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I Find Interpreters differing in their sense on the Text; some saying, David complains only of the wickedness of his times; others, (and they the most) That it is of the universal cor∣ruption of mankind: and consequently, That the Fool in the Text, is the natural Man.
To prove that these are in the right; I offer for it these Arguments.
1. Because, Fool is the name given in common unto all sinners in Scripture, Prov. 10.21. ch. 18.2. Luke 12.19. Eph. 5.15. Et passim. But natural men are such; as will appear afterwards.
2. Who is Nabal properly, and correspondent unto the allusion (which is, ad arborem marcescen∣tem, to a dry tree) but, one that is expers vitae spiritualis, void of spiritual Life?
3. What is here in the singular, is presently turn∣ed into the plural number, The fool hath said, &c. They are corrupt; intimating all and every of them so to be. And the Prophet runs it to a man, There is none that doth good, and vers. 3. no not one.
4. The enquiry, v. 2, is concerning the children of men, the Children of Adam as it is in the Original; and that, To see if there were any that did under∣stand, &c.
5. Put in any other wicked person, Atheist, or whom you will, and then see how it agrees. What, Did the Lord look down from Heaven, to see whe∣ther the Atheist did understand or seek God? &c. or do any good? Doth this need such examen, such enquiry? or is it a wonder that they are abominable in their works, and do no good?
6. Doth not the Apostle 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, alledge this very Text, to prove the universal corruption of mankind, both of Jew and Gentile? Rom. 3.9, 10, 11, We have before proved Jew and Gentile, that they are all under sin, as it is written, there is none righteous, no not one; there is none that understandeth, &c.
Lastly, Who are Fools, but they which under∣stand not? and who such Fools, as they which seek not God? which no meer Son of Adam doth, v. 2.
Ergo. If any object, That then every natural Man is an Atheist; have patience till I come to it.
2. If any object, That it is meant of a wicked Man; I answer, Every natural Man is a wicked Man. I shall mind you only of two Scriptures; Mat. 25.26, Thou wicked and slothful servant. He is wicked that but hides his Talent in a Napkin. Rom. 5.6, In due time, Christ dyed for the ungodly. Did Christ dye only for some notorious sinners? Let them speak. Rashang and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, answer one the other. If they say 'tis meant of some notorious wicked Man; I have spoken to it Argument 5. Thus having found the subject, the natural Man, the Fool; we have in this first verse, 1. Something affirmed of him. 2. Something denyed. The affirmative is threefold. 1. Hath said in his heart there is no God. 2. They are corrupt. 3. They have done abominable works.
2. The Negative, There is none that doth good.
Before we proceed, you may please to take no∣tice, That Psal. 53 is almost verbatim, the same with this 14. If you ask, what reason may be gi∣ven of it?
Ans. 1. Because Man's Corruption is such, that he is ignorant of himself; even ignorant of his ig∣norance. The practical ignorance of Man's misery, is in great part his greatest misery: Miser, quia non mi∣serabilis, Miserable because insensible of his misery. Bern. Therefore it is inculcated.
2. The knowledg of it hardly enters. Dark∣ness cannot comprehend it self. It must be by a borrowed light that man knows himself; it must be from somthing, ab extra, from without.
3. Though so difficult, yet requisite to a better state. The whole need not the Physician, but they which are sick, Matt. 9.12.
But to return to our Text, and come now to observation.
Observ. 1. That natural Men are Fools.
I say not, but Men may have great Reason, and Wit at will (as we say) and yet be very Ideots in Gods account; or in relation to any spiritual, saving Wisdom, of which the Holy Ghost speaks here. I say not, they are natural Fools.
Here I would speak to Two things briefly. 1. How doth this appear? 2. What is the extent of it?
It appears,
1. Because they are taken up with those things that are of smallest moment, and little concern∣ment; with neglect of the best and main. Eccles. 10.2. A wise mans heart is at his right hand, but a fools heart is at his left. Things of the right hand, are those of the greatest value and consi∣deration; and things of the left hand, are of lit∣tle or none. Luke 12.20, Thou fool, this night, &c. Why Fool? Because he had his heart full only of trash, and cares about it. But this is every na∣tural Mans case. Psal. 4.6, There be many that say, who will shew us any good? Indifferent good serves their turn: And these are the rabbim, the many, or multitude, opposed to us, David, and such as he was.
2. Because they have no desire to know things spiritual, and of everlasting concernment. Prov. 1.7, Fools despise wisdom and instruction: Not only, that any Man should teach them (which some spirits are above), but they are simply against in∣struction, against the thing taught. Prov. 18.2, A fool hath no delight in understanding; but that his heart may discover it self. Many a Man indeed may desire to know, to talk, and discourse, and bear a part
with others, that he may not seem a Fool: But it is to shew his pride and self-conceit: and so his heart discovers it self. This is every natural Mans temper. Joh. 3.20, But he that doth evil, hateth the light, &c. I shall shew you in the se∣quel of the discourse, that natural Men are most properly evil-doers.
3. Because they play and trifle with their own destruction; with that which is their ruine: It is a sign they have no insight into things, nor can make any true judgment of them: That if sin be but coloured with pleasure and profit, they can make a light matter of it. What doth the Wise Man call such? Prov. 14.9, Fools make a mock of sin; though it be rebellion against God, and at∣tended with his wrath, and curse, and everlasting displeasure, without repentance. Prov. 13.19, It is abomination to fools, to depart from evil. To part with the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the present sweet (as the Philosopher calls it) for fear of displeasing God; they loath it, because of those wretched inclina∣tions which carry them head-long. But unto whom is it abomination? It is abomination to Fools. But thus it is with every natural Man, Rom. 8.5, For they which are after the flesh, do mind the things of the flesh: and vers. 9, Explains who are in the flesh, or after the flesh: But ye are not in the flesh, but in the spirit, if so be the spirit of God dwell in you. But can this be said of any natural Man? Isa. 53.6, Every man goes his own way. 1 Joh. 5.19, The whole world lies in wickedness. i. e. with pleasure and delight: and this is univer∣sally true of every person, but those which are of God, as appears in the opposition. And we know that we are of God.
4. Because they trust to their own wit, their own wisdom, for Heaven and happiness: let them alone; they shall do well enough, no body can teach them. Now, Who is a Fool? says Solomon, Prov. 28.26, He that trusteth in his own heart, is a fool. Nay, Prov. 26.12, Seest thou a man wise in his own conceit? there is more hope of a fool than of him. He is a notorious Fool. But this every natural Man does. Phil. 3.3, We are those which rejoyce in Christ Jesus, and have no confidence in the flesh. By consequence, all others trust in some∣thing else besides; which is but Flesh, whatever it be. They are of the same temper with the Pharisees: Luke 18.9, They trusted in themselves, that they were righteous.
5. Because when they have a price in their hands to get wisdom, they have no heart to it, Prov. 17.16. Though they be undone, they let slip, and pass all overtures for their good: as ap∣pears in the Church of Laodicea, that thought her self rich, and increased, and to have need of nothing; when she was wretched, and miserable, and poor, and blind, and naked, Rev. 3.17. What Reason can be rendred, why Laodicea should ge∣nerally be of this mind, that is not common to a natural Man?
6. Because they have neither wisdom, nor pru∣dence; therefore Fools.
1. No Wisdom, i. e. no true wisdom, spiritual wisdom. For, The wisdom that is from above, is first pure, &c. full of mercy, and good fruits, with∣out partiality, without hypocrisie, Jam. 3.17. Make these good of a natural Man, and you'l say som∣thing. All the wisdom they have, is like the knowledg of second Notions, or Universals; which affects not.
2. No Prudence; They are very Fools, in rebus agendis, they have no discretion to make use of what they know, for their own good, to avoid that evil they are ready to be undone by. The very wisdom of the Flesh (as in the Original) is enmity against God, Rom. 8.7.
For the minor of all these demonstrations, should I but appeal to common experience, it is clear enough to them that have eyes, that it is thus, and so with every natural Man, ad unum: And that which is a common Case, must have a com∣mon Reason, an Universal defect in them all.
The prosecution of this, in the following Dis∣course, may excuse the present brevity.
Quest. 2. What is the latitude of this folly?
1. They are such Fools, as they know not them∣selves; know not their own hearts; nor are able to make a judgment of their own ways and do∣ings. Jer. 17.9, The heart is deceitful above all things; who can know it? Which is spoken in re∣lation to themselves. Paul verily thought with him∣self, he ought to do many things contrary to the name of Jesus, Act. 26.9. Laodicea, though professing the truth, yet knew not, She was poor, and blind.
2. Such Fools as they, know not the way of their happiness. Destruction and misery are in their ways; and the way of peace have they not known, Rom. 3.16, 17. The way of life is above to the wise, Prov. 15.24. And it is far above, out of their sight. Paul was fain to begin again to learn his ABC.
3. To have done; They know not any thing of a Spiritual Nature. 1 Cor. 2.14, 15, They are foolishness unto him; neither can he know them, be∣cause they are spiritually discerned: but the spiritual
man judgeth all things. When Peter makes a pro∣fession of his Faith, Christ tells him, Matt. 16.17, Flesh and blood hath not revealed this unto thee; but my father, &c. i. e. not any thing of self, but God.
Therefore, How should this take down all con∣ceit of our selves? of our own worth and excel∣lency? How low should this lay us, That natu∣rally we know nothing saving, nor can know? It would mightily dishearten and discourage some men, if they were posted up for very Fools. The very subtilest men are Fools in Gods account. He hath hid these things from the wise and prudent, Matt. 11.25. i. e. such as go swelling in their con∣ceits, and parts; they can do any thing; and in∣trude themselves by their own wisdom into any thing: They are hid to such; because he is plea∣sed not to reveal them. What a reproach was it to that great person Claudius Caesar? 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. What! an old Man, and a Fool? Yet this is the case of many, both old and young.
Object. All are in alike case, you say: This is something.
Answ. What will this alleviate, when thy folly speaks not only thy reproach, but thine utter ru∣ine and undoing? Thou art such a Fool, thou wilt never of thy self find the way to Heaven.
Therefore, Secondly, How should this put eve∣ry Man upon looking out for help? Men use to be sensible of other defects, so as to strive to make them up. Natural defects in Reason, Scholars are willing to make up with great pains: and
others, any defect in their sight, or limbs, &c. And what! no care about that which will cost thee most dear, the loss of thy self, and happi∣ness for ever?
Quest. What means should we use?
Answ. No means will do of themselves. The counsel therefore to the Church of Laodicea, is, To buy of Christ. I counsel thee to buy of me eye-salve that thou mayest see, Rev. 3.18. Blessed is the man whom thou teachest, Psal. 94.12. Thou must be beholden to Gods Grace, to do this cure for thee: And in as much as God doth it by means, use every means that he hath commanded thee. Prov. 2. from 2, to 7, For the Lord giveth wisdom; out of his mouth cometh knowledg and understanding. Therefore cry after knowledg; and lift up thy voice for understanding; seek her as sil∣ver; and search for her as for hid treasures, v. 3.4. See the Connexion.
Buxt.