Some have (in their capacity) a great deal, others very little, so little, that they may be said to have none at all, as the Ostrich in the Text; who (though in some things she hath understanding, yet) as to her eggs and young ones, is a careless, witless animal, As there is a difference among men in wisdom and understanding; some have a great portion given them of God, others have so little, that they may be said to have none: The natural man hath no spiritual understanding (Isa. 27.11.) This is a people of no understanding; therefore he that made them, will not have ⟨p. 416⟩vercy upon them; and he that formed them, will show them no favour. What! were they brutes and beasts? no, possibly they were witty and subtle enough for the world, but they were a people of no spiritual understanding. Men full of natural understanding may have none that is spiritual. And As to natural and political wisdom and understanding, there is a great difference among men: Some have enough to rule Kingdoms, others, not enough to govern a family, no, nor their personal affairs; yea, some men are so low in parts and understanding, that God may be said to have deprived them of understanding, or not to have imparted wisdom to them. And this offers us a ground of useful meditation. Let us bless God, that men have more wisdom than brutes; and if any man have more wisdom and understanding than his neighbour, let him acknowledge the goodness and bounty of God to him in it; for who hath made thee to differ in natural wisdom and understanding? As the Apostle speaks of that great difference among men, grace and no grace, Who hath made thee to differ? how is it that one man hath grace, and an other hath no grace? hath man made himself to differ in grace? No, it is of grace that any have grace: So who hath made thee to differ in common wisdom and understanding? what, thy self? surely no. You that seem to have as much wisdom above other men, as men have above beasts, have not any of your selves; it is God who makes all men differ from beasts in understanding, and it is he that makes one man differ, from another in understanding. He that hath almost as much understanding above other men, as men have commonly above beasts hath it all of God. Understanding is not of nature, nor is it gotten (though it may be improved) by study and industry;
Some have (in their capacity) a great deal, others very little, so little, that they may be said to have none at all, as the Ostrich in the Text; who (though in some things she hath understanding, yet) as to her eggs and young ones, is a careless, witless animal, As there is a difference among men in wisdom and understanding; some have a great portion given them of God, others have so little, that they may be said to have none: The natural man hath no spiritual understanding (Isa. 27.11.) This is a people of no understanding; therefore he that made them, will not have ⟨p. 416⟩vercy upon them; and he that formed them, will shew them no famour. What! were they brutes and beasts? no, possibly they were witty and subtle enough for the world, but they were a people of no spiritual understanding. Men full of natural understanding may have none that is spiritual. And As to natural and political wisdom and understanding, there is a great difference among men: Some have enough to rule Kingdoms, others, not enough to govern a family, no, nor their personal affairs; yea, some men are so low in parts and understanding, that God may be said to have deprived them of understanding, or not to have imparted wisdom to them. And this offers us a ground of useful meditation. Let us bless God, that men have more wisdom than brutes; and if any man have more wisdom and understanding than his neighbour, let him acknowledge the goodness and bounty of God to him in it; for who hath made thee to differ in natural wisdom and understanding? As the Apostle speaks of that great difference among men, grace and no grace, Who hath made thee to differ? how is it that one man hath grace, and an other hath no grace? hath man made himself to differ in grace? No, it is of grace that any have grace: So who hath made thee to differ in common wisdom and understanding? what, thy self? surely no. You that seem to have as much wisdom above other men, as men have above beasts, have not any of your selves; it is God who makes all men differ from beasts in understanding, and it is he that makes one man differ, from another in understanding. He that hath almost as much understanding above other men, as men have commonly above beasts hath it all of God. Understanding is not of nature, nor is it gotten (though it may be improved) by study and industry;