſe contraries, they are expreſſed firſt by certaine metaphors, the better to ſet forth their nature. Theſe metaphors are, light and darkneſſe; ſight and blindneſſe, and ſuch other phraſes as are ſutable to the ſaid metaphors. Secondly, they are further taught by their owne proper words, euen the words before mentioned. Touching the foreſaid metaphors the Apoſtle ſaith firſt of the two firſt couple (light and darkneſſe) The night is paſt and the day is at hand, let vsus therefore caſt away the workes of darkneſſe, and let vsus put on the armor of light. Rom. 13. 12. And again: Ye were once darkneſſe, but are now light, walke as the children of the light. Epheſ. 5. 8. And hauehave no fellowſhip with the vnfruitfull works of darkneſſe, verſe 11. And againe, Who hath deliuered vsus from the power of darkneſſe and tranſlated vsus into the kingdome of his deare ſonne. Coloſſ. 1. 13. So he teacheth, that there is no participation of the kingdome of Chriſt, except firſt we be deliuered from the power of darkneſſe: And againe: But ye brethren, are not in darkneſſe that that day ſhould come on you as it were a theefe; ye are all the children of the light, and the children of the day: wee are not of the night, neither of darkneſſe: 1. The. 5. 4. 5. Peter ſaith: Ye are a choſen generation, a royall prieſthood an holy nation: a peculiar people: that ye ſhould ſhew foorth the vertues of him that hath called you out of darkneſſe into his maruellous light: 1. Pet. 2. 9. Iohn ſaith: The darkneſſe is paſt and the true light now ſhineth. 1. Ioh. 2. 8. Zachariah the father of Iohn Baptiſt ſaith: that the day ſpring from on-high had viſited them, to giuegive light to them that ſit in darkneſſe, and in the ſhadow of death. Luk. 1. 78. 79.
By darkneſſe in all the places before alleged is meant that extreme ignorance without any knowledge of God, wherewith the minds of all men naturally are ouerwhelmed before ſuch time as they be regenerated. The ſame is likewiſe ſignified by the word blindneſſe in diuers other places. The Lord giueth light to the blind. Pſa. 146. 8. that is, the Lord giueth knowledge to them that are ignorant. The Prophet alſo ſetting forth the glory of Chriſts kingdome, ſaith: Then ſhall the eyes of the blind be lightned: Iſai. 55. 5. that is, then they ſhall beenlightned with the true knowledge of God, that before were altogether ignorant of him, and knew no more for their ſaluation, then a ſtone-blind man doth ſee colours. The ſame Prophet ſpeaking of the office of Chriſt ſaith, that the Lord had called him &c. that he might open the eyes of the blind, and bring out the priſoners from the priſon, and them that ſit in darkneſſe out of the priſon houſe. Iſai. 42. 7. The Apoſtle Paul alſo ſpeaketh the very like of his Apoſtleſhip, noting the end therof to hauehave been to open the eyes of the Gentiles (here he ſignifieth that before they were ſpiritually blind) that they might turne from darkneſſe to light, and from the power of Satan vntounto God. Acts 26. 18. Our Sauiour ſaith of eueryevery plant whom the father had not planted, that they were blind leaders of the blind, and, if the blinde lead the blind, they ſhall both fall into the ditch. Matth. 15. 14. VponUpon the opening alſo of his eies that had beene borne bodily blind, our Sauiour ſaith: I am come vntounto iudgement into this world that they which ſee not (that is, which are blind and ignorant of God and of the things pertaining to their euerlaſting peace) might ſee: and that they which did ſee (that is, that thought they knew much) might be made blind: (that is, might hauehave that taken from them which they ſeemed to hauehave: Luk. 8. 18.) VponUpon which words of our Sauiour the Phariſies replying, Are we alſo blind? our Sauiour anſwereth further, If yee were blind, yee ſhould not hauehave ſinne &c. Iohn 9. 39. 40. 41. that is, if ye were ignorant indeed, your ſinne ſhould be ſo much the leſſe. I might heape vp many other the like teſtimonies touching the ſaid metaphors of darkneſſe and blindneſſe ſo applied: But theſe alleged ſhall be ſufficient. They are both vſed in the former, and in other places to ſignifie the ſame thing, viz. the darkneſſe, blindneſſe and extreme ignorance of our minds concerning God and our ſaluation, becauſe indeed they are both of like nature. For he that is in darkneſſe can ſee nothing, though he hauehave neuer ſo good eyes: and he that is blind can likewiſe ſee nothing, though the ſunne, or moon or ſtarres, or candles, or fire be neuer ſo cleere or bright.
By theſe metaphors doth the holy ghoſt ſo often expreſſe our ignorance, becauſe they doe beſt agree with that which before we heard of our being by nature the children of the diuell, who is called the prince of darkneſſe: Epheſ. 6. 12. and whoſe kingdome is ſaid to be the place of vtter darkneſſe. Mat. 8. 12. and 22. 13. and 25. 30. as alſo becauſe they doe well agree with the maine thing before ſpoken of the ſpirituall death of all naturall and vnregenerated men: for they that are dead are alſo depriued of all ſight: and therefore they be in continuall darkneſſe. In which reſpect death is deſcribed to bee the land of darkneſſe. Iob 10. 21. and the Pſalmiſt ſaith: Wilt thou ſhew a miracle to the dead, or ſhall the dead riſe and praiſe thee? Shall thy louing kindneſſe be declared in the graue, or thy faithfulneſſe in deſtruction? then he addeth, Shall thy wondrous workes be knowen in the darke, &c. Pſal. 88. 10. 11. 12. And finally that ſo we might the better ſee the vncomfortable, wofull, and moſt miſerable eſtate and condition of all men naturally, to make them the more thankfull for their comfortable, ioyfull, and moſt bleſſed change by grace and regeneration. For is not darkneſſe one of the great iudgements inflicted by the Lord vponupon the ſonnes of men for their moſt hainous ſinnes? was it not one of Gods fearefull iudgements in Egypt? Exod. 10. 22. When our Sauiour was moſt wickedly and vnrighteouſly put to death (the greateſt ſinne that euer was before committed) was there no: darkneſſe in all the land from the ſixt houre to the ninth? Mat. 27. 45.
The like may be ſaid of blindneſſe: When the Sodomites came vponupon Lot, to hauehave abuſed the Angels entertained by him, did not the ſaid Angels ſmite them with blindneſſe: Gen. 19. 11. Amongſt the reſt of the iudgemēts alſo which the Lord threatneth to the Iſraelites, if they ſhould not obey him, &c, doth he not threaten to ſmite them with madneſſe and blindneſſe? Deut. 28. 28.
Where let it bee obſerued that hee conioineth madneſſe and blindneſſe: let this (I ſay) bee obſerued, for the better manifeſtation of that which afterward I ſhall ſay touching the madneſſe of all men naturally. When Elymas alſo the Sorcerer reſiſted Paul, was he not ſtricken with blindneſſe for certaine daies? Acts 13. 8. Againe, who knoweth not by his owne experience, how fearefull a thing darkneſſe and blindneſſe is? when the miſt and darkneſſe before ſignified fel vponupon Elymas, did not he go about ſeeking one to lead him? doth not any man that is blind or in darkneſſe groap here and there? Is he not eueryevery minute in danger? at leaſt doth he not, and may he not continually feare? Is it not more vncomfortable to walke or ride one mile in the night, then ſix in the day time? If outward darkneſſe, and bodily blindneſſe be ſo vncomfortable, what (alaſſe) is to be ſaid of inward darkneſſe, and of the ſpirituall blindneſſe of the mind? If it be an heauy thing to be depriued of all light of Sunne, Moone, Starres, candle, and other fire, how heauy is it to be vtterly deſtitute of the light of the Sunne of righteouſneſſe?
As darkneſſe and blindneſſe bee moſt vncomfortable, ſo who knoweth not how ſweet and comfortable the contrary light and ſight are? And if the outward light and bodily ſight be ſo ſweet and comfortable, how much more ſweet and comfortable are ſpirituall light, and the ſight of the inward man? Theſe things I might amplifie by many arguments, the more to ſet foorth the dignity of Gods children, that doe only enioy the ſaid ſpirituall light, and whoſe mindes doe behold and vnderſtand the high things of God, pertaining to their ſaluation: but becauſe it followeth to ſpeake of them in the next place, therefore this ſhall be ſufficient to hauehave ſpoken here.
Thus to leaue the former metaphors, I come to the things ſignified by them. Touching therefore the ignorance of God in all naturall and vnregenerate men, we heard before that the Apoſtle ſpeaking of the Gentiles as they were ſuch, had ioined theſe together, hauing their vnderstanding darkned, and being ſtrangers from the life of God, through the ignorance that was in them. Epheſ. 4. 18. To the ſame purpoſe ſpeaking againe of the ſtate of himſelfe and other before regeneration he ſaith, We were in times paſt vnwiſe, &c. Tit. 3. 3. That which before we alleged out of the third to the Romanes, as by other things to deſcribe the naturall ſtate of all men, ſo by this that none whatſoeuer doth vnderſtand any thing, ſhall not need here to be repeated. Yea, ſo farre are all men naturally from all true knowledge of God, that they are vtterly vncapeable thereof. For the naturall man perceiueth not the things of the ſpirit of God. for they are fooliſhneſſe vntounto him: neither can hee know them; for they are ſpiritually diſcerned: 1. Cor. 2. 14. Yea, the more naturall wit and vnderſtanding men hauehave (which is called naturall wiſedome, or the wiſedome of the fleſh) the further off they are from all true knowledge and wiſedome of God. For the wiſedome of …he fleſh is death, enmity againſt God; not ſubiect to the law of God, neither indeed can be▪ Rom. 8. 6. 7. Therefore elſewhere the Apoſtle ſaith, that God hath not choſen many wiſe men after the fleſh, but the fooliſh things of the wo…ld, and things that are deſpiſed, to bring to nought things that are, &c. 1. Cor. 1. 26. 27. By the neuter gender here hee meaneth the maſculine, and by things hee vnderſtandeth perſons: as alſo wee hauehave the like phraſe: Iohn 6. 37. Colosſians 1. 20. Epheſians 1. 10.
This is a point of great moment, and the more worthy a little more to be inſiſted vponupon, becauſe many naturall men are men of great humane learning, in the tongues, in the arts, in all philoſophie, in the lawes and ſtatutes of kingdomes: in martiall and ciuill affaires for warre and for peace. And for ſuch learning they are oft times in great reputation, in great honor and authority: euen aduanced to bee great ſtates men, to ſtand before the mighty Princes of the world, to giuegive counſell vntounto them, and accounted the only men for policy and gouernment of kingdomes. Such were Achitophel and Ioab; and ſuch (no doubt) are many in theſe daies in many kingdomes: and ſuch hauehave been many in all ages: which notwithſtanding are ſo far from all true knowledge of God, that they doe vtterly diſtaſt the ſame, and oppoſe themſelues with tooth and naile, with might and maine thereunto.
Some alſo (meer naturall men) hauehave ſuch knowledge in the myſteries of God, that they can teach other, and being called to the miniſtery doe conuert others, themſelues being caſtawaies. For Iudas receiued gifts, and a commiſſion to preach as well as other: and it is not to be doubted, but that he did ſome good by the exerciſe of his gifts, and execution of his commiſſion, as well as other. For there is no commandement or commiſſion from God, without a promiſe of a bleſſing: and there is no promiſe of a bleſſing, but that God ſome way or other, and in ſome meaſure or other doth performe the ſame: becauſe he that hath promiſed is faithfull, Heb. 10. 23. Therefore our Sauiour ſaith, that in the laſt day many ſhould plead that they had prophecied euen in his name, and that in his name they had caſt out diuels: whom notwithſtanding he would reiect as meer naturall and wicked men, ſaying vntounto them, I neuer knew you, depart from me ye workers of iniquity. Mat. 7. 22. 23. what ſhal we ſay of ſuch men, ſo highly accounted of in the world? ſo greatly aduanced? ſo deeply learned, euen in diuinity? and doing ſo great things? Are they all vnwiſe? Are they all without vnderſtanding? Are they all fooles? yea verily: the Scripture and God himſelfe that is only wiſe, and knoweth beſt what men are, hath ſo pronounced of them. Man therefore neede not feare to giuegive the like ſentence and iudgement of ſuch, ſo long as they continue naturall and wicked men themſelues, though they conuert, and make neuer ſo many other wiſe and righteous. Such ſentence and iudgement, is not the ſentence and iudgement of man, but of God.
This appeareth by the deſcription of true wiſedome in the word of God. For Paul by oppoſing the word vnwiſe, to the vnderſtanding of the will of the Lord, and ſaying: Be not vnwiſe, but vnderſtand what the will of the Lord is, Epheſ. 5. 17. doth plainly teach true wiſedome to be vnderſtanding the will of the Lord, and that all that doe not vnderſtand, what the will of the Lord is, are vnwiſe. But what will of the Lord doth the Apoſtle meane? Only that that is reuealed in his word. Therefore it is ſaid that the teſtimony of the Lord giueth wiſedome vntounto the ſimple. Pſal. 19. 7. and that the ſcriptures (that is, the word written) are able to make men wiſe to ſaluation. 2. Tim. 3. 15.
Therefore alſo the feare of the Lord (which is the keeping of Gods commandements. Eccleſ. 12. 13.) is often called the beginning of wiſedome, or the chiefe and moſt principall wiſedome. Iob 28. 28. Pſal. 111. 10. Pro. 1. 7. Yea, the truth is, that there is no good and ſound policy for the gouernment of kingdomes and common wealths, but by the word of God. Therefore in this very caſe the Prophet ſpeaketh thus, to the Prieſts, and Prophets, and Doctors of the Law, that tooke vponupon them to be politicians and ſtates men without the word of God: They hauehave reiected the word of the Lord, and what wiſedome is in them? Ierem. 8. 9.
So when Saul had made more haſte then good ſpeed in offering ſacrifice before Samuels comming, and that contrary to Samuels direction in that behalfe, Samuel feared not to tell him, that he had done fooliſhly, becauſe hee had not kept the commandement of God: and that the Lord would hauehave ſtabliſhed his kingdome for euer: but that now his kingdome ſhould not continue, &c. 1. Sam. 13. 13. 14. Becauſe alſo Aſa, (though otherwiſe a worthy king) had made a couenant with Benbadad king of Syria, to aide him againſt Baaſha King of Iſrael, Hanani the Seer, did rebuke him in the very ſame termes, telling him that hee had done fooliſhly, &c. as Samuel had reproued Saul: 2. Chro. 16. 9. If therefore they were iuſtly charged to hauehave done fooliſhly, becauſe they had done that which they did againſt the commandement of God: then by the ſame reaſon, all naturall men be no better then fooles, for aſmuch as they doe all neglect and contemne the commandements of God.
The ſame is further manifeſt, becauſe Moſes exhorteth the Iſraelites to the keeping of Gods commandements by this argument, that they ſhould be their wiſedome and their vnderſtanding in the ſight of the people; which hearing all thoſe ordinances ſhould ſay, OnelyOnly this people is wiſe and of vnderſtanding. Deut. 4. 6.
Moreouer, Chriſt Ieſus is called the wiſedome of his father, Luk. 11. 49. he is ſaid, to hauehave all the treaſures of wiſedome and of knowledge hid in him: Coloſſ. 2. 3. VponUpon him the ſpirit of wiſedome and vnderſtanding, the ſpirit of counſell and ſtrength, the ſpirit of knowledge, and of the feare of the Lord doth reſt, Iſai. 11. 2.
Where the vniting the ſpirit of wiſedome, vnderſtanding, Note.counſell and knowledge, with the ſpirit of feare, doth teach, that where there is not the ſpirit of feare, but the ſpirit of boldneſſe, ſecurity, preſumption, and other impiety, there is not the ſpirit of wiſedome, of vnderſtanding, of counſell, or of any true knowledge, according to that before ſaid in that behalfe; He hath the ſeuen ſpirits of God in his hand Reuel. …. 2. that is, all the gifts of the ſpirit of God: which though he be but one in his eſſence, 1. Cor. 12. 11. Eph. 4. 4. yet is called ſeuen in reſpect of the diuerſity of his gifts, and more ſpecially becauſe of the ſeuen Churches, to which he writeth thoſe ſeuen Epiſtles: and yet all that variety of gifts is called by the name of ſpirits, becauſe one and the ſelfe ſame ſpirit worketh them all, or diſtributeth them all, as the former place to the Corinthians witneſſeth. As therefore none could hauehave any corne in Egypt but by the hands of Ioſeph, ſo Chriſt Ieſus is the high Lord Treaſurer of heauen for the diſpenſing of all the gifts of the ſpirit; in reſpect where of none can hauehave any but ſuch only as come to his gates and giuegive attendance at the poſts of his dores. Pro. 8. 33.
To comprehend all the arguments hitherto vſed in one, thus I argue againſt all naturall and wicked men: They that hauehave not the vnderſtanding of Gods will reuealed in his written word: They that feare not the Lord in keeping his commandements: They that are without Chriſt Ieſus, are vtterly voide of true wiſedome, and therefore be ſtarke fooles. All naturall and wicked men are without vnderſtanding of Gods will reuealed in his written word; They feare not God in keeping his commandements, and they are without Chriſt: Therfore they are vtterly void of true wiſedom and be ſtark fooles.
If any ſhall reply and ask how it can be that all before mentioned (naturall and wicked men) may be ſaid to be without knowledge, or vnderſtanding: I anſwer as before, with addition notwithſtanding of Iohns words: He that ſaith, I know him, and keepeth not his commandements is a lyar, and the truth is not in him. 1. Ioh. 2. 4. For indeed how can any man ſay that hee knoweth God to be moſt iuſt, almighty, and able to be reuenged of eueryevery ſinne againſt him, and yet dareth to breake his commandements? And how can any man ſay that he knoweth God to be moſt wiſe, moſt gratious, moſt kind, moſt mercifull, and long ſuffering, and yet doth not louelove him? Or how can he ſay he loueth him, and keepeth not his commandements? Ioh. 14. 15. It is therefore moſt certaine, that no man doth truly know God, that doth not louelove and obey him.
But let vsus ſhew the former point (all naturall men to be vnwiſe and fooliſh) by ſome other reaſons. Thus therefore I proceed. True wiſedome maketh them that hauehave it the better. All naturall and wicked men are no whit the better for all the learning and other knowledge they hauehave. They loſe all that they do according to ſuch learning and knowledge. They get nothing thereby but onelyonly heape vp the more iudgement and condemnation to themſelues. Luk. 12. 47. Therefore conſequently they are vnwiſe and fooles. Doe we not ſo account of men in the world? viz. that they are very ſimple men, and of no vnderſtanding, yea, ſtarke fooles, that ſhall altogether buſie themſelues, and ſpend their time, their ſtrength, and their wits, and their mony about matters of no profit? or that ſhall toile and moile, early and late for trifles, and neglect matters of moment, & great worth? The beſt we ſay of ſuch is, that they are penny wiſe, and pound fooliſh. Why then may we not ſo iudge and ſpeak of naturall men, & of all continuing in their natural condition, which (as was ſaid before by Iſaiah) lay out ſiluer and not for bread, and labor and be not ſatisfied? Iſai. 55. 2. and which follow altogether vaine things (as Samuel ſpeaketh, which ſhall not profit them? 1. Sa. 12. 21. For certainly when they hauehave done al that they can, yet it may be ſaid to them as Paul ſpeaketh to the Romanes, What fruit hauehave you in thoſe things? Rom. 621. Yea, though they ſhould get neuer ſo much honour, and wealth in the world, yea, though they ſhould winne the whole world, yet what profit ſhall they hauehave, if they loſe their owne ſoules? Mark. 8 36. May not God ſay vntounto ſuch (for all their reputation, for wiſedome, &c.) as he ſaid to the rich man, that hauing great increaſe of corne, took care only for building his barnes greater, and liuing after in pleaſures, and neuer thought of any thankfulneſſe to God or of doing any good with his abundance vntounto men, O foole? &c. Luk. 12. 20.
Moreouer, as the word before tranſlated vnwiſe, Eph. 5. 17. Tit. 3. 3. and fooliſh, Galat. 3. 1. ſignifieth mad men: ſo in truth naturall men are no better then thoſe whom for diſtraction or loſſe of their naturall wits, we account mad men; yea, many diſtracted in their wits, or bereaued of their vnderſtanding, either by abundance of melancholy, or by feares, or by ſome accident, or by age, &c. are in a far better ſtate for the life to come then meere naturall men, ſo long as they doe ſo continue. For I doubt not but that the very deere children of God regenerated by the ſpirit, and beleeuing in Ieſus Chriſt, are ſubiect to that outward calamity as well as other; and as well as themſelues are ſubiect to other diſeaſes ariſing of naturall cauſes: and yet The foundation of God remaineth firme touching them: The Lord knoweth who are his. 2. Tim. 2. 19.
That it is ſo, that is, that naturall men (whiles they be ſuch) are no better in their ſaid naturall ſtate, then mad men, yea, and that they are poſſeſt with a ſpirituall phrenſie, or that at leaſt they are no better then ſuch as we call idiots or naturals, I make plaine by theſe furtherreaſons.
1. When the prodigall child began to conſider of his waies, and to bethinke himſelfe of returning to his father, then he is ſaid, to hauehave come to himſelfe. Luk. 15. 17. The prodigall ſonne therefore repreſenting the ſtate of all vnregenerate men, therby is ſignified, that as before his returne and ſubmiſſion to his Father he was no better, then as a man beſide himſelfe, and out of his wits, ſo all are the like before regeneration.
2. All that make more account of bels and bables, of counters and rattles, and of ſuch other triffles, then they doe of ſiluer and gold, &c. are no better then mad men, or at leaſt then naturall fooles.
3. All that refuſe meat, drinke, and apparell (eſpecially of the beſt ſort) for their bodies and for this life, are no better then mad men, or at leaſt then naturall fooles.
4. All that do continually hurt and wound themſelues, and that ſeeke by all meanes to deſtroy themſelues, are no better then mad men, or at leaſt then naturall fooles.
5. All that put no difference betwixt any men but account all alike, and that eſpecially regard the meaneſt more then the greateſt, and their enemies more then their friends, and that will be aduiſed rather by fooles then by wiſe men, are no better themſelues then mad men, or at leaſt then naturall fooles.
6. All that wilfully tranſgreſſe the lawfull commandements of Kings, and ſo ſinne againſt their owne ſoules, are no better then mad men, or at leaſt then naturall fooles.
7. All that will not be kept within any bounds, but breake off all bonds, are no better then mad men, at leaſt then naturall fooles.
Such are all naturall and wicked men, ſo long as they continue in that ſtate and condition.
2. They make more account of the riches, honours, delights and pleaſures of this world, then they doe of the moſt pretious word of God, and of the things that belong to the life to come, in reſpect whereof all things in this world are no better then traſh and dung.
3. They refuſe Chriſt Ieſus, and all other things pertaining to their ſaluation in him, offered vntounto them in the word, as meat, and drinke, and apparell for their ſoules, of farre more worth then all meat, and drinke, and apparell for their bodies.
4. They doe daily hurt and wound their owne ſoules, and ſeeke by all meanes euerlaſtingly to deſtroy themſelues, euen by ſo many ſinnes as they doe daily commit.
5. They account no better of one man then of another: at leaſt they account beſt of them that are the moſt vile: They doe more regard and feare ſimple, ſilly, weake, and mortall men, then they doe the moſt wiſe, mighty, fearefull, and immortall God: and hauehave the enemies of their ſaluation, which ſooth them vp in ſinne, and prouoke them daily thereunto by words and by example, in more eſtimation, and they are rather aduiſed by flattering worldlings (ſuch as ſauor only the things of the world, not the things of God.) then they doe regard their moſt true hearted friends, that vnfeinedly wiſh, and by all meanes (admonition, counſell, reprehenſion, conference, and praier) doe ſeeke and endeauour their ſaluation, or then they will be aduiſed by ſuch as are wiſe in the Lord.
6. They doe eueryevery day wilfully tranſgreſſe the moſt holy and iuſt commandements of the moſt holy and righteous God, and ſo doe more and more prouoke his indignation againſt themſelues, that is the king of kings.
7. They will not be kept within any compaſſe, they will not be directed in the way that leadeth to eternall life, but breake ouer hedge and ditch out of that way: and they ſpeake as the heathen did of whom the Prophet writeth, ſaying: Let vsus breake their bonds, and caſt their cords from vsus. Pſal. 2. 3. Therfore I may well conclude them all to be no better then mad men, or at leaſt then naturall fooles.
They indeed doe ſo account of the moſt excellent ſeruants of God. For ſo was the Prophet termed that annointed Iehu to be king of Iſrael, 2. Kings 9. 11. So did Feſtus call Paul, when he ſpake moſt excellently of heauenly things. Acts 26. 24. and ſo naturall and worldly men doe daily caſt this reprochfull name vponupon the beſt children of God, eſteeming them no better then a company of fooles, and mad men: but the truth is, that this belongeth to themſelues, and they ſpecially are the fooles, and mad men of the world, as the former arguments do demonſtrate.
Let no man ſo wreſt my words, as to vnderſtand me to condemne naturall wit, and vnderſtanding, or policy, and learning, &c. I doe not condemne them, but acknowledge them in themſelues to be the good gifts of God. Notwithſtanding ſuch is the corruption of nature before and without regeneration, that meere naturall men not knowing how to vſe them, doe therefore abuſe them, the more to the diſhonour of God, and to the encreaſe of their own condemnation, euen as men reaued of their naturall wits hauing a ſword put into their hands or any other thing (good in it ſelfe) committed vntounto them, do rather abuſe all to the hurt of themſelues and other, then do any good at all therewith.
In reſpect of all theſe things hitherto handled, as it is ſaid of images that they are laid ouer with gold and ſiluer, and there is no breath in them, Hab. 2. 19. ſo it may beſaid of meer naturall men touching the life of God, that how trim and gay ſoeuer they be in the world, and how great and glorious ſoeuer they appeare by their wit, or learning, or policie, &c. yet indeed they hauehave no breath at all of that life in them, neither any ſparke of true wiſedome. How baſe therefore is their ſtate and condition? yea, how fearfull and lamentable? For who doth not pity the ſtate of mad men, and of ſuch as by any meanes hauehave loſt their wits? Many carnall men (I grant) doe carnally make a ſport of mad men and naturall fooles: they make themſelues merry with ſuch (as the Philiſtims abuſed the blindneſſe of Sampſon and vſed him therefore to play before them, and to make them paſtime, in their great meeting, and in their ſacrifice to Dagon their God. Iudg. 16. 25) Many (I ſay) doe euen ſo abuſe the ſimplicity and lamentable madneſſe of other to make themſelues merry, but they ſhould rather vſe ſuch examples as glaſſes wherein to behold the iudgement of God vponupon ſuch, that may (perhaps more iuſtly) fall vponupon themſelues. Therefore eueryevery time they looke vponupon ſuch they ſhould feare and tremble, leſt God ſmite them with the like: yea they ſhould be thankfull to God, and conſider of his goodneſſe in ſparing them ſo long, whereas hee might hauehave made them ſuch as thoſe are, and thoſe as witty naturally as themſelues. In which reſpect alſo they ſhould be the more carefull to vſe their naturall wit and vnderſtanding the more to Gods glory. Achiſh king of Gath, (though a naturall man, a wicked man, and an heathen man) when Dauid was brought into his preſence, and fained himſelfe mad before him, ſcrabling vponupon the dores of the gate, and letting his ſpittle fall down vponupon his beard (in driueling ſort) ſaid vntounto his ſeruants, lo, the man is beſide himſelfe, wherefore hauehave ye brought him vntounto me? HaueHave I need of mad men, that ye hauehave brought this fellow to play the mad man in my preſence: Shall he come into mine houſe? 1. Sam 21. 13. 14. 15. So little pleaſure did Achiſh take in ſuch: ſo far was he from making himſelfe merry with ſuch, and from laughter at their behauiour, that hee was highly offended with them, that had brought him before him. Hereby then we ſee how odious a thing madneſſe is. And indeed though ſome fooliſhly take pleaſure in the fooliſhneſſe and madneſſe of other, yet touching themſelues, who abhorreth not the name of a foole? and who feareth not the ſtate of madneſſe? And who (I ſay againe) not altogether void of reaſon himſelfe, eſpecially hauing any ſparke of grace, doth not pitty both them that are voide of naturall vnderſtanding, and alſo them, that hauing had reaſon (for ſome ſecret cauſe) are depriued thereof (with Nabuchadnezar) and poſſeſſed with the ſpirit of phrenſie? Oh then what can be ſaid of ſpirituall ſimplicity, and of ſpirituall madneſſe?
The more wofull therefore and fearfull theſe things are, the greater is the dignity of the children of God, who onelyonly are enlightned, and hauehave the eies of their mindes opened to behold the excellent wiſedome of God; yea, who alſo are partakers thereof. For as Chriſt is before generally ſhewed to be their life, ſo particularly he is their light, their vnderſtanding, and wiſedome. For therefore is he called (as we hauehave heard) the ſunne of righteouſneſſe, Malac. 4. 2. and, the light of the world. Ioh. 8. 12. and 9. 5. yea, (that it may the better appeare that life and light goe together) he is in one place called both life and light, Ioh. 1. 4. As therefore the children of God being partaker of Chriſt, cannot but be partaker alſo of life, ſo they muſt be alſo partaker of light: If they be in the light, and the light in them, how can they be in darkneſſe? The like is to be ſaid of knowledge and wiſedome: For Chriſt being the wiſedome of his father, hauing all the treaſures of wiſedome and knowledge in him, and hauing the ſpirit of wiſedome, knowledge, and vnderſtanding, yea, hauing all the ſeuen ſpirits of God (as hath been ſhewed) it muſt needs be that they that hauehave him, hauehave alſo true knowledge, and true wiſedome. If they that hauehave him not neither hauehave life, nor light, nor knowledge, and that becauſe they hauehave not him: then it muſt needs follow that they that hauehave him, hauehave alſo all thoſe; and that becauſe they hauehave him, and ſo far as they hauehave him. Therefore Chriſt is ſaid to be made vntounto them not only righteouſneſſe, but alſo wiſedome, 1. Cor. 1. 30. So then, as all new borne being incorporated into Chriſt, are alſo partaker of his wiſedome: ſo alſo all that are out of Chriſt are alſo without wiſedome. Therefore our Sauiour ſpeaking of his children, ſaith, that to them onelyonly it is giuen to know the ſecrets of the kingdome of God. Mat. 13. 11. Which are hid from the wiſe and from men of vnderſtanding. Mat. 11. 25. viz. from them that are worldly wiſe: and who being after the fleſh doe ſauor the things only of the fleſh: Rom. 8. 5.
If alſo the feare of the Lord be (as we hauehave heard) the beginning of wiſedome, and that wiſedome doe conſiſt in keeping Gods commandements, then all that are new borne, and ſo clenſed from their ſinnes, and ſanctified to the feare of God, cannot but in that reſpect alſo be wiſe: the rather becauſe it is expreſly ſaid, that whoſoeuer is borne of God, ſinneth not, neither can ſinne, &c. Ioh. 3. 8. Dauid teſtifieth that by keeping Gods commandements, &c. God had made him wiſer then his enemies: of more vnderſtanding then all his teachers: and then the ancient. Pſal. 119. 98. 100. Though eueryevery one of the children of God cannot thus compare for wiſedome with their teachers and ancients, yet they may with their aduerſaries: yea, why not alſo with their ancients and teachers, if ſuch be not regenerated? For they that know the will of God and doe it, are more learned Doctors (though otherwiſe they be but ſimple men, yea, not booke learned, viz. not able to read) then all other great doctors in the world, yea, then al doctors in diuinity that are able to teach other, and doe teach other, and yet doe not themſelues the things which they teach other. For hereby (as we hauehave heard) are we ſure that we know him (viz. truly and rightly) if we keepe his commandements. He that ſaith he knoweth him, and keepeth not his commandements is a lyar, and the truth is not in him. 1. Ioh. 2. 3.
Such great Doctors therefore as hauehave knowledge without obedience according to their knowledge, doe indeed know nothing as they ſhould. For what are they the better by the knowledge of any thing, if they know not him rightly that knoweth all things, and in the right knowledge of whom, and of Ieſus Chriſt his ſonne, whom he hath ſent, is eternall life. Ioh. 17. 3.
Now touching the excellency of knowledge and wiſedome, and thereby alſo of the ſtate and condition of Gods children, as it appeareth by the metaphors before vſed, ſo the ſame is further manifeſt by many teſtimonies of Scripture. Iob magnifieth wiſedome aboue gold and ſiluer, and the wedge of gold: aboue cryſtall, and the plate of fine gold: aboue the corall, and the pretious pearles, aboue the topaz of Ethiopia, and the wedge (againe) of pure gold, &c. Iob. 28. 15. &c. Salomon extolletn it aboue the merchandiſe of ſiluer, the gaine of gold, and aboue pearles; yea, he ſaith that all things that a man can deſire are not to bee compared vntounto her, &c. Pro. 13. 14. 15. &c. Where alſo it is commended by diuers excellent fruits, as by the length of daies, riches, glorie, pleaſures eternall life and bleſſedneſſe. It is in like manner commended, Pro. 8. 10. 11. and 16. 16. In another place, he preferreth it before ſtrength and weapons of warre: Eccleſ. 9. 16. 18. where in the latter compariſon, the oppoſition he maketh of wiſedome is to be obſerued, viz. that he ſaith not but one foole deſtroieth Note.much good. but that he ſaith, but one ſinner destroieth much good: ſo he ſheweth his meaning by wiſedome to be ſuch wiſedome, as whereby men take heed of ſinne, and that (according to my former writing) all ſinners are fooles; whereunto it accordeth that Dauid ſaith not, The wicked man, or the ſinner, but, The foole hath ſaid in his heart, there is no God. Pſal. 14. 1. and 53. 1. by the foole meaning the ſinner and the wicked man.
Againe, what was it that firſt deceiued our firſt mother Eue? was it not a falſe hope of further knowledge? doth not this therefore ſhew that knowledge is a thing much to be deſired? and that true knowledge is highly to be eſteemed? Doth not Paul profeſſe that he accounted all things loſſe, yea, as very dung: euen a… the dung that is in the inwards of beaſts (ſo the word ſignifieth) in reſpect of the excellent knowledge of Chriſt his Lord? Philip. 3. 78.
All theſe things doe plainly ſhew the great dignity of the children of God in reſpect of the ſaid knowledge and wiſedome, as wherein as well as in other things conſiſteth the very matter as it were of their ſo being the children of God.