Chap. I.

The Scope and Text opened; what Philoſophy or worldly Wiſdom Paul depreſſeth; and why.

THE Calamitous Diviſions of the Churches of Chriſt,Had I been ſuppoſed to have written this Book, to hide my ſloth and ignorance, men would not have neglected my Methodus Theologie and Catholick Theology thro' meer ſloth, and ſaying, That it's too high and hard for them. and the Miſcarriages and Contentions of too many particular Brethren, having been ſad upon my thoughts above forty years, by this time without imputation of haſtineſs and raſh judging, I may take leave to tell the World, what I have diſcovered to be the principal cauſe, which is falſly PRETENDED KNOWLEDGE, or IGNORANCE OF IGNORANCE, or a proud unhumbled underſtanding, confident that it knoweth that which it knoweth not. And conſequently what muſt be the cure (if our calamity be here cureable,) viz. To know as much as we can; but withal to know how little we know, and to take on us to know no more than we do know, nor to be certain of our uncertainties.

The Text which I have choſen to be the ground of my diſcourſe, is ſo plain, notwithſtanding ſome little difficulties, that did not the nature of the Diſeaſe reſiſt the cleareſt Remedy, ſo many good people had never here often read their ſin deſcribed, as inſenſibly as if they read it not.

The Chapter hath ſo much difficulty, as will not ſtand with my intended brevity to open it: I refer you to Expoſitors for that, whether they were the Nicolaitans, or any other ſort of Hereticks that the Apoſtle dealeth with, I determine not. It is plain that they were Licentious Profeſſors of Chriſtianity, who thought that it was the ignorance of others that made them judge it unlawful to eat things offered to Idols; and that their own greater knowledge ſet them above that ſcruple. A mixture of Platonick Philoſophy with Chriſtianity, made up moſt of the Primitive Hereticks, (and for want of a due digeſtion of each, too much corrupted many of the Greek Doctors of the Church.) The unlearned ſort of Chriſtians, were ſo much deſpiſed by ſome of the Philoſophical Hereticks, that they were not thought worthy of their Communion; for as Jude ſaith, they ſeparated themſelves, being ſenſual, having not the Spirit, but more affected Philoſophical fancies: which made Paul warn men to take heed leſt any ſeduced them by vain Philoſophy; not uſing the name of Philoſophy, for that ſolid knowledge of Gods works which is deſireable, but for the Syſtemes of vain Conceits and Precepts, which the Word was then uſed to ſignifie, as every Sect derived them from their Maſters. And ſo the Apoſtle taketh knowledge in this Text; not for ſolid knowledge indeed, but for Gnoſticiſm or Philoſophical preſumptions; ſuch as even yet moſt Philoſophers are guilty of, who take a multitude of Precepts, ſome uſeful, ſome uſeleſs, ſome true, and ſome falſe, and all but notionally or to little purpoſe, and joining theſe do call them Philoſophy. And Paul tells them, that opinionative and notional knowledge (were it true, like the Devils Faith) is of no ſuch excellency as to cauſe them to ſhelter their ſins under the confidence and honour of it, and deſpiſe unlearned conſcionable Chriſtians; for ſuch knowledge by inflation oft deſtroyeth the Poſſeſſors, or becomes the Fuel of the Deviliſh ſin of Pride, when Love buildeth up our ſelves and others to Salvation. And to conceit that a man is wiſe becauſe of ſuch knowledge, and ſo to over-value his own underſtanding, is a certain ſign that he is deſtitute of that knowledge in which true wiſdom doth conſiſt; and knoweth nothing with a wiſe and ſaving knowledge, as every thing ſhould be known: And indeed a mans excellency is ſo far from lying in vain Philoſophical Speculations, that the uſe of all true knowledge is but to bring us up to the Love of God, (as the higheſt felicity) to be approved and beloved by God: And thoſe unlearned Chriſtians that have the Spirit of Sanctification, without your vain Philoſophy, have knowledge enough to bring them to this Love of God, which is a thing that paſſeth all your knowledge, or rather to be known of God as his own, and loved by him: For our felicity lyeth in receiving from God, and in his loving us more than in our loving him; but both ſet together, to love God, and ſo to be loved of him are the ultimate end and perfection of man; and all knowledge is to be eſtimated but as it tendeth to this.

This being the plain Paraphraſe of the Text, I ſhall ſtay no longer on it, but thence deduce and handle theſe two Obſervations.

Doct. I. Falſly pretended knowledge is oft pernicious to the Poſſeſſor, and injurious to the Church. And, over-valuing ones own Opinions and Notions, is a certain mark of dangerous Ignorance.

II. A Man is ſo far truly wiſe, as he loveth God, and conſequently is approved (or loved) by him, and as he loveth others to their Edification.

I. The firſt is but the ſame that Solomon thus expreſſeth, Prov. 26.12. Seeſt thou a man wiſe in his own conceit? there is more hope of a fool than of him. And Paul elſewhere, Rom. 12.16. Be not wiſe in your own conceits: And Rom. 11.25. and Prov. 26.5, 16. For it is certain that we are all here in great darkneſs; and it's but little that the wiſeſt know: And therefore he that thinks he knoweth much, is ignorant both of the things which he thinks he knoweth, and ignorant of his ignorance. Therefore 1 Cor. 3.18. Let no man deceive himſelf: If any man among you ſeemeth to be wiſe in this World, let him become a Fool, that he may be wiſe: To be wiſe in this World, is the ſame with that in the words following, The wiſdom of this World is fooliſhneſs with God: And 1 Cor. 1.19, 20, 21, 22. It is written, I will deſtroy the wiſdom of the wiſe, &c. Where is the wiſe? where is the Scribe? where is the diſputer of this World? Hath not God made fooliſh the wiſdom of this World? For after that, in the wiſdom of God, the World by wiſdom knew not God, it pleaſed God by the fooliſhneſs of preaching to ſave them that believe. For the Jews require a ſign, and the Greeks ſeek after wiſdom &c. So Chap. 2.4, 5, 6, 7, 8. And my ſpeech and my preaching was not with enticing words (or probable diſcourſes) of mans wiſdom, but in demonſtration of the Spirit and of power, that your faith ſhould not ſtand in the wiſdom of men, but in the power of God: Howbeit we ſpeak wiſdom among them that are perfect; yet not the wiſdom of this World, nor of the Princes of this World that come to nought: But we ſpeak that wiſdom of God in a Myſtery, even the hidden wiſdom which God ordained before the World unto our glory (even Chriſt the wiſdom of God, chap. 1.24.) which none of the Princes of this World knew—.

In all this note, 1. That there is a wiſdom which Paul placeth Chriſtianity it ſelf in: 2. That this is to know God in Chriſt objectively, and to be taught of God by Chriſt and his Spirit efficiently. 3. That there is a Wiſdom which Paul comparatively vilifieth. 4. This is called the Wiſdom of this world (or age.) 5. That moſt plainly he meaneth by it, that which then was called Learning and Philoſophy; which the Greeks did value, and by which they judged of the Goſpel; which comprehended the methods of all the Sects, Epicureans, Academicks, Peripateticks and Stoicks; but not their true Morals, but their Phyſicks, and Logick, and Metaphyſicks; which Laertius and others tell us how variouſly they held. 6. That Paul doth not abſolutely prohibit ſuch ſtudies, nor yet deſpiſe any true knowledge. 7. But he vilifieth this Philoſophy on theſe accounts. 1. Becauſe it was the exerciſe of a poor, low, inſufficient Light: They did but Grope after God in the dark, as Acts 17.27. 2. Becauſe it was moſtly taken up with inferiour things, of ſmall concernment comparatively: As things corporeal are good in themſelves, and when ſanctified and made ſubſervient to things ſpiritual; ſo the knowledge of Phyſicks is to be eſteemed: But as things corporeal yet are objectively the ſnare and ruine of thoſe that periſh, and therefore the world to be renounced and crucified, as it is our temptation, an Enemy, or Competitor with Chriſt; juſt ſo it muſt be with Natural Philoſophy. 3. Becauſe it was greatly overvalued by the World, as if it had been the only Wiſdom, when indeed, it is of it ſelf but an indifferent thing, or fit but to make a by-recreation of, till it be made to ſerve to higher ends; even as Riches, Honour and Pleaſure are overvalued by worldlings, as if they were the only felicity; when in themſelves they are but more indifferent things, and prove beneficial or hurtful as they are uſed. Therefore Paul was to take down the pernicious eſteem of this kind of Philoſophy, as Preachers now muſt take down mens eſteem of worldly things, however they are the works and gifts of God. And as Chriſt would by his actual poverty and ſufferings, and not by words only, take down the eſteem of worldly wealth and pride; ſo Paul by neglecting and forbearing the uſe of Artificial Logick, Phyſicks and Metaphyſicks, would depreſs their rate. 4. Becauſe that there was abundance of falſhood mixt with the truth which the Philoſophers held; as their multitude of different Sects fully proves. 5. Becauſe the Artificial, Organical part was made ſo operous, as that it drowned Real Learning inſtead of promoting it; and became but like a game at Cheſs, a deviſe rather to exerciſe vain proud wits by, than to find out uſeful truth. As to this day when Logick and Metaphyſicks ſeem much cultivated and reformed, yet the variety of methods, the number of notions, the precariouſneſs of much, the uncertainty of ſome things, the falſhood of many, maketh them as fit for Boys to play with in the Schools, and to be a Wood into which a Sophiſter may run, to hide his Errours, as to be a means of detecting them. And therefore a knaviſh Cheater will oft bind you ſtricteſt to the pedantick part of the Rules of Diſputation, that when he cannot defend his Matter, he may quarrel with your Form and Artifice, and loſe time by queſtioning you about Mood and Figure. 6. Becauſe by theſe operous diverſions, the minds of men were ſo foreſtalled or taken up, as that they had not leiſure to ſtudy great and neceſſary ſaving truth: And if men muſt be untaught in the Doctrines of Life, till they had firſt Learnt their Logick, Phyſicks and Metaphyſicks, how few would have been ſaved? when at this day ſo many come from our Univerſities after ſeveral years ſtudy, raw ſmatterers in theſe, and half-witted Scholars, whoſe Learning is fitter to trouble than to edifie: And if Scripture had been written in the terms and method of Ariſtotle, how few would have been the better for them? But great Good muſt be common.

And as Paul on all theſe accounts ſets light by this Philoſophy, ſo he calls it, the wiſdom of this world. 1. Becauſe this world was its chief object. 2. And the creatures were its only Light. 3. And it led but few to any higher than worldly ends. 4. And it was that which worldly men that were ſtrangers to heavenly Light and Holineſs, did then moſt magnify and uſe.

Yet as Chriſt when he ſaid, how hard it was for a rich man to be ſaved, did not make Riches abſolutely unlawful, nor to have no goodneſs nor uſefulneſs at all, but teacheth men, if they are wiſe, not to overvalue them, and to be too eager for them; ſo is Paul to be interpreted about Philoſophy, or the wiſdom of this world. (For it is not only craftineſs for worldly ends that he ſo calls.)

And as God when he denyeth his Servants Riches and worldly fulneſs, doth it not becauſe he taketh it to be too good for them, but becauſe it is not good enough, and therefore he will give them better; even the Heavenly Riches, and Honour and Delights: Even ſo when Paul comparatively vilifieth Philoſophy, it is not as being really a wiſdom too high for Chriſtians, but too low; Nor doth he depreſs Reaſon, or extol Ignorance; but would lead men to the trueſt Learning, the higheſt Knowledge and Improvement of Reaſon, the only Wiſdom, from trifling, Pedantick, unprofitable Notions, and Ludicrous loſs of Time and Studies.

It is not therefore for want of wiſdom that the Scripture is not written according to the Philoſophers art. Though Eraſmus overvalued his Grammaticiſms, it was not for want of Learning in Philoſophy that he ſo much deſpiſed the Philoſophical Schoolmen! (ſo that Speaking of the Biſhop of London, who maligned Dr. Colet, and was a ſubtile Scotiſt he ſaith of ſuch; [That he had known ſome of them whom he would not call Knaves, but he never knew one of them whom he could call a Chriſtian.] Vid. Mr Smiths Life of Dr. Colet By Eraſmus. A ſmart charge: I ſuppoſe he meant it of them, rather as Scotiſts, than as Biſhops.

And therefore the Apoſtle aptly joyneth both together, 1 Cor. 1.26. Not many wiſe men after the fleſh, not many mighty, not many noble are called; Seeming to equal worldly Wealth and Greatneſs, with worldly wiſdom or Philoſophy, as to the intereſt of Religion and Salvation. And the fooliſh wits that think he ſpake againſt Learning becauſe he had it not, may as truly ſay that he ſpake againſt worldly wealth and greatneſs becauſe he had it not: For the Poſſeſſion, Uſe and Knowledge of worldly things, are near of Kin. But they knew not Paul ſo well as Feſtus, who thought him not unlearned, though he thought him mad. Nor was it the way of worldly wealth and greatneſs which he choſe.

Doubtleſs neither Chriſt, nor Paul, did ſpeak againſt any Real Knowledge, but 1. Againſt nominal, pretended Knowledge, which was ſet up to divert men from Real Knowledge, and was full of Vanities and Falſhoods. 2. And againſt the overvaluing of that Learning, which is of little uſe, in compariſon of the Knowledge of Great, and Excellent, and Neceſſary things. For knowledge is valuable according to its Object and its uſe. The Knowledge of trifles for trivial ends, is it ſelf a trifle. The Knowledge of things great and neceſſary for great and neceſſary ends, is the great and neceſſary Knowledge. And therefore how unmeaſureably muſt the knowledge of God and our eternal happineſs, excel the Pedantick Philoſophy of the Gentiles. However Chriſtians may Sanctify and Ennoble this by making it a help to higher knowledge. And therefore the Platoniſts and the Stoicks were the nobleſt Philoſophers; becauſe the former ſtudied the higheſt things, and the other the neceſſary means of felicity, amending of mens hearts and lives.

But in the preſent Text the thing which the Apoſtle reprehendeth is, the eſteeming of a mans ſelf to be wiſer than he is; and taking himſelf to be a wiſe man becauſe of his trifling Philoſophical knowledge.A Country-man having ſent his Son to the Univerſity, when he came home askt him what he had learned. He told him he had learnt Logick. He askt him what that Logick was, and what he could do with it: And it being Supper-time, and the poor people having but two Eggs for Supper, he told them that he could prove that thoſe Eggs were three: This is one, ſaith he, and that is Two, and One and Two are three: The Father gave him the better, and told him that his art was uſeful; for he had thought himſelf to have gone without his Supper, but now, ſaith he, I will take one Egg, and your Mother the other, and take you the third. Such kind of Logick the World hath gloried in as learning. And he would have them know that till they knew nobler things than thoſe, & were guided by a nobler light, they were very fools.

I have lookt over Hutten, Vives, Eraſmus, Scaliger, Salmaſius, Caſaubone, and many other Critical Grammarians, and all Gruterus his Critical Volumes. I have read almoſt all the Phyſicks and Metaphyſicks I could hear of. I have waſted much of my time among whole loads of Hiſtorians, Chronologers and Antiquaries: I deſpiſe none of their learning. All truth is uſeful; Mathematicks, which I have leaſt of, I find a pretty manlike ſport. But if I had no other kind of knowledge than theſe, what were my underſtanding worth! what a dreaming dotard ſhould I be? Yea had I alſo all the Codes and Pandects all Cujacius, Weſenbechius, and their tribe at my fingers ends; and all other Volumes of Civil, National and Canon Laws, with the reſt in the Encyclopaedia, what a poppet play would my life be, if I had no more?

I have higher thoughts of the School-men, than Eraſmus and our other Grammarians had: I much value the method and ſobriety of Aquinas, the ſubtility of Scotus and Ockam the plainneſs of Durandus, the ſolidity of Ariminenſis, the profundity of Bradwardine, the excellent acuteneſs of many of their followers, of Aureolus, Capreolus, Bannes, Alvarez, Zumel, &c. Of Mayro, Lychetus, Trombeta, Faber, Meuriſſe, Rada, &c. Of Ruiz, Pennattus, Suarez, Vaſquez, &c. Of Hurtado, of Albertinus, of Lud. à Dola, and many others. But how loth ſhould I be to take ſuch ſawce for my food, and ſuch recreations for my buſineſs? The jingling of too much and too falſe Philoſophy among them oft drowns the noiſe of Aarons Bells. I feel my ſelf much better in Herberts Temple: Or in a heavenly Treatiſe of faith and Love. And though I do not with Dr. Colet diſtaſt Auguſtine above the plainer Fathers, yet I am more taken with his Confeſſions, than with his Grammatical and Scholaſtick treatiſes. And tho' I know no man whoſe genius more abhorreth Confuſion inſtead of neceſſary diſtinction and method, yet I loath impertinent uſeleſs art, and pretended precepts and diſtinctions, which have not a foundation in the matter.

In a word, There is a Divine knowledge, which is part of mans felicity, as it promoteth Love and Union, and there is a ſolid Knowledge of Gods Word and Works, a valuable Grammatical knowledge, and a true Philoſophy, which none but ignorant perſons will deſpiſe. But the vain Philoſophy and pretended Wiſdom or Learning of the World, hath been and is, the cheat of Souls, and the hinderer of wiſdom, and a troubler of the Church and World.

Chap. 2.

What wiſdom and eſteem of it, are not here condemned.

THE order which I ſhall obſerve in handling the firſt Doctrine ſhall be this; I. I will tell you Negatively what wiſdom, and eſteem of our own wiſdom, is not here condemned. II. What it is that is here condemned. III. What are the certainties, which we muſt hold faſt, and make our Religion of. IV. What degrees of theſe certainties there are. V. What are the uncertainties, which we muſt not pretend to be certain of; and the unknown things which we muſt not pretend to know. VI. What are the miſchiefs of falſly-pretended knowledg. VII. What are the degrees or aggravations of this ſin. VIII. What are the cauſes of it. IX. What are the remedies. X. What are the uſes which we ſhould make of this Doctrine.

I. What wiſdom, and what eſteem of our wiſdom is not here condemned?

Anſ. 1. Not any real uſeful knowledg at all, whilſt every thing keepeth its proper place, and due eſteem, (as is ſaid.)

2. That which of it ſelf primarily is of ſo ſmall uſe, as that it falleth under the contempt of the Apoſtles, yet by accident, through the ſubtilty of Satan, and the viciouſneſs of the World, may become to ſome men in ſome meaſure neceſſary. And here cometh in the calamity of Divines. Of how little uſe is it to me in it ſelf to know what is written in many a hundred Books, which yet by accident, it much concerneth me to know? And if God reſtrain him not, the Devil hath us here at ſo great an advantage, that he can make our work almoſt endleſs, and hath almoſt done it already; yea can at any time divert us from greateſt Truth and Works, by making another at that time more neceſſary.

If he raiſe up Socinians, our task is increaſed; we muſt read their Books, that we may be able to confute them: ſo muſt we when he raiſeth up Libertines, Familiſts, Seekers, Quakers, and ſuch other Sects. If he ſtir up controverſies in the Church, about Government, Worſhip, Ceremonies, Circumſtances, Words, Methods, &c we muſt read ſo much as to underſtand all, that we may defend the truth againſt them. If Papiſts will lay the ſtreſs of all their controverſies on Church Hiſtory, and the words of Ancients, we muſt read and underſtand all, or they will triumph. If School-men will build their Theology on Ariſtotle, all men have not the wit with the Iberian Legate at the Florentine Council in Sagyrophilus, to cry againſt the Preacher, What have we to do with Ariſtotle? But if we cannot deal with them at their own weapons, they will triumph. If Cavillers will diſpute only in mood and figure, we muſt be able there to over-top them, or they will inſult. If the Plica, Pox, Scurvey or other new diſeaſes do ariſe, the Phyſician muſt know them all, if he will cure them. And hence it is that we ſay, that a Lawyer muſt know the Law, and a Phyſician muſt know Phyſicks and Medicine, &c. But a Divine ſhould know all things that are to be known: becauſe the diſeaſed world hath turned pretended knowledg into the great malady, which muſt be cured: but is the thing it ſelf of any great worth? Is it any great honour to know the vanity of Philoſophical Pedantry? And to be able to overdo ſuch gameſters, any more than to beat one at a game at Cheſs, or for a Phyſician to know the Pox or Leproſie?

3. Yet indeed, as all things are ſanctified to the holy, and pure to the pure, a wiſe man may and muſt make great uſe of common inferiour kinds of knowledge: eſpecially the true Grammatical ſenſe of Scripture words, the true precepts of Logick, the certain parts of real Phyſicks and Pneumatology: For God is ſeen in his Works as in a Glaſs; and there to ſearch after him and behold him, is a noble pleaſant Work and Knowledg. And I would that no Iſraelite may have need to go down to the Philiſtines for inſtruments of this ſort.

4. It is not forbidden to any man to know that meaſure of wiſdom which he truly hath; God bindeth us not to err, nor to call Light Darkneſs, or Truth Error, or to belie our ſelves, or deny his gifts. 1. It is deſireable for a man abſolutely to know as much as he can, preferring ſtill the greateſt things, and to know that he knoweth them, and not to be ſceptical, and doubt of all. 2. It is a duty for a converted ſinner comparatively to know that he is wiſer than he was in his ſinful ſtate, and to give God thanks for it. 3. It is his duty who groweth in wiſdom, and receiveth new acceſſions of Light, to know that he ſo groweth, and to give God thanks, and to welcome each uſeful truth with joy. 4. It is the duty of a good and wiſe man comparatively to know that he is not as fooliſh as the ungodly, nor to think that every wicked man, or ignorant perſon whom he ſhould pity and inſtruct is already wiſer than he; every Teacher is not to be ſo fooliſh as to think that all his flock are more judicious than himſelf. In a word, it is not a true eſtimate of the thing or of our ſelves, that is forbidden us; but a falſe: It is not belying our ſelves, nor ingratitude to God, nor a contradiction (to know a thing, and not to know that I know it) nor an ignorance of our own minds, which is commanded us under the pretence of humility; But it is a Proud conceit, that we know what we do not know that is condemned.

Chap. 3.

What pretended knowledge is condemned, and what Philoſophy and Learning it is that Paul diſliked.

II. MOre diſtinctly, 1. It is condemnable for any man to think himſelf Abſolutely or Highly wiſe: becauſe our knowledg here is ſo poor and dark and low, that compared with our Ignorance it is little; we know not what or how many or how great the things are which we do not know; but in general we may know that they are incomparably more and greater than what we do know; we know now but as Children, and Darkly, and in a Glaſs or Riddle, 1 Cor. 13.11, 12. In the ſence that Chriſt faith, none is good but God, we may ſay that none is wiſe but God. For a man that muſt know (unleſs he be a very ſot) that he knoweth nothing perfectly in the World; that he knoweth but little of any Worm or Fly, or pile of Graſs which he ſeeth, or of himſelf, his Soul or Body, or any Creature, for this man to aſſume the Title of a Wiſe man, is arrogant, unleſs comparatively underſtood, when he is ignorant of ten thouſand fold more than he knoweth, and the predominant part denominateth. The old enquirers had ſo much modeſty, as to arrogate no higher name than Philoſophers.

2. It is very condemnable for any man to be proud of his underſtanding: while it is ſo low and poor and dark, and hath ſtill ſo much matter to abaſe us. He knoweth not what a Dungeon poor mortals are in, nor what a darkened thing a ſinful mind is, nor what a deplorable ſtate we are in, ſo far from the Heavenly light, no nor what it is to be a man in Fleſh, who findeth not much more cauſe of humiliation than of pride in his underſtanding, O how much ado have I to keep up from utter deſpondency under the conſciouſneſs of ſo great ignorance, which no ſtudy no means, no time doth overcome. How long Lord ſhall this Dungeon be our dwelling? And how long ſhall our fooliſh Souls be loth to come into the Celeſtial light?

3. It is ſinful folly to pretend to know things unrevealed and impoſſible to be known, Deut. 29.29. The ſecret things belong unto the Lord our God, but thoſe things which are revealed belong to us, and to our Children for ever, that we do them. Rom. 11.34. For who hath known the mind of the Lord? or who hath been his Counſellor? And how many ſuch compoſe the Theology of ſome, and the Philoſophy of more.

4. It is ſinful folly to pretend to know that which is impoſſible or unrevealed to him, though it be poſſible and revealed to others. For as the Eye, ſo the Underſtanding muſt have its neceſſary light, and due conſtitution and conditions of the object and of it ſelf, or elſe it cannot underſtand.

5. It is ſinful folly to pretend to certainty of knowledge, when either the thing is but probable, or at beſt, we have but doubtful opinions or conjectures of it, and no true certainty.

6. It is ſinful folly to pretend that we know or receive any thing by Divine Faith (or Revelation) when we have it but by Humane Faith, or probable conjecture from natural evidence. As ſoon as men are perſwaded by a Sect, a Seducer, or a ſelfiſh Prieſt, to believe what he ſaith, abundance preſently take ſuch a perſwaſion for a part of their Religion, as if it were a Believing God.

7. It is ſinful folly to take on us that we know what we know not at all, becauſe we do but know that it is knowable, and that wiſe men know it, and as ſoon as we underſtand that it ſhould be known, and that wiſe men conclude it to be true, therefore to pretend that we know it to be true.

8. And it is ſinful folly to pretend that we truly know or apprehend the Thing or Matter, or incomplex object, meerly becauſe we have got the bare words, and ſecond notions of it, which are ſeparable from the knowledge of the thing. All theſe are falſe and ſinful pretences of knowledge, which men have not.

But becauſe Paul ſo warneth us to take heed of vain Philoſophy, M. Antomine l. 1. §. 17. Doth thank God that he made no greater progreſs in Rhetorick, Poetry, and ſuch like Studies, which might have hindered him from better things, if he had perceived himſelf to have profited in them. And (in fine) quod cum Philoſophandi cupiditas inceſſiſſet, no • in ſophiſtam aliquem incidelin, nec 〈◊〉 evolvendis, vel ſyllogiſmis reſolvendis, vel Mettorologicis diſ ••• iendi • tem ••• deſ • s contriverim. and Atheiſts, and Infidels deride him for ſpeaking againſt the wiſdom of the World, as if he ſpake againſt Learning, becauſe he had it not; and becauſe the Diſeaſe which he attempted to Cure remaineth among Schollars to this day, and inſtead of a Cure many contemn the Phyſician, and diſlike Chriſt himſelf and the Goſpel, as defective of the Learning which they overvalue, I will once again, and that more diſtinctly tell you ſome few of the faults of our common Learning, even now that it is cultivated and augmented in this Age, that you may ſee that Paul did not injuriouſly accuſe it, or Chriſt injuriouſly neglect it.

I. Natural Imperfection layeth the Foundation of our common calamity; in that it is ſo long before ſenſe and reaſon grow up to a natural maturity, (through the unripeneſs of Organs, and want of Exerciſe) that Children are neceſſitated to learn words before things, and to make theſe words the means of their firſt knowledge of many of the things ſignified; ſo that moſt furniſh themſelves with a ſtock of names and words; before ever they get any true knowledge of the matter.

II. And then they are exceeding apt to think that this treaſury of words and ſecond notions is true wiſdom, and to miſtake it for the knowledge of the thing: Even as in Religion we find almoſt all Children and ignorant people, will learn to ſay by rote the Creed and Lords Prayer, and Commandments, and Catechiſm, and then think that they are not Ignorants, when it is long after before we can get them to underſtand the ſenſe of the words which they can ſo readily ſpeak, yea though they are plain Engliſh words, which they uſe for the moſt part in ordinary diſcourſe.

III. When Children come to School alſo their Maſters teach them as their Parents did, or worſe; I mean that they beſtow almoſt all their pains to furniſh them with words and ſecond notions: And ſo do their Tutors too oft at the Univerſity: So that by that time they are grown to be Maſters of a conſiderable ſtock of words, Grammatical, Logical, Metaphyſical, &c. and can ſet theſe together in Propoſitions and Syllogiſms, and have learnt Memoriter the Theorems or Axioms, and ſome diſtinctions which are in common uſe and reputation, they are ready to paſs for Maſters of the Arts, and to ſet up for themſelves, and leave their Tutors, and to teach others the like ſort and meaſure of Learning, which they have thus acquired. Like one that ſets up his Trade as ſoon as he hath gotten a Shop full of Tools.

IV. And indeed the memories of young men are ſtrong and ſerviceable ſo many years ſooner than their judgments, that prudent Teachers think it meet to take that time to furniſh them with words and organical notions, while they are unmeet to judge of things: Even as pious Parents muſt teach them the words of the Catechiſm, that when they grow riper, their judgments may work upon that which their Memories did before receive. And in this they are in the right upon two ſuppoſitions. 1. That diſtinguiſhing things obvious and eaſily underſtood from things remote, abſtruſe and difficult, they would teach them thoſe of the firſt ſort with the words, though not the ſecond: And while they make haſte with them in the Languages they would not make too much haſte with the Notions and Theorems of the Arts and Sciences. 2. That they ſtill make them know that words as to matter are but as the diſh to the meat, and all this while they are but preparing for wiſdom and true Learning, and not getting or poſſeſſing it; and that unleſs they will equalize a Parrot, and a Philoſopher, they muſt know how little they have attained, and muſt after Learn things, or not pretend to know any thing indeed. As Children learn firſt to ſpeak and then learn what to ſpeak of.

V. And the great miſchief is, that multitudes of thoſe notions which are taught us are falſe, not fitted to the Things, but expreſſing the conceptions of roving, uncertain, erroneous, bewildred minds. Words are the inſtruments of Communication of thoughts. And when I hear a man ſpeak I hear (perhaps) what he thinketh of things, but not always what they are. Our Univerſal notions are the reſult of our own comparing Things with things. And we are ſo wofully defective in ſuch comparings that our Univerſal notions muſt needs be very defective, ſo that they abound with errour.

VI. And the penury and narrowneſs of words is a great impediment to the due expreſſing of thoſe poor confuſed conceptions which we have; For a man can think more aptly and comprehenſively than he can ſpeak. And hence it cometh to paſs that words and univerſal notions are become like Pictures or Hieroglyphicks, almoſt of arbitrary ſignification and uſe, as the ſpeaker pleaſeth. And (as a multitude of School-diſtinctions tell us) you can know little by the Grammatical uſe or Etymology of the words, what the meaning of them is in a theorem or diſtinction, till the ſpeaker tell it you by other words.

VII. And the conceptions of men being as various as their Countenances, the ſame words in the mouths of ſeveral men, have ſeveral ſignifications. So that when Tutors read the ſame books to their Schollars, and teach them the ſame notions, it is not the ſame conceptions always that they thus communicate.

VIII. And when all is done, Recipitur ad modum recipientis. It's two to one but the Learner receiveth their notions with a conception ſomewhat different from them all. And when he thinks that he hath learnt what was taught him, and is of his Teachers mind, he is miſtaken, and hath received another apprehenſion.

IX. And the narrowneſs of mans mind and thoughts is ſuch, that uſually there muſt go many partial conceptions, to one thing or Object really indiviſible: So that few things, or nothing rather in the world, is known by us with one conception, nor with a ſimplicity of apprehenſions anſwerable to the ſimplicity of the things: And hereby it cometh to paſs that Inadequate conceptions make up a great part of our Learning and knowledge. And (yet worſe) our words being narrower than our Thoughts, we are fain to multiply words more than conceptions, ſo that we muſt have ten conceptions perhaps of one thing, and twenty words perhaps for thoſe ten conceptions. And then we grow to imagine the things to be as various as our conceptions, yea and our words: And ſo Learning is become confuſed error, and the great and noble Actions of the Phantaſtical world, are a pitiful confuſed agitation of Phantaſms, and (whether fortuitous or artificial) a congreſs of Atoms, ſometimes digladiating, and ſometimes ſeeming by amicable embraces to compoſe ſome excellent piece of Art. And things ſeem to us to be multiplyed and ordered as our conceptions of them are. And the Scotiſts may yet write as many more Treatiſes de formalitatibus, before men will underſtand indeed what a conceptus formalis with them is, and whether diverſe formalities be diverſe realities, or only ejuſdem conceptus inadequati. But thus Learning is become like a poppet play, or the raiſing of the duſt.

X. The Entia Rationis being thus exceeding numerous, are already confounded with objective Realities, and have compounded our common Syſtems of Logick, Metaphyſicks, and too much of Phyſicks: So that Students muſt at firſt ſee through falſe Spectacles, and Learn by ſeducing notions, and receive abundance of falſe conceptions, as the way to Wiſdom, and Shadows and Rubbiſh, muſt furniſh their minds under the name of truth (though mixt with many real Verities.) For young men muſt have Teachers: They cannot begin at the foundation, and every one learn of himſelf, as if none had ever learnt before him: He is like to make but a ſlow proficient, that maketh no uſe of the Studies and Experience of any that ever learnt before him. And he that will learn of others, muſt receive their notions and words as the means of his information.

XI. And when they grow up to be capable of real wiſdom, O! what a labour is it, to cleanſe out this rubbiſh, and to unlearn all the errors that we have learnt, ſo that it is much of the happieſt Progreſs of extraordinary ſucceſsful Studies, to find out our old miſtakes, and ſet our conceptions in better order one by one: Perhaps in one year we find out and reform ſome two or three, and in another year one or two more, and ſo on. Even as when at my removal of my Library, my Servant ſets up all my books, and I muſt take them half down again to ſet them in their right places.

XII. And the difficulty of the matter is our great Impediment, when we come to ſtudy things. For, 1. Their Matter, 2. Their Compoſure, 3. Their Numbers, 4. Their Order and Relations, 5. And their Action and Operation, are much unknown to us.

XIII. 1. The ſubſtance of Spirits is ſo little known, as tempteth Sadduces to dream that there are none. The notion of a Spirit to ſome (through ignorance) is taken to be meerly negative, as if it ſignified no more, but [not corporeal.] The notion of Immateriality is lubricous, and he that knoweth not the true bounds of the ſignification of Materia, knoweth not what it is to be Immaterial. The pureſt Spirit is known only by many inadequate conceptions: One muſt anſwer the ſimilitude of Matter, in fundamental ſubſtantiality: Another muſt be anſwerable to that of Forms of ſimple Elements; and another anſwerable to Accidents. And though nothing be ſo notorious of Spirits as their Operations, and from the Acts we know the Virtues or Powers, yet that theſe Virtues are not Accidents, but the very Eſſential Form, and that they are (in all Spirits) One in Three, and many other things concerning their Eſſentiality, are quite overlookt by the greater part of Philoſophers; and thoſe few that open it, do either with Campanella, loſe it again in a wood of miſtaken ill gathered conſequences; or with Lullius, drown it in a multitude of irregular arbitrary notions; or with Commenius, give us a little undigeſted, with the mixture of crudities and miſtakes; or with our Learned Dr. Gliſſon de vitâ Naturae, confound Spirits and Bodies, and make thoſe Spirits which are the Vital conſtitutive principle of Compounds, to be but the inadequate conception of Bodies, as if they were all ſimply and formally Vital of themſelves, and for a Body to be inanimate were a contradiction, or impoſſible. And they that treat more nobly of Spirits (as Mr. Got and many Platoniſts) do it ſo immethodically and confuſedly, as greatly diſadvantageth the Learner.

And yet to treat of Bodies without treating of the Spirits that animate or actuate them, is a lame, deluding, unedifying thing: As it is to treat of a Kingdom, an Army, a School, without mentioning a King, a Captain, or a Schoolmaſter; or as to deſcribe a Gun, without any mention of Gunpowder or ſhooting: Or a Clock or Watch without the Poiſe or Spring, or Motion; or a Book or words without the ſenſe; and ſo of a Man without a Soul or Reaſon, or a Brute without any Life or Senſe. I mean when we ſpeak of Compound Beings, and not meerly of Corporeity in the notion, as abſtracted from all Vital moving principles.

XIV. 2. And what the true notion of Matter or Corporeity it ſelf is, it is but darkly and uncertainly known, how confidently ſoever ſome decantate their moles or quantity, diviſibility or diſcerptibility, and impenetrability: Whether Fire be material, and diviſible and impenetrable, and how far Fire and Spirits herein differ, and ſo Spirits and Bodies, and how far ſenſible muſt enter the definition of Corpus, is not eaſily known.

XV. 3. Nor do we well know the Nature of the ſimple Corporeal Elements; whether they agree only in materiality, quantity, and diviſibility, and impenetrability; and whether they differ only in magnitude, ſhape, ſight and contexture of parts; or by any eſſentiating Formal Virtues; or both; or (as Mr. Got thought) by a differencing proper ſpirit.

XVI. 4. How little of the Divine Artifice is known in the compoſition of mixt Bodies? (And we know of no exiſtent Simples in the world, that are not found only in Compoſitions.) All men confeſs that every Plant, every Worm, or Fly, every ſenſitive, yea every ſenſible Being, is ſo little known to us, as that the unknown part far exceedeth the known.

XVII. 5. And we are not agreed of late of the number of the very Elements themſelves; much leſs of Compounds; of which, while we know ſo few, that which we do know is the more defectively known; becauſe (as in knowing of Letters and Syllables) the knowledge of one thing is needful to the true and uſeful knowledge of another.

XVIII. But the Order and Relations of things to one another is ſo wonderfully unſearchable, and innumerably various, as quite ſurpaſſeth all humane underſtanding. Yea, though ORDER and Relation conſtitute all Morality, Policy, Literature, &c. ſo that it is as it were that World which humane Intellects converſe in, and the buſineſs of all humane Wills and Actions, yet few men know ſo much as what ORDER and RELATION is: Nay, nor whether it be Any thing or nothing: And though health and ſickneſs, harmony and diſcord, beauty and uglineſs, virtue and vice, conſiſt in it, and Heaven and Hell depend upon it, and Law and Judgment do make and determine it; yet is it not eaſie to know what it is by an Univerſal Notion; nor whether it be truly to be called Any thing at all. We doubt not but ORDER ſhould be a moſt obſervable Predicament, in the Series of humane Notions or nominanda: But yet I doubt not much but that Gaſſendus who would make tempus and ſpatium two of his Predicaments, doth aſcribe to them that Entity which they have not.

XIX. And though undoubtedly Action is a noble Predicament, and whatever the Carteſians ſay, requireth more cauſation than non agere doth; yea is it ſelf the cauſation of the mutations in the World; yet men ſcarce know what to call it. Some ſay it is res: others it is but accidens rei; and others modus rei; ſome ſay, It is in paſſo: Some ſay it is in agente: Some ſay it is neither, but is agentis: Some ſay immanent acts are Qualities, as Scotus, &c.

XX. And which is yet worſe, the very name, Accident, Mode and Quality, are but general unapt notions, not well underſtood by any that uſe them, nor ſuited meetly to the ſeverals contained under them. And when we call a thing, (or nothing) a Quality, Accident or Mode, we are little the wiſer, and know not well what we have ſaid. Sure I am that they are exceedingly heterogenea which Ariſtotle comprizeth in the very predicament of Quality. And Gaſſendus thought all Accidents may be as well called Qualities or Modes.

XXI. And which is yet worſe, all humane language is ſo wofully Ambiguous, that there is ſcarce a word in the World that hath not many ſenſes: and the learned world never came to agreement about the meaning of their common words, ſo that ambiguity drowneth all in uncertainty and confuſion.

XXII. And which is yet worſe, the certain apprehenſion of Senſe and Reaſon, is commonly by men called Learned, reduced to, and tryed by, theſe dreaming ambiguous names and univerſal notions: and men are drawn to deny their certain knowledge, becauſe they know not by what univerſal term to call it, e. g. I know as far as is uſeful to me, by ſeeing what Light is; but whether it be Subſtantia, Accidens, Modus, &c. or what to call it univerſally, few know! And no wonder, for their univerſal notions are their own works or Entia rationis, fabricated by the imperfect comparing of things with things, by ignorant underſtandings; but the ſenſibility of objects & the ſenſitive faculty & the Intellect, are the works of God. I know much better what Light is by ſeeing it, than I know what an Accident or a Quality is.

So I know by feeling what Heat is, I know what Motion or Action is, I know what pain and pleaſure is, I know what love and hatred is, I know partly what it is to think, to know, to will, chooſe and refuſe; but what is the right univerſal notion of theſe, what true definition to give of any one of them, the Learnedſt man doth not well know; Inſomuch, as I dare boldly ſay, that the vulgar ordinarily know all theſe better without definitions, than the moſt Learned man living can know them by definitions alone.

And here I will preſume to ſtep aſide, to ſay as in the Ears of our over-doing Separatiſts, who can take none into Chriſtian Communion, that cannot tell you how they were Converted, or at leaſt give them a fair account of their underſtanding all the Articles of the Faith, in words that are adapted to the matter: I tell you 1. That the knowledge of Words, and ſecond Notions and Definitions, is one thing, and the knowledge of Matters or Things is another. 2. And it is the knowledge of the Things, and not of the Words, that is primarily and abſolutely neceſſary to Salvation. 3. And that many an illiterate, ill bred perſon underſtand things long before they can utter their underſtandings in any intelligible words. 4. And therefore if any man do but theſe two things. 1. By Yea or Nay do ſignifie to me, that he underſtandeth the Truth, when I put the matter of (nothing but the Baptiſmal Covenant) into my Queſtions; 2. And do manifeſt ſerious willingneſs accordingly, by avoiding evil, and uſing Gods means; I dare not, I will not refuſe that perſon from the Communion of the Church; Though I would do as much as the rigideſt cenſurer to bring ſuch up to greater knowledge.

XXIII. And on the other ſide men are made to think that they know the things becauſe they know the Names and Definitions: And ſo that they are learned and Wiſe when they know little the more by all their learning. For to be able to talk over all the Critical Books and Lexicons and Grammars; all the Logical Notions and Definitions, is nothing but Organical Knowledge; Like the Shoemaker that hath a Shop full of Laſts, (and that moſt of them unmeet for any mans foot) but never made a Shoe by any of them. And falſe and confuſed and idle names and notions, fill the learned world with Falſe, Confuſed and Vain Conceptions, which Common-Countrey people ſcape, ſo that it coſteth many a man twenty years ſtudy, to be made more erroneous than he would have been, by following an honeſt trade of life.

XXIV. Nay our very Articles of Faith and Practice, which Salvation lyeth on, are commonly tryed by theſe arbitrary Organical notions; whole loads of School Volumes are witneſſes of this. Though the School-men, where our Grammarians deride them as Barbarians, have often done well in fitting words to things, and making the Key meet for the Lock: Yet old terms and notions and axioms too often go for current, and over-rule diſputes, when they are not underſtood, nor are proper or univocal. What work doth Ariſtotle make with Actus and Potentia, and the School-men after him? What abundance of darkneſs do theſe two words contain in all their writings? And for want of other words to ſupply our needs, what abundance of diſtinctions of Actus and Potentiae are the Scotiſts and other Schoolmen fain to uſe? What abundance of diſputes are kept up by the ambiguity of the word [Cauſe] while it is applyed to things ſo different, as Efficience, Conſtitution, and Finality? The like may be ſaid of many more. And then when it cometh to a diſpute of the Divine Nature, of the Soul, of the moſt weighty things, theſe confounding notions muſt over-rule the Caſe. We muſt not have an argument for the Souls Immortality, but what theſe notions check or vitiate; no nor ſcarce for an Attribute of God.

XXV. And it is ſo hard a thing to bring men to that ſelf-denial and labour, as at Age throughly and impartially to reviſe their juvenile conceptions, and for them that learnt words before things, to proceed to learn things now as appearing in their proper evidence, and to come back and cancel all their old notions, which were not found, and to build up a new frame, that not one of a multitude is ever Maſter of ſo much virtue as to attempt it, and go through with it. Was it not labour enough to ſtudy ſo many years to know what others ſay? but they muſt now undo much of it, and begin a new and harder labour? who will do it?

XXVI. And indeed none but men of extraordinary Acuteneſs and Love of truth, and Self-denial and Patience are fit to do it. For, 1. The Common dullards will fall into the ditch when they leave their Crutches. And will multiply Sects in Philoſophy and Religion, while they are unable to ſee the truth in itſelf. And indeed this hath made the Proteſtant Churches, ſo liable to the deriſion and reproach of their adverſaries. And how can it be avoided, while all men muſt pretend to know and judge, what indeed they are unable to underſtand?

2. Yea the half-witted men, that think themſelves acute and wiſe, fall into the ſame Calamity.

3. And the proud will not endure to be thought to err, when they plague the world with error.

4. And the Impatient will not endure ſo long and difficult ſtudies.

5. And when all is done, as Seneca ſaith, they muſt be content with a very few approvers, and muſt bear the ſcorn of the ignorant-learned crowd. Who have no way to maintain the reputation of their own Wiſdom, Orthodoxneſs and Goodneſs, but by calling him Proud, or Self-conceited, or Erroneous, that differeth from them by knowing more than they. And who but the truly ſelf-denying can be at ſo much coſt and labour for ſuch reproach, when they foreknow that he that increaſeth knowledge, increaſeth ſorrow?

XXVII. By theſe means mens minds that ſhould be taken up with God and his Service, are abuſed and vilified, and filled with the duſt and ſmoak of vain, and falſe, and confuſed notions. And mans life is ſpent (as David ſaith) in a vain ſhew. And men dream waking with as great induſtry, as if they were about a ſerious work. Alas how pitifully is much of the learned world employed.

XXVIII. By this means alſo mens precious time is loſt: And he that had time little enough to learn and do things neceſſary, for the common good, and his own ſalvation, doth waſte half of it on he knoweth not what. And Satan that findeth him more ingenious than to play it away at Cards and Dice, or than to Drink and Revel it away, doth caſt another bait before him, and get him learnedly to dream it away about unprofitable words and notions.

XXIX. And by this means the Practice of goodneſs is hindred in the world, yea and Holy Affections quenched. While theſe arbitrary Notions and Speculations, (being mans own) are his more pleaſant game; And Studies and Pulpits muſt be thus employed, and heart and life thus ſtoln from God. Yea it's well if Godlineſs grow not to be taken by ſuch dreamers, for a low, a dull and an unlearned thing; yea if they be not tempted by it to Infidelity, and to think (not only the zealous Miniſters and Chriſtians, but even) Chriſt and his Apoſtles to be unlearned men, below their eſtimation.

XXX. And by the ſame means the deviliſh ſin of Pride will be kept up, even among the Learned, yea and the Preachers of Humility: For what is that in the world (almoſt) that men are prouder of than that Learning which conſiſteth in ſuch notions and words as are afore deſcribed? And the proudeſt man, I think, is the worſt.

XXXI. And by this means the ſacred Chairs and Pulpits will be poſſeſſed by ſuch men, whoſe ſpirits are moſt contrary to a Crucified Chriſt, and to that Croſs and Doctrine which they muſt preach. And when Chriſt's greateſt Enemies are the Paſtors of his Churches, all things will be ordered and managed accordingly; and the faithful hated and abuſed accordingly. Though I muſt add, that it is not this Cauſe alone, but many more concurring to conſtitute a worldly wicked mind, which uſe to procure theſe effects.

XXXII. And by falſe and vain Learning Contentions are bred and propagated in the Churches. None are inſtruments ſo apt, and none have been ſo ſucceſsful, as all Church Hiſtory recordeth and the Voluminous contentions of many ſuch learned parties teſtify.

XXXIII. And this is an increaſing malady, for new Books are yearly written, containing the ſaid arbitrary notions of the ſeveral Authors. And whereas real and organical Learning ſhould be orderly and conjunctly propagated, and Things ſtudied for themſelves, and Words for Things, the ſyſtems of of Arts and Sciences grow more and more corrupted, our Logicks are too full of unapt notions, our Metaphyſicks are a meer confuſed mixture of Pneumatology and Logick; and What part hath totally eſcaped?

XXXIV. And the number of ſuch Books doth grow ſo great, that they become a great impediment and ſnare; and how many years precious time muſt be loſt, to know what men ſay, and who ſaith amiſs, or how they differ?

XXXV. And the great diverſity of Writers and Sects increaſeth the danger & trouble, eſpecially in Phyſicks; by that time a man hath well ſtudied the ſeveral ſects, the Epicureans and Somatiſts, the Carteſians, with the by-parties, (Regius, Berigardus, &c.) the Platoniſts, the Peripateticks, the Hermeticks, Lullius, Patricius, Teleſius, Campanella, White, Digby, Gliſſon, and other Noveliſts; and hath read the moſt learned improvers of the curranter ſort of Philoſophy, (Scheggius, Wendeline, Sennertus, Hoffman, Honorat▪ Faber, Got, &c.) how much of his life will be thus ſpent. And perhaps he will be as far to ſeek, in all points ſaving thoſe common evident certainties, which he might have learned more cheaply in a ſhorter time, than he was before he read them. And will wiſh that Antonine, Epictetus, or Plutarch had ſerved inſtead of the greater part of them. And will perceive that Phyſicks are much fuller of uncertainties, and emptier of ſatisfying uſefulneſs than Morality, and true Theology.

XXXVI. By ſuch falſe methods and notions men are often led to utter Scepticiſm, and when they have found out their own errors, they are apt to ſuſpect all the ſubſtance of Sciences to be error. And he ſpeeds well that cometh but with Sanchez to a nihil ſcitur: And he better that cometh but with Cornel. Agrippa, to write Vanity and Vexation upon all the Sciences: for many come to Infidelity it ſelf, and ſome to Atheiſm: And, as Dr. Tho. Jackſon noteth, by ſuch diſtruſt of men and humane things, are tempted into a diſtruſt or unbelief of Chriſt; or perhaps with Hobbs grow to cry down all Learning beſides their own, which is worſe than the worſt that they decry.

XXXVII. And by all this Princes and States are tempted to hate Learning it ſelf, and baniſh it as a pernicious thing: As the caſe of the Turkiſh, Muſcovian, and ſome other Empires teſtifie.

All this I have ſaid, not to diſhonour true Learning, which I would promote with all my power; but to ſhew the Corruption and Vanity of that Philoſophy and humane falſe Learning, which Paul and the Ancient Writers did decry; and why the Council of Carthage forbad the reading of the Gentiles Books, and reproached Apollinarius, and other Hereticks for their Gentile Learning.

Of the great uncertainty of our Phyſicks and Metaphyſicks, almoſt all the chief Authors themſelves make free confeſſions. See Suarez, Metaph. diſp. 35. pag. 219, 221, 237. Fromondus de Anim. pag. 63. Gaſſendus often; and who not?

Pious Bonaventure hath written a Tract de Reductione Artium ad Theologiam; and another de non frequentandis quaeſtionibus; Cornel. Agrippa de Vanitate Scientiarum, is well worth the reading beforehand to prevent mens loſs of time.

Chap. 4.

III. What are the Certainties that muſt be known and held faſt, and why?

IT is none of the Apoſtles meaning that men ſhould be meer Scepticks: Nor am I ſeconding Sanchez his nihil ſcitur, unleſs you take Science for adequate Science, or in a tranſcendent notion, as it ſignifieth that which is proper to another World, and therefore may be denyed of this. He can neither play the part of a Chriſtian or of a man, who doubts of all things, and is aſſuredly confident of nothing.

That our diſcourſe of this may be orderly and edifying, it is of great uſe that I firſt help you rightly to underſtand what Certainty is. The word is ambiguous, and ſometime is applied to the Object, and ſometime to the Act and Agent. The former is called Objective Certainty; the latter Subjective Certainty.

The Objective is either Certainty of the Thing, or Certainty of Evidence, by which the thing is diſcernible or perceptible to us. And this either Senſible Evidence, or Rational; and the latter is either ſelf-evidence of principles, or derived Evidence of Conſequences.

Subjective Certainty is alſo either conſidered in the Nature of it, or in the Degree: And as to the Nature it is either the Senſes Certainty, or the Intellects; and this either of Incomplex Objects, or Complex: The firſt is either of ſenſed Objects, or purely Spiritual: The ſecond of Principles, or of Concluſions. Of all theſe there are Certainty.

The Degrees are theſe: It being firſt ſuppoſed that no Humane apprehenſion here is abſolutely perfect; and therefore all our Certainties ſubjective are Imperfect: The word therefore ſignifieth not only a perfect apprehenſion; but it ſignifieth non falli, not to be deceived, and ſuch an apprehenſion of the evidence as giveth us a juſt reſolving and quieting confidence. And ſo 1. The due Objects of ſenſe, and 2. The immediate acts of the Soul it ſelf, are Certain in the firſt and higheſt degree. I know certainly what I ſee clearly, ſo far as I ſee it: And I know certainly that I think, and know, and will. The next degree of Certainty is of Rational Principles, and the next of Conſequents.

It's like in a Scheme you will eaſilier underſtand it.

CERTAINTY being an ambiguous word, is either, I. Objective: which is, I. Of Being of the Thing; which is nothing but Phyſical Verity. II. Of Evidence; which makes things Perceptible; and it is Evidence, 1. Senſible; viz. 1. To the External Senſes. 2. To the Internal Senſes. 2. Intelligible, 1. Of the Being of Things, viz. 1. Quod ſint, 2. Quid ſint, 3. Qualia ſint, 1. Things ſenſed and imagined; as colours, light, heat, &c. 2. The Acts of Intellection and Will. 2. Of Complex Verity, which is, 1. Of ſelf-evident Principles. 2. Derivative Evidence of Concluſions. II. Subjective Certainty; by which I am certain of the Object; Conſiderable, I. In its Nature; viz. Certainty, 1. Of Senſe, 1. Of the Outward Senſes, when they are not deceived. 2. Of the Inward Senſe and Imagination. 2. Of the Intellect; which is, 1. Of Beings, 1. Senſed and imagined, 2. Of the Acts of the Soul. 1. Quod ſint. 2. Quid ſint. 3. Qualia ſint. 2. Of the Complex Verities, 1. Of ſelf-evident Principles. 2. Of Concluſions. (N. Qu. Whether there be not a third ſort of Certainty both Objective and Subjective; viz. Goodneſs not-ſenſible, Certainly apprehended by the Intellectual Soul, not only ſub ratione Veri, ſed & Boni? and whether the Will by its Natural Guſt have not a Complacential Perception of it as well as the Intellect? Vid. Pemble Vindic. Grot.) II. In the Degrees of Certainty; which are in the order following. 1. Senſe perceiving the Object and it ſelf, is the firſt perceiver; and hereof the ſureſt. 2. Imagination receiving from Senſe, hath more requiſites to its Certainty. 3. Intellection about things ſenſible, hath yet more requiſites to its Certainty; viz. 1. That the Object be true; 2. The Evidence ſenſible; 3. That the Senſe be ſound, and the Medium and other Conditions of Senſe be juſt; 4. That the Imagination be not corrupt, 5. That the Intellect it ſelf be ſound. 4. But Intellection about It ſelf and Volition hath the higheſt Certainty 5. We are ſurer of the Quod than the Quid and Quale; as that we Think, than What and How. 6. We are certainer of ſelf-evident Principles than of the Conſequences. 7. Conſequences have various degrees of Evidence and Certainty.

A few Propoſitions may further help your underſtandings.

I. All things in the world have their Certainty phyſical of Being; that is, it is a Certainty, or a Truth that this thing is.

II. The thing which is moſt commonly called Objective Certainty, is ſuch a degree of Perceptibility or Evidence as may aptly ſatisfie the doubting Intellect.

III. Evidence is called Infallible; 1. When he that receiveth it is never deceived; and ſo all Truth is Infallible Truth; for he is not deceived who believeth it: 2. Or when a man cannot err about it. And there is no ſuch Evidence in the world, unleſs you ſuppoſe all things elſe agreeable.

IV. The Perception is called Infallible, 1. Either quia non falſa, becauſe it is not deceived: And ſo every man is Infallible in every thing which he truly perceiveth: 2. Or becauſe it Cannot or Will not err. And ſo Abſolute Infallibility is proper to God: But ſecundum quid, in certain caſes upon certain Objects, with certain Conditions, all ſound mens Senſes and Intellects are Infallible.

V. Certainty of Evidence conſiſteth in ſuch a Poſition of the thing evident, as maketh it an Object perceptible to the faculty perceiving; to which many Conditions are required: As 1. That the Thing it ſelf have ſuch intrinſick qualifications, as make it fit to be an Object. 2. That it have the due extrinſick conditions concomitant.

1. To the Nature of an Object of perception it is neceſſary. 1. That it be a thing which in its Nature is within the reach of the perceiving faculty: And not (as Spirits are to ſenſe) ſo above us, or alien to us, as to be out of the Orb of our perception. 2. That they have a perceptible Quantity, Magnitude or Degree. 3. That, if it be an Incomplex term and object, and not an Univerſal of the higheſt notion, it be hoc aliquid, and have its proper Individuation. 4. That it have ſome ſpecial diſtinct conformity to the diſtinct perceiving faculty. In ſum, that it be Ens, Unum, Verum, Bonum, vel hiſce contraria reductivè & per accidens cognita.

2. To the extrinſick Conditions, it is neceſſary, 1. That the Object have a due ſite or poſition. 2. And a due diſtance; neither too near, nor too far off. 3. And that it have a due medium, fitted to it and to the faculty. 4. And that it have a due abode or ſtay, and be not like a Bullet out of a Gun, imperceptible through the celerity of its motion.

VI. That the perception of ſenſe be certain, it is neceſſary, 1. That the Organ be ſound, in ſuch a meaſure as that no prevalent Diſtemper undiſpoſe it. 2. That it be not oppreſſed by any diſturbing adjunct. 3. That the ſenſitive Soul do operate on and by theſe Organs: For elſe its alienation will leave the Organ uſeleſs: As ſome intenſe meditations make us not hear the Clock. 4. That it be the due Senſe and Organ which meeteth with the Object; as ſounds with the Ear, light with the Eye, &c. beſides the foreſaid neceſſaries.

VII. Common Notitiae or Principles are not ſo called, becauſe men are born with the Actual Knowledge of them; But becauſe they are truths, which mans mind is naturally ſo diſpoſed to receive as that upon the firſt exerciſes of Senſe and Reaſon, ſome of them are underſtood, without any other humane teacher.

VIII. Even ſelf-evident Principles are not equal, but ſome of them are more, and ſome leſs evident. And therefore ſome ſooner, and ſome later known. And ſome of them are more commonly known than others.

IX. The ſelf evidence of theſe Principles ariſeth from the very nature of the Intellect which inclineth to Truth, and the Nature of the Will which eſſentially inclineth to Good, and the Nature and Poſture of the Objects, which are Truth and Goodneſs in the moſt evident poſition, compared together, or Conjunct; ſome call it Inſtinct.

X. It is not neceſſary to the certainty of a Principle, that it be commonly known of all or moſt. For Intellects have great Variety of Capacities, Excitation, Helps, Improvements, and even Principles have various degrees of evidence, and appearances to men.

XI. Mans mind is ſo conſcious of its own darkneſs and imperfections, that it is diſtruſtful of its own Inferences unleſs they be very Near and Clear. When by a long Series of Ergo's any thing is far fetcht, the mind is afraid there may be ſome unperceived error.

XII. He therefore that holdeth a true Principle as ſuch, and at once a falſe inference which contradicteth it, is to be ſuppoſed to hold the principle firſt and faſteſt, and that if he ſaw the Contradiction he would let go the conſequent, and not the principle.

XIII. He that denieth the certainty of Senſe, Imagination, and Intellective perception of things ſenſed as ſuch, doth make it impoſſible to have any certainty of Science or Faith about thoſe ſame Objects but by miracle. And therefore the Papiſts denying and renouncing all theſe (Senſe, Imagination and Intellective perception,) when they ſay, that there is no Bread nor Wine in the Sacrament, do make their pretended contrary Faith impoſſible. For we are men before we are Chriſtians, and we have Senſe and Intellects, before we have faith. And as there is no Chriſtianity but on ſuppoſition of humanity, ſo there is no Faith, but on ſuppoſition of ſenſe and underſtanding. How know you that here is no Bread and Wine? Is it becauſe Scripture or Councils ſay ſo? How know you that? By Hearing or Reading? But how know you that ever you did hear or read or ſee a Book or Man? By ſenſe or no way! If ſenſe be fallible here, why not there? You'l ſay that ſenſe may be fallible in one caſe, and not in others. I anſwer, either you prove it infallible from Nature, even by Senſe and Intellective perception of and by ſenſe, or elſe by ſupernatural Revelation. If only by this Revelation, how know you that Revelation? How know you that ever you heard, read or ſaw any thing which you call Revelation. If by a former Revelation, I ask you the ſame queſtion in infinitum. But if you know the certainty of Senſe by Senſe and Intellective perception, then where there is the ſame evidence and perception, there is the ſame certainty. But here is as full Evidence and Perception as any other Object can have. 1. We ſee Bread and Wine. 2. We taſt it. 3. We ſmell the Wine. 4. We hear it poured out. 5. We feel it. 6. We find the effects of it; It refreſheth and nouriſheth as other Bread and Wine. 7. It doth ſo by any other creature as well as by a man. 8. It corrupteth. 9. It becometh true fleſh and blood in us, and a part of our bodies; Even in the worſt: Yea part of the body of a Mouſe or Dog. 10. It's poſſible for a Mouſe or Dog to live only upon conſecrated Bread and Wine. Is his body then nothing but Chriſt. 11. In all this perception the Objects are not rare, but commonly exhibited in all ages; They have all the Conditions that other ſenſible evident objects have, as to ſite, magnitude, diſtance, medium. 12. And it is not one or two, but all men in the World of the ſoundeſt ſenſes, who ſenſe and perceive them to be Bread and Wine. So that here is as full evidence as the words which you read or hear can have to aſcertain us.

Obj. But if God deny ſenſe in this caſe and not in others, we muſt believe ſenſe in others and not in this.

Anſ. But again I ask you, How you know that God biddeth or forbiddeth you any thing, if ſenſe be not firſt to be believed?

Obj. But is it not poſſible for ſenſe to be deceived? Cannot God do it?

Anſ. 1. It is poſſible for ſenſe to be annihilated, and made no ſenſe; and it is poſſible that the Faculty or Organ, or Medium, or Object, be depraved, or want its due conditions, and ſo to be deceived. But to retain all theſe due Conditions, and yet to be deceived is a Contradiction: For then it is not the ſame Thing: It is not that which we call now formally Senſe and Intellect, or Senſation and Intellection. And Contradictions are not things for Omnipotency to be tryed about. God can make a man to be no Intellectual Creature: But thereby he maketh him no man: For to be a man, and not Intellectual, is a contradiction. And ſo it is to be men, and yet to have no Senſe nor Intellect, that can truly perceive ſenſible Objects as before qualified: Therefore they unman all the World, on pretext of aſſerting the power of God.

2. But ſuppoſe that all Senſe be fallible, and Intellection of things ſenſible, yet it is the firſt and only entrance of all things ſenſible into the mind or knowledge of man: And therefore we muſt take it as God hath given it us, for we can have no ſurer: No ſenſible thing is in the Intellect which was not firſt in the Senſe: Whether my Eyes and Ears, and Taſte be fallible or not, I am ſure I have no other way to perceive their Objects; but by them I muſt take them and uſe them as they are. All the words and definitions in the World will not give any man without ſenſation, a true conception of a ſenſible Object.

3. Such abſurd ſuppoſitions therefore are not to be put, [What if God ſhould tell you by his Word, that all the ſenſes of all men are deceived, in one thing, or in all things? would you not believe him?] It is not to be ſuppoſed that God will give us all our Senſes and Intellective perception by them, to be our diſcerner of things ſenſible, and then bid us not believe them, for they are falſe; unleſs he told us that all our perceptions are falſe, and our whole Life is but deceit. And I further anſwer, if God tell me ſo, it muſt be by ſome word or writing of Man or Angel, or Himſelf: And how ſhould I know that word but by my ſenſe?

But the great anſwer which ſeemeth to ſatisfie Bellarmine and the reſt, is, that ſenſe is no judge of Subſtances, but of Accidents only; therefore it is not deceived.

But 1. It is falſe that ſenſe perceiveth not ſubſtances: It is not only colour, quantity, figure, which I ſee, nor only roughneſs and ſmoothneſs which I feel, nor only ſweetneſs which I taſte; but it is a coloured, extended, figured ſubſtance which I ſee; a rough or ſmooth ſubſtance which I feel, and a ſweet ſubſtance which I taſte: And if the Accident were the only primary object, the Subſtance is the ſecondary and certain. Elſe no one ever ſaw a Man, a Tree, a Bird, a Plant, the Earth, a Book, or any ſubſtance; but only the colour, quantity or figure of them! no man ever felt or touched a Body, but only the Accidents of it.

2. And I pray you tell me how Subſtances come to the underſtanding if they were never in the ſenſe: Prove a Subſtance without ſenſation as a medium if you can. Do you perceive any Subſtances Intellectually or not? If not, why pretend you that there are any? if yea, it muſt be either as Concluſions, or as Intellectual Principles, (which are both Logical complex Objects, and therefore not ſubſtances) or as the immediate immaterial objects of Intellection (which is only the Souls own acts) or what is by Analogy gathered from them; or elſe the objects of ſenſe it ſelf. It can be none of the former; therefore it muſt be the latter: And how can the underſtanding find that in ſenſe which was never there?

If it be ſaid that it is there but by Accidents; I anſwer, 1. That is falſe, though ſaid by many: I do as immediately touch ſubſtance as accidents, though not ſubſtance without the accidents. 2. Whether it be there by the mediation of the accidents, or immediately it ſelf, we are ſure that the underſtanding no otherwiſe receiveth it, than as the ſenſe tranſmitteth it; we muſt know material ſubſtance as it is ſenſed, or not at all.

We ſee then what a paſs this Roman Religion bringeth the World to. That they may be Chriſtians, they muſt believe (and ſwear by the Trent Oath) that they are not men; and that they may have Faith, they muſt renounce their Senſes, and that they may be ſure Gods Word is true, (and the Churches decrees,) they muſt be ſure that they are ſure of nothing; and how then are they ſure of that? And while they ſubvert all the order of Nature in the World, they pretend that God can do it, and therefore we are to believe that he doth it, meerly becauſe theſe Doctors can call themſelves the Church, and then can ſo expound the Scripture. When it is Gods ſetled order in Nature, that a Man as an Animal ſhall have Senſe to perceive things ſenſible by, and as a Man ſhall have underſtanding to receive from the Imagination and Senſe theſe objects, we muſt now ſuppoſe that God hath quite overturned the courſe of Nature, either by making ſenſe no ſenſe, or the object no object, or the medium no fit medium; and yet this is to be believed by Men that have nothing but the ſame ſenſes to tell their underſtandings that it is written or ſpoken, or that there is a Man in the World.

Suppoſe we grant it to be no contradiction, and therefore a thing that God can do, no man can queſtion but that he muſt do it as a Miracle, by altering and overturning Natures courſe. And ſhall we fain, 1. Miracles to become ordinary things, through all the Churches in the World, and every day in the week or every hour to be done? 2. And Miracles to be made a ſtanding Church Ordinance? 3. And every one in the Church, even all the wicked, and every Mouſe that eateth the Hoſt, to be partaker of a Miracle? 4. Yea that every ſuch Man and Mouſe, may all the week long live on a continued Miracle, while Accidents without ſubſtance do nouriſh them and turn to Fleſh and Blood? 5. And all this ordinary courſe of Miracles to be wrought at the will of every Prieſt, be he never ſo ignorant or wicked a Man? 6. And yet the ſame words ſpoken by the holieſt of the Proteſtant Paſtors will not do the Miracle. 7. But if a Papiſt Prieſt ſhould be unduely ordained, or forge his own orders, ſobeit the Church think him truly ordained, he can do the Miracle. All this muſt be believed.

And the Plague of all is, all men muſt be Burnt as Hereticks, or exterminated, that cannot believe all this, and diſbelieve their Senſes. And yet worſe, all temporal Lords muſt be diſpoſſeſt of their Dominions, who will ſuffer any ſuch to live therein, and not exterminate them.

An Epicure and a ſenſual Infidel who think man is but of the ſame ſpecies of Brutes, do but unman us, and leave us the Honour of being Animals or Brutes. But the Papiſts do not leave us this much, but muſt reduce us to a lower order, and teach us to deny our ſenſe it ſelf; and Torment and Kill them that will not do it.

And what is it that muſt perſwade us to all this? Why meerly a Hoc eſt corpus meum, as expounded by the Councils of Laterane and Trent. And is not Davids [I am a Worm and no Man, Pſal. 22.6.] as plain; yea and that in a Prophecy of Chriſt? Muſt we believe therefore that neither David nor Chriſt was a Man, but a Worm? Is not [I am the Vine, and ye are the Branches, Joh. 15.1, 2.] as plain? Muſt Senſe be renounced and ordinary Miracles believed for ſuch words as theſe?

And doth not Paul call it [Bread] after conſecration three times in the three next verſes?1 Cor. 11. And is not he as good an expoſitor of Chriſts Words as the Council of Trent?

And when did God work Miracles which were meer objects of belief againſt ſenſe? Miracles were done as ſenſible things, thereby to confirm Faith, and that which no ſenſe perceived was not taken for a Miracle.

To conclude, when the Apoſtle ſaith, that Fleſh and Blood cannot enter into the Kingdom of God, (plainly ſpeaking of them formally as now called, and not as they ſignify Sin,) and conſequently that Chriſts Body is now in Heaven a Spiritual Body, and not formally Fleſh and Blood, yet muſt the Bread and Wine be turned into his Fleſh and Blood on Earth, when he hath none in Heaven?

And by their Doctrine no Baker nor Vintner is ſecured but that a Prieſt may come into his Shop or Celler and turn all the Bread and Wine in it, into Chriſts Body and Blood: yea the whole City or Garriſon may thus be deprived of their Bread and Wine, if the Prieſt intend it: and yet it ſhall not be ſo in the Sacrament it ſelf, if the Prieſt intend it not. But I have ſtaid too long in this.

XIV. Next to the Act of Cogitation and Volition itſelf, and to the moſt certain Objects of Sence, there is nothing in all the World ſo Certain, that is, ſo Evident to the Intellect, as the Being of God: He being that to the Mind which the Sun is to the Eye, certainlieſt known, though little of him be known, and no Creature comprehend him.

XV. That God is True is part of our knowing him to be perfect, and to be God; and therefore is moſt certain.

XVI. That Man is made by God and for God; that we owe him all our Love, Obedience and Praiſe, that we have all from him, and ſhould pleaſe him in the uſe of all, with many ſuch like, are Notitiae Communes, Certain Verities, received by Nature, ſome as Principles, and ſome as ſuch evident concluſions as are not to be doubted of.

XVII. That the Scripture is the Word of God, is a certain Truth, not ſenſible, nor a Natural Principle; but an Evident concluſion drawn from that Seal or Teſtimony of the Spirit, Antecedent, Concomitant, Impreſſed and Conſequent; which I have oft opened in other Treatiſes.

XVIII. That the Scripture is True is a Certain Concluſion drawn from the two laſt mentioned premiſes, viz. That God is True (Verax) and that the Scripture is his Word.

XIX. Thoſe Doctrines or ſayings which are parts of Scripture evidently perceived ſo to be by Senſe and Intellective perception, are known to be True, by the ſame Certainty as the Scripture in general is known to be true.

XX. To conclude, then there are two ſorts of Certain Verities in Theology. 1. Natural Principles with their certain conſequents. 2. Scripture in General, with all thoſe aſſertions which are Certainly known to be its parts. And all the reſt are to be numbred with uncertainties, except Prophetical certainty of Inſpiration, which I paſs by.

Chap. V.

Of the ſeveral Degrees of Certainty.

1. AS Certainty is taken for Truth of Being, it admitteth of no Degrees: All that is True, is equally True.

2. But Certainty of Evidence hath various degrees: none doubteth but there are various degrees of Evidence: all the doubt is whether any but the higheſt may be called Certainty.

And here let the Reader firſt remember that the queſtion is but de nomine, of the name, and not the thing. And next, the Evidence is called Certain, becauſe it is Certifying aptitudinally. It is apt to certify us.

3. And then the queſtion will be devolved to ſubjective Certainty, whether it have various degrees. For if it have ſo, then the Evidence muſt be ſaid to have ſo, becauſe it is denominated reſpectively from the Apprehenſive Certainty.

And here de re it muſt be taken as agreed, 1. That Certainty is a certain Degree of apprehenſion. 2. That there are various degrees of apprehenſion. 3. That no Man on Earth hath a perfect Intellectual apprehenſion, at leaſt, of things Moral and Spiritual. For his apprehenſion, may be ſtill increaſed, and thoſe in Heaven have perfecter than we.

4. That there are ſome degrees ſo low and doubtful, as are not fit to be called Certainty.

5. That even theſe loweſt degrees with the greateſt doubting, are yet often True apprehenſions: and whenever they are True they are Infallible, that is, not deceived: Therefore this Infallibility, which is but, not to be deceived, is indeed one ſort of Certainty, which is ſo denominated Relatively from the natural Truth or Certainty of the object: But it is not this ſort of Certainty which we enquire after.

6. Therefore it followeth that this ſubjective certainty, containeth this Infallible Truth of perception, and addeth a degree which conſiſteth in the ſatisfaction of the mind.

7. But if the mind ſhould be never ſo confident and ſatisfied of a falſhood, this deſerveth not the name of Certainty, becauſe it includeth not Truth. For it is a Certain perception of Truth which we ſpeak of; and Confident erring is not Certainty of the Truth.

8. As therefore the degrees of doubting are variouſly overcome, ſo there muſt needs be various degrees of Certainty.

9. When doubting is ſo far overcome, as that the mind doth find reſt and ſatisfaction in the Truth, it may be called Certainty. But when doubting is either prevalent, and ſo troubleſome as to leave us wavering, it is not called Certainty.

10. It is not the forgetting or neglect of a difficulty or doubt, nor yet the wills rejecting it, which is properly called Certainty. This quieteth the mind indeed, but not by the way of aſcertaining Evidence. Therefore ignorant people that ſtumble upon a truth by chance with confidence, are not therefore Certain of it. And thoſe that take it upon truſt from a Prieſt or their Parents, or good peoples Opinion, are not therefore Certain of it. Nor they that ſay as ſome Papiſts, [Faith hath not evidence, but is a Voluntary reception of the Churches Teſtimony, and meritorious, becauſe it hath not Evidence: Therefore though I ſee no cogent Evidence, I will believe, becauſe it is my duty.] Whether this mans Faith may be ſaving or no, I will not now diſpute; but certainly it is no Certainty of apprehenſion. He is not Certain of what he ſo believeth. This is but to caſt away the doubt or difficulty, and not at all by Certainty to overcome it. 11. When a man hath attained a ſatisfying degree of perception, he is capable ſtill of clearer perception. Even as when in the heating of water, after all the ſenſible cold is gone, the water may grow hotter and hotter ſtill. So after all ſenſible doubting is gone, the perception may go clearer ſtill. 12. But ſtill the Objective Certainty is the ſame; that is, There is that Evidence in the object which is in ſuo genere ſufficient to notifie the thing to a prepared mind. 13. But this ſufficiency is a reſpective proportion; and therefore, as it reſpecteth mans mind in common, it ſuppoſeth that by due means and helps, and induſtry, the mind may be brought certainly to diſcern this Evidence. But if you denominate the ſufficiency of the Evidence, from its reſpect to the preſent diſpoſition of mens minds, ſo it is almoſt as various as mens minds are. For recipitur ad modum recipientis; and that is a certifying ſufficient Evidence of truth, to one man, which to a thouſand others, is not ſo much as an Evidence of probability. Therefore mediate and immediate ſufficiency and certainty of Evidence, muſt be diſtinguiſhed.

From all this I may infer, 1. That though God be the Original and End of all Verities, and is ever the Firſt in ordine eſſendi & efficiendi, and ſo à Jove principium, in methodo ſyntheticâ; yet he is not the primum notum, the firſt known, in ordine cognoſcendi, nor the beginning in methodo inquiſitivâ (though in ſuch Analytical methods as begin at the ultimate end, he is alſo the firſt.) Though all truth and evidence be from God, yet two things are more evident to man than God is, and but two: viz. 1. The preſent evident objects of ſenſe. 2. Our own internal Acts, of Intellective Cogitation and Volition. And theſe being ſuppoſed the Being of God is the third evident Certainty in the World.

2. If it be no diſparagement to God himſelf, that he is leſs certainly known of us, than ſenſibles, and our Internal acts, (de eſſe) it is then no diſparagement to the Scripture, and ſupernatural Truths, that they are leſs certainly known: Seeing they have not ſo clear evidence as the Being of God hath.

3. The certainty of Scripture Truths, is mixt of almoſt all other kinds of certainty conjunct. 1. By ſenſe and Intellective perception of things ſenſed, the Hearers and Seeers of Chriſt and his Apoſtles, knew the words and Miracles. 2. By the ſame ſenſe we know what is written in the Bible, and in Church Hiſtory concerning it, and the atteſting matters of Fact: And alſo what our Teachers ſay of it. 3. By certain Intellectual inference I know that this Hiſtory of the words and fact is true. 4. By Intellection of a natural principle I know that God is true. 5. By inference I know that all his Word is true. 6. By ſenſe I know (Intellectually receiving it by ſenſe) that this or that is written in the Bible, and part of that word. 7. By further inference therefore I know that it is true. 8. By Intuitive knowledge, I am certain that I have the Love of God, and Heavenly deſires, and a Love of holineſs, and hatred of ſin, &c. 9. By certain inference I know that this is the ſpecial work of the Spirit of Chriſt by his Goſpel Doctrine. 10. By experience I find the predictions of this Word fulfilled. 11. Laſtly, By Inſpiration the Prophets and Apoſtles knew it to be of God. And our certain Belief ariſeth from divers of theſe, and not from any one alone.

5. There are two extreams here to be avoided, and both held by ſome not ſeeing how they contradict themſelves.

I. Of them that ſay that Faith hath no Evidence, but the merit of it lyeth in that we believe without Evidence. Thoſe that underſtand what they ſay, when they uſe theſe words, mean that Things evident to ſenſe, as ſuch, that is, Incomplex ſenſible objects are not the objects of Faith. We live by Faith and not by ſight. God is not viſible: Heaven and its Glory, Angels and perfected Spirits are not viſible. Future Events, Chriſts coming, the Reſurrection, Judgment, are not yet viſible: It doth not yet appear (that is, to ſenſe) what we ſhall be. Our Life is hid (from our own and others ſenſes) with Chriſt in God. We ſee not Chriſt when we rejoice in him with joy unſpeakable, and full of glory.1 Pet. 1.8. Heb. 11.1. Thus Faith is the evidence of things not ſeen, or evident to ſight. But ignorant Perſons have turned all to another ſenſe; as if the objects of Faith had no aſcertaining Intellectual Evidence. When as it is impoſſible for mans mind to underſtand and believe any thing to be true, without perceiving evidence of its truth; as it is for the Eye to ſee without Light. As Rich. Hooker ſaith in his Eccl. Pol. Let men ſay what they will, men can truly believe no further than they perceive Evidence. It is a natural Impoſſibility: For Evidence is nothing but the perceptibility of the Truth: And can we perceive that which is not perceptible?

It's true that evidence from Divine Revelation is oft without any Evidence ex natura rei: But it may be nevertheleſs a fuller and more ſatisfying evidence.

Some ſay there is Evidence of Credibility, but not of Certainty. Not of natural Certainty indeed. But in Divine Revelations (though not in humane) evidence of Credibility, is Evidence of Certainty, becauſe we are certain that God cannot lie.

And to ſay, I will believe, though without Evidence of Truth, is a contradiction or hypocritical ſelf-deceit. For your will believeth not. And your underſtanding receiveth no Truth but upon evidence that it is Truth. It acteth of itſelf per modum naturae, neceſſarily further than it is ſub imperio Voluntatis; And the will ruleth it not deſpotically; Nor at all quoad Specificationem, but only quoad exercitium. All therefore that your will can do (which maketh Faith a moral Virtue) is to be free from thoſe vicious habits and acts in itſelf which may hinder faith, and to have thoſe holy diſpoſitions and acts in itſelf which may help the underſtanding to do its proper Office, (which is to believe evident truth on the teſtimony of the revealer, becauſe his Teſtimony is ſufficient Evidence. The true meaning of a good Chriſtian, when he ſaith, I will believe, is, I am truly willing to believe, and a perverſe will ſhall not hinder me, and I will not think of ſuggeſtions to the contrary. But the meaning of the formal hypocrite when he ſaith, I will believe, is, I will caſt away all doubtful thoughts out of my mind, and I will be as careleſs as if I did believe, or I will believe the Prieſt or my Party, and call it a believing God. Evidence is an eſſentiating part of the Intellects act. As there is no Act, without an Object, ſo there is no object ſub formali ratione objecti, without evidence. Even as there is no ſight but of an Illuſtrated object, that is, A viſible object.

II. The other extream (of ſome of the ſame men) is, that yet Faith is not true and certain if it have any doubtfulneſs with it. Strange! That theſe men cannot only ſee what is inviſible; Believe what is inevident as to its truth, that is, incredible, but alſo believe paſt all doubting, and think that the weakeſt true believer doth ſo too! Certainly there are various degrees of faith in the ſincere. All have not the ſame ſtrength! Chriſt rebuketh Peter in his fears, and his diſciples all at other times, for their little faith: When Peters faith failed not, it ſtaggered, which Abrahams did not:Rom. 4. Lord increaſe our Faith, and Lord, I believe, help my unbelief, were prayers approved by Chriſt. I will call a prevalent belief which can lay down Life and all this world for Chriſt and the hopes of Heaven, by the name of certainty (which hath various degrees.) But if they differ de nomine, and will call nothing certainty but the higheſt degree, they muſt needs yet grant that there is true ſaving faith that reacheth to no certainty in their ſenſe. Yea no man on Earth then attaineth to ſuch a certainty, becauſe that every mans faith is imperfect.

To conclude. Though all Scripture in itſelf (that is indeed the true Canon) be equally true, yet all is not equally certain to us, as not having equal evidence that it is Gods word. But of that in the next Chapter of the uncertainties.

Chap. 6.

What are the unknown things, and uncertainties, which we muſt not pretend a certain knowledge of.

SOmewhat of this is ſaid already, Cap. 3. But I am here to come to more particular inſtances of it. But becauſe that an enumeration would be a great Volume of it ſelf, I ſhall begin with the more general, that I may be excuſed in moſt of the reſt; or mention only ſome particulars under them as we go.

I. A very great, if not the far greateſt part of that part of Philoſophy called Phyſicks, is uncertain (or certainly falſe) as it is delivered to us in any methodiſt that I have yet ſeen; whether Platoniſts, Peripateticks, Epicureans, (the Stoicks have little, but what Seneca gives us, and Barlaam Collecteth, I know not whence, as making up their Ethicks, and what in three or four Ethical writers is alſo brought in on the by, and what Cicero reporteth of them) or in our Noveliſts, Patricius, Teleſius, Campanella, Thomas White, Digby, Carteſius, Gaſſendus, &c. Except thoſe whoſe modeſty cauſeth them to ſay but little, and to avoid the uncertainties; or confeſs them to be uncertainties. To enumerate inſtances would be an unſeaſonable digreſſion. Gaſſendus is large in his Confeſſions of uncertainties. I think not his Brother Hobs, and his ſecond Spinoſa worth the naming. Nor the Paracelſians and Helmontians as giving us a new Philoſophy, but only as adding to the old. There needs no other teſtimony of uncertainty to a man that hath not ſtudied the points himſelf, than their lamentable difference, and confutation of each other, in ſo many, very many things; even in the great Principles of the Science.

Yet here no doubt, there are certainties, innumerable certainties, ſuch as I have before deſcribed. We know ſomething certainly of many things, even of all ſenſible objects. But we know nothing perfectly and comprehenſively, not a worm, not a Leaf, not a Stone, or a Sand, not the Pen, Ink or Paper, which we write with; not the hand that writeth, nor the ſmalleſt particle of our bodies; not a hair or the leaſt accident. In every thing neareſt us, or in the world, the uncertainties and incognita are far more than that which we certainly know.

II. If I ſhould enumerate to you the many uncertainties in our common Metaphyſicks, (yea about the Being of the Science) and our common Logick, &c. It would ſeem unſuitable to a Theological diſcourſe. And yet it would not be unuſeful, among ſuch Theologues as the Schoolmen, who reſolve more of their doubts by Ariſtotle than by the Holy Scriptures; doubtleſs, as Ariſtotles Predicaments are not fitted to the kinds of beings, ſo many of his diſtributions and orders, yea and precepts are arbitrary. And as he left room and reaſon for the diſſent of ſuch as Taurellus, Carpenter, Jacchaeus, Gorlaeus, Ritſchel, and abundance more, ſo have they alſo for mens diſſent from them. Even Ramus hath more adverſaries than followers. Gaſſendus goeth the right way, by ſuiting verba rebus, if he had hit righter on the nature of things themſelves. Moſt novel Philoſophers are fain to make new Grammars and new Logicks, for words and notions, to fit their new conceptions, as Campanella, and the Paracelſians, Helmontians, (and if you will name the Behmeniſts, Roſicrucians, Weigelians, &c.) Lullius thought he made the moſt accurate Art of notions; and he did indeed attempt to fit words to things: but he hath miſt of a true accompliſhment of his deſign, for want of a true method of Phyſicks in his mind, to fit his words to. As Cornelius, Agrippa, See a book written long ſince this called the Samaritan of excellent uſe, by Mr. Jones of Suffolk. who is one of his chief commentators, yet freely confeſſeth in his lib. de Vanitate Scientiarum, which now I think of; I will ſay no more of this, but deſire the Reader to peruſe that laudable book, and with it to read Sanchez his Nihil Scitur, to ſee uncertainty detected, ſo he will not be led by it too far into Scepticiſm. As alſo Mr. Glanviles Scepſis Scientifica.

As for the lamentable uncertainties in Medicine, the poor world payeth for it. Anatomy as being by ocular inſpection hath had the beſt improvement; And yet what a multitude of uncertainties remain? Many thouſands years have millions yearly died of Feavers, and the medicating them is a great part of the Phyſicians work; and yet I know not that ever I knew the man, that certainly knew what a Feaver is. I crave the pardon of the Maſters of this noble art for ſaying it; It is by dear experience that I have learnt how little Phyſicians know; having paſſed through the tryal of above thirty of them on my own Body long ago, meerly induced by a conceit that they knew more than they did, and moſt that I got was but the ruine of my own body, and this advice to leave to others, [Highly value thoſe few excellent men, who have quick and deep conjecturing apprehenſions, great reading and greater Experience, and Sober, Careful, Deliberating minds, and had rather do too little than too much: But uſe them in a due conjunction with your own experience of your ſelf: But for the reſt, how Learned ſoever, whoſe heads are dull, or temper precipitant, or apprehenſions haſty or ſuperficial, or reading ſmall, but eſpecially that are young, or of ſmall experience, love and honour them, but uſe them as little as you can, and that only as you will uſe an honeſt ignorant Divine, whom you will gladly hear upon the certain Catechiſtical Principles, but love not to hear him meddle with Controverſies. So uſe theſe men in common eaſie caſes, if neceſſary, and yet there the leſs the better, leſt they hinder nature that would Cure the Diſeaſe. If you diſlike my counſel, you may be ſhortly paſt blaming it; for though their ſucceſſes have Tongues, their miſcarriages are moſtly ſilent in the Grave. O how much goeth to make an able Phyſician? But enough of ſuch inſtances.

III. But though Errors in Politicks the World payeth yet much dearer for, I muſt not be too bold in talking here. But I will confeſs that here the uncertainties are almoſt all in the Applicatory part, and through the incapacity of the minds of men: For the truth is the main Principles of Policy are part of the Divine Law, and of true Morality, and in themſelves are plain, and of a ſatisfying Certainty, could you but get mens heads and hearts into a fitneſs duely to conſider and receive them.

IV. But to come nearer to our own profeſſion, there is much uncertainty in thoſe Theological Concluſions, which are built on ſuch premiſes, where any one of theſe Phyſical, Metaphyſical or Logical Uncertainties are a part; yea, though it be couched in the narroweſt room, even in one ambiguous term of Art, and ſcarce diſcerned by any but accurate obſervers. With great pomp and confidence many proceed to their Ergo's, when the detection of the fraud not only of an uncertain Medium, but of one ambiguous ſyllable, will marr all. And the concluſion can be no ſtronger or furer, than the more weak and doubtful of the premiſes.

V. When the Subject is of ſmall and abſtruſe parts, far from the Principles and Fundamentals of the Matter, uſually the Concluſions are uncertain. Nature in all matters beginneth with ſome few great and maſter parts, like the great boughs or limbs of the Tree, or the great Trunks and Maſter Veſſels in our bodies; and from thence ſpring branches, which are innumerable and ſmall: And it is ſo in all Sciences, and in Theology it ſelf. The great Eſſential and Chief Integral parts, are few, and eaſily diſcerned: But two grand Impediments hinder us from a Certain knowledge in the reſt: one is the great Number of Particles, where the underſtanding is loſt, and, as they ſay, ſeeketh a Needle in a bottle of Hay, or a leaf in a Wood; and the other is the Littleneſs of the thing, which maketh it undiſcernible to any but accurate and ſtudious minds. And therefore how much ſoever men that trade in little things, may boaſt of the ſublimity of them, and their own ſubtilty, their perceptions uſually are accompanied with uncertainty; though in ſome caſes an uncertain knowledge, known to be ſo, is better than none.

VI. Yea, though the Matters themſelves may be more bulky, yet if in knowing and proving them, we muſt go through a great number of Syllogiſms and Inferences, uſually the concluſion is very uncertain to us, whatever it may be to an extraordinary accurate and prepared mind: For 1. We ſhall be ſtill jealous (or may be) leſt in ſo many terms and mediums ſome one of them ſhould be fallacious and inſufficient, and weaken all. And we are ſo conſcious of our own weakneſs, and liableneſs to forget, overſee or be miſtaken, that we ſhall or may ſtill fear leſt we have miſt it, and be overſeen in ſomething, in ſo long a courſe and ſeries of arguings.

VII. Thoſe parts of Hiſtory which depend meerly on the credit of Mens Wiſdom and Honeſty, and ſo are meerly of Humane Faith, muſt needs be uncertain. For the concluſion can be no ſurer than the premiſes, All men as ſuch are liars, that is, untruſty, or ſuch as poſſibly may deceive. 1. They may be deceived themſelves. 2. And they may deceive others where they are not themſelves deceived. Every man hath ſome Paſſion, ſome Ignorance, ſome Error, ſome Selfiſh intereſt and ſome Vice. This age, if we never had known other inſtance, is ſo ſad a proof of this, that tears are fitter than words to expreſs it, moſt confident reporters totally differ about the moſt notorious matters of Fact. I muſt not name them, but I pity ſtrangers and poſterity. If it come eſpecially to the characterizing of others, how ordinarily do men ſpeak as they are affected? And they are affected as ſelf-intereſt and paſſion leadeth them, with Cochlaeus, Bolſeck, and ſuch others, what villains were Luther, Zwinglius, Calvin, &c. with their faithfulleſt acquaintance; what Good and Holy men (ſaving Luthers animoſity?) If the Inquiſitors Torment Proteſtants, or Burn them, is it not neceſſary that they call them by ſuch odious names as may juſtify their fact? If they baniſh and ſilence faithful, holy, able, Miniſters, they muſt accuſe them of ſome villanies which may make them ſeem worthy of the puniſhment, and unworthy to Preach the Goſpel of Chriſt! what different characters did Conſtantius and Valens and their party on one ſide, and Athanaſius and the Orthodox on the other ſide, give of one another? What different characters were given of Chryſoſtom? How differently do Hunnerichus and Genſericus on one ſide, and Victor Uticenſis and other Hiſtorians on the other ſide, deſcribe the Biſhops and Chriſtians of Africk, that then ſuffered? They were Traytors and Rebels, and Rogues, and Enemies to the King, and Hereticks to Hunnerichus: But to others, they are Holy blameleſs Men, and thoſe were Tyrants and Hereticks that Perſecuted them. What difference between the Hiſtories of the orthodox, and that of Philoſtorgius, and Sondius? What different Characters do Euſebius and Eunapius give of Conſtantine? and Eunapius and Hilary, &c. give of Julian? What different Characters are given of Hildebrand on one ſide, and of the Emperours Henrys on the other ſide, by the many Hiſtorians who followed the ſeveral parts? How falſe muſt a great number of the Hiſtorians on one ſide be? I know that this doth not make all Humane Faith and Hiſtory uſeleſs. It hath its degree of credibility anſwerable to its uſe. And a wiſe man may much conjecture whom to believe. 1. A Man that (like Thuanus) ſheweth modeſty and impartiality, even towards Diſſenters. 2. A man that had no notable intereſt to byas him. 3. A man that manifeſteth otherways true honeſty and conſcience. 4. Suppoſing that he was himſelf upon the place, and a competent Witneſs.

But there is little or no Credit to be given, 1. To a factious, furious railer. 2. To one that was a flatterer of Great Men, or depended on them for preferment, or lived in fear of ſpeaking the truth, or that ſpeaketh for the intereſt of his Riches and Honour in the World; or for his engaged perſonal reputation, or that hath eſpouſed the intereſt of a ſect or faction. 3. There is little credit to be given to any Knave and Wicked Man. He that dare be Drunk, and Swear and Curſe, and be a Fornicator or covetous Worldling, dare Lie for his own Ends. 4. Nor to the honeſteſt man that taketh things by rumours, hear-ſay and uncertain reports, and knoweth not the things themſelves.

But how ſhall ſtrangers and poſterity know when they read a Hiſtory, whether the Writer was an honeſt Man or a Knave? A man of credit, or an impudent Liar? Both may be equal in confident aſſerting, and in the plauſibility of the narrative. Meer humane belief therefore muſt be uncertain.

From whence we ſee the pitiful caſe of the ſubjects of the King of Rome (for ſo I muſt rather call him than a Biſhop.) Why doth a Lay-man believe Tranſubſtantiation, or any other Article of their Faith? Becauſe the Church faith it is Gods Word. What is the Church that ſaith ſo? It is a faction of the Popes, perhaps at Laterane, or forty of his Prelates at the Conventicle of Trent. How doth he know that theſe men do not lie? Becauſe God promiſed that Peters Faith ſhould not fail, and the Gates of Hell ſhould not prevail againſt the Church; and the Spirit ſhould lead the Apoſtles into all truth. But how ſhall he know that this Scripture is Gods Word? And alſo that it was not a total failing, rather than a failing in ſome degree that Peter was by that promiſe freed from? Or that the Spirit was promiſed to theſe Prelates which was promiſed to the Apoſtles? Why, becauſe theſe Prelates ſay ſo! And how know they that they ſay true? Why, from Scripture, as before.

But let all the reſt go. How knoweth the Lay-man that ever the Church made ſuch a decree? That ever the Biſhops of that Council were lawfully called? That they truely repreſented all Chriſts Church on Earth? That this or that Doctrine is the decree of a Council, or the ſence of the Church indeed? Why, becauſe the Prieſt tells him ſo. But how knoweth he that this Prieſt ſaith true, or a few more that the man ſpeaketh with: there I leave you: I can anſwer no further; but muſt leave the credit of Scripture, Council and each particular Doctrine, on the credit of that poor ſingle Prieſt, or the few that are his companions. The Lay-man knoweth it no otherwiſe.

Q. But is not the Scripture it ſelf then, ſhaken by this, ſeeing the Hiſtory of the Canon and incorruption of the Books, &c. dependeth on the word of Man?

Anſ. No. 1. I have elſewhere fully ſhewed how the Spirit hath ſealed the ſubſtance of the Goſpel. 2. And even the matters of fact are not of meer humane Faith. For meer humane Faith depends on the meer honeſty of the reporter: but this Hiſtorical Faith dependeth partly on Gods atteſtation, and partly on Natural proofs. 1. God did by Miracles atteſt the reports of the Apoſtles and firſt Churches, 2. The conſent of all Hiſtory ſince, that theſe are the ſame writings which the Apoſtles wrote, hath a Natural Evidence above bare humane Faith. For I have elſewhere ſhewed, that there is a concurrence of humane report or a conſent of hiſtory, which amounteth to a true Natural Evidence, the Will having its Nature and ſome neceſſary acts, and nothing but neceſſary aſcertaining cauſes, could cauſe ſuch concurrence. Such Evidence we have that K. James, Q. Elizabeth, Q. Mary, lived in England: that our Statute books contain the true Laws, which thoſe Kings and Parliaments made whom they are aſcribed to. For they could not poſſibly rule the Land, and over-rule all mens intereſts, and be pleaded at the Bar, &c. without contradiction and detection of the fraud, if they were forgeries: (though it's poſſible that ſome words in a Statute Book may be miſprinted. There is in this a Phyſical Certainty in the conſent of men, and it depends not as humane Faith, upon the honeſty of the reporter; but Knaves and Liars, have ſo conſented, whoſe intereſts and occaſions are croſs, and ſo is it in the caſe of the hiſtory of the Scripture Books: which were read in all the Churches through the World, every Lords day, and contenders of various opinions took their Salvation to be concerned in them.

VIII. Thoſe things muſt needs be uncertain to any man, as to a particular Faith or Knowledge, which are more in number than he may poſſibly have a diſtinct underſtanding of; or can examine their Evidence whether they be certain or not. For inſtance the Roman Faith containeth all the Doctrinal decrees, and their Religion alſo all the Practical decrees of all the approved General Councils, (that is, of ſo much as pleaſed the Pope, ſuch power hath he to make his own Religion.) But theſe General Councils (added to all the Bible, with all the Apocrypha) are ſo large, that it is not poſſible for moſt men to know what is in them. So that if the queſtion be whether this or that Doctrine be the Word of God, and the proof of the affirmative is, becauſe it is decreed by a General Council, this muſt be uncertain to almoſt all men, who cannot tell whether it be ſo decreed or no: Few Prieſts themſelves knowing all that is in all thoſe Councils: So that if they knew that all that is in the Councils is Gods Word; they know never the more whether this or that Doctrine (e. g. the immaculate Conception of the Virgin Mary, &c.) be the Word of God. And if a Heathen knew that all that is in the Bible is the Word of God, and knew not a word what is in it, would this make him a Chriſtian or Saint him?

You may object, that moſt Proteſtants alſo know not all that is in the Scripture. Anſ. True; nor any one. And therefore Proteſtants ſay not that all that is in the Scripture is neceſſary to be known to Salvation, but they take their Religion to have eſſential parts, and integral parts and accidents. And ſo they know how far each is neceſſary. But the Papiſts deride this diſtinction, and becauſe all truths are equally true, they would make men believe that all are equally Fundamental or Eſſential to Chriſtianity: But this is only when they diſpute againſt us; at other times they ſay otherwiſe themſelves, when ſome other intereſt leads to it, and ſo cureth this impudency.

It were worthy the enquiry whether a Papiſt take all the Bible to be Gods Word, and de fide, or only ſo much of it as is contained particularly in the decrees of Councils? If the latter, then none of the Scripture was de fide, or to be particularly believed for above 300 years, before the Council of Nice. If the former, then is it as neceſſary to Salvation to know how old Henoch was, as to know that Jeſus Chriſt is our Saviour?

IX. Thoſe things muſt needs be uncertain which depend upon ſuch a number of various circumſtances as cannot be certainly known themſelves. For inſtance, the common rule by which the Papiſt Doctors do determine what particular Knowledge and Faith are neceſſary to Salvation, is that ſo many truths are neceſſary as are ſufficiently propounded to that perſon to be known and believed. But no man living, learned nor unlearned, can tell what is neceſſary to the ſufficiency of this propoſal. Whether it be ſufficient, if he be told it in his Childhood only, and at what Age? Or if he be told it but once, or twice, or thrice, or how oft? whether by a Parent or Layman that can not tell him what is in the Councils? or by a Prieſt that never read the Councils? and whether the variety of natural capacities, bodily temperaments, education and courſe of Life before, do not make as great variety of proportions to be neceſſary to the ſufficiency of this Propoſal? And what mortal man can truly take the meaſure of them? And how then can any man be Certain what thoſe points are which are neceſſary for him to believe?

X. Thoſe things are uncertain which depend upon an uncertain Author or Authority. For inſtance, the Roman faith dependeth on the expoſition of the Scriptures by the conſent of the Fathers, and on the Tradition of the Church, and the decrees of an authorized Council. And here is in all this, little but uncertainties.

1. It is utterly uncertain who are to be taken for Fathers, and who not. Whether Origen, Tatianus, Arnobius, Lactantius, Tertullian, and many ſuch, be Fathers or not. Whether ſuch a man as Theophilus Alexandrinus, or Chryſoſtom was the Father, when they condemned each other. Whether ſuch as are juſtly ſuſpected of Hereſy, (as Euſebius) or ſuch as the Romaniſts have caſt ſuſpicions on (as Lucifer Calaritanus called a Heretick, Socrates, Sozomens falſly called Novatians, Hilary, Arelatenſis Condemned by the Pope Leo, and Claud. Turovenſ. Rupertus Tuitienſ. and ſuch others.) When the ancients renounced each others Communion, (as Martin did by Ithacius and Idacius and their Synod,) when they deſcribe one another as ſtark Knaves, as Socrates doth Theophil. Alexandrin. and Sulpitius Severus doth Ithacius, which of them were the Fathers.

2. How ſhall we know certainly which are the true uncorrupted writings of theſe Fathers among ſo many forgeries and ſpurious Scripts?

3. How ſhall it be known what expoſition the Fathers conſented on, when not one of a multitude, and but few in all have commented on any conſiderable parts of the Scripture, and thoſe few ſo much often differ?

4. When in the Doctrine of the Trinity it ſelf Petavius largely proveth that moſt of the writers of the three firſt Centuries after the Apoſtles were unſound, and others confeſs the ſame about the Millennium, the corporeity of Angels and of the Soul, and divers other things; doth their conſent bind us to believe them? If not, how ſhall we know in what to believe their conſent, according to this Rule?

2. And as to the Church, they are utterly diſagreed among themſelves, what that Church is which hath this authority.

1. Whether the Pope alone. 2. Or the Pope with a Provincial Council. 3. Or the Pope with a General Council. 4. Or a General Council without the Pope. 5. Or the univerſality of Paſtors. 6. Or the univerſality of the people with them.

3. And for a Council. 1. There is no certainty what number of Biſhops, and what conſent of the Comprovincial Clergy is neceſſary to make them the true repreſentatives of any Church. 2. And more uncertain in what Council the Biſhops had ſuch conſent. 3. And uncertain whether the Popes approbation be neceſſary. (The great Councils of Conſtance and Baſil determining the contrary.) 4. And uncertain which were truly approved. 5. And moſt certain that there never was any General Council in the world (unleſs you will call the Apoſtles a General Council) but only General Councils of the Clergy of one Empire (with now and then a ſtragling Neighbour,) even as we have General Aſſemblies and Convocations in this Kingdom: And who can be certain of that faith which dependeth upon all, or any of theſe uncertainties?

XI. That muſt needs be an uncertainty which dependeth on the unknown thoughts of another man. For inſtance, with the Papiſts the Prieſts intention, which is the ſecret of his heart, is neceſſary to the being of Baptiſm, and Tranſubſtantiation. And ſo no man can be certain whether he or any other man be baptized or not. Nor whether it be Bread or Chriſts Body which he eateth. We confeſs that it is neceſſary to the being of a Sacrament, that the Miniſter do ſeem or profeſs to intend it as a Sacrament; But if the reality of his intent be neceſſary to the being of it, no man can be certain that ever he had a Sacrament.

XII. It is a hard thing to be certain on either ſide, in thoſe controverſies which have multitudes, and in a manner equal ſtrength, of Learned, Judicious, Well-ſtudyed, Godly, Impartial men for each part. I deny not but one clear-headed man, may be certain of that which a multitude are uncertain of, and oppoſe him in. But it muſt not be ordinary men, but ſome rare illuminated perſon, that muſt get above a probability, unto a Certainty, of that which ſuch a company as aforeſaid are of a contrary mind in.

XIII. There is great uncertainty in matters of private impulſe. When a man hath nothing to prove a thing to be Gods will, but an inward perſwaſion or impulſe in his own Breaſt, let it never ſo vehemently incline him to think it true, it's hard to be ſure of it. For we know not how far Satan or our own diſtempered Phantaſies may go. And moſt by far that pretend to this, do prove deceived. That which muſt be certain, muſt be ſomewhat equal to Prophetical Inſpiration. Which indeed is its own Evidence: But what that is, no man can formally conceive but he that hath had it. Therefore we are bid to Try the Spirits.

XIV. It is a hard thing to gather certainties of Doctrinal concluſion from Gods Providences alone. Providential changes have their great uſe, as they are the fulfilling or execution of the word. But they that will take them inſtead of the Scripture, do uſually run into ſuch miſtakes, as are rectifyed to their coſt, by ſome contrary work of Providence ere long. Theſe times have fully taught us this.

XV. It is hard to gather Doctrinal certainties from Godly mens Experiences alone. Even our Experimental Philoſophers and Phyſicians find, that an experiment that hits ofttimes, quite miſſeth afterwards on other Subjects, and they know not why. A courſe of effects may oft come from unknown cauſes. And it's no rare thing for the common Prejudices, Selfconceitedneſs, or corruption of the weaker and greater number of good people, which needeth great repentance and a cure, to be miſtaken, for the Communis Senſus Fidelium, the Inclination and Experience of the Godly. Eſpecially when conſent or the honour of their Leaders or Themſelves hath engaged them in it. In my time, the common ſenſe of the ſtricteſt ſort was againſt long hair, and taking Tobacco and other ſuch things, which now their common practice is for. In one Countrey the common conſent of the ſtricteſt party is for Arminianiſm. In another they are zealouſly againſt it. In Poland where the Socinians are for ſitting at the Sacrament, the Godly are generally againſt it. In other places they are for it. In Poland and Bohemia where they had holy, humble, perſwading Biſhops, the generality of the Godly were for that Epiſcopacy, as were all the ancient Churches, even the Novatians: But in other places it is otherwiſe. So that it's hard to be certain of Truth or Error, Good or Evil, by the meer Conſent, Opinion or Experience of any.

XVI. But the laſt and great inſtance is, that in the holy Scriptures themſelves, there is a great inequality in point of Certainty, yea many parts of them have great uncertainty; Even theſe that follow.

I. Many hundred Texts are uncertain through various Readings in ſeveral Copies of the Original. I will not multiply them on Capellus his opinion. Though Claud. Saravius (Who got the Book Printed) and other worthy men approve it. I had rather there were fewer Varieties, and therefore had rather think there are fewer. But theſe that cannot be denied muſt not be denied: Nor do I think it fit, to gather the diſcrepancies of every odd Copy and call them Various readings. • ut it is paſt denial that the world hath no one ancient Copy which muſt be the Rule or Teſt of all the reſt, and that very many Copies are of ſuch equal credit, as that no man living can ſay that this, and not that where they differ hath the very words of the Holy-Ghoſt; And that even in the New Teſtament alone the differences or various Readings, of which no man is able to ſay which is the right, are ſo great a number as I am not willing to give every reader an account of; Even thoſe that are gathered by Stephanus and Junius and Brugenſis, and Beza, if you leave out all the reſt in the appendix to the Polyglot Bible. In all or moſt of which we are utterly uncertain which Reading is Gods Word.

II. There are many hundred words in the Scriptures that are ambiguous, ſignifying more things than one; and the context in a multitude of places determineth not the proper ſenſe; ſo that you may with equal Authority tranſlate them either thus or thus: The Margin of your Bibles giveth you no ſmall number of them. It muſt needs here be uncertain which of them is the Word of God.

III. There are many hundred Texts of Scripture, where the Phraſe is General, and may be applyed to more particulars than one: In ſome places the ſeveral particulars muſt be taken as included in the General. (And where there is no neceſſity, a General Phraſe ſhould not be expounded as if it were particular.) But in a multitude of Texts the General is put for the particular, and muſt be interpreted, but of one ſort, and yet the context giveth us no certain determination which particular is meant. This is one of the commoneſt uncertainties in all the Scriptures. Here it is Gods will that we be uncertain.

IV. In very many paſſages of the Hiſtory of Chriſt, the Evangeliſts ſet both Words and Deeds in Various Orders, one ſets this firſt, and another ſets another firſt. (As in the order of Chriſts three Temptations, Mat. 4. and Luk. 4. And many ſuch like.) Though it is apparent that Luke doth leſs obſerve the order than the reſt, yet in many of theſe caſes it is apparent that it was Gods will to notifie to us the Matter only, and not the Order. And that it muſt needs be uncertain to us, which was firſt ſaid or done, and which was laſt.

The ſame is to be ſaid of the time and place of ſome ſpeeches of Chriſt recorded by them.

V. Many of Chriſts Speeches are recorded by the Evangeliſts in various words.It is moſt probable that Chriſt and the Apoſtles then ſpake in the Chaldee called Hebrew, and ſo that the four Goſpels are but tranſlations of Chriſts words, and ſo not the the words, but the ſence was Chriſts: And what wonder then if the tranſlating Evangeliſts uſe divers words? Even the Lords Prayer it ſelf, Mat. 6. and Luk. 11. Beſides that Matthew hath the doxology which Luke hath not (which Grotius and many others think came out of the Greek Liturgy into the Text.) And even in Chriſts Sermon in the Mount, and in his laſt Commiſſion to his diſciples, Mat. 28.18, 19, 20. and Mar. 16. Now in ſome of theſe caſes (as of the Lords Prayer) it is uncertain whether Chriſt ſpake it once or twice: (Though the former is more likely.) In moſt of them, it is plain that it was the Will of Gods Spirit to give us the true ſenſe of Chriſts ſayings in various words, and not all the very words themſelves: For the Evangeliſts that differ do neither of them ſpeak falſly, and therefore meant not to recite all the very words: If you ſay that one giveth us the true words and another the true ſenſe, we ſhall never be certain that this is ſo, nor which that one is. So that in ſuch caſes no man can poſſibly tell which of them were the very words of Chriſt.

VI. There are many Texts of the Old Teſtament recited in the New, where it is uncertain whether that which the Penman intended was an Expoſition or Proof of what he ſaid, or only an Alluſion to the Phraſe of Speech, as if he ſhould ſay, [I may uſe ſuch words to expreſs my mind or the matter by.] As Matth. 2.23. He ſhall be called a Nazarene. So v. 16, 17. Rom. 10.6, 7, 8, 18. and others. I know the Excellent Junius in his Parallels hath ſaid much, and more than any other that I know, to prove them all, or almoſt all to be expoſitory and probatory Citations: But withal confeſſing that the generality of Ancient and Modern Expoſitors think otherwiſe, he thereby ſheweth a great uncertainty; when he himſelf ſaith not that he is Certain of it; and few others thought it probable.

VII. There are many Texts cited in the New Teſtament out of the Septuagint, where it differeth from the Hebrew: Wherein it is utterly uncertain to us, whether Chriſt and his Apoſtles intended to juſtifie abſolutely the tranſlation which they uſe, or only to make uſe of it as that which then was known and uſed for the ſake of the ſenſe which it contained. If they abſolutely juſtifie it, they ſeem to condemn the Hebrew, ſo far as it differeth. If not, why do they uſe it, and never blame it? It ſeemeth that Chriſt would hereby tell us, that the ſenſe is the Gold, and the words but as the Purſe; and we need not be over-curious about them, ſo we have the ſence. As if I ſhould uſe the vulgar Latine, or the Rhemiſts Tranſlation with the Papiſt, becauſe he will receive no other.

VIII. There are many Aenigmatical and obſcure expreſſions, which a few Learned men only can probably conjecture at, & few or none be certain of the full ſenſe. If any certainly underſtand much of the Prophecies in Daniel and the Revelations, it muſt needs be very few: When Calvin durſt not meddle with the latter: And though moſt of the famous Commentators on the Revelations are ſuch as have peculiarly made it their Study, and ſet their minds upon it above all other things, and rejoiced in conceit that they had found out the true ſenſe which others had overſeen, (as men do that ſeek the Philoſophers Stone) yet how few of all theſe are there that agree? And if ten be of nine minds, eight of them at leaſt are miſtaken. Franc. du Jon, the Lord Napier, Brightman, Dent, Mede, and my godly Friend Mr. Stephens yet living, (ſince dead,) with many others, have ſtudied it thus with extraordinary diligence, but with different ſucceſſes: And Lyra with other old ones turn all quite another way. And then come Grotius and Dr. Hammond and contradict both ſides, and make it all (ſaving a few Verſes) to have been fulfilled many Ages ſince. And can the unlearned, or the unſtudied part of Miniſters then, with any modeſty pretend a certainty, where ſo many and ſuch men differ?

I know it is ſaid, Bleſſed is he that readeth, Rev. 1.3. and they that hear the words of this Prophecy, and keep thoſe things which are written therein: But that proveth no more than 1. That ſome of it (as ch. 1, 2, 3.) is plain and commonly intelligible. 2. That it is a deſirable thing to underſtand the reſt; and worthy mens endeavour in due time and rank; and he that can attain to certainty may be glad of it.

I paſs by the darkneſs of many Types and Prophecies of Chriſt in the Old Teſtament, and how little the Jews or the Apoſtles themſelves, till after Chriſts Reſurrection, underſtood them. With very many other obſcurities, which yet are not written in vain, nay, which make up the true perfection of the whole.

IX. There are very many proverbial Speeches in the Scripture, which are not to be underſtood as the words properly ſignifie, but as the ſenſe of thoſe Proverbs then was among the Jews. But diſuſe hath ſo totally obliterated the knowledge of the ſenſe of many of them, that no man living can certainly underſtand them.

X. There are many Texts which have words adapted to the Places, the Animals, the Utenſils, the Cuſtoms, the Coins, the Meaſures, the Vegetables, &c. of that place and time, which are ſome hard, and ſome impoſſible now to be certainly underſtood: And therefore ſuch as Bochart, Salmaſius, Caſaubone, Scaliger, &c. have done well to add new Light to our conjectures; but leaving great uncertainty ſtill.

XI. Becauſe the Jewiſh Law is by Paul plainly ſaid to be ceaſed or done away, it remaineth very difficult to be certain of abundance of paſſages in the Old Teſtament, how far they are obligatory to us? For when they now bind no otherwiſe than as the continued Law of nature, or as reaſſumed by Chriſt into his ſpecial Law, where the latter is not found, in the former there is often inſuperable difficulty. For moſt lyeth upon the proof of a parity of Reaſon, which puts us upon trying caſes hardly tryed, unleſs we knew more of the reaſon of all thoſe Laws. (As about Vows and Diſpenſations, Num. 30. about prohibited degrees of Marriage, and ſuch like; which makes Divines ſo much differ about the obligation of the Judicials, (of which ſee Junius vol. 1. p. 1861, &c. de Polit. Moſ. obſerv.) and about Uſury, Prieſthood, Magiſtrates power in Religion, and many ſuch.

XII. There are abundance of Texts which only open the ſubſtance of the matter in hand to us, and ſay nothing about abundance of difficulties of the manner, and many circumſtances, (as the manner of the Divine influx, and the Spirits operation on the Soul, &c.) And here all that which is unrevealed muſt needs be unknown.

XIII. There are many Precepts which were local, perſonal, particular, It is very hard to be ſure what the Apoſtles ſetled as an Univerſal perpetual Law, in Church matters, and what they ſetled only as ſuited to that time and place by the common rule of doing all to Edification: I will have Mercy and not Sacrifice being a ſtanding Rule, it's hard to plead their uſe of any Rites againſt common good: Perhaps more is mutable than moſt think. and ſo temporary, and bind not univerſally all Perſons, at all times afterwards: Such as the Rechabites Precepts from their Father, and ſuch as the Love Feaſts, the Kiſs of Love, Womens Veil and long Hair, Mens being uncovered, &c. Now it is very hard to know in all inſtances whether the Precepts were thus temporary or univerſal and durable: which makes Divines differ about the Anointing of the Sick, the Office of Deacons and Deaconeſſes, the Power of Biſhops, and Extent of their Dioceſſes, the Eating things ſtrangled, and Blood, (againſt which Chr. Beckman in his Exercit. hath abundance of ſhrewd Arguments, though few are of his mind.) In theſe caſes few reach a Certainty, and none ſo full a Certainty as in plainer things.

XIV. It is very hard to be Certain when, and how far Examples of holy men in Scripture bind us: Though I have elſewhere proved that wherever the Apoſtles practice was the Execution of their Commiſſion for ſetling Church Orders, in which Chriſt promiſed them the help of his Spirit, their Practice was obligatory. Yet in many inſtances the obligation of Examples is very doubtful: Which occaſioneth the Controverſies about imitating John Baptiſt's Life in the Wilderneſs, and Anna, and about Lent, and about Baptizing by dipping over Head, and about the Lords Supper, whether it ſhould be Adminiſtred to a Family, or at Evening only, or after Supper, or Sitting, or in a private Houſe, &c. And about waſhing Feet, and many Church Orders and Affairs.

XV. There are many things in Scripture that are ſpoken but once or twice, and that but as on the by, and not very plainly: And we cannot be ſo Certain of any Doctrine founded on theſe, as on paſſages frequently and plainly written.

XVI. There are ſo many ſeeming differences in Scripture, eſpecially about Numbers, as that if they be reconcileable, few or none in the World have yet found out the way. If we mention them not our ſelves, ſuch paultry Fellows will do it, as Bened. Spinoſa in his Tractatus Theolog. Polit. I will not cite any, but deſire the Learned Reader to conſider well of what that Learned and Godly man,Without approving all that is in it, I may wiſh the Reader to peruſe Father Simon's ſecond Book now newly Printed in London. Ludov. Capellus ſaith in his Critic. Sacr. l. c. 10. and l. 6. c. 7, 8. (I own not his ſuppoſition of a better Hebrew Copy uſed by the Sept.) I think an impartial conſiderer of his inſtances will confeſs, that as God never promiſed all or any of the Scribes or Printers of the Bible any infallible Spirit, that they ſhould never write or print a word falſly, and as it is certain by the various Lections that many ſuch there have been in many and moſt Books; ſo there is no one Scribe that had a promiſe above the reſt, nor any one Hebrew or Greek Copy which any man is ſure is abſolutely free from ſuch miſwritings. For how ſhould we be ſure of that one above all the reſt? And I wiſh the Learned Reader to conſider Bibliander's Preface to his Hebr. Grammar, and Caſaubone's Exercit. 1. § 28. and Pellicanus his Preface to his Coment. on the Bible. Hierom on Mic. 5.2. is too groſs, de Matth. 2. Quod Teſtimonium nec Haebraico nec 70 Interpretibus convenire, &c. Let him read the reſt that will, which is harſher; he that will not confeſs miſwritings of numbers, and ſome names and words heretofore, as well as ſome miſprintings now, doth but by his pretended Certainty tempt men to queſtion the reſt for the ſake of that, and injureth the Sacred Word.

XVII. We have not the ſame degree of Certainty of the Canonicalneſs or Divineneſs of every Book of Scripture: Though they are all Gods Word, they have not all the ſame Evidence that they are ſo. The New Teſtament had a fuller Atteſtation from Heaven for its Evidence to man, than moſt of the Old had. And of the New Teſtament, it was long before many Churches received the Epiſt. to the Hebrews, the ſecond of Peter, Jude, Revel. &c. Even in Euſebius days, in his Praepar. Evangel. he ſheweth that they were not received by all. And of the Old Teſtament, Moſes, and the Pſalms and Prophets have fuller Atteſtation than the reſt. And indeed, as it is probable that the Chronicles were written in or after Ezra's time at ſooneſt, ſo they do in ſo many places differ in numbers from the Book of Kings, where all would agree with the reſt of the Hiſtory, if thoſe numbers were but reduced to thoſe in the Kings, that if any man ſhould doubt of the Divine Authority of that Book, that thereby he may be the leſs tempted to queſtion any others, I ſhould not think his Error inconſiſtent with Salvation. Put but that man to prove what he ſaith, who aſſerteth that we have equal Evidence of the Divinity of the Chronicles, Canticles, Eſther, as we have of Moſes, the Prophets, the Pſalms, and the New Teſtament, and you ſhall quickly find that he did but pretend an equal degree of Certainty which indeed he had not. The Papiſts pretend that they are as certain of the Divinity of the Apocrypha, as we are of the reſt: But they do but pretend a Certainty, for Intereſt and Cuſtom ſake.

XVIII. Though it be to be held that Certainly the Holy Writers had no falſhoods in Doctrine or Hiſtory, but delivered us the Truth alone, yet no one of them delivereth us all the Truth, no not of many particular Hiſtories, and Speeches of Chriſt which they mention: And therefore we muſt ſet them altogether for the underſtanding of them: (As in the inſtance of Chriſts appearing and the Angels Speeches after his Reſurrection.) And when all's done we have not all that Chriſt ſaid and did, but all that was neceſſary to our Faith and Salvation. For as Paul citeth Chriſt, ſaying, It is more honourable to give, than to receive, ſo John tells us that the World could not contain the Books that ſhould be written, we muſt take heed therefore how far we go with Negatives, of ſuch unmentioned things.

XIX. Though all that the Holy Writers have recorded is true, (and no falſhood in the Scripture but what is from the error of Scribes and Tranſlators) yet we are not certain that the Writers had not human infirmites in the Phraſe, Method and Manner of expreſſion. It is apparent that their ſtyle, yea their Gifts were various, as Paul oft openeth them, 1 Cor. 12. &c. Therefore Paul rather than Barnabas was the Chief Speaker. And Apollo was more eloquent than others: Hence ſome were of Paul and ſome of Apollo and ſome of Cephas: And Paul is put to vindicate his miniſterial abilities to the Corinthians. Therefore though weaker mens gifts put no ſinful imperfection into the Scriptures, yet a humane natural imperfection of ſtyle, and order might be more in ſome than others. It is certain that they were not all perfect in Knowledge and Holineſs. And how far every Sermon which they Preached was free from all that Imperfection (any more than Peters carriage, Gal. 2.) we are uncertain. And how far their Writings had a promiſe of being free from Natural modal imperfections more than their Preachings, we know not fully. And yet God turned this weakneſs of theirs to the confirmation of our Faith; ſhewing us that Heavenly power, and not human wiſdom and ability did his work. As Davids ſling in conquering Goliath ſhewed Gods power. And out of the mouths of Babes doth God ordain ſtrength, and the weak things of the World are uſed to confound the ſtrong.

XX. Laſtly, though all be certainly true which they have recorded, yet we have not the ſame degree of Certainty, that no Writer erred through lapſe of memory in ſome leſs material paſſage, as we have that they infallibly delivered us the Goſpel. But this I have ſaid ſo much of already in a ſmall Book called More Reaſons for the Chriſtian Religion, that I muſt now refer you thither for the reſt.

Q. But if there be ſo many things either uncertain or leſs-certain▪ what is it that we are or may be fully certain of?

Anſ. 1. What you are or are not certain of your ſelf, you ſhould know if you know your ſelf without my telling you.

2. I deny not but you may come to a Certainty of all thoſe things which are never ſo difficult, that have any aſcertaining evidence; if you live long enough, & ſtudy hard enough, and have an extraordinary meaſure of Divine illumination: I do not meaſure others by my ſelf: You may know that which I know not. God may bleſs your ſtudies more, as being better men and fitter for his bleſſing: he may give you extraordinary Inſpirations, or Revelations if he pleaſe. But I am thankful for my low degree, and confeſs my ignorance.

3. But I have told you before what Certainties we have. 1. We are certain of things ſenſible. 2. And of our Elicite and Imperate acts. 3. And of Natural principles. 4. And of clear inferences thence. 5. And of the Truth of all the Certain holy Scriptures which are Evidently the Word of God 6. And particularly therein of the plain Hiſtorical parts. 7. And of all that which is the main deſign and ſcope of the Text in any Book or Chapter. 8. And of all that which is purpoſely and often repeated, and not only obſcurely once ſpoken on the by. 9. Therefore we may be Certain of all that is neceſſary to Salvation: of every Article of the Creed; of every Petition in the Lords Prayer, and every neceſſary common duty: We may be Certain of the Truth and Senſe of all the Covenant of Grace concerning the Father, Son, and Holy Ghoſt, his Relation to us, and our Relation and Duty to him, and of the benefits of the Covenant; of the neceſſity and nature of Faith, Repentance, Hope, Love, Obedience, Patience, &c. It's tedious to recite all, in a word, all that is of common neceſſity, and all (how ſmall ſoever) which is plainly revealed and expreſſed. 10. And you may be certain of the fulfilling of much of this Holy Word already by ſufficient Hiſtory and Experience.

Chap. 7.

Inference 1. The true Reaſon and uſefulneſs of the Chriſtian Simplicity, in differencing the Covenant, and Principles of Religion from the reſt of the holy Scriptures.

IT hath ever been the uſe of the Church of God, to Catechiſe men before they were Baptized; and therein to teach them the true meaning of the Baptiſmal Covenant, by opening to them the Creed, the Lords Prayer, and the Decalogue: And when they underſtood this Covenant they were admitted (upon conſent) by Baptiſm into the Church, As Antonine ſaith,) in greater darkneſs) li. 2. § 5. [ 〈 in non-Latin alphabet 〉 , &c.] Vides quam pauca ſint, quae ſiquis tenuerit, proſperam ac divinam propemodum vitam degere detur: Siquidem & Dii ipſi nihil amplius exigent ab eo, qui iſta obſervaverit. and accounted Chriſtians and members of Chriſt, without ſtaying to teach them any other part of the Bible, no not ſo much as the Sacrament of the Lords Supper. (Though indeed the opening of Baptiſm was the opening of the Life of that. Becauſe it is the ſame Covenant which is Solemnized in both.

By doing thus the Church notoriouſly declared that they took not all the Scripture to be equally neceſſary to be underſtood; but that the Govenant of Grace, and the Catechiſm explaining it, is the Goſpel it ſelf, that is, the Eſſence of it, and of the Chriſtian Religion, and that all the reſt of the Scriptures contain but partly the Integrals, and partly the Accidents of that Religion. He is the wiſeſt man that knoweth Moſt and Beſt; and every man ſhould know as much of the Scriptures as he can: But if you knew all the reſt, without this (the Covenant of Grace, and its explication) it would not make you Chriſtians or ſave you. But if you know this (truly) without all the reſt, it will.

The whole Scripture is of great uſe and benefit to the Church. It is like the body of a man; which hath its Head, and Heart, and Stomach, &c. And hath alſo Fingers, and Toes, and fleſh; yea Nails and Hair. And yet the Brain and Heart it ſelf fare the better for the reſt, and would not be ſo well Seated ſeparate from them: Though a man may be a man that loſeth even a Leg or Arm. So is it here. But it is the Covenant that is our Chriſtianity and the duly Baptized are Chriſtians, whatever elſe they do not underſtand. Theſe are the things that all muſt know, and daily live upon.

The Creed is but the Expoſition of the three Articles of the Baptiſmal Covenant. [I believe in God, the Father, Son and Holy Ghoſt.] Though the Jews that had been bred up to a preparing knowledge, were quickly baptized by the Apoſtles upon their Converſion, Acts 2. Yet no man can imagine that either the Apoſtles or other Miniſters did uſe to admit the Ignorant Gentiles into the Covenant of God, without opening the meaning of it to them; or Baptize them as Chriſtians without teaching them what Chriſtianity is. Therefore Reaſon and the whole Churches ſubſequent Cuſtom aſſure us that the Apoſtles uſed to expound the three great Articles to their Catechumens; And thence it is called, The Apoſtles Creed.

Marcus Biſhop of Epheſus told them in the Florentine Council (as you may ſee Sgyropilus) that we have none of the Apoſtles Creed: And Voſſius de Symbolis (beſides many others) hath many Arguments to prove that this ſo called was not formally made by the Apoſtles. Biſhop Uſher hath opened the changes that have been in it. Sandford and Parker have largely (de Deſcenſu) ſhewed how it came in as an Expoſition of the Baptiſmal Articles. Others ſtifly maintain that the Apoſtles made it. But the caſe ſeemeth plain. The Apoſtles uſed to call the Baptized to the profeſſion of the ſame Articles (which Paul hath in 1. Cor. 15.1, 2, 3, &c.) and varied not the matter. All this was but more particularly to profeſs Faith in God the Father, Son and Holy Ghoſt. Two or three further Expoſitory Articles are put into the Creed ſince: Otherwiſe it is the ſame which the Apoſtles uſed; not in the very ſyllables, or forms of words; but in the ſame ſenſe, and the words indeed being left free, but ſeldom much altered, becauſe of the danger of altering the matter. Of all the Antienteſt Writers, not one repeateth the Creed in the ſame words that we have it; nor any two of them in the ſame with one another. Irenaeus once, Tertullian twice hath it, all in various words, but the ſame ſenſe. That of Marcellus in Epiphanius cometh neareſt ours called the Apoſtles, and is almoſt it. Afterward in Ruffinus and others we have more of it. Yet no doubt but the Weſtern Churches (at leaſt) uſed it with little variation ſtill. The Nicene Creed is called by ſome Antients the Apoſtles Creed too. And both were ſo; for both are the ſame in ſenſe and ſubſtance: For it is not the very words that are truly fathered on the Apoſtles.

About 30 • years a go Mr.Aſhwel having publiſhed a Book for the Neceſſity and Honour of the Creed, I wrote in the Poſtſcript to my Reformed Paſtor, Ed. 2. a Corrective of ſome▪ paſſages, in which he ſeemeth to ſay too much for it, or at leaſt to depreſs the Scripture too much in compariſon of it. But long experience now telleth me, that I have more need to acquaint men with the Reaſons and Neceſſity of the Creed: Seeing I find a great part of ignorant Religious people much to ſlight the uſe of it, and ſay, It is not Scripture, but the work of man: Eſpecially taking offence at the harſh tranſlati • n of that Article, [He deſcended into Hell.] which from the beginning it's like was not in. It is the Kernel of the Scripture; and it is that for which the reſt of the Scripture is given us, even to afford us ſufficient help to underſtand and conſent to the Covenant of Grace, that our Belief, our Deſires, and our Practice may be conformed principally to theſe Summaries. It is not every Child or Woman that could have gathered the Eſſential Articles by themſelves out of the whole Scripture, if it had not been done to their hands: Nor that could have rightly methodized the Rule of our deſires, or gathered the juſt heads of natural duty, if Chriſt had not done the firſt in the Lords Prayer, and God the ſecond in the Decalogue.

Obj. But I believe theſe only, becauſe the Matter of the Creed, and the words alſo of the other two are in the Scripture, and not on any other Authority.

Anſ. If you ſpeak of the Authority of the Author, which giveth them their truth, it is neither Scripture nor Tradition, but God, for whoſe Authority we muſt believe both Scripture and them.

But if you ſpeak of the Authority of the Deliverers, and the Evidence of the Delivery, be it known to you, 1. That the Creed, Lords Prayer, Decalogue, and the Baptiſmal Covenant have been delivered down to the Church from the Apoſtles by a diſtinct Tradition, beſides the Scripture Tradition. Even to all the Chriſtians one by one that were Baptized, and admitted to the Lords Table, and to every particular Church. So that there was not a Chriſtian or Church that was not even Conſtituted by them.

2. Be it known to you, that the Church was long in poſſeſſion of them, before it had the Scriptures of the New Teſtament. It's ſuppoſed to be about eight years after Chriſt's Aſcenſion before Matthew wrote the firſt Book of the New Teſtament, and near the year of our Lord one hundred, before the Revelation was written. And do you think that there were no Chriſtians or Churches all that while? Or that there was no Baptiſm? Or no Profeſſion of the Chriſtian Faith in diſtinct Articles? No Knowledge of the Lords Prayer and Commandements? No Goſpel daily preached and practiſed? What did the Church-aſſemblies think you, do all thoſe years? No doubt, thoſe that had Inſpiration uſed it by extraordinary gifts: But that was not all. Thoſe that had not did preach the Subſtance of the Chriſtian Religion contained in theſe forms, and did Pray and Praiſe God, and celebrate the Lords Supper, provoking one another to Love and to good works.

3. Be it known to you that theſe three Summaries come to us with fuller Evidence of Certain Tradition from God, than the reſt of the Holy Scriptures. Though they are equally true, they are not equally Evident to us. And this I thus prove. 1. The Body of the Scriptures were delivered but one way; but the Covenant, Creed, Lords Prayer and Decalogue, are delivered two ways. They are in the Scripture, and ſo have all the Evidence of Tradition which the Scriptures have. And they were beſides that delivered to the memories of all Chriſtians. If you ſay that the Creed is not in the Scripture, or that the Scripture is not altered as it is; I anſwer, 1. That it is in the Scripture as to the matter ſignified in as plain words, even of the ſame ſignification. 2. There is no alteration made, but a ſmall addition, which is no diſparagement to it, becauſe the ancient ſubſtance of it is ſtill known, and the additions are not new made things, but taken out of Scripture. And if yet any Heretick ſhould deny that God is Wiſe and Good, and Juſt and Merciful, it were no diſhonour to the Creed nor weakening of its certainty to have theſe attributes yet added to it.

2. Theſe Summaries, as is ſaid, were far ancienter than the reſt of the New Teſtament, as written and known, and uſed long before them.

3. Theſe Summaries being in every Chriſtians mind and memory were faſter held, than the reſt of the Scriptures. Therefore Parents could and did teach them more to their Children. You never read that the Catechizers of the people did teach them all the Bible, nor equally ask them who Jared, or Mehaleel or Lamech was, as they did who Chriſt was. Nor put every Hiſtory into the Catechiſm, but only the Hiſtorical Articles of the Creed.

4. Therefore it was far eaſier to preſerve the purity of theſe Summaries, than of the whole Body of the Scriptures: For that which is in every mans memory, cannot be altered without a multitude of reprovers: Which makes the Greeks ſince Photius keep ſuch a ſtir about [Filioque,] as to think that the Latines have changed Religion, and deſerved to be ſeparated from, for changing that word. But no wonder that many hundred various Readings are crept into the Bible, and whole Verſes and Hiſtories (as that of the Adulterous Woman,) are out in ſome that are in others. For it is harder to keep ſuch a Volume uncorrupt than a few words. Though writing as ſuch is a ſurer way than memory, and the whole Bible could never have been preſerved by memory. Yet a few words might, eſpecially when they had thoſe words in writings alſo.

5. Add to this, that the Catechiſtical Summaries aforeſaid, were more frequently repeated to the people, at leaſt every Lords day. Whereas in the reading of the Scriptures, one paſſage will be read but ſeldom, perhaps once or twice in a year. And ſo a corruption not ſo eaſily obſerved.

6. And if among an hundred Copies: of the Scripture ten or twenty only ſhould by the Careleſneſs of the Scribes be corrupted, all the reſt who ſaw not theſe Copies would not know it, and ſo they might fall into the hands of Poſterity, when many of the ſounder might be loſt.

7. And Laſtly, The danger of depravation had no end. For in every age the Scripture muſt be written over anew, for every Church and perſon that would uſe it. And who that knoweth what writing is, could expect that one Copy could be written without errors, and that the ſecond ſhould not add to the errors of the 1ſt, as Printers now do, who print by faulty Copies. And though this danger is much leſs ſince Printing came up, that is but lately. And the miſchiefs of Wars and Heretical Tyrants burning the trueſt Copies, hath been ſome diſadvantage to us.

Obj. Thus you ſeem to weaken the Certain incorruption of the Scriptures.

Anſ. No ſuch thing: I do but tell you the caſe truly as it is. The wonderful Providence of God, and care of Chriſtians hath ſo preſerved them, that there is nothing corrupted which ſhould make one Article of faith the more doubtful. I aſſert no more depravation in them than all confeſs; but only tell you how it came to paſs, and tell you the greater certainty that we have of the Eſſentials of Religion than of the reſt. And whereas every man of brains confeſſeth that many hundred words in Scripture (by Variety of Copies) are uncertain, I only ſay, that: it is not ſo in the Eſſentials. And I do not wonder that Virgil, Ovid, Horace, Cicero, &c. Have not ſuffered ſuch depravations. For, 1. It is not ſo eaſy for a Scribes error to paſs unſeen in oratione ligata as in oratione ſoluta, in verſe as in proſe. 2. And Cicero with the reſt was almoſt only in the hands of Learned men; whereas the Scriptures were in the hands of all the Vulgar, Women and Children. 3. And the Copies of theſe Authors were comparatively but few: Whereas every one almoſt got Copies of the Scripture that was able. And it's liker that ſome depravation ſhould be found among ten thouſand Copies than among a hundred.

So that I have proved to you that the Creed, Lords Prayer, Commandments and Covenant of Baptiſm are not to be believed only becauſe they are in the Scripture, but alſo becauſe they have been delivered to us by Tradition, and ſo we have them from two hands as it were, or ways of Conveyance, and the reſt of the Scriptures but by one, for the moſt part.

I will ſay yet more, becauſe it is true, and needful. If any live among Papiſts, that keep the Scripture from the people, or among the poor Greeks, Armenians or Abaſſines where the people neither have Bibles commonly, nor can read, or if any among us that cannot read, know not what is in the Bible; yea if through the fault of the Prieſt, any ſhould be kept from knowing that ever there was a Bible in the world: Yet if thoſe perſons by Tradition receive the baptiſmal Covenant, the Creed, Lords Prayer, and Commandments as Gods Word, and truly believe, and Love and Practice them, thoſe perſons ſhall be ſaved. For they have Chriſts promiſe for it. And the very Covenant itſelf is the Gift of Chriſt and Life to conſenters. Whereas he that knoweth all the Scripture can be ſaved only by conſenting to and performing this ſame Covenant. But having greater helps to underſtand it, and ſo to Believe it and Conſent, he hath a great advantage of them that have not the Scripture; And ſo the Scripture is an unſpeakable mercy to the Church. And it is ſo far from being too little without the ſupplement of the Papiſts Traditions and Councils, as that the hundredth part of it as to the bulk of words, is not abſolutely it ſelf of neceſſity to Salvation.

Yet I ſay more; If a man that hath the Scripture ſhould doubt of ſome Books of it, whether they be the Word of God) as of Ruth, Judges, Joſhua, Chronicles, &c.) Yea if he doubted of all the Old Teſtament, and much of the New; yet if he believe ſo much as containeth all the Covenant of Grace, and the foreſaid Summaries, though he ſin, and loſe much of his helps, yet he may and will be ſaved, if he ſincerely receive but this much. The reaſon is before given. Though no man can believe any thing truly who believeth not all that he knoweth to be Gods Word, yet a man may doubt whether one thing be Gods Word, who doubteth not of another, by ſeveral occaſions.

And here you ſee the Reaſon why a particular or explicite Belief of all the Scripture it ſelf, was never required of all that are baptized, nor of all or any man that entered into the Miniſtry. For the wiſeſt Doctor in the world doth not attain ſo high. For no man hath a particular explicite Belief of that which he doth not underſtand. For it is the matter or ſence that we believe: and we muſt firſt know what that ſence is before we can believe it to be true. And no man in the World underſtandeth all the Scripture.

Yea more, it is too much to require as neceſſary to his Miniſtry, a ſubſcription in General that he implicitely believeth all that is in that Bible which you ſhall ſhew him. For 1. Many faults may be in the Tranſlation, if it be a Tranſlation. 2. Many errors may be in the Copy, as aforeſaid.

Nay ſuch a ſubſcription ſhould not, as abſolutely neceſſary, be required of him as to all the real Word of God. For if the man by error ſhould doubt whether Job or the Chronicles or Eſther were Canonical, and none of the reſt, I would not be he that ſhould therefore forbid him to Preach Chriſts Goſpel. I am ſure the ancient Church impoſed no ſuch terms on their Paſtors, when part of the new Teſtament was ſo long doubted of; and when ſome were choſen Biſhops before they were Baptized; and when Syneſius was choſen a Biſhop before he believed the Reſurrection. I would not have ſilenced Luther, Althamer or others that queſtioned the Epiſtle of James.

What then ſhall we ſay of the Roman inſolence, which thinketh not all the Scripture big enough, but Miniſters muſt alſo ſubſcribe to many additions of their own, yea and ſwear to Traditions and the Expoſitions of the Fathers, and take whole Volumes of Councils for their Religion? No wonder if ſuch men do tear the Churches of Chriſt in pieces.

1. By this time I hope you ſee to what uſe Baptiſm and the Summaries of Religion are. 2. And of how great uſe Catechizing is. 3. And that Chriſtianity hath its eſſential parts. 4. And how plain and ſimple a thing true Chriſtianity is which conſtituteth the Church of Chriſt; And how few things as to knowledge are neceſſary to make a man a Chriſtian, or to Salvation. Multitudes of opinions have been the means of turning Paſtors and People from the holy and diligent improvement of theſe few truths in our practice, where we have much to do which might take up all our minds and time.

Chap. VIII.

Inference 2. Of the uſe of Catechizing.

THough it be ſpoken to in what is ſaid, I would have you more diſtinctly here note the uſe of Catechizing. 1. It collecteth thoſe few things out of many, which the Ignorant could not themſelves collect. 2. It collecteth thoſe neceſſary things, which all muſt know and believe that will be ſaved. 3. It containeth thoſe Great practical things, which we have daily uſe for, and muſt ſtill live upon; which are as Bread and Drink for our food. Other things may be well added; the more the better, which God hath revealed. But our Life and our comfort and our Hope is in theſe. 4. And it giveth us the true method or order of holy truths: which is a great advantage to underſtand them. Not but that the things themſelves have the ſame orderly reſpect to one another in the Scripture, but they are not delivered in the ſame order of words.

Therefore 1. Catechiſms ſhould be very skilfully and carefully made. The true fundamental Catechiſm is nothing elſe but the Baptiſmal Sacramental Covenant, the Creed, the Lords Prayer and the Commandments, the Summaries of our Belief, Deſires and Practice. And our ſecondary Catechiſm muſt be nothing elſe, but the plain expoſitions of theſe: the firſt is a Divine Catechiſm: the ſecond is a Miniſterial Expoſitory Catechiſm. And here 1. O that Miniſters would be wiſer at laſt, than to put their ſuperfluities, their controverſies, and private opinions into their Catechiſms? and would fit them to the true end, and not to the intereſt of their ſeveral ſects. But the Roman-Trent Catechiſm (and many more of theirs) muſt needs be defiled with their traſh, and every ſect elſe muſt put their ſingularities into their Catechiſms; ſo hard is it for the aged decrepit body of the diſeaſed Church (for want of a better concoction of the common eſſentials of Chriſtianity) to be free from theſe heaps of inconcocted crudities, and excrementitious ſuperfluities, and the many maladies bred thereby.

I deny not but a uſeful controverſie may be opened by way of Queſtion and Anſwer. But pretend it not then to be what it is not, Rom. 14.1. Milk for Babes. Him that is weak in the Faith receive, but not to doubtful diſputations. The Servant of the Lord muſt be apt to teach, but muſt not ſtrive.

2. And it is not commonly believed, how great skill is needful to make a Catechiſm, that the method may be true, and that it may neither be too long for the memory, nor too ſhort for the underſtanding, for my part, it is the hardeſt work ſave one (which is the full methodizing and explaining the whole body of Divinity) that ever I put my hand to; And when all's done, I cannot ſatisfy my ſelf in it.

Since this I have publiſhed a Book called the Catechizing of Houſholds. II. Why is not Catechizing more uſed, both by Paſtors and Parents? I mean not the bare words unexplained without the ſence, nor the ſence in a meer rambling way without a form of words. But the words explained. O how much fruit would poor Souls and all the Church receive, by the faithful performance of this work, would God but cure the prophaneneſs and ſloth of unfaithful Paſtors and Parents which ſhould do it. But I have ſaid ſo much of this in my Reformed Paſtor, that I may well forbear more here.

Chap. IX.

Inference 3. The true Preſervative of puzled Chriſtians, from the Errours of falſe Teachers, who vehemently ſollicite them to their ſeveral parties.

IT is the common out-cry of the World. How ſhall we know which ſide to be on? And who is in the right among ſo many who all with confidence pretend to be in the right?

Anſ. Your Preſervative is obvious and eaſie: but men uſually beſtow more labour and coſt for Error and Hell, than for Truth and Heaven. Pretend not to Faith or knowledge before you have it, and you are the more ſafe. SUSPEND your judgments till you have true evidence to eſtabliſh them. 1. It is only Chriſtians that I am now inſtructing: and if you are Chriſtians you have already received the Eſſentials of Chriſtianity even the Baptiſmal Covenant, the Creed, the Lords Prayer and Decalogue. And I need not tell you that moreover you muſt receive all thoſe Truths in Nature, and Scripture which are ſo plain that all theſe diſſenting ſects of Chriſtians are agreed in them. And when you have all theſe, and faithfully love and practice them, you are ſure to be ſaved, if you do not afterward receive ſome contrary Doctrine which deſtroyeth them. Mark then which is the ſafe Religion. As ſure as the Goſpel is true, he that is meet for Baptiſm before God, is meet for pardon of ſin, and he that truely conſenteth to the Baptiſmal Covenant, and ſo doth dedicate himſelf to God, is made a Member of Chriſt, and is juſtified, and an Heir of Heaven. Your Church Catechiſm ſaith truly of all ſuch, that in Baptiſm each one is made, a Member of Chriſt, a Child of God, and an Heir of Heaven. So that as ſure as the Goſpel is true, every true Baptized Chriſtian whoſe Love and Life doth anſwer that Faith, ſhall certainly be ſaved.

Ask all parties, and few of them but impudent deſigners can deny this. Well then, the Baptiſmal Covenant expounded in the Creed, Lords Prayer and Commandments is your Chriſtian Religion. As a Chriſtian you may and ſhall be ſaved: that a True Chriſtian is ſaved all confeſs. But whether a Papiſt be ſaved is queſtioned by the Proteſtants; and ſo is the Salvation of many other ſects by others. You are ſafe then if you take in nothing to endanger you. And is it not wiſdom then to take heed how you go further, and on what grounds, leſt you over-run your ſafe Religion.

Obj. But then I muſt not be a Proteſtant: For the Papiſts ſay that they cannot be ſaved.

Anſ. A Proteſtant is either one that holdeth to the ancient ſimple Chriſtianity without the Papiſts manifold additions:☞ Or one that poſitively alſo renounceth and oppoſeth thoſe additions. In the firſt ſenſe, a Proteſtant and a meer Chriſtian is all one; and ſo to ſay that a Proteſtant cannot be ſaved is to ſay that a Chriſtian as ſuch cannot be ſaved. If it be the meer name of a Proteſtant that the Papiſt accounteth damnable, tell him that you will not ſtick with him for the name: You are contented with the old name of Chriſtian alone.

But Proteſtantiſm in the ſecond ſenſe is not your Religion, but the Defenſative of your Religion; as flying from the Plague is not my Humanity or Life, but a means to preſerve it. And ſo Proteſtants are of many ſizes: Some oppoſe ſome points, and ſome others, ſome more, ſome leſs, which the Papiſts have brought in:☞ And yet they are not of ſo many Religions.

But whoever condemneth you, if Chriſt ſave you, he doth but condemn himſelf as uncharitable. Chriſtianity is certainly a State of Salvation; but whether Popery be, or whether the Greek Opinions be, or whether this or that difference and ſingularity ſtand with Salvation, is the doubt. Caſt not your ſelf then needleſly into doubt and danger.

Obj. But then you will have us be ſtill but Infants, and to learn no more than our Catechiſms, and not to learn and believe all that God hath revealed in his Word.

Anſ. No ſuch matter. This is the ſum of what I adviſe you to.

1. Hold faſt to your ſimple Chriſtianity as the Certain terms of Salvation.

2. Receive nothing that is againſt it.

3. Learn as much more as ever you can.

4. But take not mens words, nor their plauſible talk for Certifying Evidence: And do not think if you believe a Prieſt, that this is believing God, nor if his Reaſons ſeem plauſible to you, and you are of his Opinion, that this is Divine Knowledge. If you do incline to one mans Opinion more than another, tell him that you incline to his Opinion, but tell him that you take not this for Divine Knowledge or any part of your Religion. If you will needs believe one ſide rather than another, about Church Hiſtory, or the matters of their Parties Intereſt, tell them, I believe you as fallible men; but this is none of my Divine Faith or Religion. To learn to know, is to learn Scientifical Evidence, and not to learn what is another mans Opinions; nor whether they are probable or not; much leſs to read a Councils Decrees, or the Propoſitions of a diſputing Syſteme, and then for the mens ſake, to ſay, This is Orthodox: Nor yet becauſe it hath a taking aſpect. To learn of a Prieſt to believe God is one thing; and to believe him, or his party, Church or Council is another thing. Learn to know as much as you can; and eſpecially to know what God hath revealed to be believed: And learn to believe God as much as you can: And believe all your Teachers and all other men, as far as they are credible in that caſe, with ſuch a humane belief as fallible men may juſtly require. And where Contenders do conſent, ſuſpect them the leſs. But where they give one another the Lie in matters of Fact, try both their Evidences of credibility before you truſt them▪ and then truſt them not beyond that Evidence.

But ſtill difference your Divine Faith and Religion from your Opinion and Humane Faith. And let men ſollicite you never ſo long; take not on you to know or believe till you do; that is, not beyond the Evidence. I do but perſwade you againſt Preſumption and Hypocriſie. Shall I ſay, SUSPEND TILL YOU HAVE TRUE EVIDENCE, and you are ſafe? why if you do not, you will know never the more, nor have ever the more Divine Faith: For I can mean no more than SUSPEND YOUR PRESUMPTIONS, and do not fooliſhly or hypocritically take on you to know what you do not, or to have a Faith which you have not. If you can know truly, do it with fidelity, and be true to the Truth, whoever offer it, or whatever it coſt you. But ſuſpend your Profeſſion or haſty Opinions and Conceits of what you know not.

Obj. But every ſide almoſt tells me that I am damned if I do not believe as they do?

Anſ. 1. By that you may ſee that they are all deceived at leaſt ſave one (which ever it be) while they differ, and yet condemn each other. 2. Thereby they do but give you the greater cauſe to ſuſpect them. For by this ſhall all men know Chriſts Diſciples, if they love one another. Right Chriſtians are not many Maſters, as knowing that themſelves ſhall have the greater condemnation elſe; for in many things we offend all. And the wiſdom which hath envy and ſtrife is not from above, but from beneath, and is earthly, ſenſual and deviliſh, introducing confuſion and every evil work, Jam. 3.1, 15, 16. Chriſts Diſciples judge not, leſt they be judged.

3. By this you may ſee that unleſs you can be of all mens minds, you muſt be damned by the Cenſures of many. And if you can bear it from all the Sects ſave one, why not from that one alſo?

4. But I pray you ask theſe damning Sectaries, Is it believing your Word, and being of your Opinion that will ſave me? Or muſt I alſo know by ſcientifical Evidence that you ſay true, and that God himſelf hath ſaid what you ſay? If he ſay that believing him and his party (though he call it the Church) is enough to ſave you, you have then leſs reaſon to believe him: For unleſs he can undertake himſelf to ſave you, he cannot undertake that believing him ſhall ſave you? If he ſay, God hath promiſed to ſave you if you believe me, believe that when he hath proved it to you.

But if it be Knowledge and Divine Faith which he ſaith muſt ſave you, it is not your believing his Word or Opinion that will help you to that. I would tell ſuch a man, Help me to Knowledge and Faith, by Cogent or Certifying Evidence, and I will learn, and thank you with all my Heart. But till I have it, it is but mocking my ſelf and you to ſay that I have it.

Obj. But the Papiſts herein differ from all other Sects: For they will ſay, That if I believe the Church concerning Divine Revelations, and take all for Divine Revelation which the Church ſaith is ſo, and ſo believe it, then I have a Divine Faith.

Anſ. 1. And is this to you a Certifying Evidence that indeed God revealed it, becauſe their Church ſaith ſo? If their Church agree with Greeks, Armenians, Syrians, Copties, Abaſſines, Proteſtants, and all other Chriſtian Churches, then it will be no part of the conteſt in queſtion; and it is a ſtronger Foundation of the two, to believe it, becauſe all ſay it, than becauſe they ſay it. But if they differ from the reſt, know their proof that their Church can tell Gods mind, and not the reſt of the Chriſtian World. And that about a third part of the Chriſtians in the World have ſuch a promiſe, which all the reſt have not. 2. And how doth their Church know that it is Gods Word? Is it by any certifying Evidence, or by Prophetical Inſpiration? If by Evidence, let it be produced? Is it not revealed to others as well as to them? Muſt not we have a Faith of the ſame kind as the Church hath? If ſo, we muſt believe by the ſame Evidence as that Church believeth. And what is that? It is not their own words: Doth a Pope believe himſelf only? or a Council believe themſelves only? Or hath God ſaid, You ſhall be ſaved if you will believe your ſelves, and believe that I have ſaid all that you ſay I have ſaid? Where is there ſuch a promiſe? But if Pope and Council be not ſaved for believing themſelves, how ſhall I know that I ſhall be ſaved for believing them, and that one kind of Faith ſaveth me, and another them.

I ask it of each particular Biſhop in that Council, Is he ſaved for believing himſelf or the reſt? If no man be ſaved for believing himſelf, why ſhould another be ſaved for believing him? And the Faith of the Council is but the Faith of the Individual Members ſet together.

Obj. But they are ſaved for believing themſelves as conſenters, and not ſingly.

Anſ. All Conſenters know nothing, as Conſenters, but what they know as Individuals. And what is the Evidence by which they know, and are brought to conſent? Muſt not that Evidence convince us alſo?

Obj. But the preſent Church are ſaved for believing not themſelves but the former Church.

Anſ. Then ſo muſt we: It is not the preſent Church then that I muſt believe by a ſaving Faith: But why then was the laſt Age ſaved, and ſo the former? and ſo on to the firſt? Is any thing more evident than that all men muſt be ſaved for Believing God? And that his Word muſt be known to be his Word, by the ſame Evidence by one man and another? And that Evidence I have proved in ſeveral Treatiſes to be another kind of thing, than the Decree of a Pope and his Council.

But if it be not Evidence, but Prophetical Inſpiration and Revelation by which the Council or Church knoweth Gods Word, I will believe them when by Miracles or otherwiſe they prove themſelves to be true Prophets; till then, I ſhall take them for Phanaticks, and hear them as I do the Quakers.

Should I here ſtay to bid you ask them, as before, How you ſhall be ſure that their Council was truly General, and more Authentick and Infallible than the ſecond at Epheſus, or that at Ariminum, or that at Conſtance and Baſil, &c. And whether the more General Diſſent of all the other Chriſtians from them be not of as great Authority as they that are the ſmaller part? and how you ſhall be ſure of that? And alſo how but on the word of a Prieſt you can know all that the Church hath determined? with abundance ſuch Queſtions, of the Meaning of each Council, the ambiguity of words, the Errour of Printers, the forgery of Publiſhers, &c. I ſhould help you to ſee, that ſaying as a Prieſt ſaith, Is not Knowing the thing, nor Believing God.

Stop therefore till you have Evidence: Follow no Party as a Party in the dark: Or if probability incline you more to them than to others, call not this Certainty, Religion, Divine Faith. Thus your Faith will be Faith indeed, Fathering Errours on God, and ſaying that he ſaith what he never ſaid, and forbade or commanded what he doth not, is the moſt direct breach of the third Commandment. To father lies on God, is the taking of his Name in vain. and you will eſcape all that would corrupt and fruſtrate it. The buſineſs is great. God requireth you to refuſe no Light: But withal he chargeth you to believe no falſhood, nor put darkneſs for light: Much leſs to father mens Lies, or Errours, or Conceits on God, and to lay your Salvation on it, that they are all God's Word. How dreadful a thing is this if it prove falſe! Is it not blaſpheming God?

No man in his wits then but a partial deſigner can look that you ſhould make haſte, or go any further than you have aſſuring or convincing Evidence: If you Know that any Sect doth Err, you need no Preſervative: If you do not, tell them, I am ignorant of this matter, I will learn as faſt as I can; not neglecting greater matters; and I will be neither for you, nor againſt you, further than I can know.

And as to the former Objection, of being ſtill Infants, I further anſwer, that as feigned knowledge is no knowledge; ſo Manhood conſiſteth not in being of many uncertain Opinions, no not ſo much in knowing many little controverted things, as in getting a clearer, more affecting powerful practical Knowledge and belief of our Chriſtianity, and the great and ſure things which we know already; and in Love and Obedience practiſing of them. He is the ſtrongeſt Chriſtian who loveth God beſt, and hath moſt Holineſs; and he knoweth God better than any others do.

By this much you may ſee that the world is full of counterfeit Faith, and Knowledge, and Religion; even fancy and belief of men, and their own Opinions, which go under theſe names. One turneth an Anabaptiſt, and another a Separatiſt, and another an Antinomian, and another a Pelagian, and another a Papiſt, when if you try them you ſhall find that they neither underſtand what they turn to, nor what they are againſt: They do but turn to his ſide who hath the beſt advantage to perſwade them, either by inſinuating into their affections, or by plauſible reaſonings; they talk for one Doctrine, and againſt another, when they underſtand neither; much leſs diſcern true Evidence of their truth. And as for the Papiſts, what wonder is it, when their Religion is to believe as the Church believeth? And what the Church believeth, they know not perhaps but by believing a Prieſt: And then though they know not what the Church believeth, ſome ſay they are Catholicks, and others that this Implicite Faith is that in the virtue of which all the Explicite muſt proceed. And if God may but be allowed to be equal herein with their Church, and ſo that all ſhould be ſaved who Implicitely believe that all that he ſaith is true, though they know not what he ſaith at all, then I think few Infidels would periſh, that believe there is a God.

Reader I adviſe thee therefore as thou loveſt thy Soul, 1. Not to neglect or delay any true knowledge that thou canſt attain. 2. But not to be raſh and haſty in judging. 3. Nor to take ſhews and mens opinions, or any thing below a certifying or notifying Evidence of Truth, to make up thy Chriſtian Faith and Knowledge. 4. And till thou ſee ſuch Certain Evidence, ſuſpend, and tell them that ſollicite thee that thou underſtandeſt not the matter, and that thou art neither for them nor againſt them; but wilt yield as ſoon as Truth doth certainly appear to thee.

If an Anabaptiſt perſwade thee, yield to him as ſoon as thou art ſure that God would not have Believers Children now to be Infant-Members of his Church, as well as they were before Chriſts coming; and that the Infants of believing Jews were cut off from their Church State; and that there is any way beſides Baptiſm appointed by Chriſt, for the ſolemn initiating of Church-Members with the reſt which in my Treat. of Baptiſm I have produced.

If thou art ſollicited to renounce Communion with other Churches of Chriſt as unlawful, either becauſe they uſe the Common Prayer and Ceremonies, or becauſe that Miniſters are faulty (if tolerable) or the People undiſciplined, before thou venture thy Soul upon an uncharitable and dividing principle, make ſure firſt that Chriſt hath Commanded it. Try whether thou art ſure that Chriſt ſinned by Communicating ordinarily with the Jewiſh Church and Synagogues, when the corruption of Prieſts, People and worſhip was ſo much worſe than ours? Or whether that be now a ſin to us, which (in the General) Chriſt did then. And whether Pauls compliance, and his precept, Rom. 14. and 15. was an error; And Peters ſeparation, Gal. 2. was not rather to be blamed. With much more the like. Are you ſure that notwithſtanding all this, God would have you avoid Communion with the Churches that in ſuch Forms and Orders differ from you?

So if a Papiſt ſollicite you, yield to him as ſoon as you are Certain that the Church is the body or Church of the Pope, and that none are Chriſtians that are not ſubject to him, and that therefore three or two parts of all the Chriſtian world are unchriſtened; and that when the Roman Emperor made Patriarchs in his own dominion only, and there only called General Councils, all the world muſt now take ſuch as the Churches Heads, and muſt be their Subjects: When you can be ſure that all the ſenſes of all the ſound men in the world, are by a conſtant Miracle deceived, in taking the conſecrated Bread and Wine, to be Bread and Wine indeed, and that it is none: And that the Bread only without the Cup muſt be uſed, though Chriſts Command be equal for both: when you are Certain, truly Certain of theſe and many other ſuch things, then turn Papiſt. If you do it ſooner, you betray your Souls by Pretending to know and believe Gods word, when you do but believe and imbody with a faction.

Chap. X.

Inference 4. What is the Great Plague and Divider of the Chriſtian World.

FALSELY PRETENDED KNOWLEDGE and FAITH, are the great Plague and Dividers of the Chriſtian world.

I. As to the Number of Articles, and Opinions, and Precepts, what abundance of things go with many for Certain Truth of which no mortal man hath certainty! And abundance which ſome few rare wits may know, muſt go for Evident certainties to all. It is not only our Philoſophy books, nor only our Philoſophical Schoolmens Books, which are guilty of this. There is ſome modeſty in their Videtur's: And indeed, if they would not pretend to certainty, but profeſs only to write for the ſport and exerciſe of wit, without condemning thoſe that differ from them, a man might fetch many a pleaſant vagari, if not in an over ſubtile Cajetane (who ſo oft feigneth notions and diſtinctions) yet in a Scotus, Ockam, Ariminenſis, with abundance of their diſciples, and in Thomas and many of his learned followers. But their Succeſſors can hardly forbear hereticating one another. How many ſuch a wound hath poor Durandus ſuffered? From many for his doctrine of concurſe; And by others for his pretty device to ſave the credit of our ſenſes in Tranſubſtantiation, (that there is ſtill the Matter of Bread, but not the Form, as being informed by the Soul of Chriſt, as digeſted bread in us is turned to fleſh.) Which ſaith Bellarmine is an Hereſy, but Durandus no Heretick, becauſe he was ready to be taught of the Church.

But no where do theſe Stinging Hornets ſo ſwarm as in the Councils and the Canon Law: So that ſaith the Preface to the Reformatio Legum Eccleſiaſt. Edw. 6. (John Fox.) In quo ipſo jure, neque ullum modum tenet illius impudentia, quin Leges Legibus, decreta decretis, aciis inſuper decretalia, aliis alia, atque item alia accumulet, nec ullum pene ſtatuit cumulandi finem, donec tandem ſuis Clementinis, Sixtinis, Intra & Extravagantibus, Conſtitutionibus Provincialibus & Synodalibus, Paleis, Gloſſulis, Sententiis, Capitulis, Summariis Reſcriptis, Breviculis, Caſibus longis & brevibus, ac infinitis Rhapſodiis adeo orbem confarcinavit, ut Atlas mons quo ſuſtineri coelum dicitur, huic ſi imponeretur oneri, vix ferendo ſufficeret. Which made theſe two Kings, (H. 8. and Edw. 6.) Appoint that Compendium of Eccleſiaſtical Laws as their own, K. H. firſt aboliſhing the Popes Laws (whatever ſome ſay to the contrary) his words being. [Hajus Poteſtatem huic cum divino munere ſublatam eſſe manifeſtum eſt, ut quid ſupereſſet, quo non plane fractam illius Vim eſſe conſtaret, Leges omnes, decreta atque inſtituta, quae ab authore Epiſcopo Romano profecta ſunt Prorſus abroganda cenſuimus.]

Is it poſſible that all the Clergy and Nobles of the Roman Kingdom, can be ſo Ignorant of their own and other mens Ignorance, as to take all the Decrees of the huge Volumes of their Councils for Certain Truths? Either they were certain in their Evidence of Truth, before they decreed them, or not: If they were ſo, 1. How came the debates in the Councils about them to be ſo hard, and ſo many to be diſſenters as in many of them there were. I know where Arrians or other Hereticks make up much of the Council, it is no wonder: But are the Certainties of Faith ſo uncertain to Catholick Biſhops, that a great part of them know not Certain Truths till the majority of Votes have told them they are certain. Have the poor Diſſenting-Biſhops in Council nothing of certainty on which their own and all the poor peoples Faith and Salvation muſt depend, but only this, that they are over-voted? As if the diſſenters in the Council of Trent ſhould ſay, We thought beforehand the contrary had been true; But now the Italian Biſhops being ſo numerous as to over-vote us, we will lay our own and all mens Salvation on it, that we were deceived, though we have no other reaſon to think ſo. O noble Faith and Certainty! It's poſſible one or two or three poor ſilly Prelates may turn the Scales and make up a majority, though as Learned men as Janſenius, Cuſanus or Gerſon were on the other ſide. And if the Janſeniſts Articles were Condemned, or Cuſanus his Antipapal Doctrine, lib. de Concordia, or Gerſons for the Supremacy of Councils and de Auferibilitate Papae, they muſt preſently believe that they were certainly deceived.

But what's become then of the contrary evidence which appeared before to theſe diſſenters? As ſuppoſe it were in the Council of Baſil about the Immaculate conception of Mary, or the Queſtion whether the Authority of the Pope or Council be greateſt, decided there, and at Conſtance, and whereof at Trent the Emperor and the French were of one opinion, and the Pope of another: Was it evidently true before, which is made falſe after by a Majority of Votes?

2. And if all theſe Decreed things were Evident Truths before the ſaid Decrees, why have we not thoſe Antecedent Evidences preſented to us, to convince us?

2. But if they were not Evident Truths before, what made thoſe Prelates conclude them for Truths? Did they know them to be ſuch without Evidence? This is groſſer than a preſumptuous mans believing that he ſhall be ſaved becauſe he believeth it; or their Doctrine that teach men to believe the thing is true (that Chriſt died for them) that thereby they may make it true; As if the object muſt come after the act. For then theſe Prelates do decree that to be true, which before was falſe (for ex-natura rei, one party had evidence of its falſhood) that ſo they might make it true, by decreeing that it is ſo▪

A man might Lawfully have believed his own and other mens ſenſes, that Bread is Bread, till the Council at Lateran ſub Innoc. 3. decreed Tranſubſtantiation. And O what a change did that Council make! All Chriſt's Miracles were not comparable to it, if its Decrees be true. From that day to this, we muſt renounce ſenſe, and yet believe; we muſt believe that by conſtant Miracles all Chriſtians ſenſes are deceived: And ſo that this is the difference between Chriſtians, and Infidels, and Heathens, that our Religion deceiveth all mens ſenſes (even Heathens and all, if they ſee our Sacrament,) and their Religion deceiveth no mans ſenſes, ſaith the grave Author of the Hiſtory of the Trent Council (Ed. Engl. p. 473.) [A better Myſtery was never found, than to uſe Religion to make men inſenſible.]

And what is the Omnipotent Power that doth this? ſuch a Convention as that of Trent, while with our Worceſter Pate, and Olaus Magnus, they made up a great while two and forty things called Biſhops: And after ſuch a pack of beardleſs Boys, and ignorant Fellows, created by, and enſlaved to the Pope, as Dudithius Quinqueccleſ. one of the Council deſcribeth to the Emperour; and which Biſhop Jewel in his Letter to Seign. Scipio ſaith, he took for no Council, called by no juſt Authority, &c. where were neither the Patriarchs of Conſtantinople, Alexandria, or Antioch, nor Abaſſines, nor Graecians, Armenians, Perſians, Egyptians, Moors, Syrians, Indians, nor Muſcovites, nor Proteſtants, pag. 143, 144. For, ſaith he after, pag. 489. [Now-a-days (merciful God!) the intent or ſcope of Councils is not to diſcover truth, or to confute falſhood: For theſe latter Ages, this hath been the only endeavour of the Popes to eſtabliſh the Roman Tyranny; to ſet Wars on foot, to ſet Chriſtian Princes together by the Ears, to raiſe Money—to be caſt into ſome few Bellies for Gluttony and Luſt: And this hath been the only cauſe or courſe of Councils for ſome Ages laſt paſt.] So here.

And can the Vote of a few ſuch Fellows oblige all the World to renounce all their ſenſes, who were never obliged to it before?

And all this conſiſteth in PRETENDED FAITH and KNOWLEDGE, when men muſt take on them to know what they do not know, and make Decrees and Canons, and Doctrines ſuited to their conjectures, or rather to their carnal Intereſts, and then moſt injuriouſly Father them on God, on Chriſt and the Apoſtles.

II. And as the number of Forgeries and Inventions detecteth this publick Plague, ſo doth the number of Perſons that are guilty of it. How many ſuch ſuperfluities the And yet ſaith Zaga-Zabo in Damnian a Go • s pag. 226. Nec Patriarcha nec Epiſcopi noſtri, per ſe, nec in Conciliis putant aut opinantur ul • as leges ſe condere poſſe, quibus ad mortale peccatum obligari quis poſſet. And pag. 231. Indignum eſt peregrinos Chriſtianos tam acriter & hoſtiliter reprehendi ut ego de hac re (de delectu ciborum) & de aliis, quae minimè ad fidem veram ſpectabant, reprehenſus fui; ſed multo Conſultius, fuerit, hujuſmodi Chriſtianos homines ſive Graecos, ſive Armenos, ſive Aethiopes; ſive ex quavis Septem Chriſtianarum Eccleſiarum in Charitate & Chriſti amplexibus ſuſtinere, & eos ſine contumeliis permittere, inter alios fratres Chriſtianos vivere ac verſari; quoniam omnes filii baptiſmi ſumus, & de vera fide unanimiter ſentimus. Nec eſt cauſa cur tam acriter de caeremoniis diſceptetur niſi ut unuſquiſque ſuas obſervet, ſine odio & inſectatione aliorum, nec commerciis Eccleſiae ob id excludendus eſt, &c. Learn of a ceremonious Abaſſine. Abaſſines (in their oft Baptizings, and other trifles,) and the Armenians, Syrians, Georgians, Jacobites, Maronites, the Ruſſians, &c. Are guilty of, the deſcribers of their Rites and Religion tell us. Some would have the State of the Church in Gregory, • ſts days to be the model of our Reformation (that Pope whom Authors uſually call the laſt of the good ones, and the firſt of the bad ones:) But is there either Neceſſity or Certainty in all the ſuperfluities which the Churches then had, and which that Great Prelates Writings themſelves contain? Or were there not abundance of ſuch things then uſed as things Indifferent (of which ſee Socrates and Sozomene in the Chapters of Eaſter,) and muſt all their Indifferents be now made neceſſary to the Churches Concord and Communion? and all their uncertainties become certainties to us? ſome will have the preſent Greek Church to be the Standard: But alas, poor men, how many of theſe uncertainties, crudities and ſuperfluities are cheriſhed among them by the unavoidable Ignorance which is cauſed by their oppreſſions? To ſay no more of Rome, O that the Reformed Churches themſelves had been more innocent? But how few of them unite on the terms of ſimple Chriſtianity and Certainties? Had not Luther after all his Zeal for Reformation, retained ſome of this Leven, he could better have endured the diſſent of Zuinglius, Caroloſtadius and Oecolampadius about the Sacrament. And if his Followers had not kept up the ſame ſuperfluities, they had never ſo torn the Churches by their Animoſities, nor reſiſted and wearied peaceable Melanchthon, nor fruſtrated ſo many Conventions and Treaties for Concord, as they have done. Bucer had not been ſo cenſured; agreement had not been made ſo impoſſible: All Dury's Travels had not been ſo uneffectual. Schluſſerburgius had not found ſo many Hereſies to fill up his Catalogue with; nor Calovius ſo much matter for his virulent Pen; nor ſo many equalled Calviniſm with Turciſm; nor had Calixtus had ſuch ſcornful Satyrs written againſt him; nor the great Peace-makers, Lud. Crocius, Bergii, Martinius, Camero, Amyraldus, Teſtardus, Capellus, Placaeus, Davenant, Ward, Hall, and now Le Blank, had ſo little acceptance and ſucceſs. Had it not been for this ſpreading Plague, (the over-valuing of our own underſtandings, and the accounting our crude conceits for certainties) all theſe Church Wars had been prevented or ſoon ended: All thoſe excellent endeavours for peace had been more ſucceſsful, and we had all been One.

Had it not been for this, neither Arminians nor Antiarminians had ever ſo bitterly contended, nor ſo ſharply cenſured one another, nor written ſo many confident condemning Volumes againſt each other, which in wiſe mens Eyes do more condemn the authors; and SELF-CONCEIT, or PRETENDED KNOWLEDGE, ſhould have been the title of them all: How far I am able to prove that almoſt all their bitter and zealous contentions are about Uncertainties, and Words, the Reader may perceive in my Preface to the Grotian Religion, and if God will, I ſhall fuller manifeſt to the World. Since done in Catholick Theology. The Synod of Dort had not had ſo great a work of it, nor the Breme and Brittain Divines ſo difficult a task, to bring and hold them to that moderation of expreſſions which very laudably they have done: (one of the nobleſt ſucceſsful attempts for peace, though little noted, which theſe ages have made.)

In a word, almoſt all the contentions of Divines, the ſects and factions, the unreconciled fewds, the differences in religion which have been the Harveſt of the Devil and his Emiſſaries in the World, have come from Pretended Knowledge and taking Uncertainties for Certain Truths.

I will not meddle with the particular Impoſitions of Princes and Prelates; not ſo much as with the German Interim: Nor the Oaths which in ſome place they take to their Synodical Decrees: much leſs will I meddle at all with any Impoſitions, Oaths, Subſcriptions Declarations, or uſages of the Kingdom where I live. As the Law forbiddeth me to contradict them, ſo I do not at all here examine or touch them, but wholly paſs them by: which I tell the Reader once for all, that he may know how to interpret all that I ſay. Nor is it the error of Rulers that I primarily detect, but of humane corrupted Nature, and all ſorts of men: Though where ſuch an Errour prevaileth, alas, it is of far ſadder conſequence in a Publick perſon, a Magiſtrate, or a Paſtor, that preſumeth to the hurt of Publick Societies, than of a private man, who erreth almoſt to himſelf alone.

I profeſs to thee, Reader, that (next to God's ſo much deſerting ſo Great a part of this world) there is nothing under the Sun, of all the affairs of mankind, that hath ſo taken up my thoughts with mixtures of indignation, wonder, pity and ſollicitude for a cure, as this one vice; A PROUD or UNHUMBLED UNDERSTANDING by which men live in PRETENDED KNOWLEDGE and FAITH,☜ to the deceit of themſelves and others, the bitter cenſuring and perſecuting of Diſſenters, yea of their Modeſt Suſpending Brethren, tear Churches and Kingdoms, and will give no Peace, nor Hopes of Peace to themſelves, their Neighbours, or the World! Lord! Is there no Remedy, no Hope from Thee, though there be none from Man?

1. Among Divines themſelves, that ſhould not only have Knowledge enough to know their own Ignorance, but to Guide the People of God into the ways of Truth, and Love, and Peace; O how lamentably doth this vice prevail! To avoid all offence, I will not here at all touch on the caſe of any that are ſuppoſed to have a hand in any of the ſufferings of me, and others of my mind; or of any that in Points of Conformity differ from me: Remember that I meddle not with them at all: But even thoſe that do no way differ among themſelves as Sect and Sect, or at leaſt, that all pretend to Principles of Forbearance, Gentleneſs and Peace, yet are wofully ſick of this diſeaſe.

And yet that I may wrong none, I will premiſe this publick Declaration to the World, that in the Countrey where I lived, God in great mercy caſt my lot among a company of ſo humble, peaceable, faithful Miniſters (and People) as free from this Vice as any that ever I knew in the world; who, as they kept up full Concord among themſelves, without the leaſt diſagreement that I remember, and kept out Sects and Hereſies from the People; ſo their converſe was the joy of my life, and the remembrance of it will be ſweet to me while I live; and eſpecially the great ſucceſs of our labours, and the quiet and concord of our ſeveral Flocks, which was promoted by the Paſtors humility and concord. Though we kept up conſtant Diſputations, none of them ever turned to ſpleen, or diſpleaſure, or diſcord among us.

And I add, in thankfulneſs to God, that I am now acquainted with many Miniſters in and about London, of greateſt note, and labour, and patience, and Succeſs, who are of the ſame Spirit, Humble and Peaceable, and no confident troublers of the Churches with their Cenſoriouſneſs, and high eſteem of their own opinions: Who trade only in the ſimple Truths of Chriſtianity, and love a Chriſtian as a Chriſtian, and joyn not with Back-biters nor factious ſelf-conceited men, but ſtudy only to win Souls to Chriſt, and to live according to the Doctrine which they preach: And both the former and theſe, have theſe ten Now it is above 22 years that they have been ejected 1684. years ſince they were ejected, continued their humility and peaceableneſs, fearing God and honouring the King.

And I further add that thoſe Private Chriſtians with whom I moſt converſe are many of them of the ſame Strain, ſuſpecting their own underſtandings, and ſpeaking evil of no man ſo forwardly as of themſelves.

So that in theſe Miniſters and people of my moſt intimate acquaintance, experience convinceth me, that this grand diſeaſe of corrupted nature is cureable, and that God hath a people in the world, that have learnt of Chriſt to be meek and lowly,James 3.17. who have the wiſdom from above, which is firſt pure, and then peaceable, gentle, eaſy to be intreated full of mercy and good fruits, and the fruit of mercy is ſown in peace of theſe peace-makers. I ſee in them a true Conformity to Chriſt, and a grand difference between them and the furious fiery pretenders to more wiſdom; And the two ſorts of Wiſemen and Wiſdom excellently deſcribed by James, Chap. 3. I have ſeen in two ſorts of Religious people among us, moſt lively exemplified before our Eyes. God hath a people that truly honour him in the world.

But O that they were more! And O that they were more perfect! Alas what a number are there that are otherwiſe?

Even among Divines this Plague is moſt pernicious, as being of moſt publick influence. Take him that never had a natural acuteneſs of wit, nor is capable of judging of difficult points, if he be but of long ſtanding and grey hairs, and can preach well to the people, and have ſtudied long, he is not only confident of his fitneſs to judge of that which he never underſtood,Yea now it is alſo young ignorant Novices that are ſick of the ſame feaveriſh temerity. but his Reputation of wiſdom muſt be kept up among the people by his Supercilious talking againſt what he underſtandeth not: Yea if he be one that never macerated his fleſh with the difficult and long ſtudies of the matter, without which hard points will never be well digeſted and diſtinctly underſtood, yet if he be a Doctor, and have lived long in a reputation for wiſdom, his Ignorant flaſhy Conjectures, and haſty ſuperficial apprehenſions, muſt needs go for the more excellent Knowledge: And if you put him to make good any of his Contradictions to the truth, his Magiſterial contempt, or his uncivil wrath and unmannerly interruptions of you in your talk muſt go for reaſon: And if he cannot reſiſt the ſtrength of your evidence, he cannot bear the hearing of it, but like a ſcold rather than a Scholar, taketh your words out of your mouth before you come to the end: As if he ſaid, Hold your tongue and hear me who am wiſer: I came to Teach, and not to Hear. If you tell him how uncivil it is not patiently to hear you to the end, he thinks you wrong him, and are too bold to pretend to a liberty to ſpeak without interruption; Or he will tell you that you are too long; he cannot remember all at once. If you reply that the ſenſe of the forepart of a Speech uſually depends much on the latter part; and he cannot have your ſence till he have all; and that he muſt not anſwer, before he underſtandeth you; and that if his memory fail he ſhould take notes, and that to have uninterrupted turns of ſpeaking is neceſſary in the order of all ſober conferences, without which they will be but noiſe and ſtrife; he will let you know that he came not to hear or keep any Laws of Order or Civility, but to have a combat with you for the reputation of wiſdom or Orthodoxneſs And what he wants in Reaſon and Evidence, he will make up in ignorant Confidence and Reviling, and call you by ſome ill Name or other, that ſhall go for a Confutation.

But yet this is not the uſual way: It is too great a hazard to the reputation of their wiſdom to caſt it on a diſpute. The common way is never to ſpeak to the Perſon himſelf, but if any one croſs their conceits, or become the object of their envy, they backbite him among thoſe that reverence their wiſdom, and when they are ſure that he is far enough out of hearing, they tell their credulous Followers, O ſuch a man holdeth unſound or dangerous Opinions! Take heed how you hear him, or read his writings, [this or that Hereſie they ſavour of:] when the poor man knoweth not what he talketh of. And if any one have the wit to ſay to him, [Sir, he is neither ſo ſottiſh, nor ſo proud, as to be uncapable of inſtruction; if you are ſo much wiſer than he, why do you not teach him?] He will excuſe his omiſſion and his commiſſion together with a further calumny, and ſay, Theſe erroneous perſons will hear no reaſon: It is in vain. If he be asked [Sir, did you ever try?] it's like he muſt confeſs that he did not; unleſs ſome magiſterial rebuke once went for Evidence of truth. If the hearers (which is rare) have ſo much Chriſtian wit and honeſty, as to ſay, [Sir, Miniſters above all men muſt be no back-biters, nor unjuſt: you know it is unlawful for us to judge another man, till we hear him ſpeak for himſelf: If you would have us know whether he or you be in the right, let us hear you both together:] His anſwer would be like Cardinal Turnon at the conference at Poiſie, and as the Papiſts ordinarily is, [It is dangerous letting Hereticks ſpeak to the People, and it agreeth not with our zeal for God to hear ſuch odious things uttered againſt the Truth.

In a word, There are more that have the Spirit of a Pope in the World than one, even among them that cry out againſt Popery; and that would fain be taken for the Dictators of the World, whom none muſt diſſent from, much leſs contradict. And there are more Idolaters than Heathens, who would have their Ignorant underſtandings to be inſtead of God, the uncontrolled director of all about them.

But if theſe men have not any confidence in their ſelf-ſufficiency, if they can but embody in a ſociety of their minds, or gather into a Synod, he muſt needs go for a proud and arrogant Schiſmatick at leaſt, that will ſet any Reaſon and Evidence of Truth, againſt their Magiſterial Ignorance, when it is the Major Vote.

The very Truth is, The great Benefactor of the World hath not been pleaſed to diſpenſe his Benefits Equally, but with marvellous diſparity: As he is the God of Nature, he hath been pleaſed to give a natural capacity for judiciouſneſs and acuteneſs in difficult ſpeculations but to few. And as he is the Lord of all, he hath not given men equal educacation, nor advantages for ſuch extraordinary knowledge: Nor have all that have leiſure and capacity, ſelf denyal and patience enough for ſo long and difficult ſtudies: But the Devil and our ſelves have given to all men Pride enough to deſire to be thought to be wiſer and better than we are: And he that cannot be equal with the wiſeſt and beſt would be thought to be ſo: And while all men muſt needs ſeem wiſe, while few are ſo indeed, you may eaſily ſee what muſt thence follow.

2. And it is not Divines only, but all ranks of people, who are ſick of this diſeaſe. The moſt unlearned ignorant people, the ſillieſt Women, if they will not for ſhame ſay that they are wiſer than their Teachers in the general, yet when it cometh to particular caſes, they take themſelves to be always in the right; and O how confident are they of it! And who more peremptory and bold in their judgments than thoſe that leaſt know what they ſay? It is hard to meet with a perſon above eighteen or twenty years of age, that is not notably tainted with this malady.

And it is not only theſe great miſchiefs in matters of Religion which ſpring from ſelf-conceitedneſs, but even in our common converſe, it is the cauſe of diſorder, ruin and deſtruction: For it is the common vice of blinded nature, and it is rare to meet with one that is not notably guilty of it: When they are paſt the ſtate of profeſſed Learners.

1. It is ordinary for ſelf-conceited Perſons to ruine their own Eſtates, and Healths, and Lives. When they are raſhly making ill Bargains, or undertaking things which they underſtand not, they ruſh on till they find their error too late, and their Poverty, Priſons or ruined Families, muſt declare their ſin. For they have not humility enough to ſeek Counſel in time, nor to take it when it is offered them. What great numbers have I heard begging relief from others, under the confeſſion of this ſin?

And far more, even the moſt of Men and Women, overthrow their Health, and loſe their Lives by it. Experience doth not ſuffice to teach them, what is hurtful to their Bodies; and as they know not, ſo you cannot convince them that they know not. Moſt Perſons by the exceſs in quantity of food, do ſuffocate Nature, and lay the Foundation of future Maladies. And moſt of the Diſeaſes that kill men untimely are but the effects of former Gluttony or Exceſs. But as long as they feel not any preſent hurt, no man can perſwade them but their fulneſs is for their Health, as well as for their Pleaſure. They will laugh perhaps at thoſe that tell them what they do, and what Diſeaſes they are preparing for: Let Phyſicians (if they be ſo honeſt) tell them, [It is the perfection of the nutritive Juices, the Blood and nervous Oyl, which are the cauſes of Health in man: Perfect Concoction cauſeth that perfection: Nature cannot perfectly concoct too much, or that which is of too hard digeſtion: While you feel no harm, your Blood groweth diſ-ſpirited, and being but half concocted, and half Blood, doth perform its Office accordingly by the halves; till crudities are heaped up, and obſtructions fixed, and a Dunghil of Excrements, or the diſ-ſpirited humours are ready to take in any Diſeaſe, which a ſmall occaſion offereth; either Agues, Feavers, Coughs, Conſumptions, Pleuriſies, Dropſies, Colicks and Windineſs, Head-achs, Convulſions, &c. or till the Inflammations or other Tumors of the inward Parts, or the torment of the Stone in Reins or Bladder, do ſharply tell men what they have been doing. A clean Body and perfect Concoction, which are procured by Temperance and bodily Labours, which ſuſcitate the Spirits, and purifie the Blood, are the proper means which God in the courſe of nature hath appointed, for a long and healthful Life.]

This is all true, and the reaſon is evident, and yet this talk will be but deſpiſed and derided by the moſt; and they will ſay, [I have ſo long eaten what I loved, and lived by no ſuch rules as theſe, and I have found no harm by it.] Yea if Exceſs have brought Diſeaſes on them, if Abſtinence do but make them more to feel them; they will rather impute their illneſs to the Remedy, than to the proper cauſe. And ſo they do about the quality as well as the quantity: Self-conceitedneſs maketh men uncureable. Many a one have I known that daily lived in that fulneſs which I ſaw would ſhortly quench the Vital Spirits; and fain I would have ſaved their Lives; but I was not able to make them willing: Had I ſeen another aſſault them, I could have done ſomewhat for them, but when I foreſaw their death, I could not ſave them from themſelves. They ſtill ſaid, they found their meaſures of eating and drinking (between Meals) refreſh them, and they were the worſe, if they forbore it, and they would not believe me againſt both Appetite, Reaſon and Experience: And thus have I ſeen abundance of my acquaintance wilfully haſten to the Grave: And all long of an unhumbled, ſelf-conceited underſtanding, which would not be brought to ſuſpect it ſelf, and know its error.

2. And O how often have I ſeen the deareſt Friends thus kill their Friends; even Mothers kill their deareſt Children, and too oft their Husbands, Kindred, Servants and Neighbours by their ſelf-conceit and confidence in their ignorance and error? Alas what abundance empty their own Houſes, gratifie covetous Landlords, that ſet their Lands by Lives, and bring their deareſt Relations to untimely ends, and a wiſe man knoweth not how to hinder them! How oft and oft have I heard ignorant Women confidently perſwade even their own Children to eat as long as they have an Appetite, and ſo they have vitiated their Blood and Humours in their Childhood, that their Lives have been either ſoon ended, or ever after miſerable by Diſeaſes! How oft have I heard them perſwade ſick or weak diſeaſed Perſons, to eat, eat, eat, and take what they have a mind to, when unleſs they would Poyſon them, or cut their Throats, they could ſcarce more certainly diſpatch them? How oft have theſe good Women been perſwading my ſelf, that eating and drinking more would make me better, and that it is Abſtinence that cauſeth all my illneſs, (when Exceſs in my Childhood cauſed it;) as if every wiſe Woman that doth but know me, knew better what is good for me, than my ſelf after threeſcore years experience, or than all the Phyſicians in the City? And had I obeyed them, how many years ago had I been dead?

How ordinary is it for ſuch ſelf-conceited Women to obtrude their skill and Medicines on their ſick Neighbours, with the greateſt confidence, when they know not what they do? yea upon their Husbands and their Children? One can ſcarce come about ſick Perſons, but one Woman or other is perſwading them to take that, or do that which is like to kill them: Many and many when they have brought their Children to the Grave, have nothing to ſay but [I thought this or that had been beſt for them.]

But you'l ſay, [They do it in love; they meant no harm.] I anſwer, ſo falſe Teachers deceive Souls in Love. But are you content your ſelves to be kill'd by Love? If I muſt be kill'd, I had rather an Enemy did it than a Friend, I would not have ſuch have the guilt or grief. Love will not ſave mens lives if you give them that which tends to kill them.

But you'l ſay, [We can be no wiſer than we are: If we do the beſt we can, what can we do more?

I anſwer, I would have you not think your ſelves wiſer than you are: I would write over this word five hundred times if that would cure you. About matters of Diet and Medicines, and Health, this is it that I would have you do to ſave you from killing your ſelves and your Relations. 1. Pretend not to know upon the report of ſuch as your ſelves, or in matters that are difficult and beyond your skill; or where you have not had long conſideration and experience. Meddle with no Medicining, but what in common eaſy caſes the common judgment of Phyſicians and common Experience have taught you.

2. If you have not Money to pay Phyſicians and Apothecaries, tell them ſo, and deſire them to give you their counſel freely, and take not on you to know more than they that have ſtudied and practiſed it all their (riper part of their) lives.

3. Suſpect your underſtandings, and conſider how much there may be unknown to you, in the ſecreſie and variety of Diſeaſes, difference of temperatures, and the like, which 〈1 page duplicate〉 〈1 page duplicate〉 may make that hurtful which you conceit is good. Therefore do nothing raſhly and in ſelf-conceited confidence, but upon the beſt advice ask the Phyſician whether your Medicines and Rules are ſafe.

4. And be ſure that you do rather too little than too much: What abundance are there, eſpecially in the ſmall Pox and Feavers, that would have ſcaped, if Women (yea and Phyſicians) would have let them alone, that die becauſe that Nature had not leave to cure them, being diſturbed by miſtaken Uſages or Medicines. Diſeaſes are ſo various and ſecret, and Remedies ſo uncertain, that the wiſeſt man alive that hath ſtudied and practiſed it almoſt all his riper days (were it an hundred years) muſt confeſs that Phyſick is a hard, a dark, uncertain work, and ordinary caſes (much more extraordinary) have ſomewhat in them which doth ſurpaſs his skill: And how then come ſo many Medicining Women to know more than they?

But you'l ſay, [We ſee that many miſcarry by Phyſicians, and they ſpeed worſt that uſe them moſt.]

I anſwer. But would they not yet ſpeed worſe if they uſed you as much? If they are too ignorant, how come you to be wiſer? If you are, teach them your Skill.

But I muſt add, that even Phyſicians guilt of the ſin which I am reproving doth coſt many a hundred perſons their lives, as well as yours. Even too many Phyſicians who have need of many daies enquiry and obſervations truly to diſcover a diſeaſe, do kill men by raſh and haſty judging (I talk not of the Cheating ſort that take on them to know all by the Urine alone, but of honeſter and wiſer men.) It is moſt certain that old Celſus ſaith, that a Phyſitian is not able faithfully to do his Office, for very many Patients: A few will take up all his time. But they that gape moſt after money, muſt venture upon a ſhort ſight, and a few words, and preſently reſolve before they know, and write down their directions while they are ignorant of one half, which if they knew, would change their Counſels! And ſuch is mans body and its diſeaſes, that the overſight or ignorance of one thing among twenty is like enough to be the patients death. And how wiſe, expedient and vigilant muſt he be that will commit no ſuch killing overſight?

And as too many medicine a man whom they know not, and an unknown diſeaſe, for want of juſt deliberation; ſo too many venture upon uncertain and untryed medicines, or raſhly give that to one in another caſe, which hath profited others. In a word, even raſh Phyſicians have cauſe to fear leſt by prefidence and haſty judging, more ſhould die by their miſtakes than do by murderers, that I ſay not by Souldiers in the world: And leſt their deareſt friends ſhould ſpeed worſe by them, than by their greateſt Enemies. For as Seamen and Souldiers do boldly follow the trade, when they find that in ſeveral Voyages and Battels they have eſcaped; but yet moſt or very many of them are drowned or killed at the laſt; So he that is tampering over-much with medicines, may ſcape well and boaſt of the Succeſs a while: But at laſt one blood-letting, one Vomit, one Purge or other medicine may miſcarry by a ſmall miſtake or accident, and he is gone. And there are ſome perſons ſo Civil, that if a raſh or unexperienced Phyſician be their Kinſman, Friend, or Neighbour, they will not go to an abler man, leſt they be accounted unfriendly, and diſoblige him; And if ſuch ſcape long with their lives, they may thank Gods mercy and not their own wiſdom. Souldiers kill enemies, and unskilful raſh Phyſicians kill their friends.

But you'l ſay; They do their beſt, and they can do no more. I anſwer as before, 1. Let them not think that they know what they do not know; but ſufficiently ſuſpect their own underſtandings. 2. Let them not go beyond their knowledge: How little of our kind of Phyſick did the old Phyſicians (Hypocrates, Galius, Celſus, &c.) give? Do not too much. 3. Venture not raſhly without full ſearch, deliberation, Counſel and Experience. O how many die by haſty judging, and raſh miſtakes! Phyſicians muſt pardon my free ſpeaking or endure it: for I conceive it neceſſary: It hath not been the leaſt part of the Calamity of my Life to ſee my Friends and other worthy perſons killed by the Ignorance or Haſtineſs of Phyſicians: I greatly reverence and honour thoſe few that are men. 1. Of clear ſearching judicious heads, 2. Of great reading, eſpecially of other mens Experiences, 3. Of great and long Experience of their own, 4. Of preſent Sagacity and ready memory to uſe their own experiments, 5. Of Conſcience and cautelouſneſs to ſuſpect and know before they haſtily Judge and Practice. I would I could ſay that ſuch are not too few. But I muſt ſay to the people, as you love your lives take heed of all the reſt: A high-way Robber you may avoid or reſiſt with greater probability of ſafety, than ſuch men: How few are they that are kill'd by Thieves or in Duels, in compariſon of thoſe that are kill'd by Phyſicians, eſpecially confident young men that account themſelves wits, and think they have hit on ſuch Philoſophical principles as will better ſecure both their Practice and Reputation than old Phyſicians Doctrine and Experiences could do? Confident young men of unhumbled underſtandings preſently truſt their undigeſted thoughts, and raſhly uſe their poor ſhort experiments, and truſt to their new conceptions of the Reaſons of all Operations; and then they take all others for meer Empyricks in compariſon of them: And when all is done, their pretended Reaſon for want of full Experience and Judgment to improve it, doth but enable them to talk and boaſt, and not to heal; and when they have kill'd men, they can juſtify it, and prove that they did it Rationally, or rather that it was ſomething elſe, and not their error that was the cauſe. They are wits and men of rare inventions, and therefore are not ſuch fools as to confeſs the Fact. How oft have I ſeen men of great worth, ſuch as few in an age ariſe too who having a high eſteem of an injudicious unexperienced Phyſician, have ſealed their erroneous kindneſs with their blood? How oft have I ſeen worthy perſons deſtroyed by a pernicious medicine clear contrary to what the nature of the diſeaſe required, who without a Phyſician might have done well? Such ſorrows juſt now upon me make me the more plain and copious in the Caſe. And yet alas I ſee no hope of amendment probable! For, 1. Many hundred Miniſters being forbidden to Preach the Goſpel and caſt out of all their livelyhood, for not Promiſing, Aſſerting, Swearing and doing all that is required of them, many of theſe think that neceſſity alloweth them to turn Phyſicians, which they venture on upon ſeven years ſtudy when Seven, and Seven, and Seven, is not enough, though advantaged by the help of other mens experiments. 2. And others ruſh on Practice in their youth, partly becauſe they have not yet knowledge enough to diſcern uncertainties and difficulties in the Art, or to ſee what is further neceſſary to be known. And partly, becauſe they think that ſeeing Skill muſt be got by experience, uſe muſt help them to that experience, and all men muſt have a beginning. 3. And when they do their beſt, they ſay, God requireth no more. 4. And they hope if they kill one, they cure many.

But O that they had the Sobriety to conſider, 1. That the Phyſician is but One man; And will his maintenance or livelyhood excuſe him for killing many? 2. That even one mans Life is more precious than one mans maintenance, or fuller ſupply: Is it not honeſter to beg your bread? 3. That killing men by virtue of your trade without danger to you doth but hinder your Repentance, but not ſo much extenuate your ſin as many think: Which is aggravated in that you kill your friends that truſt you, and not Enemies that oppoſe you or avoid you. 4. Your experience muſt not be got by killing men, but by accompanying experienced Phyſicians till you are fit to practice: And if you cannot ſtay ſo long for want of maintenance, beg rather than kill men, or betake you to ſome other trade.

But if you be too Proud or Confident to take ſuch Counſel, I ſtill adviſe all that love their lives, that they chooſe not a Phyſician under fourty years old at leaſt, and if it may be, not under ſixty, unleſs it be for ſome little diſeaſe or remedy, which hath no danger, and where they can do no harm, if they do no good: Old men may be ignorant, but Young men muſt needs be ſo, for want of experience, though ſome few rare perſons are ſooner ripe than others.

And whereas they ſay that they Cure more than they Kill; I wiſh that I had reaſon to believe them: I ſuppoſe that if more of their patients did not live than die, they would ſoon loſe their practice: But it's like the far greateſt part of thoſe that live, would have lived without them, and perhaps have been ſooner and eaſier cured, if nature had not by them been diſturbed.

And what calling is there in which haſty judging and conceits of more knowledge than men have, doth not make great confuſion and diſappointment? If a Fool that rageth and is confident be a Pilot; woe to the poor Seamen and Paſſengers in the Ship.

If ſuch a one be Commander in an Army, his own and other mens Blood or Captivity, muſt cure his confidence and ſtay his rage. For ſuch will learn at no cheaper a rate.

How oft hear we ſuch Workmen, Carpenters, Maſons, &c. raging confident that their way is right, and their work well done, till the ruin of it confute and ſhame them?

If this diſeaſe take hold of Governours, who will not ſtay to hear all parties, and know the Truth, but take up reports on truſt, from thoſe that pleaſe or flatter them, or judge preſently before impartial tryal, and hearing all, woe to the land that is ſo governed. The wiſeſt and the beſt man muſt have due information, and time, patience and conſideration to receive it, or elſe he may do as David between Mephiboſheth and Ziba, and cannot be juſt.

What an odious thing is a partial, blind, raſh, haſty and impatient judge, that cannot hear, think and know before he judgeth? Such the old Chriſtians had to do with among their Perſecutors, who knew not what they held or what they were, and yet could judge them, and cruelly execute them. And ſuch were Tacitus and other old Hiſtorians that from common prejudice ſpake words of contempt or reproach of them. The Chriſtians were glad when they had a Trajan, an Antonine, an Alexander Severus, &c. to ſpeak to, that had Reaſon and Sobriety, to hear their cauſe. Among the Papiſts, the old Reformers and Martyrs took him for a very commendable judge or Magiſtrate, that would but allow them a Patient hearing, and give them leave to ſpeak for themſelves. Truth and Godlineſs have ſo much evidence, and ſuch a teſtimony for themſelves in the Conſcience of Mankind, as that the Devil could never get them ſo odiouſly thought of and ſo hardly uſed in the World, but only by keeping them unknown, which is much by expelling and ſilencing their defenders, (who ſpeed well ſometime if an Obadiah hide them by fifties in a Cave,) and by tempting their Judges to hear but ſome ſuperficial narrative of their cauſe, and to have but a glimpſe of the outſide as in tranſitu, [and to ſee only the back-parts of it, yea but the clothing; which is commonly ſuch as are made by its Enemies; Good men and cauſes are too oft brought to them, and ſet out by them, as Chriſt with his Scarlet Robe, his Reed and Crown of Thorns, and then they ſay, Behold the man; and when they have cryed out, [Blaſphemy, and an Enemy to Caeſar] they write over his croſs in ſcorn; The King of the Jews. Cain had not Patience to hear his own Brother▪ and weigh the Caſe, no not after that God had admoniſhed him: But he muſt firſt hate and murder, and afterward conſider why, when it is too late. Judas muſt know his Maſters Innocency, and what he had done, in deſpair to hang himſelf. And ſo wiſe Achitophel cometh to his end. If David would have pondred his uſage of Uriah as much in time as he did when Nathan had awakened his reaſon, O what had he prevented: If Paul had weighed before, the caſe of Chriſtians, as he did when Chriſt did ſtop his rage, he had not incurred the guilt of Perſecution and the Martyrs Blood: But he tells us that he was exceedingly mad againſt them: And it is madneſs indeed to venture on Cruelty and Perſecution, and not ſtay firſt to underſtand the cauſe, and conſider why, and what is like to be the end.

How ordinarily in the world are the excellenteſt men on Earth, for Wiſdom and Holineſs (ſuch as Ignatius, Cyprian, and the reſt of the Antient Martyrs; and ſuch as Athanaſius, Chryſoſtom, &c.) reviled, and uſed as if they were the baſeſt Rogues on Earth, laid in Jails, baniſhed, ſilenced, murdered, and all this by men that know not what they are, and have no true underſtanding of their cauſe? Men of whom the world was not worthy, wandred up and down, in Dens, and Caves, and ſuffered joyfully the ſpoiling of their goods, yea and death it ſelf, Heb. 11. from men that Judged before they knew? Many a Great Man and Judge that hath condemned Chriſt's Miniſters as Hereticks, falſe Teachers, unworthy to preach the Goſpel, have been ſuch as underſtand not their Baptiſm, Creed or Catechiſm, and have need of many years teaching to make them know truly but thoſe Principles that every Child ſhould know. There needs no great learning, wiſdom, ſobriety or honeſty to teach them to cry out, [You are a Rogue, a Seducer, a Heretick, a Schiſmatick, diſobedient, ſeditious; or, Away with ſuch a fellow from the Earth; it is not fit that he ſhould live, Act. 22.22. and 21.26. Or, Away with him, Crucifie him, give us Barabbas: or to ſay, We have found this man a peſtilent fellow, a mover of Sedition, a Leader of a Sect, that teacheth contrary to the Decrees of Caeſar, &c.] But patience till the Cauſe were fully tryed, and all things heard and equally weighed, would prevent moſt of this.

I know that ignorance and weakneſs of Judgment is the common calamity of mankind, and there is no hope of curing us by unity in high degrees of knowledge. And though Teachers are, and muſt be a great ſtay to ignorant Learners; yet alas! how can they tell which are the wiſeſt Teachers, and whom to chuſe? When all pretend to Wiſdom, and no man can judge of that which he neither hath nor knoweth; and even the Roman Sect who pretend moſt to Infallibility, have ſo exceeded all men in their Errour, as to make it a part of Religion, neceſſary to our poſſeſſions, communion, dominion, and ſalvation, to maintain the falſhood of God's Natural Revelations to the ſenſes of all ſound men in the world. How ſhall one that would learn Philoſophy know in this Age, what Sect to follow, or what Guide to chuſe? Hence is our Calamity, and the Remedy will be but imperfect till the time of perfection come.

But yet we are not remedileſs 1,. If men would but well lay in, hold faſt, love, and faithfully improve the few neceſſary Eſſential Principles. 2. If they would make them a Rule in trying what is built upon them; and receive nothing that certainly contradicteth them. 3. If they would ſtay, think and try, till their thoughts are well digeſted, and all is heard, before they take in doubtful things. 4. If they will carry themſelves as humble Learners to thoſe whoſe wiſdom is conſpicuous by its proper light, eſpecially the concordant Paſtors of the Churches. 5. And if they will not quarrel with Truth for every difficulty which they underſtand not, but humbly, as Learners, ſuſpect their own wit, till their Teachers have helpt them in a leiſurely and faithful tryal; by ſuch means the miſchief of Errour and Raſhneſs might be much avoided.

In common matters neceſſity and undeniable experience doth ſomewhat rebuke and reſtrain this vice. If Children ſhould ſet their wits againſt their Parents, or Scholars preſently diſpute it with their Maſters, Nature and the Rod would rebuke their pride and folly. If they that never uſed a Trade, ſhould preſently take themſelves to be as wiſe as the longeſt practicers, who would be Apprentices? And if an unskilful Muſician, Painter, Poet, or other ſuch like, ſhall be confident that he is as good at his work as any, ſtanders by will not eaſily cheriſh his folly, as being not blinded by his ſelf-love. A good workman ſhall have moſt praiſe and practice. Buyers will convince the ignorant boaſters by forſaking ſuch mens ſhops: As it is with ſelf-conceited ignorant Writers, who are reſtrained by the people, who will not buy and read their Books. And uſually Good and Bad Judges, Magiſtrates, Lawyers, Souldiers, Pilots, Artificers, are diſcerned by moſt that are capable of judging; becauſe, 1. Theſe are matters where the common ſenſe and experience of mankind doth render them ſomewhat capable of judging, and ſave them from deceit. 2. And here is not uſually ſuch deep and long Plots and endeavours to deceive as in matters of Speculation, and ſpecially Religion and Policy there is. 3. And the Devil is not ſo concerned and induſtrious to deceive men in matters of ſo low importance. 4. And if one be deceived, many are ready to rectifie him. 5. And Mens Intereſt here is better underſtood in bodily matters, and they are not ſo willing to be deceived. A poor man can eaſily diſcern between a charitable man, and an uncharitable; between a merciful and an oppreſſing Landlord: We diſcern between diligent and ſlothful Servants; but in matters that are above our reach, which we muſt take on truſt, and know not whom to truſt, the difficulty is greater: Where the Errour and Haſte of either party will breed miſchief, but much more of both: If the Phyſician, or other Undertaker be Confident in his Errour, and precipitant, he will impoſe ruine on mens health, as I have ſaid: And if the Patient be ſelf-conceited and raſh in his choice, he is like to ſuffer for it: But when both Phyſician and Patient are ſo, what hope of eſcape? And eſpecially when through the great imperfection of mans underſtanding, not one of a multitude is clear and skilful in things that are beyond the reach of ſenſe: And if one man, after great experience, come to be wiſer than the reſt, the hearer knoweth it not, and he muſt caſt out his Notions among as many aſſailing Warriours, as there are ignorant ſelf-conceited hearers preſent (and that is uſually as there are perſons:) And when every one hath poured out his confidence againſt it, and perhaps reproached the Author as erroneous, becauſe he will know more than they, and will not reverence their known miſtakes, alas! how ſhall the perſon that we would inſtruct (be it for Health or Soul) be able to know which of all theſe to truſt as wiſeſt?

But the ſaddeſt work is that forementioned, in Churches, Kingdoms, Families and Souls. I muſt expect that opening the Crime will exaſperate the Guilty: But what remedy? 1. Should I largely open what work this maketh in Families, I have too much matter for the complaint. If the Wife differ from the Husband, ſhe ſeemeth always in the right: If the Servant differ from the Maſter, and the Child from the Parent (if a little paſt infancy) they are always in the right. What is the Contention in Families, (and in all the World) but who ſhall have his way and will? If they are of ſeveral Parties in Religion, or if any be againſt Religion it ſelf, if they be fooliſh, erroneous, or live in any ſin, that can without utter impudence be defended, ſtill they are able to make it good: And, except Children at School, or others that profeſſedly go to be taught, whom can we meet with ſo ignorant or miſtaken, that will not ſtill think when even Superiours differ from them, and reprove them, that they are in the right.

2. And what miſchiefs doth it cauſe in Churches? When the Papal Tyrannical part are ſo confident that they are in the right, that when they ſilence Preachers, and Impriſon and burn Chriſtians, they think it not their duty ſo much as to hear what they have to ſay for themſelves. Or if they hear a few words, they have not the patience to hear all, or impartially to try the cauſe: But they are ſo full of themſelves and over wiſe, that it muſt ſeem without any more ado a crime to diſſent from them, or contradict them. And thus proud ſelf-conceitedneſs ſmiteth the Shepherds, ſcattereth the flocks, and will allow the Church of Chriſt no Unity or Peace. And the popular croud are uſually or oft as ſelf-conceited in their way; And if they never ſo unreaſonably oppoſe their Teachers, how hard is it to make them know or once ſuſpect that they are miſtaken? O what mutinies in Chriſts Armies, what Schiſms, what Confuſions, what Scandals, what perſecutions in the Church, what falſe accuſations, what groundleſs cenſures, do proud ſelf-conceited underſtandings cauſe?

But ſcarce any where is it more lamentably ſeen than among injudicious, unexperienced Miniſters. What work is made in the Chriſtian world, by Sect againſt Sect, and Party againſt Party, in caſes of controverſy, by moſt mens bold and confident judging of what they never truly ſtudied, tried or underſtood? Papiſts againſt Proteſtants, Proteſtants againſt Papiſts, Lutherans (or Arminians) and Calviniſts, &c. uſually charge one another by bare hear-ſay, or by a few ſentences or ſcraps Collected out of their writings by their adverſaries, contrary to the very Scope of the whole diſcourſe or context. And men cannot have leiſure to peruſe the books and to know before they judge. And then they think that ſeeing their Reverend Doctors have ſo reported their adverſaries before them, it is arrogance or injury to think that they knew not what they ſaid, or elſe belied them. And on ſuch ſuppoſition the falſe judging doth go on. Of all the Pulpits that oft trouble the people with Invectives againſt this ſide or that, eſpecially in the Controverſies of Predeſtination, Grace and Free-will, how few do we hear that know what they talk againſt?

Yea thoſe young or unſtudied men, who might eaſily be conſcious how little they know, are ready to oppoſe and contemn the moſt ancient ſtudied Divines; When if ever they would be wiſe men, they ſhould continue Scholars to ſuch even while they are teachers of the people.

I will not preſume to open the Calamities of the World, for want of Rulers true knowing their Subjects caſe, but judging haſtily by the reports of Adverſaries: But that Rebellions ordinarily hence ariſe I may boldly ſay: When Subjects that know not the reaſons of their Rulers actions, are ſo over wiſe as to make themſelves Judges of that which concerneth them not: And how few be they that think not themſelves wiſer than all their Guides and Governours?

And Laſtly, by this ſin it is that the wiſdom of the wiſeſt is as loſt to the world: For let a man know never ſo much more than others, after the longeſt, hardeſt ſtudies, the ſelf-conceitedneſs of the ignorant riſeth up againſt it, or maketh them uncapable of receiving it, ſo that he can do little good to others.

I conclude again that this is the Plague and miſery of mankind and the cauſe of all Sin and Shame and Ruines, that Ignorant unhumbled underſtandings will be ſtill judging raſhly before they have throughly tried the caſe, and will not ſuſpend till they are capable of Judging, nor be convinced that they know not what they know not, but be confident in their firſt or ungrounded apprehenſions.

Chap. 11.

The Signs and Common diſcoveries of a proud ſelf-conceited underſtanding, and of pretended knowledge.

BY ſuch effects as theſe the moſt of men, do ſhew their guilt, of overvaluing their own appprehenſions.

1. When they will be confident of things that are quite above their underſtandings, or elſe which they never throughly ſtudied; ſome are confident of that which no man knoweth; And moſt are confident of that which I think they are unlike to be certain of themſelves, without miraculous inſpiration, which they give us no reaſon to believe that they have. Things that cannot ordinarily be known, 1. Without the preparation of many other Sciences, 2. Or without reading many books, 3. Or without reading or hearing what is ſaid againſt it. 4. Or at leaſt without long and ſerious ſtudies we have abundance that will talk moſt peremptorily of them, upon the truſt of their teachers or party, without any of this neceſſary means of Knowledge.

2. The haſtineſs of mens concluſions diſcovereth this Preſumption and Self-conceit. When at the firſt hearing or reading, or after a few thoughts they are as confident, as if they had grown old in ſtudies; the beſt underſtandings muſt have a long time to diſcern the Evidence of things difficult, and a longer time to try that Evidence by comparing it with what is brought againſt it: and yet a longer time to digeſt truths into that Order and Clearneſs of Apprehenſion, which is neceſſary to diſtinct and ſolid Knowledge, when without all this ado▪ moſt at the firſt lay hold of that which cometh in their way: And there they ſtick, at leaſt till a more eſteemed teacher or party tell them ſomewhat that is contrary to it. It is but few of our firſt apprehenſions that are ſound, and need not reformation; but none that are well digeſted, and need not much conſideration to perfect them.

3. Is it not a plain diſcovery of a preſumptuous underſtanding, when men will confidently conclude of things which their own tongues are forced to confeſs that they do not underſtand? I mean not only ſo as to give an accurate definition of them, but really not to know what it is that they talk of. Many a zealous Anabaptiſt I have known, that knoweth not what Baptiſm is. And many a one that hath diſputed confidently for or againſt Free-will, that knew not at all what Free-will is. And many a one that hath diſputed about the Lords Supper, and Separated from almoſt all Churches for want of ſufficient ſtrictneſs in it, and eſpecially for giving it to the ignorant, who upon examination have not known the true Nature of a Sacrament, nor of the Sacred Covenant which it ſealeth. Many a one forſaketh moſt Churches as no Churches, that they may be of a right conſtituted Church, who know not what a Church is. What abundance will talk againſt an Arminian, a Calviniſt, a Prelatiſt, a Presbyterian, an Independent, that really know not what any of them are? Like a Gentleman the other day that after long talk of the Presbyterians, being urged to tell what a Preſbyterian was, could tell no more but that he was one that is not ſo merry and ſociable as other men, but ſtricter againſt ſports or taking a Cup. And if I ſhould tell you how few that can judge the controverſies about Predeſtination, do know what they talk of, it were eaſy to evince it.

4. May I not diſcern their Prefidence, when men that hold contraries, five men of five inconſiſtent opinions, are yet every one confident that his own is right? When at beſt it is but one▪ that can be right. When ſix men confidently expound a text in the Revelation ſix ways. When five men are ſo confident of five ſeveral ways of Church Government, that they embody themſelves into ſeveral Policies or parties to enjoy them. Is not here Self-conceitedneſs in all (at leaſt) ſave one?

5. When men themſelves by turning from opinion to opinion, ſhall confeſs their former opinion was falſe; and yet made a Religion of it while they held it; was not this a preſumptuous underſtanding? When a man ſhall be one year of one Sect, and another of another, and yet always confident that he is in the right.

6. When men that are known to be ignorant in other parts of Religion, ſhall yet in ſome one opinion which they have eſpouſed, ſeem to themſelves much wiſer than their Teachers and make nothing of the Judgments of thoſe that have ſtudied it many a year, is not this a preſuming mind? Take the ableſt Divine that ever you knew living, ſuppoſe him to be Jewel, Andrews, Uſher, Davenant, Calvin, Chamier, Camero, Armeſius, Gataker, &c. Let him be one that all Learned men admire, whoſe Judgment is ſent for from ſeveral Kingdoms; who hath ſpent a long life in hard and very ſucceſsful ſtudies, every Boy and Silly Woman every ignorant vicious clown, that differeth from him in any point, ſhall ſlight all the wiſdom of this man, as if in compariſon of himſelf he were a fool. Let it come but to the point of Anabaptiſtry, Separation, Antinomianiſm yea the groſſeſt opinions of the Quakers, and what ſenſeleſs fellow or wench is not much wiſer than all theſe Divines? And they will pity him as a poor carnal ignorant perſon, which hath not the teaching of God which they have. Yea let him but ſeek to draw a ſenſualiſt from his Voluptuouſneſs, this poor ſot doth preſently take himſelf to be the wiſer man, and can prove all his Gaming, his Idleneſs, his Wantonneſs, his precious time waſted in Plays and long Feaſtings, his Gluttony, his Tipling, his Prodigal waſtefullneſs to be all lawful things, whatever the Learned Paſtor ſay.

But why do not ſuch men ſuſpect their underſtandings, and conſider with themſelves, what likelihood is there that men as holy as I, that have ſtudied it all their days, ſhould not be wiſer than I that never ſearcht as they have done? Doth not God ſay, he that ſeeketh ſhall find; and wiſdom muſt be laboriouſly ſearched for, as a hidden treaſure? and doth not God uſe to give his bleſſing on ſuppoſition of mens Faithful endeavours?

7. Is it not palpable Pride when a few men, no wiſer nor better than others, can eaſily believe that all the reſt of the Chriſtian World, the moſt Learned, Godly and concordant Chriſtians, are all deceived ignorant Souls, and they and their few adherents only are in the right, in ſome doubtful controverſies, wherein they have no advantage above others, either for capacity or grace? I know that when the World is drowned in wickedneſs, we muſt not imitate them, be they never ſo many, nor follow a multitude to do evil; and I know that the Certain Truth of the Goſpel muſt be held faſt though moſt of the World be Infidels: And that when the Arrians were the moſt, they were not therefore the righteſt; And that even among Chriſtians, Carnal Intereſts uſe to breed and keep up ſuch corruptions, as muſt not for the number of the vicious be approved. But when thoſe that truely fear God, and ſeek the Truth and Faithfully ſerve him, as ſelf-denyingly as any others, ſhall agree in any part of Holy Doctrine or Worſhip, for a few among them to riſe up in a conceit of their own underſtandings, and ſeparate from them as they ſeparate from the World, and this upon leſs ſtudy than many of the reſt have uſed, to find out the Truth; I am ſure none but a Proud perſon will do this, without great jealouſie of his own underſtanding, and great fear of erring, and without long and ſerious ſearch and deliberation at the leaſt.

8. Is it not Pride of underſtanding, when we ſee men confident upon inconſiderable Reaſons: when they bring nothing that ſhould move a man of any competent underſtanding, and yet they build as boldly on this Sand, as if they built upon a Rock.

9. And when they ſlight the ſtrongeſt and cleareſt arguments of another: And in their prefidence diſdain them, before they underſtand them, as not worthy of conſideration, and as ſilly things.

10. When they obtrude all their Conceits magiſterially upon others; and expect that all men preſently be of their mind and ſay as they do: when they value men juſt as they agree with or diſagree from their opinion, and all are dear to them that hold with them, and all are ſlighted that think they err. When a man that without chewing preſently ſwalloweth their conceits, is taken for a ſounder man than he that will take nothing as ſure till Evidence prove it to him: Is not this notorious Pride of underſtanding? And O how common is this impoſing Pride, even in them that cry out againſt it and condemn it? They that will vilify one party as Impoſing all their own conceptions, even in words and forms and ceremonies, on the Churches of Chriſt, will yet themſelves be rigid Impoſers; No man ſhall be of their Communion, nor judged meet for the Holy Sacrament, who cometh not to their opinions in many of their ſingularities; Nay worſe, that will not abſtain from communion with other Churches; whom their preſumption ſeparateth from.

11. And do not thoſe people moſt value their own underſtandings, who chooſe Teachers to pleaſe them, and not to Teach them, and hear them as Judges or cenſurers, and not as Learners? How ordinary is this? If they be to chooſe a Paſtor, they will rather have the moſt injudicious man who thinks as they think, than the wiſeſt man that is able to teach them better. If they hear any thing which agreeth not with their former conceits, they go away magiſterially, cenſuring the Preacher; He taught unſound Doctrine, dangerous things; And neither underſtand him, nor endeavour to Learn. I have ſeldom Preached in ſtrange congregations, nor ſeldom written on any ſubject, but among many Learners, ſome ſuch hearers and readers I have had that neither have underſtanding enough to Teach, nor humility enough to know it, and to Learn: but they go away prating among their Companions of what they never underſtood; and if it fall out that I know of it, and anſwer them, they have nothing to ſay; But a putarem, or non-putarem: I thought you had meant thus or thus (contrary to what I ſpoke) or I noted not this or that word (which the ſence depended on.) Do but ſay as they would have you, and you are an excellent man! But if you tell them more than they knew, if it detect any error or ignorance which they had before, they condemn your teaching, inſtead of learning of you. Poor Souls! If you are wiſe enough already, what need you a Teacher? If you are not, why will you not learn? If you were wiſer than He, why did you chooſe or take him for your Teacher? If you are not, why will you not learn of him?

12. The deep and cruel cenſures which they paſs againſt Diſſenters, doth ſhew their ſelf-conceitedneſs. None more cenſorious than raw unexperienced perſons, not only Ignorant Preachers, but Women and Boys. How readily and boldly without any fear of God doth one ſeek to make his Brother odious as a Schiſmatick and a Fanatick, and worſe than words can deſcribe him; and another to reproach others as Antichriſtian and Carnal, whom he never underſtood? Nothing but Pride could make men ſo ready and bold and fearleſs in their moſt fooliſh cenſures.

13. And it further ſheweth their proud preſumption, when they dare do all this upon bare rumors and hear-ſay, and ungrounded ſuſpicions. Were they not proud and preſumptuous, they would think, Alas, my underſtanding is not ſo clear and ſure, nor my Charity ſo ſafe and ſtrong, as that I ſhould in reaſon venture to condemn my Brother, upon uncertain rumors, and ſo ſlight reports? Have I heard him ſpeak for himſelf? Or is it Charity or common Juſtice to condemn a man unheard? What though they are godly men that report it? So was David that committed Adultery and Murder, and haſtily received a Lie againſt Mephiboſheth; and perhaps many of thoſe Corinthians, againſt whoſe falſe cenſures, Paul was put ſo largely to vindicate himſelf.

14. Yea, when they dare proceed to vend theſe falſe reports and cenſures upon hear-ſay, to the deſtruction of the Charity of thoſe that hear them. And ſo entangle them all in ſin: As if it were not enough to quench their own Love to their Brother by falſe Surmiſes, but they muſt quench as many others alſo as they can.

15. Yea, when they dare venture ſo far as to unchurch many Churches, yea, moſt in the World, and degrade moſt Miniſters, if not unchriſten moſt Chriſtians, or at leaſt themſelves withdraw from the Communion of ſuch Churches, and all for ſomething which they never underſtood; about a Doctrine, a Form, a Circumſtance, where ſelf-opinion or ſelf-intereſt draweth them to all this bold adventure.

To ſay nothing of Condemnations of whole Churches and Countreys, the tyrannical, proud Impoſitions, the cruel Perſecutions, which the Papal Faction hath been guilty of by this Vice, judge now whether it be not too common a caſe to be guilty of an unhumbled underſtanding, and of pretended knowledge?

Obj. If it be ſo, is it not beſt do as the Papiſts, and keep men from reading the Scriptures, or medling with divine things which they cannot maſter, any further than to believe what the Church believeth.

Anſ. 1. It is beſt no doubt, to teach men to know the difference between Teachers and Learners, and to keep in a humble learning ſtate, and in that ſtate to grow as much in knowledge as they can: But not to caſt away knowledge, for fear of over-valuing it, nor renounce their reaſon, for fear of errour. No more than to put out their Eyes for fear of miſtaking by them, or chuſing madneſs leſt they abuſe their wits: Elſe we might wiſh to be Brutes, becauſe abuſed Reaſon is the cauſe of all the errours and miſchiefs in the World.

2. The Popiſh Clergy who give this counſel for the blinding of the vulgar, are worſe themſelves, and by their proud Contendings, Cenſures and Cruelties, ſhew more ſelf-conceitedneſs than the vulgar do.

3. The truth is, the cauſe is the common frailty of man, and the common pravity of corrupted nature, and it is to be found in Perſons of all Ranks, Religions and Conditions; of which more after in due place.

Chap. 12.

Of the miſchievous effects of this proud pretence of more knowledge than men have.

IF the miſchiefs of this ſin had not been very great, I had not choſen this ſubject to treat of.

1. It is no ſmall miſchief to involve mens Souls in the guilt of all the ſins, which I named in the laſt Chapter, as the diſcovery of this Vice. Sure all thoſe diſorders, cenſures, ſlanders, and preſumptions, ſhould not ſeem ſmall in the Eyes of any man that feareth God, and loveth holineſs, and hateth ſin.

2. Pretended knowledge waſteth men ſome time in getting it, and much more in abuſing it: All the time that you ſtudy for it, preach for it, talk for it, write for it, is ſinfully loſt and caſt away.

3. It kindleth a corrupt and ſinful Zeal; ſuch as James deſcribeth, Jam. 3.1, 15. which is envious and ſtriving, and is but Earthly, Senſual and Deviliſh: A Zeal againſt Love, and againſt good Works, and againſt the Intereſt of our Brother, and againſt the Peace and Concord of the Church; a hurting, burning, devouring, excommunicating, perſecuting Zeal. And a Feaver in the Body is not ſo pernicious as ſuch a ſinful Zeal in the Soul. Such a Zeal the Jews had as Paul bears them witneſs, Rom. 11.1. Such a Zeal, alas, is ſo common among perſecuting Papiſts on one ſide, and cenſorious Sectaries and Separatiſts on the other, that we muſt all bear the ſad effects of it. And ſelf-conceited knowledge is the fuel of this Zeal, as James 3. fully manifeſteth.

4. This pretended knowledge is the fixing of falſe Opinions in the minds of men, by which the truth is moſt powerfully kept out. A Child will not wrangle againſt his Teacher, and therefore will learn; but theſe over-wiſe Fools do preſently ſet their wits againſt what you ſay, to keep out knowledge. You muſt beat down the Garriſon of his pride, before you come within hearing to inſtruct him: He is hardlier untaught the errours which he hath received, than an unprejudiced man is taught to underſtand moſt excellent truths.

5. By this the gifts of the moſt wiſe and excellent Teachers are half loſt: It is full Bottles that are caſt into theſe Seas of knowledge, which have no room for more, but come out as they went in: If an Auguſtine, or an Aquinas, or Scotus were among them, yea, a Peter or Paul, what can he put into theſe Perſons that are full of their own conceits already? Seeſt thou a man wiſe in his own conceit? there is more hope of a Fool than of him.

6. Yea, they are uſually the perverters of the Souls of others: Before they can come to themſelves, and know that they were miſtaken, what pains have they taken to make others of their own erroneous minds, whom they are not able afterward to undeceive again?

7. It is a vice that blemiſheth many excellent qualifications: To hear of a man that valueth his own Judgment but according to its worth, and pretendeth to know but ſo much as he knoweth indeed, is no ſhame to him; though knowledge is a thing fitter to be Uſed than Boaſted of: But if a man know never ſo much, and can never ſo well expreſs it, if he think that he is wiſer than he is, and excelleth others more than indeed he doth, and over-valueth that knowledge which he hath, it is a ſhame which his greateſt parts cannot excuſe or hide.

8. It expoſeth a man to baſe and ſhameful mutability. He that will be haſty and confident in his apprehenſions, is ſo oft miſtaken, that he muſt as oft change his mind, and recant, or do much worſe. I know that it cannot be expected that any man ſhould have as ſound apprehenſions in his youth, as in his age, and that the wiſeſt ſhould not have need of mutations for the better, and retractations of ſome youthful Errours; and he that changeth not, and retracteth nothing, it ſeems is in his childiſh Ignorance and Errour ſtill: but when natural frailty expoſeth us all to much of this diſgrace, we ſhould not expoſe our ſelves to ſo much more. A haſty judger, or prefident man muſt be a very Weathercock, or be defiled with a Leproſie of Errour. Whereas if men would but be humble and modeſt, and ſelf-ſuſpicious and ſuſpend their preſumption, and not take on them to know before they know indeed, how ſafely might they walk, and how ſeldom would they need to change their minds, or either ſtick in the ſink of Errour, or make many ſhameful Retractations?

9. Prefidence and falſe judging engageth a man in a very life of ſin. For when falſhood goeth for truth with him, it will infect his affections, and pollute his converſation, and all that he doth in the obedience and proſecution of that Errour will be ſin. Yea the greateſt ſin that he can but think no ſin, may be committed; as was the Perſecution of Chriſt and Chriſtians, by the Jews, and Paul, and others like them; and the Papiſts bloodineſs for their Religion throughout Chriſtendom.

10. It diſturbeth the Peace of all Societies: This is the vice that diſquieteth Families: Every one is wiſeſt in his own Eyes: The Servant thinketh his own way better than his Maſters: What are all the contentions between Huſband and Wife, or any in the Family, but that in all their differences, every one thinketh himſelf to be in the right? His own Opinion is right, his own Words and Ways are right; and when every one is wiſe and juſt, and every one is in the right, the effects are ſuch as if no one were wiſe or in the right.

And in Civil Societies, Seditions, Rebellions Oppreſſions, Tyranny, and all Confuſions come from this, that men pretend to be ſure of what they are not. Rulers take up with falſe reports from idle malicious whiſperers and accuſers againſt their inferiours, and have not the Juſtice and Patience to ſuſpend their Judgments, till they have ſearcht out the matter, and fully heard men ſpeak for themſelves. Subjects make themſelves Judges of the ſecrets of • overnment, and of the Councils and Actions of their Rulers, of which they have no certain notice, but venture to conclude upon deceitful ſuſpicions. And the Contentions and Factions amongſt Nobles and other Subjects, come from miſunderſtandings, through haſty and ungrounded judgings.

But the wofulleſt effects are in the Churches; where, alas, whilſt every Paſtor will be wiſer than another, and the People wiſer than all their Paſtors, and every Sect and Party much wiſer than all that differ from them, their diviſions, their ſeparations, their alienations and bitter cenſurings of each other, their obtruding their own Opinions, and Rules and • eremonies upon each other, their bitter envyings, ſtrife and perſecutions of each other, do make ſober ſtanders-by to ask, as Paul, Is there not a wiſe man among you? O happy the World, happy Kingdoms, but moſt happy the Churches of Chriſt, if we could poſſibly bring men but to know their Ignorance! If the Paſtors themſelves were not prefident and preſumptuous over-valuers of their own apprehenſions! And if the People knew how little they know! But now alas, men rage againſt each other in their dreams, and few of them have the grace to awake before death, and find to repentance, that they were themſelves in errour.

Hear me, with that remnant of meekneſs and humility which thou haſt left, thou confident, bitter, cenſorious man! Why muſt that man needs be taken for a Heretick, a Schiſmatick, a refractory, ſtubborn, ſelf-willed perſon, an Antichriſtian, carnal, formal man, who is not of thy Opinion in point of a Controverſie, of a Form, of an Order, of a Circumſtance, or Subſcription, or ſuch like? It's poſſible it may be ſo! And its poſſible thou maiſt be more ſo thy ſelf. But haſt thou ſo patiently heard all that he hath to ſay, and ſo clearly diſcerned the truth on thy own ſide, and that this truth is made ſo evident to him as that nothing but wilful obſtinacy can reſiſt it, as will warrant all thy cenſure and contempt? Or is it not an over-valuing of thy own underſtanding, which makes thee ſo eaſily condemn all as unſufferable that differ from it? Hath not pride made thy ſilly wit to be as an Idol, to which all muſt bow down on pain of the heat of thy diſpleaſure? Do not ſome of thoſe men whom thou ſo Magiſterially condemneſt, ſtudy as hard and as impartially as thy ſelf? Do they not pray as hard for Gods aſſiſtance? Have they not the ſame Books, and as good Teachers? Do they not live as well, and ſhew as much tenderneſs of Conſcience, and fear of erring and ſinning as thy ſelf? why then art thou ſo haſty in condemning them that are as fair for the reputation of wiſdom as thou art?

But ſuppoſe them miſtaken; haſt thou tryed that they are unwilling to be inſtructed? It may be you have wrangled with them by diſputes, which have but engaged each other to defend his own Opinion: But call them to thee in Love, and tell them, you are ignorant, and I am wiſe: I will teach you what you know not, and open to them all the Evidence which cauſeth your own confident apprehenſions: Wiſh them to ſtudy it, and hear patiently what they have to ſay; and I am perſwaded that many or moſt ſober men that differ from you, will not refuſe thus to become as your Scholars, ſo far as to conſider all that you have to offer to convince them, and thankfully receive as much of the truth as they can diſcern.

But, alas, no men rage ſo much againſt others as erroneous and blind, as the blind and erroneous; and no men ſo furiouſly brand others with the marks of Obſtinacy, Factiouſneſs and Schiſm, as the Obſtinate, Factious and Schiſmatical. The prouder the Obtruder of his own conceits is, the more he condemneth all Diſſenters as proud, for preſuming to differ from ſuch as he? and all for want of a humble mind.

11. Moreover it is this pretended knowledge which is the cauſe of all our falſe Reformations. Men are ſo over-wiſe, that they preſently ſee a Beam in their Brothers Eye, which is but a Mote; and they magnifie all the imperfections of others, Paſtors and Churches, into Mountains of iniquity: Every miſ-expreſſion or diſorder, or inconvenient phraſe in a Prayer, or a Sermon, or a Book, is an odious, damning, intolerable evil. O! ſay ſuch, what Idolaters are they that uſe a Form of Prayer, which God did not command? What large Conſciences have they that can join with a Pariſh Church? that can communicate Kneeling, and among bad men, or thoſe whoſe Converſion is not tryed? What abundance of intolerable evils do ſuch men find in the Words and Forms, and Orders, and Circumſtances of other mens Worſhip, which God mercifully accepteth through Chriſt, taking all theſe but for ſuch pardonable imperfections as he mercifully beareth with in all. And then the Reformation muſt be preſently anſwerable to the apprehenſion of the evil.

Yea, ſometimes the very injudicious ſort of zealous people make the cry of the greatneſs of this or that corruption, how Antichriſtian and intolerable it is? And then the Reformation muſt ſatisfie this vulgar errour, and anſwer the cry and expectation of the people.

I would here give inſtances of abundance of miſ-reformings, which all need a Reformation, both in Doctrine, Diſcipline and Worſhip, but that I reſerve it for another Treatiſe if I live to finiſh it, and can get it printed, called Overdoing is Undoing.

12. Laſtly, This Vice of pretended certainty and knowledge, hath ſet up ſeveral falſe terms of Chriſtian Unity and Peace, and by them hath done more to hinder the Churches Peace and Unity, than moſt devices ever did, which Satan ever contrived to that end: by this Church-tearing Vice, abundance of falſhoods, and abundance of things uncertain, and abundance of things unneceſſary, have been made ſo neceſſary to the Union and Communion of the Churches and their Members, as that thereby the Chriſtian World hath been grinded to powder by the names and falſe pretences of Unity and Peace. Juſt as if a wiſe Stateſman would adviſe his Majeſty, that none may be his Subjects that are not of one Age, one Stature, one Complexion, and one Diſpoſition, that ſo he might have Subjects more perfectly concordant, than all the Princes on Earth beſides: and ſo might be the moſt Glorious Defender of Unity and Peace! But how muſt this be done? Why, command them all to be of your mind? But that prevaileth not, and yet it is undone? Why then they are obſtinate, ſelf-will'd Perſons. Well, but yet it is undone! Why lay Fines and Penalties upon them? Well, but yet it is undone: All the Hypocrites that had no Religion, are of the Religion which is uppermoſt; and the reſt are uncured. Why require more Bricks of them, and let them have no Straw, and tell them that their Religion is their idleneſs, ſtubbornneſs and pride, and let your little Finger be heavier than your Fathers Loins! But hearken, young Counſellors! Jeroboam will have the advantage of all this, and ſtill the ſore will be unhealed. Why then Baniſh them, and Hang them that obey not, till there be none left that are not of one mind. But Sir, I pray you, who ſhall do it? and who ſhall that one man be that ſhall be left to be all the Kingdom? You are not ſuch a Fool as to be ignorant, that no two men will agree in all things, nor be perfectly of the ſame complexion: If there muſt be One King and but One Subject, I pray you, who ſhall that one Subject be? I hope not he that counſelleth it; Ne que enim Lex juſtior ulla eſt, quàm necis artifices arte perire ſuâ. But hark you Sir, ſhall that one Man have a Wife or not? If not, the Kingdom will die with him? if yea, I dare prognoſticate he and his Wife will not be in all things of a mind. If they be, take me for a miſtaken man.

By this Vice of pretended knowledge and certainty, it is, that the Papacy hath been made the Center of the Unity of the Univerſal Church. Unity we muſt have, God forbid elſe: There is no maintaining Chriſtianity without it. But the POPE muſt be PRINCIPIUM UNITATIS: And will all Chriſtians certainly Unite in the Pope? Well, and Patriarchs muſt be the Pillars of Unity: But was it ſo to the Unity of the firſt Churches? Or is it certain that all Chriſtians will Unite in Patriarchs? But further all the Maſs of Gregory the too great, and all the Legends in his Dialogues, or at leaſt all the Doctrines and Ceremonies which he received, and the form of Government in his time, muſt be made neceſſary to Church Union: Say you ſo? But it was not all neceſſary in the Apoſtles times, nor in Cyprian's times, no nor in Gregory's own times; much of thoſe things being uſed arbitrarily: And what was made neceſſary by Canons of General Councils in the Empire, (mark it) was never thereby made neceſſary in all the reſt of the Churches. And are you ſure that meer Chriſtians will take all theſe for certain truths? Why, if they will not, Burn and Baniſh them. This is, as Tertullian ſaith, ſolitudinem facere & pacem vocare. But hark Sir, this way hath been tryed too long in vain: Millions of Albigenſes and Waldenſes are ſaid by Hiſtorians to be kill'd in France, Savoy, Italy, Germany, &c. The French Maſſacre killed about Forty or Thirty Thouſand: The Iriſh Maſſacre in that little Iſland killed about Two Hundred Thouſand. But were they not ſtronger after all theſe cruelties than before? Alas, Sir, all your labour is loſt, and your party is taken for a Blood-thirſty Generation, and humane Nature which abhorreth the Blood-thirſty, ever after breedeth Enemies to your way. This is the effect of falſe Principles, and terms of Unity and Peace, contrived by proud ſelf-conceited men, that think the World ſhould take their Dictates for a Supream Law, and obey them as the Directive Deities of Mankind.

If all this be not enough to tell you what proud pretended certainty is, read over the Hiſtories of the Ages paſt, and you ſhall find it written in Ink, in Tears, in blood, in Mutations, in Subverſions of the Empires and Kingdoms of the World, in the moſt odious and doleful Contentions of Prelates, Lacerations of Churches, and Deſolations of the Earth. And yet have we not experience enough to teach us?

Chap. XIII.

The Commodities of a ſuſpended judgment, and humble underſtanding, which pretendeth to no more Knowledge or Certainty than it hath.

THE commodities of an humble mind, which pretendeth not to be Certain till he is Certain, you may gather by contraries from the twelve forementioned miſchiefs of prefidence; which to avoid prolixity, I leave to your collection.

Moreover I add, 1. Such a humble ſuſpended mind doth not cheat it ſelf with ſeeming to have a knowledge, a Divine Faith, a Religion when it hath none. It doth not live on air and dreams, nor feed on ſhadows, nor is puft up with a tympanite of vain conceits, inſtead of true ſubſtantial wiſdom.

2. He is not prepoſſeſſed againſt the Truth, but hath room for Knowledge, and having the teachableneſs of a Child, he ſhall receive inſtruction, and grow in true Knowledge, when the proud and inflated wits, being full of nothing, are ſent empty away.

3. He entangleth not himſelf in a ſeeming neceſſity of making good all that he hath once received and entertained: He hath not ſo many Baſtards of his own Brain to maintain, as the prefident haſty judgers have: which ſaveth him much ſinful ſtudy and ſtrife.

4. He is not liable to ſo much ſhame of mutability: He that fixeth not, till he feel firm ground, nor buildeth till he feel a Rock, need not pull down, and repent ſo oft as raſh preſumers.

5. Unleſs the World be Bedlam mad in proud obtrudings of their own Conceits, methinks ſuch a wary humble man, ſhould offend but few, and better keep both his own, and the Churches peace than others. Can Perſecutors for ſhame Hang and Burn men for meer Ignorance, who are willing to learn, and will thankfully from any man receive information? What if in Queen Marys days the poor Men and Women had told my Lords of Wincheſter and London, [We are not perſons of ſo good underſtandings as to know what a ſpiritual body is, as Paul deſcribeth it, 1 Cor. 15. And ſeeing moſt ſay that the Sun it ſelf is a body, and not a ſpirit; and late Philoſophers ſay, that Light is a ſubſtance, or body, which yet from the Sun in a moment diffuſeth it ſelf through all the ſurface of the Earth and Air, we know not how far locality, limitations, extenſion, impenetrability, diviſibility, &c. belong to the body of Chriſt, and conſequently how far it may be really preſent; we can ſay nothing, but that we know not. Would my good Lord Biſhops have burnt them for [I know not?] Perhaps they would have ſaid, You muſt believe the Church. But which is the Church, my Lord? Why, it is the Pope and a General Council. But alas, my Lord, I have never ſeen or heard either Pope or Council: Why, but we have, and you muſt believe us: Muſt we believe you, my Lords, to be Infallible? or only as we do other men that may deceive and be deceived? Is any Infallible beſides the Pope and his Council? Truly, my Lords, we are ignorant people, and we know not what the Pope and Councils have ſaid; and we are uncertain whether you report them truly, and uncertain whether they are Fallible or not; but we are willing to hear any thing which may make us wiſer. Would their Lordſhips have burnt ſuch modeſt perſons?

Suppoſe in a Church where men are put to profeſs or ſubſcribe to, or againſt the Opinions of Free-will, or Reprobation, or Predetermination, or ſuch like, a humble man ſhould ſay, Theſe are things above my underſtanding; I cannot reach to know what Free-will is, nor whether all Cauſes natural and free be predetermined by Divine Premotion, &c. I can ſay neither It is ſo, nor It is not, They are above my reach; would they ſilence and caſt out ſuch an humble perſon, and forbid him to preach the Goſpel of Chriſt? Perhaps they would: But there are not ſo many hardened to ſuch inhumanity as there are men that would deal ſharply with one that is as confident as they are on the other ſide. And thoſe few that were thus ſilenced, would have the more peace, that they procured it not by ſelf-conceited ſingularities; and the ſilencers of them would be the more aſhamed, before all ſober perſons that ſhall hear it. Other Inſtances I paſs by.

Chap. 14.

The Aggravations of this ſin of Prefidence.

THough there be ſo much evil in this ſin of Preſumption as I have noted, yet is it not in all alike culpable or unhappy: But differeth in both reſpects as I ſhall tell you.

I. For culpability it is worſt in theſe ſorts and caſes following.

1. It is a great ſin in thoſe who have leaſt reaſon to think highly of their own underſtandings, and greateſt reaſon to diſtruſt themſelves: As. 1. In thoſe that are young and unexperienced, and muſt be miraculouſly wiſe, if they are wiſer than old experienced perſons (caeteris paribus.) 2. In the unlearned or half-learned who have had but little time or helps for ſtudy, or at leaſt have made but little uſe of them. 3. In duller wits, and perſons that in other matters are known to be no wiſer than others. 4. In thoſe that take up their prefidence upon the ſlighteſt grounds, as bare ſurmiſes, and reports from others that were uncertain. 5. In thoſe that have been oft deceived already, and ſhould by their ſad experience have been brought to humble ſelf-ſuſpicion.

2. And it is an aggravated ſin in thoſe whoſe place and condition obligeth them to learn from others. As for the Wife to be ſelf-con • eited of all her apprehenſions againſt her Husband (unleſs he be a fool:) For the Servant to ſet his wit againſt his Maſters; where he ſhould obey him. For Children to think that their wits are righter than their Parents or Maſters, and Apprentices and Learners to think that they know more than their teachers: And for the ignorant people to cenſure over-haſtily the Doctrine and Practice of their Paſtors, as if they were wiſer than they: Perhaps they are. But it muſt be ſome rare perſon who is fit to be a Teacher himſelf, or the Teacher ſome ſot that hath intruded into the Office, or elſe it muſt be a wonder. For God uſually giveth men Knowledge according to the Time, and Means, and Pains that they have had to get it, and not by miraculous infuſions without means. Doth not the Apoſtle expreſly tell you this, Heb. 5.11, 12. When for the Time you ought to have been Teachers, &c. Men ſhould be wiſe according to Time and Means of Wiſdom, which they have had.

3. It is the greater crime when men will ſeem wiſeſt in other mens matters and concernments. When the Subject will know beſt what belongeth to a King or Governor, and the people will know beſt how the Paſtor ſhould teach them, and when he faileth, and whom he ſhould receive into the Church or exclude. When the Servant will know beſt his Maſters duty, and every man his Neighbours, and leaſt his own.

4. It is the greater crime when men will be the Judges of their own underſtandings, and think highly of them in caſes where they ſhould be tryed by others. As if an Empyrick, or Woman do think that they know better how to cure a diſeaſe than the ableſt Phyſicians; why do they not offer themſelves to the Tryal, and before them make good their Skill by reaſon? If an unexperienced young ſtudent think himſelf able to be a Phyſician, he is not to be Judge, but muſt be Tryed and Judged by Phyſicians: If a ſelf-conceited Profeſſor, or a young Student think himſelf fit for the Miniſtry, he muſt not preſently contrive how to get in, and how to ſhift off Examination, but freely offer himſelf to be tried by able Godly Miniſters, and then by the ordainers, who are to judge. But when ſuch Perſons can think themſelves ſufficient if no body elſe do, or if but a few ignorant perſons do, that are unfit to judge, this proves their Pride and Preſumption to be a great and heinous ſin.

5. And it is yet more heinouſly aggravated, when to keep up the reputation of their own underſtandings, they uſe to depreſs and vilify the wiſer, even thoſe whom they never knew: As he that affecteth to be a Preacher and dare not paſs the Examination, hath no way to hide his ſhame, but 1. By crying down the Learning which he wanteth, as a humane carnal thing. And 2. By reproaching thoſe that ſhould judge of him and ordain him, as poor carnal perſons who underſtand not the things of the Spirit as he doth, and as proud ſelf-ſeeking men, that will approve of none but thoſe that flatter them, and are of their way. Some ſuch there may be: But ſure all are not ſuch. Why do you not deſire the Judgment of the wiſeſt moſt impartial men, but take up with the applauſe of unlearned perſons that are of your own mind and way, and magnify you for humouring them?

So you ſhall hear Empyricks and She-Phyſicians vilify Doctors of Phyſick, as men that have leſs knowledge than they, and are ſo Proud and Covetous and Diſhoneſt, that there is no truſting them. When Pretended Knowledge muſt have ſo baſe a Cloak, it is the greater ſin.

6. And it is the heinouſer ſin when they venture to do heinous miſchief by it: As a Papiſt, a Quaker, or a Separatiſt will in his confidence, be a perverter of others, and a Condemner of the Juſt, and a defamer of thoſe that are againſt him, and a troubler of the Church and World. He that in his ſelf-conceitedneſs dare reſiſt the wiſeſt, and his Teachers, and Rulers, and ſet Countries on Fire, is wickedly preſumptuous.

So in the practice of Phyſick, when people will be ſelf-conceited, when the Lives of others lie upon it, and a ſilly Fellow or Woman will venture to purge, to let blood, to give this or that, who know neither the diſeaſe nor proper cure.

7. It is therefore a heinous ſin in Rulers, who muſt judge for the life and death of others, or for the peace or miſery of thouſands about them. I mean Paſtors and Commanders in Armies, and Navies, and other Governours on whom the publick welfare of the Church, or Army, or Navy, or Countrey doth depend. O how wiſe ſhould that perſon be, whoſe errours may coſt thouſands, ſo dear as their deſtruction! Or if their underſtandings be not extraordinary how cautelous ſhould they be in judging; upon hearing the wiſeſt, and hearing diſſenters, and not only Flatterers or Conſenters; and hearing men of ſeveral minds, and hearing all Witneſſes, and Evidence, and hearing every man ſpeak for himſelf: and after all conſidering throughly of it: Specially of Laws and Wars, and Impoſitions in Religion, where thouſands of Conſcience, ſay what you can, will expect Satisfaction. When a Woman called to Antigonus to hear her cauſe and do her Juſtice, he told her that he could not have leiſure: She anſwered, you ſhould not have while to be King then: Whereupon he heard her, and did her right. Had it been to an inferior Judge ſhe had ſpoken reaſon.

8. Laſtly, Pretended Certainty is the greater ſin when it is falſly fathered on God. But the Pope and Council dare pretend that God hath promiſed them Infallibility, and God hath certified them that the conſecrated Bread is no Bread, and that our ſenſes are all deceived; and God hath made the Pope the univerſal Ruler of the World or Church, and made him and his Council the only Judges by which all men muſt know what is the word of God. So when Fanaticks will pretend that by Revelation, Viſions or Inſpirations of the Spirit, God hath aſſured them that this or that is the meaning of a Text which they underſtand not, or the truth in ſuch or ſuch a controverſy. Alas among too many well meaning perſons, God is pretended for a multitude of ſinful errors; And they that preach falſe Doctrine, will do it as the old Prophet ſpake to the young, as from the Lord: And they that rail at godlineſs and they that cenſure, backbite, caſt out or perſecute their Brethren, will do it as Rabſhakeh; Hath not God ſent me, &c. Men will not make any ſnares for the Church or their Brethrens Conſciences, but in the name of God: They will not divide the Church, nor caſt out Infants, nor refuſe Communion with their Brethren, but in the name of God. One man ſaith, God forbiddeth him all Book Prayers, or all Impoſed Forms of Prayer. And another ſaith, God forbiddeth him all but ſuch. And all bely God, and add this heinous abuſe of his holy word and name unto their ſin.

Chap. 15.

Some ſpecial aggravations more of this ſin, in Students and Paſtors, which ſhould deter them from pretended Knowledge or prefidence.

TO ſuch I will ſuppoſe that to name the Evils may ſuffice (on my part) without ſharp amplifications. Though I have ſpoken to you firſt in what is ſaid, I will briefly add,

1. That this ſin will make you ſlothful ſtudents. Few ſtudy hard who are quickly confident of their firſt conceptions.

2. While you do ſtudy, it keepeth out Knowledge: You are too full of your ſelves to receive eaſily from others.

3. It is the Common Parent of Errour and Hereſy. Ignorance is the Mother, and Pride the Father of them all: And Prefidence and Pretended Knowledge is but Proud Ignorance in another name.

4. What a life of precious time will you waſte in following the erroneous thoughts of your bewildred minds.

5. As food altereth the temperament of the body which it nouriſheth, ſo the very temperament of your minds and wills and affections will become vain, and frothy, and ſhadowy, or malignant and perverſe, according to the quality of your Errour.

6. It is the common Parent of Superſtition: It defileth God's Worſhip with Humane Inventions, with duties and ſins of our own making: All ſuch mens dreams will ſeem to them to be the Laws of God.

7. It will entail a corrupt Education of Youth upon us, and conſequently a corrupt degenerate kind of Learning, and ſo a degenerate Miniſtry on the Churches. When Youths are poſſeſſed with abundance of Uncertainties under the name of Learning and Religion, it will grow the cuſtom to Teach, and Talk, and Live accordingly: Do I ſay, It will do? If the Schoolmens Errour in this deſerve but half as much as Faber, Valla, Hutten, Eraſmus, charge upon them, you ſhould hear and take warning: Not to avoid the moſt accurate knowledge by the hardeſt ſtudies, but to avoid pretending that you know what you do not.

8. And you will make vain ſtrife and contention about vanity, your very trade and buſineſs when you come abroad in the world. They that make Uncertainties or Errours to be their ſtudies and honourable Learning, muſt keep up the honour of it by Living as they Learnt, and talking vainly for the vanities of their minds.

9. And you are like hereby to become the chiefeſt Inſtruments of Satan, to trouble the Church either with Hereſies, Schiſms or Perſecutions.

10. And truly it ſhould much turn your hearts againſt it, to know that it is a continual habit or exerciſe of Pride. And Pride (the Devil's ſin) is one of the moſt heinous and odious to God. If you hate any ſin, you ſhould hate Pride. And it is one of the worſt ſorts of Pride too. As Nature hath three Principles, active Power, Intellect and Will, and Man three Excellencies, Greatneſs, Wiſdom and Goodneſs; ſo Pride hath theſe three Great Objects: Men are proud that they are Greater, or Wiſer, or Better than others: That is, They think themſelves Greater, or Wiſer, or Better than they are, and they would have others think ſo too. As for Pride of Beauty, or Clothing, or ſuch like corporeal things and appurtenances, it is the Vice of Children, and the more ſhallow and fooliſh ſort of Women. But Greater things make up a Greater ſort of Pride. O what a number of all Ranks and Ages do live in this great ſin of Pride of Wiſdom, or an Over-valued Underſtanding, who never feel or lament it!

11. Moreover your Prefidence prepareth you for Scepticiſm, or doubting of the moſt certain neceſſary Truths: Like ſome of our Sectaries, who have been falſly▪ confident of ſo many Religions, till at laſt they doubt of all Religion. He that finds that he was deceived while he was an Anabaptiſt, and deceived when he was a Separatiſt, and deceived while he was an Antinomian or Libertine, and deceived when he was a Quaker, is prepared to think alſo that he was deceived when he was a Chriſtian, and when he believed the Immortality of the Soul, and the Life to come. When you have found your Underſtandings oft deceive you, you will grow ſo diſtruſtful of them, as hardly ever to believe them when it is moſt neceſſary. He that often lyeth, will hardly be believed when he ſpeaketh truth. And all this cometh from believing your firſt and ſlight apprehenſions too eaſily and too ſoon, and ſo filling up your minds with lyes, which when they are diſcovered, make the Truth to be ſuſpected. Like ſome fanciful, luſtful Youths, who haſtily grow fond of ſome unſuitable unlovely perſon, and when they know them, cannot ſo much as allow them the conjugal affection which they are bound to.

12. Laſtly, Conſider what a ſhame it is to your Underſtandings, and how it contradicteth your pretence of Knowledge. For, how little knoweth that man who knoweth not his own Ignorance? How can it be thought that you are like to know great matters at a diſtance, the profundities, ſublimities and ſubtilties of Sciences, who know not yet how little you know?

Chap. 16.

Proofs of the Little Knowledge that is in the world, to move us to a due diſtruſt of our underſtandings.

IF you think this ſin of a Proud Underſtanding, and Pretended Knowledge, doth need for the cure a fuller diſcovery of its vanity, I know not how to do it more convincingly, than by ſhewing you How little True Knowledge is in the world, and conſequently that all Mankind have cauſe to think meanly of their Underſtandings.

I. The great Imperfection of all the Sciences, is a plain diſcovery of it: When Mankind hath had above 5000 years already to have grown to more perfection; yet how much is ſtill dark, and controverted? and how much unknown in compariſon of what we know? But above all, though nothing is perfectly known which is not methodically known; yet how few have a true methodical knowledge? He that ſeeth but ſome parcels of Truth, or ſeeth them but confuſedly, or in a falſe method, not agreeable to the things, doth know but little, becauſe he knoweth not the place, and order, and reſpects of Truths to one another, and conſequently neither their compoſition, harmony, ſtrength or uſe. Like a Philoſopher that knew nothing but Elements, and not mixt bodies, or animate beings: Or like an Anatomiſt that is but an Atomiſt, and can ſay no more of the body of a man, but that it is made up of Atoms, or at moſt, can only enumerate the ſimilar parts: Or like a man that knoweth no more of his Clock and Watch, but as the pieces of it lie on a heap, or at beſt, ſetteth ſome one part out of its place, which diſableth the whole Engine: Or like one that knoweth the Cheſs-men only as they are in the Bag, or at beſt in ſome diſorder. Who will make me ſo happy as to ſhew me one true Scheme of Phyſicks, of Metaphyſicks, of Logick, yea of Theology, which I cannot preſently prove guilty of ſuch miſtake, confuſion, miſorder, as tendeth to great errour in the ſubſequent parts, I know of no ſmall number that have been offered to the world, but never ſaw one that ſatisfied my underſtanding. And I think I ſcarce know any thing to purpoſe, till I can draw a true Scheme of it, and ſet each compounding notion in its place.

II. And the great Diverſity and Contrariety of Opinions, of Notions and of Methods, proveth that our Knowledge indeed is yet but ſmall. How many Methods of Logick have we? How many Hypotheſes in Phyſicks, yea how many contentious Volumes written againſt one another, in Philoſophy and Theology it ſelf▪ What loads of Videtur's in the Schoolmen? How many Sects and Opinions in Religion? Phyſicians agree not about mens Lives. Lawyers agree not about mens Eſtates; no nor about the very fundamental Laws. If there be a Civil War, where both ſides appeal to the Law, there will be Lawyers on both ſides. And doth not this prove that we know but little?

III. But mens rage and confidence in theſe Contrarieties doth diſcover it yet more. Read their contentious writings of Philoſophy and Theology; obſerve their uſage of one another, what contempt, what reproach, what cruelties they can proceed to? The Papiſt ſilenceth and burneth the Proteſtant; the Lutheran ſilenceth and revileth the Calviniſt; the Calviniſt ſharply judgeth the Arminians, and ſo round: And may I not judge that this wiſeſt part of the world is low in Knowledge, when not the vulgar only, but the Leaders and Doctors are ſo commonly miſtaken in their greateſt Zeal? And that Solomon erred not in ſaying, [The fool rageth, and is confident.]

IV. If our knowledge were not very low, the long experience of the World would have long ago reconciled our Controverſies. The ſtrivings and diſtractions about them (both in Philoſophy, Politicks and Theology) have torn Churches, and raiſed Wars, and ſet Kingdoms on Fire, and ſhould in reaſon be to us as a Bone out of Joint, which by the pain ſhould force us all to ſeek out for a cure: And ſure in ſo many thouſand years, many Remedies have been tryed: The iſſues of ſuch diſingenuous-ingenious Wars, do furniſh men with ſuch experience as ſhould teach them the cure. And yet after ſo many years War of wits, to be ſo witleſs as to find no End, no Remedy, no Peace, doth ſhew that the wit of man is not a thing to be proud of.

V. The great mutability of our apprehenſions doth ſhew that they are not many things that we are certain of. Do we not feel in our ſelves how new thoughts and new reaſons are ready to breed new conjectures in us, and that looketh doubtful to us, upon further thoughts, of which long before we had no doubt. Beſides the multitudes that change their very Religion, every ſtudious Perſon ſo oft changeth his conceptions, as may teſtifie the ſhallowneſs of our minds.

VI. The general barbarouſneſs of the World, the few Countreys that have polite Learning, or true Civility or Chriſtianity, do tell us that knowledge in the World is low: When beſides the vaſt unknown Regions of the World, all that are of late diſcovery in the Weſt-Indies, or elſewhere, are found to be ſo rude and barbarous; ſome little differing from ſubtile Brutes: When the vaſt Regions of Africk, of Tartary, and other parts of Aſia, are no wiſer to this day. When the Roman Eaſtern Empire ſo eaſily parted with Chriſtianity, and is turned to ſo much barbarous ignorance; this ſheweth what we are: For theſe men are all Born as capable as we.

VII. Eſpecially the ſottiſh Opinions which the Heathen and Mahometan World do generally entertain, do tell us how dark a Creature man is. That four parts of the whole World (if not much more, that is unknown) ſhould receive all the ſottiſh Opinions as they do, both againſt the light of Nature (knowing ſo little of God) and by ſuch vain conceits of their Prophets and petty Deities: That above the fifth part of the known World, ſhould receive, and ſo long and quietly retain, ſo ſottiſh an Opinion as Mahometaniſm is, and Build upon it the hopes of their Salvation. If the Greek Church can be corrupted into ſo groſs a foolery, why may not the Latine, and the Engliſh, if they had the ſame temptations? O what a ſad proof is here of humane folly.

VIII. But in the Latine Church (be it ſpoken without any comparing Mahometaniſm with Chriſtianity) the wonder is yet greater, and the diſcovery of the fallaciouſneſs of mans underſtanding is yet more clear: Were there no proof of it, but the very being of Popery in the World, and the reception of it by ſuch and ſo many, it affordeth the ſtrongeſt temptation that ever I thought of in the World, to the Brutiſt, to queſtion whether Inſtinct advance not Brutes above man! The Brutes diſtruſt not their right diſpoſed ſenſes; but the Papiſts not only diſtruſt them, but renounce them: Bread is no Bread, and Wine is no Wine with them, All mens ſenſes are deceived that think otherwiſe: It is neceſſary to Salvation to believe that Gods natural Revelations to ſenſe here are falſe,Of this oft before. and not to be believed. Every man that will be ſaved muſt believe that Bread is no Bread, that Quantity, Locality, Colour, Weight, Figure, are the Quantity, Locality, Colour, Weight, Figure, of nothing: And God worketh Grand Miracles by every Prieſt, as frequently as he Conſecrateth in the Maſs: And if any man refuſe to Swear to this Renunciation of Humane Senſe, and the Truth of theſe Miracles, he muſt be no Prieſt, but a combuſtible Heretick. And if any Temporal Lord refuſe to exterminate all thoſe from their Dominions who will believe their Senſes, and not think it neceſſary to renounce them as deceived, he muſt be Excommunicated and Diſpoſſeſt himſelf, his Subjects abſolved from their Oaths and Allegiance, and his Dominions given to another: And this is their very Religion, being the Decree of a great General Council, (queſtioned indeed by ſome few Proteſtants, but not at all by them, but largely vindicated:) Later. ſub. Innoc. 3. Can. 1, 3. The ſum is, No man that will not renounce not only his Humanity, but his Animality, muſt be ſuffered to live in any ones Dominions, and he that will ſuffer men in his Dominions, muſt be himſelf turned out? this is plain truth: And yet this is the Religion of Popes and Emperors, and Kings, of Lords and Councellors, of Prelates and Doctors, Univerſities, Churches and famous Kingdoms; and ſuch as men, all theſe wiſe men dare lay their Salvation upon; and dare Maſſacre men by Thouſands and Hundred Thouſands upon, and Burn their Neighbours to Aſhes upon; and what greater confidence of certainty can be expreſt! And yet ſhall man be proud of Wit? O what is man! How dark, how ſottiſh and mad a thing! All theſe great Princes, Doctors, Cardinals, Univerſities and Kingdoms, are Born with Natures as capacious as ours. They are in other things as wiſe: They pity us as Hereticks, becauſe we will not ceaſe to be men: The Infidel that denieth mans Reaſon and Immortality, would but level us with the Brutes, and allow us the pre-eminence among them in ſubtlety: But all theſe Papiſts Forſwear or Renounce that Senſe which is common to Brutes and us, and ſentence us either below the Brutes, or unto Hell. Pretend no more, poor man, to great knowledge▪ as the ſight of a Grave and a rotten Carcaſs may humble the Fool that is proud of Beauty, ſo the thought of the Popiſh, Mahometan and Heathen World, may humble him that is proud of his underſtanding. I tell thee, man, thou art capable of that madneſs as to believe that an Ox or an Onion is a God; or to believe that a bit of Bread is God; yea more, to believe as neceſſary to Salvation that thy own and all mens ſenſes about their proper objects are deceived, and the Bread which thou ſeeſt and eateſt is no Bread; yea though it be three times in the three next verſes, 1 Cor. 11. Called Bread after Conſecration by an inſpired Expoſitor of Chriſts words.

IX. Moreover the poverty of mans underſtanding appeareth by the great time and labour that muſt be beſtowed for Knowledge: We muſt be Learning as ſoon as we have the uſe of reaſon, and all our Life muſt be beſtowed in it; I know by experience; Knowledge will not be got, without long, hard and patient ſtudies; O what abundance of Books muſt we read! What abundance of deep Meditations muſt we uſe! What help of Teachers, do we need? And when all's done, how little do we obtain? Is this an Intellect to be proud of?

X. And it is obſervable how every man ſlighteth anothers Reaſons, while he would have all to magnify his own. All the Arguments that in diſputation are uſed againſt him, how frivolous and fooliſh are they? All the Books that are written againſt him, are little better than Nonſence, or Hereſie or Blaſphemy. Contempt is anſwer enough to moſt that is ſaid againſt them. And yet the men in other mens Eyes, are perhaps wiſer and better than themſelves. Moſt men are fools in the judgment of others! Whatever ſide or party you are of, there are many parties againſt you, who all pity your ignorance, and judge you ſilly deceived Souls. So that if one man be to be believed of another, and if the moſt of mankind be not deceived, we are all poor ſilly cheated Souls: But if moſt be deceived, mankind is a very deceivable creature. How know I that I muſt believe you when you befool twenty other Sects, any more than I ſhould believe thoſe twenty Sects when they as confidently befool you; if no other Evidence turn the Scales?

XI. And verily I think that the Wars and Contentions, and Diſtractions of the Kingdoms of the World, do ſhew us that man is a pitiful, ſilly deceiveable thing. I am not at all ſo ſharp againſt Wars and Souldiers as Eraſmus was; But I ſhould think that if men were wiſe, they might keep their peace, and ſave the lives of thouſands, which muſt be dearly anſwered for. Were all the Princes of Chriſtendom as wiſe as proud wits conceit themſelves to be, how eaſy were it for them to agree among themſelves, and equally to diſtribute the charge of two or three Armies, which might quickly ſhake in pieces the Turks Dominions, and recover Conſtantinople, and free the Greek Church from their Captivity.

XII. And what need we more than every days miſcarriages to tell us of our folly▪ Do we not miſs it in one degree or other in almoſt all that we take in hand! Hence cometh the ruine of Eſtates, the ill education of Children, the diſſentions among Neighbours and in Families: Parents have ſcarce wit enough to breed and teach a Child; Nor Husbands and Wives to live together according to their Relations; nor Maſters to teach their Servants. If I write a Book how many can find folly and errour in it: And I as eaſily in theirs. If I Preach, how many faults can the ſillieſt Woman find in it: And I as many perhaps in other mens. Do we live in ſuch weakneſs, and ſhall we not know it?

XIII. And the uncureableneſs of ancient errours is no ſmall evidence of our folly: If our anceſtors have but been deceived before us, though their errour be never ſo Palpable, we plead their venerable antiquity, for an honour to their Ignorance and miſtakes: The wiſdom of wiſe anceſtors almoſt dieth with them; But the errours of the miſtaken muſt be Succeſſive, leſt they be diſhonoured. We will deny reaſon, and deny Scripture, and deny ſenſe for fear of being wiſer for our Souls than ſome of our forefathers were.

XIV. The ſelf-deſtroying courſes of mankind, one would think ſhould be enough to evince mans folly. Who almoſt ſuffer but by themſelves? Few ſickneſſes befall us which folly brings not on us by exceſs of Eating or Drinking, or by ſloth or ſome unwiſe neglect. Few ruines of Eſtates but by our own folly! Few calamities in Families and Relations but by our ſelves! What Churches diſtracted and ruined, but by the Paſtors and Children of the Church themſelves! What Kingdom ruined without its own procurement. It need not be ſaid, Quos perdere vult Jupiter hos dementat; It is enough to ſay, Inſaniam eorum non curat: If he cure not our madneſs, we ſhall certainly deſtroy our ſelves. Whoſe hands kindled all the flames that have waſted the Glory, Wealth and Peace of England in State and Church except our own? Were they Forreign Enemies that did it, and ſtill keep open our wounds, or is it our ſelves? And yet are we wiſe men?

XV. But the greateſt evidence in all the world of the madneſs of Mankind, is the obſtinate ſelf-deſtruction of all the ungodly. Conſider but 1. The weight of the Caſe; 2. The plainneſs of the Caſe; 3. The means uſed to undeceive them; 4. And yet the number of the madly erroneous; and then bethink you what man's Underſtanding is.

1. It is their Souls and everlaſting Hopes that are caſt away! It is no leſs than Heaven and Endleſs Happineſs which they reject: It is no better than Hell and Endleſs Miſery which they run into; and are theſe men in their wits?

2. It is themſelves that do all this; neither Man nor Devils elſe could do it: They do it for nothing: What have the wretches for their Salvation! a few cups of drink; a filthy Whore; a little preferment or proviſion for a corruptible fleſh, which muſt ſhortly lie and rot in darkneſs: The applauſe and breath of flatterers as ſilly as themſelves. O profane perſons, worſe than Eſau, who will fell their birth-right for ſo poor a morſel! Come ſee the madneſs of Mankind! It is a doubt to them whether God or a filthy luſt ſhould be more loved and obeyed! It is a doubt with them whether Heaven or Earth be better worth their labour! Whether Eternity or an inch of Time; whether a Soul or a periſhing Body ſhould be more cared for! Are theſe wiſe men? Did I ſay, It is a doubt? yea their choice and practice ſheweth that at the preſent they are reſolved: Vanity, and ſhadows and dreams are preferred: Heaven is neglected: They are lovers of pleaſure more than God: They ſet leſs than a Feather in the ballance againſt more than all the world, and they chuſe the firſt, and neglect the latter! This is the wiſe world!

3. And all this they do, againſt common reaſon, againſt daily teaching of appointed Paſtors, againſt the Judgment of the Learnedeſt and Wiſeſt men in the world; againſt the expreſs Word of God; againſt the obligation of daily mercies; againſt the warnings of many afflictions; againſt the experience of all the world, who pronounce all this Vanity which they ſell their Souls for; even while men die daily before their Eyes, and they are certain that they muſt ſhortly die themſelves; while they walk over the Church-yard, and tread on the Graves of thoſe that went before them; yet will they take no warning, but neglect God and their Souls, and ſin on to the very death.

4. And this is not the caſe only of here and there one; we need not go to Bedlam to ſeek them. Alas! in how much more honoured and ſplendid habitations and conditions may they be found! In what reverend and honourable garbs! And in how great numbers throughout the world! And theſe are not only Sots and Idiots, that never were told of better things; but thoſe that would be accounted witty, or men of Learning and venerable aſpect and eſteem. But this is a ſubject that we uſe to Preach on to the people; it being eaſie, by a multitude of arguments, to prove the Madneſs of all ungodly perſons. And is this nothing to humble us, who were naturally like them, and who, ſo far as we are ſinners, are, alas! too like them ſtill?

XVI. And the fewneſs of wiſe men in all Profeſſions, doth tell us how rare true Wiſdom is: Among men, whoſe Wiſdom lieth in Speculation, where the Effects of it do not openly difference it much from Prefidence, the difference is not commonly diſcerned: A prating Speculator goeth for a wiſe man: But in Practicals the difference appeareth by the Effects. All men ſee, that among Phyſicians and Lawyers, thoſe that are excellent are few. And even among the Godly Preachers of the Goſpel, O that it were more eaſie and common, to meet with men ſuited to the majeſty, myſtery, greatneſs, neceſſity and holineſs of their works, that ſpeak to God, and from God, like Divines indeed, and have the true frame of found Theology ready in their Heads and Hearts; and that in publick and private ſpeak to ſinners, as beſeemeth thoſe that believe that they and we are at the door of Eternity, and that we ſpeak, and they hear for the life of Souls, and that are uncertain whether ever they ſhall ſpeak again. Alas! Lord, thy Treaſure is not only in Earthen Veſſels, but how ordinarily in polluted Veſſels, and how common are empty ſounding Veſſels, or ſuch as have Dirt or Air inſtead of holy Treaſure!

And as for Philoſophers and Judicious Speculators in Divinity, do I need to ſay, that the number is too ſmall? Of ſuch as are able judiciouſly to reſolve a difficulty, to anſwer Caſes of Conſcience, to defend the Truth, to ſtop the mouths of all gainſayers, and to Teach holy Doctrine clearly and in true Method, without confuſion, or running into any extreams? We bleſs God this Land, and the other Reformed Churches, have had a laudable degree of this mercy: The Lord reſtore it to them and us, and continue the comfortable meaſure that we poſſeſs.

XVII. And it is a notorious diſcovery of the common Ignorance, that a wiſe man is ſo hardly known: And men that have not wiſdom to imitate them, have not wit enough to value them: So that as Seneca ſaith, He that will have the pleaſure of wiſdom, muſt be content with it for it ſelf, without Applauſe: Two or three approvers muſt ſuffice him. The Blind know not who hath the beſt Eye-ſight. Swine trample upon Pearls. Nay, it is well if when they have increaſed knowledge they increaſe not ſorrow? And become not the mark of Envy and Hatred, and of the venom of malignant Tongues and Hands, yea and that meerly for their knowledge ſake. All the Learning of Socrates, Demoſthenes, Cicero, Seneca, Lucane, and many more; and all the Learning and Piety of Cyprian, and all the Martyrs of thoſe ages; of Boetius, of the African Biſhops that periſhed by Hunnerichus; of Peter Ramus, Marlorate, Cranmer, Ridley, Philpot, Bradford and abundance ſuch, could not keep them from a cruel Death: All the excellency of Greg. Nazianzene, Chryſoſtome, and many others could not keep them from ſuffering by Orthodox Biſhops: no nor all the Holineſs and Miracles of Martin. Inſomuch that Nazianzene leaveth it to his People as a mark of the man whom he would have them value and chooſe, when he was dead. This one thing I require; that he be one of thoſe that are envyed, not pitied by others: who obey not all men in all things; but for the love of Truth in ſome things incurreth mens offence. And of himſelf he profeſſeth, that, Though moſt thought otherwiſe than he did, that this was nothing to him who cared only for the truth, as that which muſt condemn him or abſolve him, and make him happy or miſerable. But what other men thought was nothing to him, any more than what another dreameth. Orat. 27. page 468. And therefore he ſaith, Orat. 26. p. 443. [As for me, I am a ſmall and poor Paſtor, and to ſpeak ſparingly, not yet grateful and accepted with other Paſtors, which whether it be done by right judgment and reaſon, or by malevolence of mind and ſtudy of contention, I know not] — And Orat. 32. p. 523. [I am tired, while I fight both with Speech and Envy, with Enemies and with thoſe that are our own: Thoſe ſtrike at the Breaſt, and obtain not their deſire: For an open Enemy is eaſily taken heed of: But theſe come behind my back and are more troubleſome.]

Such obloquy had Hierome, ſuch had Auguſtine himſelf, and who knoweth not that Envy is Virtues Shadow? And what talk I of others, when all godly men are hated by the world, and the Apoſtles and Chriſt himſelf were uſed as they were, and Chriſt ſaith, Which of the Prophets did not your Fathers Kill and Perſecute, Math. 23. If Hating, Perſecuting, Slandering, Silencing, Killing men that know more than the reſt be a ſign of wiſdom, the world hath been wiſe ſince Cains Age until this.

Even a Galilaeus, a Savonarola, a Campanella, &c. Shall feel it, if they will be wiſer than the reſt: So that Solomons warning, Eccl. 7.16. concerneth them that will ſave heir Skin; Be not Righteous over-much, neither make thy ſelf over wiſe: Why wilt thou deſtroy thy ſelf? But again I may Prognoſticate with Antiſthenes in Laert. Then Cities are periſhing, when they are not wiſe enough to know the good from the bad. And with Cicero, Rhet. 1. That mans ſafety is deſperate whoſe Ears are ſhut againſt the truth, ſo that even from a Friend he cannot hear it.

XVIII. And this leadeth me to the next diſcovery, How rare wiſdom is in the world, in that the wiſeſt men and Learnedſt Teachers have ſo ſmall Succeſs. How few are much the wiſer for them? If they praiſe them, they will not Learn of them, till they reach to their degree. Men may delight in the ſweetneſs of truth themſelves; but it is a Feaſt where few will ſtrive for part with them. A very few men that have firſt ſprung up in obſcure times have had great Succeſs; So had Origine at Alexandria, and Chryſoſtom at Conſtantinople, but with bitter ſauce. Pythagoras, Plato, and Ariſtotle at Athens, and Auguſtine at Hippo had the moſt that Hiſtory maketh mention of (with Demoſthenes and Cicero in Oratory;) Melanchthon at Wittenberge (with Luther) and Zwinglius in Helvetia, and Calvin at Geneva prevailed much: And now and then an age hath been fruitful of Learned, Wiſe and Godly men: And when we are ready to expect, that each of theſe ſhould have a multitude of Scholars like themſelves, ſuddenly all declineth, and Ignorance and Senſuality get uppermoſt again. And all this is becauſe that all men are born Ignorant and Senſual; But no man attaineth to any excellency of Wiſdom, without ſo long and laborious ſtudies, as the fleſh will give leave to few men to perform. So that he that hath moſt laboriouſly ſearcht for knowledge all his days, knoweth not how to make others partakers of it: No not his own Children of whom he hath the education: Unleſs it be here and there one Scaliger, one Paraeus, one Toſſanus, one Trelcatius, one Voſſius, &c. how few excellent men do leave one excellent Son behind them! O what would a wiſe man give, that he could but bequeath all his wiſdom to others when he dieth.

XIX. And it's evident that great Knowledge is more rare than Prefidence, in that the hardeſt Students, and moſt knowing men, complain more than others of Difficulties and Ignorance. When certainly other men have more cauſe. They that ſtudy a little, know little, and think they know much: They that ſtudy very hard, but not to maturity, oft become Sceptick, and think nothing certain. But they that follow it till they have digeſted their ſtudies, do find a certainty in the great and neceſſary things, but confeſs their ignorance in abundance of things which the preſumptuous are confident in. I will not leave this out, to eſcape the carping of thoſe that will ſay, that by this Character I proclaim my ſelf one of the wiſeſt, as long as it is but the confeſſion of my Ignorance which is their occaſion. But I will ſay as Auguſtine, to Hierome, Epiſt. 29. Adverſus eos qui ſibi videntur ſcire quod neſciunt, hoc tutiores ſumus, quod hanc ignorantiam noſtram non ignoramus.

XX. Laſtly, Every mans nature, in the midſt of his pride, is conſcious of the Fallibility and Frailty of his own underſtanding. And thence it is that men are ſo fearful in great matters of being over-reacht. And where ever any concluſion dependeth upon a contexture of many proofs, or on any long, operous work of Reaſon, men have a natural conſciouſneſs of the uncertainty of it. Yea though our Doctrines of the Immortality of our own Souls, and of the Life of Retribution after this, and the Truth of the Goſpel, have ſo much certain Evidence as they have, yet a Lively certain Faith is the more rare and difficult, becauſe men are ſo conſcious of the fallibility of their own underſtandings, that about things unſeen & unſenſible, they are ſtill apt to doubt, whether they be not deceived in their apprehenſions of the Evidence.

By theſe twenty inſtances it is too plain that there is little ſolid wiſdom in the world; that wiſe men are few, and thoſe few are but a little wiſe. And ſhould not this ſuffice to make all men, but eſpecially the unlearned, half-learned, the young and unexperienced, to abate their ungrounded confidence and to have humble and ſuſpicious thoughts of their own apprehenſions.

Chap. 17.

Inference 5. That it is not the diſhonour, but the Praiſe of Chriſt, his Apoſtles and the Goſpel, that they ſpeak in a plain manner of the Certain, Neceſſary things, without the Vonity of School-uncertainties, and feigned unprofitable nations.

Concil. Carth. 4. Can. 16. I Have been my ſelf oft Scandalized at the Fathers of the 4th Carthage Council, who forbad Biſhops the reading of the Heathens Books; and at ſome good old unlearned Chriſtian Biſhops who ſpake to the ſame purpoſe, and oft reproach Apollinaris, Aetius and other Hereticks for their Secular or gentile Learning, Logick, &c. And I wondered that Julian and they ſhould prohibit the ſame thing. But one that is ſo far diſtant from the action, is not a competent Judge of the reaſons of it. Perhaps there were ſome Chriſtian Authors then, who were ſufficient for ſuch literature as was beſt for the Church: Perhaps they ſaw that the danger of reading the Heathens Philoſophy was like to be greater than the benefit: Both becauſe it was them that they lived among, and were to gather the Churches out of, and if they put an honour upon Logick and Philoſophy, they might find it more difficult to draw men from that party which excelled in it, to the belief of the Scriptures which ſeemed to have ſo little of it: And they had ſeen alſo how a mixture of Platonick notions with Chriſtianity, had not only been the Original of many hereſies, but had ſadly blemiſhed many great Doctors of the Churches.

Whatever the cauſe was, it appeareth that in thoſe days it was the deepeſt inſight into the Sacred Scriptures which was reckoned for the moſt ſolid Learning; Philoſophy was ſo confounded by Differences, Sects, Uncertainties, and Falſhoods, that made it the more deſpicable, by how much the leſs pure. And Logick had ſo many precarious Rules and Notions, as made it fitter to wrangle and play with, than to further grave men in their deep and ſerious enquiry in the great things of God, and myſteries of Salvation.

But yet it cannot be denied but that true Learning of the Subſervient Arts and Sciences is of ſo great uſe, to the accompliſhing of mans mind with wiſdom, that it is one of the greateſt offences that ever was taken againſt Chriſt and the holy Scriptures, that ſo little of this Learning is found in them, in compariſon of what is in Plato, Ariſtotle, Demoſthenes, or Cicero. But to remove the danger of this offence, let theſe things following be well conſidered.

I. Every means is to be judged of by its aptitude to its proper uſe and end: Morality is the ſubject and buſineſs of the Scriptures: It is not the work of it to teach men Logick and Philoſophy, any more than to teach them Languages: Who will be offended with Chriſt for not teaching men Latine, Greek, or Hebrew, Architecture, Navigation, or Mechanick Arts? And why ſhould they be more offended with him for not teaching them Aſtronomy, Geometry, Phyſicks, Metaphyſicks, Logick, &c. It was none of his work.

II. Nature is preſuppoſed to Grace; and God in Nature had before given man ſufficient helps to the attainment of ſo much of the knowledge of Nature, as was convenient for him. Philoſophy is the knowledge of Gods works of Creation. It was not this (at leaſt chiefly) that man loſt by his fall: It was from God, and not from the Creature that he turned: And it was to the knowledge of God, rather than of the Creature that he was to be reſtored. What need one be ſent from Heaven to teach men the order and rules of ſpeaking? Or to teach men thoſe Arts and Sciences which they can otherwiſe learn themſelves. As it is preſuppoſed that men have reaſon, ſo that they have among them the common helps and crutches of reaſon.

III. The truth is, it is much to be ſuſpected, leſt as an inordinate deſire of Creature-knowledge was a great part of our firſt Parents ſin; ſo it hath accordingly corrupted our nature with an anſwerable vicious inclination thereunto: Not that the thing in it ſelf is evil to know Gods works; but good and deſireable in its place and meaſure: But it is ſuch a good as by inordinacy may become a dangerous evil: Why ſhould we not judge of this deſire of knowing the Creatures, as we do of other Creature-affections? It is lawful and meet to love all Gods Creatures: His works are good, and therefore amiable. And yet I think no man is damned but by the inordinate loving of the Creature, turning his Heart from the love of God. And as our Appetites are lawful and neceſſary in themſelves; and yet Natures pravity conſiſteth much in the prevalency of them againſt reaſon, which is by reaſons infirmity, and the inordinacy of the ſenſitive Appetite; even ſo a deſire to know Gods works, is natural and good; but its inordinateneſs is our pravity and a ſinful Luſt.

Doubtleſs the mind and phantaſie may find a kind of pleaſure in knowing, which is according to the nature and uſe of the thing known. When it is vain or low, and baſe, the pleaſure is vain, and low, and baſe! When the object is enſnaring and diverting from higher things, it doth this principally by delight. Verily this inordinate deſire of Creature-knowledge is a Luſt, a vicious Luſt. I have been guilty of it in ſome meaſure my ſelf ſince I had the uſe of reaſon. I have lived a Life of conſtant pleaſure, gratifying my Intellect and Phantaſie with ſeeking to know as much as I could know: And if I could not ſay truly, that I referred it as a means to the knowledge and love of God, I ſhould ſay that it was all ſin: But becauſe I have loved it too much for it ſelf, and not referred it to God more purely and intirely, I muſt confeſs that it was never blameleſs.

And the corruption of the nobleſt faculty is the worſt: The delights of Eating, Drinking, Venery, are the matter of common Senſuality, when they are inordinately deſired: And is not the inordinate deſire of Creature-knowledge, (if it be deſired from the like principle, and to the like ends) as bad or worſe in ſome reſpects. Conſider,

1. I am ſure that it doth as much take up and pre-poſſeſs the mind, which ſhould be employed on God, and take up thoſe thoughts and affections which ſhould be holy. Tell me why one man ſhould be accounted carnal and ungodly, for delighting to ſee his own Houſes, Fields, Woods, Corn, Rivers, Cattle, &c. rather than another that hath as much delight to peruſe a Map of pleaſant Countreys (ſetting aſide the covetous deſire of having much.) Do we not juſtly account it as unfit a work for the Lords day to be for pleaſure peruſing Maps, as to be for pleaſure viewing the Woods and Fields? Many a poor Student is as long and perilouſly entangled in his thoughts and affections, and kept from God and Heaven, and Holineſs, by deep ſtudy of Languages, Cuſtoms, Countreys, Chronology, Logick, Phyſicks, Mathematicks, Metaphyſicks, Law, &c. as worldlings are by over-minding the World.

2. And it waſteth their precious time as much as other Luſts do. One Senſualiſt ſpendeth his hours in Gaming, Feaſting, Wantonneſs, idle Courtſhip, Hunting, Hawking, Bowling, and other Exceſs of Sports: Another ſpends his precious time in hearing Comedies; and another in reading Play-Books and Romances; and another in reading true and uſeful Hiſtory, and other parts of uſeful Learning: And though the matter of the latter be better than the former, a man may make up the ſame ſenſuality in one as in the other; in reading Mathematicks or Hiſtory, as in reading or beholding, and hearing Comedies.

3. And ſome turn this Learning to as powerful a perverſion of the mind, as others do their ſenſual delights. Many think ſo highly of their Languages and Chronology, and Philoſophy, that ſecretly they are drawn by it to deſpiſe the Goſpel, and to think a holy Life to be but an Employment for Women, & Perſons that live more by Affection than by Judgment: So perniciouſly doth Learning make them Mad.

4. And abundance make it the Fuel of their pride, and think that they are excellent Perſons, becauſe they have got ſome Ornaments of the mind; as vain Women are proud of fine clothes inſtead of real comelineſs and worth. I will not diſhonour ſome famous Writers by naming them here, leſt I ſeem to take down their due praiſe. But in general I may ſay, that it is more than one, of our late famous Philological and Grammatical Criticks, who openly ſhew ſo much pride of their kind of wordy knowledge, as may warn humble men to fear ſuch temptations, and to ſee that this Learning may be made a ſnare.

5. And the worſt of all is, that while ſuch Learned men think highly of themſelves for that, they are kept from the knowledge and ſenſe of their ſinful corruption and miſery, and feel not the need of a Saviour and a Sanctifier; they cry not for Grace; they ſeek not after God and everlaſting happineſs; they neglect a holy heavenly Life: They take up ſome eaſie formalities and words to make up an Image of Religion of; and then they think that (in their unhumbled, unſanctified ſtate) they have as good right to be eſteemed godly, as any other, and if any queſtion it, they are accounted proud, ſelf-conceited Phanaticks, who appropriate the reputation of holineſs to themſelves: And to queſtion a Learned Formaliſts ſincerity, (as Martin and Sulpitius Severus did Ithacius his, and his Fellow Biſhops) is to expoſe himſelf to the cenſure of proud Hypocriſie. Yea, no man is ſo fit for Church preferment and honour, and to be the Governor of all the Religious Perſons and Affairs, as one of theſe unſanctified Learned men is in his own Eyes; from whence it is, that the ſtate of the Churches is ſo low in the Eaſt and Weſt (the Roman I mean) becauſe thoſe that have truly no Religion muſt diſpoſe of Religion, and the Churches of Chriſt muſt be inſtructed and ruled by his real Enemies; and thoſe that hate godlineſs at the heart, muſt be the Teachers of godlineſs, and the chief managers of the ſacred work.

Lay all this together, and think whether our inordinate deſire of common Learning, which is the knowledge of the Creature, be not the fruit of Adams Sin.

And if it prove ſo, conſider how far it was the work of Chriſt to cure it. Sure he was ſent to deſtroy the works of the Devil (Not Learning, but this Inordinate deſire of it.) And he was to mortify it in the ſame way, as he mortified other ſinful luſts. Therefore as he mortified venereous and all ſenſual Luſts, by holy example, and by condemning them, and calling men off them to ſpiritual delights; And as he mortified Worldlineſs in men, by living himſelf a life of Poverty and Inferiority in the World, and calling men off from the Love of the World, to the Love of God and Glory; Even ſo no wonder if he mortified in men, the inordinate deſire of greater knowledge, by calling them up to higher things, and ſhewing them the vanity of this alone. And as he ſaith, Love not the World, nor the things that are in the World; If any man love the World, the love of the Father is not in him, 1 Joh. 2.15. When yet the ordinate love of the World is lawful: And as he ſaith, John 6.27. Labour not for the meat that periſheth, when he meaneth, Labour not for it inordinately: Even ſo no wonder if Chriſt omit this common Philoſophy, and if Paul bid them take heed that none deceive them by vain Philoſophy, when it is the Inordinacy only which they condemn.

If you ask me, when this deſire of common Learning is inordinate? I anſwer 1. When it's deſired moſt for the phantaſtical, ſenſual or intellectual Delight of Knowing! or from the overvaluing of the thing known? Not but a delight in knowledge as ſuch is good and lawful, but not as our Chief End. 2. When it is deſired as a ſtep to ſerve a proud aſpiring mind, that we may be magnified as Learned men: or to ſerve any Worldly Covetous deſign. 3. When it is not duely ſubordinate and ſubſervient to the Love of God,☞ and to his Service, and the Common good: If God be not firſt Intended, and all our Studies and Learning deſired purely as a means to God, that is, as a means to know him, and to love him, and to pleaſe him, and praiſe him, and do him ſervice in the World, and enjoy him for ever, but be deſired for it ſelf or Carnal Ends, it is a Carnal luſt. 4. When it hath a greater meaſure of our Time and affection and Induſtry comparatively than its due; and the ſtudy of higher things is put behind it, or neglected by it, at leaſt in a great degree. 5. When it cometh not in due order, but is taken firſt and in the hours and place which higher things ſhould have.

In a word; God, and our duty to him, and the common good, and our Salvation, are the great and neceſſary things, in compariſon of which, all other things are vain: As Riches, and Pleaſure, with its Appetite, may be uſed Holily, as God's mercies, to raiſe us unto ſpiritual delights, and to ſerve him the better our ſelves, and to be helpful to others: And for theſe ends they are given us, and may be ſought and uſed; when yet, as they are the fuel of Luſt, they are the ſnares of Satan, the Mammon, the God of this World, the damnation of Souls: So is it with the knowledge of the creature; ſanctified and made ſerviceable to God and Holineſs, it is of great utility; but out of its place it is poiſon and perdition.

Yea, as Appetite and Senſual Delight is Neceſſary, while we are in a body in which the Soul muſt operate and receive: Even ſo is ſome knowledge of Creatures and common things (called Learning) of Neceſſity, as a means to better. And while we ſee, as in a glaſs, we muſt not caſt away the glaſs, nor neglect it, though it be but a help to ſee the ſpecies.

I conclude then, 1. That it is hard to ſay that any man can know too much, except it be, 1. Matter of Temptation: 2. And of penal Knowledge, raiſing terrours, and tormenting the Soul. In theſe two caſes we may know too much; And I fear ſome mens knowledge is much of the firſt ſort. But ſo far am I from diſſwading any from true knowledge, or ſtudies to attain it, that I think Ignorance is the Mother, as Pride is the Father of all hereſies, and almoſt all ſins: And that the lazy ſtudent ſhall never be wiſe, though one may take his years in the Univerſity, the greatneſs of his Library, or the titles which he hath obtained, inſtead of Wiſdom; and another as ſlothful, may boaſt that the Spirit hath ſaved him the labour of long and hard ſtudies; for my part I ſhall account both ſorts as they are, and leave them to be admired by ſuch as themſelves: And verily they have their reward. He that will be wiſe, muſt ſpare no pains, and be diverted by no worldly things, but take wiſdom for his welfare here, and the getting and uſing it for all his work. Never was ſlothful, or impatient, or preſumptuous perſon wiſe.

2. God hath not made and ſet before us his works in vain:Pſal. 111, Great and wonderful are all his works, ſought out of them that have pleaſure therein: The Image of his Power, Wiſdom and Goodneſs is imprinted on them all. Who can look up to the Sun and Moon and Stars; to the vaſt and numerous Globes above us; to this Earth and all its furniture and inhabitants, and not ſee the footſteps of the Great and Wiſe, and Good Creator, and be edified and made more holy; that doth not uſe the Eye of ſenſe alone, while he winketh with the eye of reaſon? Our Redeemer came to recover us to the Knowledge, Love and Obedience, of our Creator, and by Faith to lead us up to the love of God, and to ſanctifie us to our Makers praiſe and Service. Far was it from his deſign to call us from ſtudying the works of Creation; which he prepareth us better to underſtand and uſe: Nor would he deprive Reaſon of its Spectacles, but help us to better, than we had before. Mans wit and Tongue are apt to be ſo irregular, that we have need of the Rules of true Logick to keep them to order, and ſave them from deceit. Too little true Logick and Philoſophy is much of their unhappineſs who think they have enough, to deſerve veneration and applauſe.

3. But all this is dreaming, inſignificant, incoherent nonſence, deliration, worſe than Childrens chat (as it troubleth the world more) if God be not the Beginning, Guide, and End of it, and if we know not how to pleaſe him and be ſaved; And if all Learning be not directly or indirectly a Learning to know God and life eternal: When Conſcience is awakened all things are as dreams and ſignify nothing in compariſon of God and Life eternal, to be obtained by Chriſt. When men come to die, the moſt Learned die in this mind. And further than it is Divine and Holy and Felicitating, they cry out of all their Fame and Learning, Vanity of Vanities, all is Vanity. Though Learning be the moſt ſplendid of all Vanities: Fear God and Keep his Commandments, is the end of true Learning, and the whole Learning of Man. Of writing many Books there is no end; and much reading is a wearineſs to the fleſh, and he that increaſeth Knowledge Contracteth Envy and Contradiction, and increaſeth ſorrow: But ſanctified Learning maketh a man indeed; ſo it be true, and not falſe pretended Learning.

4. Therefore the induſtry of a mans ſtudy, the moſt of his time, the Zeal of his Soul, muſt be laid out on God, and the great and endleſs concernments of his own and others Souls; And Learning muſt be Deſired, Eſteemed, Sought and Uſed, according to its uſefulneſs to theſe high and glorious Ends: Then it is the lower part of wiſdom: Which all that want it muſt eſteem and honour, and deſire: Elſe it is a dream and folly, which leaveth the awakened Soul in ſhame. But I have been too long on this.

IV. Conſider next, that as this lower ſort of Learning is preſuppoſed by Chriſt as true, and the deſire of it Cured as it is a luſt; ſo Plainneſs and Intelligibleneſs were altogether neceſſary to his ends; what came he on Earth to do, but to reconcile us to God, and make known his Kingdom, and his Love to ſinners: To procure us pardon and a Spirit of Vivification, Illumination, and Sanctification? And the word that muſt be the means of this muſt be fitted to its end, and be intelligible to the unlearned; or elſe he ſhould have been the Saviour of a few Learned men only, and not of the World. Kings and Parliaments write their Laws in a ſtile ſuitable to the matter: And ſo do men draw up their Covenants; and Princes their Pardons, and Phyſicians their Bills and Directions: And none of theſe uſeth to write a Grammar or Logick inſtead of their proper work, nor to fill their writings, with Ludicrous, Logical Tricks, and Toys. He that is but to tell men how to be ſaved from ſin and Hell, and brought to Heaven, and live ſo here that he may live with God and Angels for ever, muſt ſpeak in plainneſs and in good earneſt.

V. And conſider that the Scripture is not void of ſo much Logick and Philoſophy as is ſuitable to its deſign. In a well fleſht body the diſtinction and compagination of the parts are hid, which in an ugly Sceleton are diſcerned. So the Scripture is a Body of Eſſentials, Integrals and Accidentals of Religion, and every unſtudied fellow cannot anatomize it: But it hath its real and excellent Method, for all that it is hid to the unskilful. There is a Method of Scripture Theology, which is the moſt accurate that ever the World knew in Morality. I have drawn up the Body of Theology into Schemes. In which I doubt not but I have ſhewn, that the Method of Theology contained in the holy Scriptures, is more accurate than any Logical Author doth preſcribe: And the Lords Prayer and Decalogue, eſpecially will prove this, when truly opened: And the Doctrine of of the Trinity and the Baptiſmal Covenant, is the Foundation of all true method of Phyſicks, and Morality in the World. What if a novice cannot Anatomize Cicero or Demoſthenes, doth it follow that they are immethodical? Brand-miller and Flaccher upon the Scripture Text, and Steph. Tzegedine, Sohnius, Gomarus, Dudley Fenner, and many others upon the Body of Theology have gone far in opening the Scripture Method. But more may be yet done.

VI. Conſider alſo that the Eternal Wiſdom, Word and Son of God our Redeemer, is the Fountain and giver of all Knowledge: Nature to be reſtored, and Grace to reſtore it, are in his hands. He is that true Light that lighteneth every one that cometh into the World: The Light of Nature and Arts, and Sciences are from his Spirit and Teaching, as well as the Goſpel. Whether Clemens Alexandrinus and ſome other Ancients were in the right or not, when they taught that Philoſophy is one way by which men come to Salvation, it is certain that they are in the right, that ſay it is now the gift of Chriſt: And that as the Light which goeth before Sun-riſing (yea which in the night is reflected from the Moon,) is from the Sun, as well as its more glorious Beams; So the Knowledge of Socrates, Plato, Zeno, Cicero, Antonine, Epictetus, Seneca, Plutarch, were from the Wiſdom and Word of God, the Redeemer of the World even by a lower gift of his Spirit, as well as the Goſpel and higher illumination: And ſhall Chriſt be thought void, of what he giveth to ſo many in the World?

VII. Laſtly, Let it be conſidered above all that the grand difference between the teaching of Chriſt and other men, is that he teacheth effectively (as God ſpake when he Created, and as he ſaid to Lazarus, Ariſe.) He giveth wiſdom by giving the Holy Ghoſt: All other Teachers ſpeak but to the Ears; but he only ſpeaketh to the Heart: Were it not for this he would have no Church.— I ſhould never have elſe believed in him my ſelf, nor would any other, ſeriouſly and ſavingly. Ariſtotle and Plato ſpeak but words, but Chriſt ſpeaketh LIFE and LIGHT, and LOVE, in all Countreys, through all Ages to this day. This above all is his witneſs in the World. He will not do his work on Souls, by ludicrous enticing words of the Pedantick wiſdom of the World; but by illuminating Minds, and changing Hearts and Lives by his effectual operations on the Heart. God uſed not more Rhetorick nor Logick than a Philoſopher, when he ſaid only [Let there be Light,] but he uſed more Power. Indeed the firſt Chapter of Geneſis (though abuſed by Ignorants and Cabaliſts) hath more true Philoſophy in it than the preſumptuous will underſtand, (as my worthy Friend Mr. Samuel Gott lately gone to God, hath manifeſted in his excellent Philoſophy, (excepting the ſtyle and ſome few preſumptions.) But operations are the glorious Oratory of God, and his wiſdom ſhineth in his works, and in things beſeeming the Heavenly Majeſty, and not in childiſh Laces and Toys of Wit.

Let us therefore ceaſe quarrelling, and learn wiſdom of God, inſtead of teaching and reprehending him. Let us magnifie the mercy and wiſdom of our Redeemer, who hath brought Life and Immortality to light, and certified us of the matters of the World above, as beſeemed a Meſſenger ſent from God; and hath taught us according to the matter and our capacity, and not with trifling childiſh notions.

Chap. XVIII.

Inference VI. The true and falſe ways of reſtoring the Churches, and healing our Diviſions, hence opened and made plain.

HAving opened to you our Diſeaſe, it is eaſie, were not the Diſeaſe it ſelf againſt it, to diſcern the Cure. Pretended knowledge hath corrupted and divided the Chriſtian World. Therefore it muſt be CERTAIN VERITIES which muſt Reſtore us, and Unite us. And theſe muſt be Things PLAIN and NECESSARY, and ſuch as God hath deſigned to this very uſe, or elſe they will never do the work. One would think that it ſhould be enough to ſatiſfie men of this, 1. To read Scripture. 2. To peruſe the terms of Concord in the Primitive Church. 3. To peruſe the ſad Hiſtories of the Churches Diſcord and Diviſions, and the Cauſes. 4. To peruſe the ſtate of the World at this day, and make uſe of Univerſal Experience. 5. To know what a Chriſtian is, what Baptiſm is, and what a Church is. 6. To know what Man is, and that they themſelves, and the Churches are but Men. But penal and ſinful Infatuation hath many Ages been upon the minds of thoſe in the Chriſtian World, who were moſt concerned in the Cure, and our ſin is our miſery, as I think, to the damned it will be the chief part of their Hell.

But this ſubject is ſo great and needful, and that which the Wounds and Blood of the Chriſtian World do cry for a skilful Cure of, that I will not thruſt it into this corner, but deſign to write a Treatiſe of it by it ſelf, as a ſecond part of this.

This Book is ſince Printed with ſome Alteration, and called, The true and Only way of the Concord of the Churches.

Chap. XIX.

Of the Cauſes of this Diſeaſe of Prefidence, or Proud Pretended Knowledge, in order to the Cure.

THE Cure of Prefidence and pretended knowledge could it be wrought, would be the Cure of Souls, Families, Churches and Kingdoms. But alas, how low are our hopes? yet that may be done on ſome, which will not be done on all or moſt. And to know the cauſes, and oppugn them, is the chief part of the Cure, ſo far as it may be hoped for.

1. The firſt and grand cauſe is the very Nature of ignorance it ſelf; which many ways diſableth men, from knowing that which ſhould abate their groundleſs confidence. For 1. An ignorant man knoweth but little parcels and ſcraps of things: And all the reſt is unknown to him: Therefore he fixeth upon that little which he knoweth, and having no knowledge of the reſt, he cannot regulate his narrow apprehenſions by any conceptions of them. And all things viſible to us (not light it ſelf excepted which as ſeen by us is Fire incorporated in Air) being Compounds, the very Nature or Being of them, is not known where any Conſtitutive part is unknown. And in all Compounds each part hath ſuch relation and uſefulneſs to others, that one part which ſeemeth known is it ſelf but half known, for want of the knowledge of others. Such a kind of knowledge is theirs that knowing only what they ſee, do take a Clock or Watch to be only the Index moving by the Hours, being ignorant of all the cauſal parts within: Or that know no more of a Tree or other Plant, than the Magnitude, Site, Colour, Odour, &c. Or that take a man to be only a Body without a Soul; or the Body to be only the Skin and Parts diſcerned by the Eye in converſe.

Now that which ſuch perſons do ſenſibly apprehend, they are confident of, becauſe that Nature teacheth them to truſt their ſenſes: But not knowing the reſt, their little partial conceptions are lame, defective and deceitful. For moſt will hence raſhly conclude of the Negative, that There is no more, becauſe they know no more. But if any be more wiſe and modeſt, yet do they want the conception of the unknown parts, to make the reſt to be true Knowledge, or to tell them what is yet unknown: And ſuch uſe to turn a Judicial Rule, into a Phyſical, that non apparere & non eſſe are to them all one.

2. And an Ignorant man doth not know what Conceptions other men have of the ſame things which he is ignorant of: So that he neither knoweth the thing intelligible (what it is) nor yet the Act of Knowing it, which he never had: But as a man born blind hath no formal conception either of ſight, or of light, or viſible objects; ſo is it here.

3. Nor hath he uſually a true Knowledge of his own Ignorance; how imperfect his underſtanding is, and how much to be ſuſpected, as liable to miſtake: Though in ſome ſenſible matters it is eaſie to convince men of a total Ignorance; yet when they know any thing, it is hard to convince them what more is to be known, and to keep them from falſe and haſty concluſions. A man that cannot read at all, is eaſily convinced that he cannot read: But he that can read a little, is apt to think that he readeth rightly when he doth not. A man that never heard of Phyſick, is eaſily convinced that he hath no skill in it: But if he have read, heard of, and tryed a few Medicines, he is apt to grow conceited, and venture mens lives upon his skill. A man that never ſaw Building, Navigation, or any Art or Manufacture, is eaſily convinced that he is ignorant of it: But if he have got ſome ſmattering knowledge, he is ready to think that it is more than it is, becauſe he knoweth not what he wants.

And to err, and know that a man erreth (at the ſame time, about the ſame thing) is a contradiction: For he that erreth judgeth a falſhood to be a truth: But to know that ſo to judge, is to err, is certainly not ſo to judge: For Intellectus vult verum, that is, Truth is the object which it is naturally inclined to. The ſame light which diſcovereth Errour cureth it: And that light which diſcovereth the Thing it ſelf, is it that muſt convince me that I before erred about it, by miſapprehenſions.

4. And an ignorant man doth not ſo much as know the difficulties of the caſe, and what may be ſaid on the other ſide: What contrary Evidence convinceth others, or what weight there is in the objections, which are or may be brought againſt him. So that all men being naturally ignorant, and little being known for much that's unknown, even to the wiſeſt; alas, the temptation to Errour and falſe Confidence is ſo ſtrong, that few eſcape it.

II. Another cauſe of it is, the Radical Maſter ſin of Pride: An unhumbled mind; never well acquainted with its own dark and erroneous condition, and its great need of natural and ſupernatural helps. I find it hard to convince men of this; but the formentioned Effects do certainly prove it. The Vice is Born with us at the very Heart. It is the Devils Image: He that is not naturally proud is not a Son of Adam: It liveth firſt, and dieth laſt: And there is nothing that a man is apter to be proud of than his Reaſon, which is his Humanity, and next to that of his Goodneſs, and of his Greatneſs. Men perceive not this in themſelves, becauſe they know not what Pride is while it ruleth in them. They think that it is only ſome womaniſh or childiſh extrinſical Oſtentation, (boaſting) or perking up above others in Garb and Place, or Peacock-like looking upon their own Train, or ſetting it up for others to look on. But Pride is (as I ſaid before) an over-valuing our ſelves, and a deſire that others ſhould over-value us: And how few be there that be not tickled when their wiſdom is applauded, and netled when it is accounted ſmall: It's hard to bear to be accounted and reported a Fool, or a Perſon of little Wit. Many a man ſpendeth all the ſtudies of his Life, more for a Fame of Learning than for Learning it ſelf; what is Pride if this be not? What groſſer Pride, than for a Woman or unexperienced Lad, to ſcorn and deſpiſe the eldeſt and hardeſt Students in Divinity as dark Souls in compariſon of them? The Quakers in their Shops, when I go along London Streets, ſay, Alas, poor man, thou art yet in darkneſs: They have oft come into the Congregation, (when I had liberty to Preach Chriſts Goſpel) and cryed out againſt me as a Deceiver of the people. They have followed me Home, Crying out in the Streets, The day of the Lord is coming, when thou ſhalt periſh as a Deceiver. They have ſtood in the Market-place, and under my Window year after year, Crying out to the people, Take heed of your Prieſts, they deceive your Souls: And if they ſaw any one wear a Lace or neat clothing, they cryed to me, Theſe are the fruit of thy Miniſtry. If they ſpake to me with greateſt ignorance or nonſence, it was with as much fury and rage, as if a bloody Heart had appeared in their Faces; ſo that though I never hurt, or occaſioned the hurt of one of them, that I know of, their truculent countenances told me what they would have done had I been in their power: (This was 1656, 57, 58, 59.) And yet they were poorly clothed: (Some of them went through the Streets ſtark naked) and cryed out over and over all the year, [Woe to the Proud.] Wonderful! wonderful! O the blindneſs of a corrupted mind! That theſe poor Souls did not perceive their ſuperlative Pride. How highly did theſe people think of their own wiſdom and holineſs, while they cryed down Laces, Points and Cuffs?

And when did I ever know either a true Church-Tyrant, or a true Sectarian Separating Humoriſt, which were not both notorious proud over-valuers of their own conceits. To which thoſe that bowed not muſt be perſecuted as unruly Schiſmaticks by the one ſort, and Excommunicated, Separated from, and Damned as Ungodly, Carnal or Antichriſtian by the other ſort?

Several ways doth PRIDE cauſe pretended knowledge. 1. By thinking that our underſtandings are ſo good as that without great ſtudy we can know truth from falſhood; and ſo making us venture to judge of things at the firſt hearing or reading; which we cannot be capable of judging of under long and diligent ſtudies: Becauſe recipitur ad modum recipientis. Therefore it is that when a man by great ſucceſs in Studies hath made things as plain as words can make them, ſo that you would think that all Students ſhould preſently be wiſe at eaſie rates by the light which he hath ſet up to them, they are half as long in Learning for all that, as if he had never given them ſuch a help. And therefore it is that we cannot leave our Learning to Poſterity; Becauſe ſtill the ſtop is in the Receivers incapacity. And he cannot be capable of the plaineſt precepts, but by much time and ſtudy.

2. Pride maketh men haſty in concluding, becauſe they are not humbled to a juſt Suſpicion of their own apprehenſions. And men ſtay not to prove and try things, before they judge.

3. Pride maketh men inſenſible how much they are ignorant of, in all their Knowledge.

4. And it cauſeth men to ſlight the Reaſons and Judgments of other men, by which they might learn, or at leaſt might be taught to Judge conſiderately, and ſuſpend their own.

If over-valuing a mans own apprehenſions be Pride (as it is) then certainly Pride is one of the commoneſt ſins in the world, and particularly among men profeſſing godlineſs who upon every poor ſurmiſe or report are condemning thoſe that they do not throughly know, and in every petty controverſy, they are all ſtill in the right, though of never ſo many minds.

III Another cauſe of Pretended Knowledge is the want of a truly tender Conſcience: Which ſhould make men fear, leſt they ſhould err, leſt they ſhould deſerve the curſe of putting light for darkneſs, & darkneſs for light; evil for good,Iſa. 5.20. & good for evil: & ſhould make them afraid leſt they ſhould defile their minds, reſiſt the truth, blaſpheme God or Diſhonour him, by fathering Errors on him, and leſt they ſhould prove ſnares to mens Souls, and a Scandal and Trouble to the Church of God. A tender Conſcience would not have eſpouſed ſuch opinions under a year or two or manies deliberation, which an Antinomian, or other Sectary will take up in a few days, (if they were true.) O ſaith, the tender Conſcience, what if I ſhould Err, and prove a Snare to Souls, and a Scandal and Diſhonour to the Church of God, &c.

IV. Another cauſe of Pretended Knowledge is a blind Zeal for Knowledge and Godlineſs in the General, while men know not what it is that they are zealous of. They think that it is a neceſſary part of ſincerity, to receive the Truth ſpeedily without delay: And therefore they take a preſent concluding, for a true Receiving it. And he that ſooneſt taketh up that which is offered him, probably as a part of Godlineſs, is taken for the moſt reſolved down-right convert. Which is true in caſe of Evident Truths, where it is the will that by vice ſuſpendeth the mind. But not in dark and doubtful caſes.

V. Another cauſe is, an inordinate truſt in man: When ſome admire the learned too much, and ſome the Religious, and ſome this or that particular perſon, and therefore build too confidently on their words: Some on great men, ſome on the Multitude, but moſt on men of fame for great Learning, or great Piety. A credit is to be given by every learner to his Teacher: But the confounding this with o • Belief of God, and making it a part of our Religion, and not truſting man as man only, that is, as a fallible Wight, doth cauſe this Vice of Pretended Knowledge, to paſs with millions for Divine Faith. Eſpecially when men embody themſelves into a Sect as the only Orthodox or Godly party, or as the only true Church (as the Papiſts do) then it emboldeneth them to believe any thing which their Sect or Church believeth. For they think that this is the Churches Faith, which cannot err, or is the ſafeſt: And that God would not let ſo many good men err. And thus they that ſhould be made their Teachers, and the Helpers of their Faith, become the Lords of it, and almoſt their Gods.

VI. And it much increaſeth this ſin, that men are not ſufficiently acquainted with the Original and Additional Corruption of mans nature, and know not how Blind all Mankind is. Alas man is a dark Creature! What error may he not hold. What villany may he not do? Yea and maintain? Truly ſaid David, All men are Liars. Pitifully do many expound this, as an effect of his unbelief and paſſion, becauſe he ſaith, (I ſaid it my haſte;] When it is no more than Paul ſaith; Let God be true, and every man a Liar, Rom. 3. And than Solomon and Iſaiah ſay, All men are Vanity: And Jeremy, curſed be he that truſteth in man: All men are untruſty in a great degree! Weak, Falſe, and Bad. And his haſte was either as Dr. Hammond tranſlateth it, his Flight, or elſe that his Tryal and diſtreſs made him more paſſionately ſenſible of the Vanity or Untruſtineſs of man, than he was at other times. For Vanity and a Lie to the Hebrews were words of the ſame importance, ſignifying Deceivableneſs and untruſtineſs. And indeed among mankind there is ſo great a degree of Impotency, Selfiſhneſs, Timorouſneſs, Ignorance, Errour, and Viciouſneſs, as that few wicked men are to be believed, where there is any ſtrong Temptation to lying. And the Devil is ſeldom unprovided of Temptations: And abundance of Hypocrites are as untruſty as open wicked men: And abundance of ſincere Godly perſons, eſpecially Women, have looſe Tongues, and haſty paſſions, and a ſtretching Conſcience, but ſpecially injudicious heads, ſo that frequently they know not truth from falſhood, nor have the tenderneſs of Conſcience to be ſilent till they know: So that if one ſay it, another will ſay it, till a hundred ſay it, and then it goeth for currant truth.

Good-mens over-much credulity of one another hath filled the Church with Lies and Fables: Many of the Papiſts S ••• rſtitions, Purgatory, praying to Saints and Angels, pray •• for the dead, &c. were bred by this credulity: It is ſo viſible in Venerable Beda, Gregory the firſt, yea before them in Sulpitius Severus of Martius Life, and abundance more, that to help up Chriſtianity among the Pagans, they laid hold of any old Womans or Ignorant Mans Dreams, and Viſions, and ſtories of pretended Miracles & Revelations, that it made even Melchior Canus, cry out of the ſhameful Ridiculous filth that hence had filled their Legends: Even Baronius upon Tryal, retaineth no ſmall number of them, and with his Brethren the Oratorians on their Propheſying days told them to the people. I am aſhamed that I recited one out of him before my Treatiſe of Crucifying the World, though I did it not, as perſwading any that it was true: For I quickly ſaw, that Sophronious on whom he fathered it, was none of the reporters of it, that Book being ſpurious, and none of Sophronius his work.

Indeed I know of ſuch impudent falſe Hiſtory lately Printed of matters of publick fact in theſe times, yea divers concerning my own Words and Actions, by perſons that are far from Contemptible, that Strangers and Poſterity will ſcarce believe that humane nature could be guilty of it in the open light. And I know it to be ſo cuſtomary a thing, for the Zealots profeſſing the fear of God, on one ſide and the other, to receive and raſhly tell about lies of one another, that I confeſs I am grown to take little heed of what ſuch ſay in ſuch a caſe, unleſs the report continue a year uncontrolled! For it's common for them to tell thoſe things as unqueſtionable, which a few months prove falſe: And yet never to manifeſt any repentance, but to go on with the like; one month diſproving what the former hatcht and vended.

And indeed the very wiſeſt and beſt of men are guilty of ſo much Ignorance, Temerity, Suſpiciouſneſs of others partiality, &c. That we muſt believe them (though far ſooner than others, yet) ſtill with a reſerv • • o change our minds, if we find them miſtaken, 〈◊〉 ſtill on ſuppoſition that they are fallible perſons, and that all men are Liars.

VII. Another great cauſe of pretended falſe Knowledge and Confidence is the unhappy prejudices which our minds contract even in our Childhood, before we have time and wit and Conſcience to try things, by true deliberation. Children and Youth muſt receive much upon truſt, or elſe they can learn nothing: But then they have not wit to proportion their apprehenſions to the Evidence, whether of Credibility or Certainty: And ſo fame and tradition, and education and the Countreys Vote, do become the ordinary Parents of many Lies; and folly maketh us to faſten ſo fearleſly in our f • rſt apprehenſions, that they keep open the door to abundance of more falſhoods; And it muſt be clear Teachers, or great impartial ſtudies, of a ſelf-denying mind, with a great bleſſing of God, that muſt deliver us from prejudice, and undeceive us. And therefore all the World ſeeth, that almoſt all men are of the Religion of their Country or their Parents, be it never ſo abſurd; Though with the Mahometans they believe the Nonſence of a very ſot, (once reading a quarter of whoſe Alcoran one would think ſhould cure a man of Common reaſon, of any inclination to his belief.) And among the Japonians even the eloquent Bonzii believe in Amida and Xaca; To mention the belief of the Chinenſes, the People of Pegu, Siam, and many other ſuch; yea the Americans, the Braſilians, Lappians, &c. that correſpond with Devils, would be a ſad inſtance of the unhappineſs of mens firſt apprehenſions and education. And what doth the foreſaid inſtance of Popery come ſhort herein, which tells us how Prejudice and Education, and Company, can make men deny all mens common ſence, and believe common unſeen Miracles pretended in the ſtead?

VIII. Another cauſe is the miſtaking of the nature of the duty of ſubmitting our judgment to our Superiours and Teachers, eſpecially to the Multitude or the Church, or Antiquity: No doubt but much reverence and a humane belief, is due to the Judgment of our Teachers credibly made known. But this is another thing▪ quite different, 1. From knowing by Evidence. 2. And from believing God; (of which before and after.)

IX. Another cauſe is baſe ſlothfulneſs, which makes men take up with the judgment of thoſe in moſt reputation (for Power, Wiſdom, or Number) to ſave them the labour of ſearching after the ſcientifical Evidence of things; or the certain Evidence of Divine Revelations.

X. Another frequent cauſe is, an appearance of ſomething in the Truth, which frighteneth men from it; either for want of a clear, methodical, advantageous repreſentation; or by ſome difficult objection; or ſome miſcarriage in the utterance, carriage, or life of them that ſeem moſt zealous for it: ſuch little things deceive dark man: And when he is turned from the Truth, he thinks that the contrary Errour may be embraced without fear.

XI. Another great cauſe of Confidence in falſe Conceits, is the byaſs of ſome perſonal Intereſt prevailing with a corrupted Will, and the mixture of Senſe and Paſſion in the Judgment. For, as intereſted men hardly believe what ſeemeth againſt them, and eaſily believe that which they would have to be true; ſo Senſe and Paſſion (or Affections) uſually ſo bear down Reaſon, that they think it their right to poſſeſs the Throne. Not but that Senſe is the only diſcerner of its own ſenſible Object as ſuch, (and Reaſon by Senſe as it is intelligible:) But that's not the matter in hand. But the Senſualiſt forceth his Reaſon to call that Beſt for him, which his Senſe is moſt delighted with, and that Worſt which moſt offendeth Senſe. The Drunkard will eaſily judge that his drinking is good for him, and the Glutton that his pleaſant meats are lawful, and the Time-waſter that his Plays are lawful, and the Fornicator, the wrathful revenger, &c. that their luſts and paſſions are lawful, becauſe they think that they have Feeling on their ſide. It's hard to carry an upright Judgment againſt Senſe and Paſſion.

XII. Sometimes a ſtrong deluded Imagination, maketh men exceeding confident in Errour; ſome by Melancholy, and ſome by a natural weakneſs of Reaſon, and ſtrength of Phantaſie; and ſome by miſapprehenſions in Religion, grow to think that every ſtrong conceit which doth but come in ſuddenly, at reading, or hearing, or thinking on ſuch a Text, or in time of earneſt prayer, eſpecially if it deeply affect themſelves, is certainly ſome ſuggeſtion or inſpiration of God's Spirit. And hence many Errours have troubled poor Souls and the Church of God, which afterward they have themſelves retracted. Hence are the confidence of ſome ignorant Chriſtians in expounding difficult Scriptures Prophecies; and the boldneſs of others in expounding dark Providences; and alſo in foretelling by their own ſurmiſes things to come.

XIII. And not a few run into this miſchief in ſome extreams, by ſeeing others run into Errour on the other ſide. Some are ſo offended at the credulity of the weak, that they will grow confident againſt plain certainties themſelves. As becauſe there are many feigned Miracles, Apparitions, Poſſeſſions and Witchcrafts in the World, divulged by the Credulity of the injudicious; therefore they will more fooliſhly be confident that there are no ſuch things at all. And becauſe they ſee ſome weak perſons impute more of their opinions, performances and affections to God's Spirit, than they ought; therefore they grow mad againſt the true operations of the Spirit, and confident that there is no ſuch thing. Some deride Praying by the Spirit, and Preaching by the Spirit, and Living by the Spirit; when as they may as well deride underſtanding, willing, working by a Reaſonable Soul; no holy thing being holily done without God's Spirit, any more than any act of life and reaſon without the Soul: And they may on the ſame grounds deride all that Live not after the fleſh, and that are Chriſtians, Rom. 8.5, 6, 7, 8, 9, 13. or that Love God, or that ſeek Salvation. Yea, ſome run ſo far from ſpiritual Fanaticiſms, that they deny the very Being of Spirits; and many confidently ſet up a dead Image of true Religion, in bitter hatred and oppoſition of all that hath Life and ſerious Holineſs: So mad are ſome made by ſeeing ſome feveriſh perſons dote.

XIV. Another Cauſe is converſing only with thoſe of our own mind and ſide, and intereſt, and not ſeeking familiar loving acquaintance with thoſe that differ from us: Whereby men deprive themſelves of hearing half that is to be heard, and of knowing much that is to be known. And their proud Vice hardeneth them in this way, to ſay, I have read, and I have heard enough of them; I know all that they can ſay: And if a man ſoberly ſpeak to them, their Vices of Pride, Preſumption and Paſſion will ſcarce patiently bear him to go on without interruption to the end; but the Wizzard ſaith, I know already what you will ſay, and you are tedious; and do you think that ſo wiſe a man as I, hath nothing to do but hear ſuch a Fool as you talk? Thus proud men are ordinarily ſo full of themſelves, that they can ſcarce endure to hear, or at leaſt learn any thing from others, nor reſtrain their violent liſt to ſpeak ſo long as either juſt information, or humane civility requireth.

XV. Another Cauſe is Malignity and want of Chriſtian Love; whereby men are brought if not to a hatred, yet to a proud contempt of others, who are not of their mind, and ſide, and way. O they are all — as fooliſh and bad as any one hath liſt to call them; and he that raileth at them moſt ingeniouſly, and impudently, giveth them but their due. And will a man full of Himſelf and his Own, be moved from his preſumptions, by any thing that ſuch a hated or ſcorned people can ſay? Nay, will he not be hardened in his ſelf-conceit, becauſe it is ſuch as theſe that contradict him?

Many ſuch Cauſes of this Vice there be, but PRIDE and IGNORANCE are the proper Parents of it, whatever elſe be the Nurſe or Friend.

Chap. XX.

Objections anſwered.

I Eaſily foreſee that beſides the foreſaid impediments, all theſe following Objections will hinder the Cure of falſe pretended knowledge and ſelf-conceitedneſs, and falſe Belief, if they be not anſwered.

Obj. I. You move men to an Impoſſibility: To ſee without light; and for an erring man to believe that he erreth. He that hath not light to ſee the truth, hath not light to ſee his ignorance of it: This is no more than to perſwade all men to be wiſe and not to err; which you may do long enough to little purpoſe.

Anſ. It is impoſſible indeed for an erring man, while ſuch, to know that he erreth: but it is not impoſſible 1. For an ignorant man to know that he is ignorant, (nor for a man without light or ſight to know that he ſeeth not; though he cannot ſee that he ſeeth not.) For though Neſcience be Nothing; and Nothing is not properly and directly an Object of our Knowledge, no more than of our Sight: Yet as we ſee the limited quantity of ſubſtances, and ſo know little from big, by concluding that it hath no more quantity than we ſee; ſo we know our own knowledge, both as to Object and Act, and we know the degree of it, and to what it doth extend: And ſo can conclude, I know no more: And though Neſcience be nothing, yet this Propoſition, [I know no more] is not nothing. And ſo nothing is uſually ſaid to be known Reductively; but indeed it is not properly known at all; but this propoſition de nihilo is known, which is ſomething▪ (I will not here meddle with the queſtion, whether God know non-entities.)

2. To think and to know are not all one: For I may think that I may know, that is, I ſtudy to know: Now I can know that I ſtudy or think; and I can perceive that my ſtudies reach not what I deſire to reach, but fall ſhort of ſatisfaction: And ſo as in the Body, though emptineſs be nothing, and therefore not felt as nothing, yet a hungry man feeleth it in the conſequents, by accident; that is, feeleth that by which he knoweth that he is empty: And ſo it is with a Student as to knowledge.

3. And a man that hath ſo much experience as we all have of the ſtated darkneſs of our underſtandings, and frequent errors, may well know that this underſtanding is to be ſuſpected, and ſo blind a Guide not over-confidently and raſhly to be truſted.

4. And a man that knoweth the danger of Errour, may know that it is a thing that he ſhould fear: And fear ſhould make him cautelous.

5. And though an erring man while ſuch cannot know that he erreth, yet by the aforeſaid means he may ceaſe to err, and know that he hath erred.

6. And laſtly, It is a ſhame for a man to be unacquainted with himſelf, and eſpecially with his underſtanding, and not to know the meaſure of his knowledge it ſelf.

Obj. II. You talk like a Carteſian that muſt have all that would know, ſuppoſe firſt that they know nothing, no not that he feeleth and liveth.

Anſ. No ſuch matter: Some things, we know neceſſarily, and cannot chuſe but know: For the Intellect is not free of it ſelf, but only as quoad exercitium actus, it is ſub imperio voluntatis: And it is vain to bid men not to know what they cannot chuſe but know: And it is as vain to tell them that they muſt ſuppoſe (falſly) that they know not what they know, as a means to know: For ignorance is no means to knowledge, but knowledge is: One act of knowledge being neceſſary to more, and therefore not to be denied. I have told you before what certainties are, which muſt be known and never forſaken.

Obj. III. But your diſcourſe plainly tendeth to draw men to Scepticiſm, and to doubt of all things.

Anſ. 1. I tell you I deſcribe to you many certainties not to be doubted of. 2. And it is indeed your prefidence that tendeth to Scepticiſm, as is ſhewed: For men that believe haſtily and falſly, find themſelves ſo oft deceived, that at laſt they begin to doubt of all things: It is Scepticiſm which I prevent. 3. But I confeſs to you that I am leſs afraid of Scepticiſm in the World than ever I was; as finding corrupt nature ſo univerſally diſpoſed the contrary way. As when I firſt ſaw the Books of Jacob Behmen, and ſome ſuch others, I adventured to Prognoſticate, that the Church would never be much indangered by that Sect, or any other which a man cannot underſtand and join in without great ſtudy and acuteneſs; becauſe few men will be at ſo much labour; even ſo I ſay of Scepticiſm; here and there a hard-impatient half-knowing Student may turn Sceptick; but never any great number: For Pride and Ignorance, and other cauſes of ſelf-conceitedneſs are Born in all men, and every man that apprehendeth any thing, is naturally apt to be too confident of his apprehenſions; and few will have the humility to ſuſpect themſelves; or the patience and diligence to find out difficulties. I muſt ſay in my Experience, that except the Congregation which I long inſtructed, and ſome few-ſuch, I meet with few Women, Boys, or unlearned men, when they are paſt 18 or 20 years old, but they are in conceit wiſer than I, and are ſtill in the right, and I am in the wrong, in things Natural, Civil, Religious, or almoſt any thing we talk of, if I ſay not as they ſay; and it is ſo hard to abate their confidence, or convince them, that I have half ceaſed to endeavour it, but let every one believe and ſay what he will, ſo it be not to the diſhonour of God, the wrong of others, and the hazard of his Salvation: For I take it for granted before-hand, that contradiction ofter cauſeth ſtrife than inſtruction; and when they take not themſelves for Scholars, they ſeldom learn much of any but themſelves: And their own thoughts and experience muſt teach them that in many years which from an Experienced man they might have cheaplier learnt, in a few days.

Obj. IV. You ſpeak againſt taking things on truſt, and ſo would keep Children from Believing and Learning of their Parents and Maſters, and from growing wiſe.

Anſ. I oft tell you that humane faith is a neceſſary help to Divine Faith; But it muſt not be miſtaken for Divine Faith. Men are to be believed as fallible men: But in ſome things with diffidence; and in ſome things with confidence, and in ſome things, (where it is not the ſpeakers credit that we rely upon, but a Concurrence of Teſtimonies, which make up a natural certainty) Belief and Knowledge go together, and the thing is ſure. But man is not God.

Obj. V. May not a man more ſafely and Confidently believe by the Churches Faith, than his own! That is, take that for more certain which all men believe, than that which I think I ſee a Divine word for my ſelf?

Anſ. This is a Popiſh Objection thus confuſedly and fallaciouſly often made. 1. Properly, No man can believe by any faith but his own, any more than underſtand with any underſtanding but his own. But the meaning being, that we may better truſt to the Churches Judgment, that this or that is Gods word, than to our own perſwaſion that it is Gods word, from the Evidence of the Revelation. I further anſwer, 2. That the Churches Judgment is one part of our ſubordinate motive; and therefore not to be put in competition with that Divine Evidence which it is always put in Conjunction with. And the Churches Teaching, is the means of my coming to know the true Evidences of Divinity in the word. And the Churches real Holineſs cauſed by that word, is one of the Evidences themſelves, and not the leaſt. Now to put the queſtion, Whether I muſt know the Scripture to be Gods word becauſe I diſcern the Evidences of its Divinity, or rather becauſe the Church Teacheth me that it is Gods word, or becauſe the Church ſaith it is Gods word, or becauſe the Church is Sanctified by it, are all vain queſtions; ſetting things conjunct and co-ordinate as oppoſite. 1. By the Churches Judgment or Belief, I am moved to a high Reverence of Gods word, by a very high Humane Faith, ſuppoſing it credible that it may be Gods word indeed. 2. Next by the Churches (or Miniſters) Teaching, the Evidences of Divinity are made known to me. 3. The Effect of it, in the Churches Holineſs is one of theſe Evidences. 4. And by that and all other Evidences, I know that it is Gods word. 5. And therefore believe it to be true. This is the true Order and Reſolution of our Faith.

3. But becauſe the Popiſh Method is, barely to believe the Scripture to be Gods word, becauſe a Pope and his Council judgeth ſo, I add, 1. That we have even of that humane ſort of Teſtimony far more than ſuch. For theirs is the Teſtimony of a ſelf exalting Sect of Chriſtians, about the third part of the Chriſtian world: But we have alſo the Teſtimony of them and of all other Chriſtians; and in moſt or much of the matter of Fact, (that the Scriptures were delivered down from the Apoſtles) the Teſtimony of ſome Heathens and abundance of Hereticks. 2. And with theſe we have the Evidences of Divinity themſelves. 3. But if we had their Churches (or Pope and Councils) Decrees for it alone, we ſhould take it but for a humane Fallible Teſtimony.

For, 1. They cannot plead Gods word here as the proof of their Infallibility: For it is the ſuppoſed queſtion, what is Gods word, which (they ſay) cannot be known but by their Infallible Judgment. 2. And they cannot plead number; for, 1. The Mahometans are more than the Chriſtians in the world (Brierwood reckoneth that they are ſix parts of thirty, & we but five.) And yet not therefore Infallible nor Credible. 2. And the Heathens are more than the Mahometans and Chriſtians (being four ſixth parts, of the world,) and yet not infallible. But of this I have the laſt week wrote a Book of the certainty of Chriſtianity without Popery; and heretofore my ſafe Religion and others.

Obj. VI. At leaſt this way of Believing and Knowing things by proper Evidences of Truth, will looſen the common ſort of Chriſtians, (even the godly) from their Faith and Religion: For whereas now they quietly go on without doubting, as receiving the Scriptures from the Church or their Teachers as the word of God, when they fall on ſearching after proofs, they will be in danger of being overcome by difficulties, and filled with doubts, if not apoſtatizing to Infidelity, or turning Papiſts.

Anſ. Either theſe perſons have already the Knowledge of Certain Evidence of the Divinity of the Scripture, or Chriſtianity, or they have none. If they have any the way of ſtudying it more will not take it from them, but increaſe it: Elſe you diſhonour Chriſtianity to think that he that knoweth it to be of God, will think otherwiſe if he do but better try it. Upon ſearch he will not know leſs, but more.

But if he have no ſuch certainty already, 2. I further anſwer, that I take away from him none of that humane belief which he had before: If the belief of his Parents, Teachers or the Church only, did ſatisfy him before, which was but a ſtrong probability, I leave with him the ſame help, and probability and only perſwade him to add more, and ſurer arguments. And therefore that ſhould not weaken, but confirm his Faith.

Obj. But you tell him that the Churches or his Teachers Judgment or word is uncertain, and that ſets him on doubting.

Anſ. 1. I tell him of all the Strength and Credibility that is in it, which I would have him make uſe of. 2. And it is not alone, but by his Teachers help that I would have him ſeek for certainty. 3. But if he did take that Teſtimony for certain which was not certain; If he took man for God, or took his Teachers, or Pope for inſpired Prophets, and a humane Teſtimony for Divine, do you think that this errour ſhould be cheriſhed, or cured? I think that God nor Man have no true need of a lie in this caſe; and that lies ſeldom further mens Salvation? And that though they do ſome job of preſent ſervice the next way, at the end we ſhall find that they did more harm than good. And that to ſay the contrary, and that men will ceaſe to be Chriſtians unleſs they be kept to it by deceit, is the way to downright infidelity.

And yet that you may ſee how much more than ordinary I favour the weakneſſes of ſuch, I will here anſwer a great queſtion.

Queſt. Whether a Man can have true ſaving Faith, ☜ who believeth the Goſpel or Scripture to be Gods word, and Chriſt to be the Saviour of the World, upon reaſons or grounds not ſure nor cogent and concluding; yea poſſibly not true, for the moſt part.

Anſ. He that readeth Mr. Pinks excellent Sermons, and many other ſuch Divines, will find them thus deſcribing the Faith of Hypocrites, (that they conclude have no true ſaving Faith) that they believe in Chriſt, but on the ſame or like reaſons as a Turk may believe in Mahomet, that is, becauſe the moſt, the greateſt, the Learnedſt and the beſt, and all the Countrey are of their minds, and in that way their Parents did educate them in. For my part, I eaſily confeſs, 1. That ſuch a belief which buildeth on unſound grounds, is wanting proportionably in its own ſoundneſs; 2. And that it ſhould not be reſted in; 3. Much leſs cheriſhed againſt all counſels that would cure it. 4. And that though uncertain reaſons are, 1. The firſt, 2. And the moſt prevailing with him afterwards, yet every true Believer diſcerneth ſome intrinſick Signs of Divinity at leaſt as probable in the Word it ſelf. But yet ſuppoſing that wrong motives be his chief, and that he diſcerneth not that in the word it ſelf which moſt prevaileth with him, I am of opinion that, 1. If the end of ſuch a Believer be ſound, (the reducing of the Soul to God, and attainment of Glory, and the perfect Love of God.) 2. And if that man unfeignedly believe all that is Gods Word to be true. 3. And if he believe all the ſubſtance of the Goſpel to be Gods word, though by an unſound and non-concluding medium as his chief. 4. And if he by this belief be brought himſelf to the actual love of God as God; This unſound Believer is ſound in the Eſſentials of Chriſtianity, and ſhall be ſaved.

The objection is, An uncertain, yea deceived belief upon falſe ſuppoſitions, is no true belief, and therefore cannot ſave.

I anſwer, There is a double Truth in ſuch a belief, 1. That all Gods Word is true. 2. That this Goſpel is Gods Word, and Chriſt is the Meſſiah.

You will ſay that there can be no more, no ſurer, no better in the Concluſion, than is in the weaker of the Premiſes. Of which ſee Smiglicius Logicks, and Albertinus in his Philoſoph. Diſputat. at large. I anſwer, I grant it. And all that will follow is, that the Concluſion is not neceſſary from theſe Premiſes; and that the believer was miſtaken in the reaſon of his inference, and that he concluded a truth upon an unſound medium; I grant all this, and conſequently that his Faith hath ſome unſoundneſs or diſeaſedneſs in it. But for all this, I ſee not but ſuch a believer may be ſaved. 1. Becauſe Chriſts promiſe is, that whoever believeth in him ſhall not periſh, but have everlaſting life, without excepting ſuch as are drawn to it by non-cogent arguments. And he that will put in an exception againſt the Covenant of Grace, muſt prove it, or be injurious to Chriſt, to his Goſpel and to mens Souls.

2. Becauſe by experience I find, that it is but a ſmall part of ſerious Godly Chriſtians, who believe the Scriptures upon cogent evidence, (or at leaſt many do not:) But abundance take it upon truſt from Godly Preachers or Parents, and go on without much examining of their grounds; And are not able to bring a cogent proof of the Divinity of the Scriptures, when they are called to it: And I am not willing to conclude ſo great a part of humble upright Chriſtians, to Damnation, as know not ſuch reaſons for their Faith as would hold good in ſtrict diſputation. Not that our Charity muſt bend the Scripture to it. But that Scripture commandeth ſuch Charity; and it no where condemneth any man that believeth upon uncogent reaſons. For he that doth ſo, may yet firmly Truſt on Jeſus Chriſt, and firmly believe that the Goſpel is true, as being the very Word of God, and may take Heaven for his Portion, and Love God, as God, and therefore may be ſaved. Though yet I think it impoſſible that any man ſhould truly believe the Scriptures, and not perceive in them ſome Characters of Divinity, which as an intrinſical Evidence much encourage and induce him to believe them; And-though this ſecret guſt and perception be not the medium that he uſeth in arguing, or be not the chief, yet it may have an effectual force with his Soul to hold him cloſe to Chriſt. But if you ſuppoſe the man to have no Spiritual ſight and taſt of a difference between Gods Word and a common Book, then he cannot be ſuppoſed to be a ſound believer.

As a man that hath one ingredient in his medicine which is effectual, may be cured, though in the compoſition the main bulk be vanities; or as a debtor that hath many inſufficient ſureties, may do well if he have one ſufficient one, though he more truſt the reſt; or as a mans cauſe may go for him in Judgment that hath one or two good Witneſſes, and twenty bad ones which he put more truſt in; and as he truly proveth his poſition, who bringeth one ſound argument for it, and twenty bad ones; So I think that the common way of the illiterate in believing is, firſt to believe Gods Word to be his Word by humane Faith; and after upon trial to find a Spiritual light and goodneſs in the Word it ſelf, and by both together to believe that it is Gods Word. And the worſer reaſons may be the more powerful with him, and yet not deſtroy the ſincerity of his Faith.

Nor doth this make his Faith meerly humane: For the Queſtion now is not, why he believeth God's Word to be True, & truſteth on it: For that is, becauſe it is God's Word (diſcerned by him ſo to be) but he that by an inſufficient Medium (at leaſt with a Better, though leſs underſtood) doth take it to be God's, may yet by a Divine Faith believe it, becauſe he judgeth it his Word.

If a man ſhould counterfeit himſelf an Angel from Heaven, and come in ſome ſplendid deceitful appearance in the night to an Heathen, and tell him that he is ſent from God to bring him this Bible as his Certain Word, and if the man receive it, and believe it on his credit to the death, and by that Believing it be brought to ſee an excellency and credibility, and taſte a ſpiritual ſweetneſs in it, and be brought by it (as he may be) to Holineſs and the Love of God, that man ſhall be ſaved, though I cannot ſay that the Intrinſick Evidence of the Word alone would have prevailed with him without that falſe belief of a deceiver: When it is once become a Sanctifying Belief, then there is no doubt but the Man hath better Evidence than the uncertain word of man: He hath the witneſs in himſelf. And it is not a Glorifying Faith, till it be a Sanctifying Faith. But the Queſtion is, What ſoundneſs of Reaſon or proof that this is God's Word, is neceſſary to make it a Sanctifying Faith? at leaſt, as moſt prevalent and truſted in?

By this you may know what I judge of the Faith of honeſt illiterate Papiſts, and of illiterate Proteſtants, for a great number of them, who live in Love and Obedience to God.

And yet to ſpeak both more conciſely and diſtinctly, I. I may believe by Hiſtorical Tradition all that matter of Fact, which thoſe that ſaw Chriſt's and the Apoſtles Miracles, and heard their words, did know by ſenſe, and thoſe that ſaw not believed on the credit of the reporters. II. And yet I may know by reaſon, through God's help, that theſe Miracles, and this Scripture Impreſs and Efficacy are God's atteſtation; and none but God could do it. And of this all Believers have ſome perception in various degrees. III. And then we know it to be true, becauſe it is ſealed by thoſe atteſtations, and is the Word of God.

Obj. VII. But would you have men take the matters of Fact for uncertain (that this is a true Bible and Copy, and was given the Church by the Apoſtles, &c.) and ſo not pretend to be certain of them.

Anſ. I have oft ſaid, and elſewhere largely proved, that as, 1. A Humane Faith of higheſt probability prepareth the way; ſo 2. Theſe things are known by an Hiſtorical Evidence, which hath a proper certainty above meer Humane Faith: For Humane Faith reſteth on mens Veracity or Fidelity, which is uncertain: But there is a Hiſtory (ſuch as that there is ſuch a City as Rome, Venice, &c.) which is evident by a ſurer ground than mens fidelity; even from ſuch a concurrence of conſenters and circumſtances, as will prove a forgery impoſſible.

Obj. VIII. You ſeem to favour the Popiſh Doctrine of Ignorance, while you would have all our Knowledge confined to a few plain and eaſie things, and perſwade men to doubt of all the reſt.

Anſ. 1. I perſwade no man to doubt of that which he is certain of, but not to lie, and ſay he is certain when he is not. 2. I am ſo far from encouraging Ignorance, that it is Ignorance of your Ignorance which I reprove: I would have all men know as much as poſſibly they can of all that God hath revealed. And if the ſelf-conceited knew more, they would doubt more; and as they grow wiſer, will grow leſs confident in uncertainties. It is not knowing, but falſe pretending to know, that I am againſt. Do you think that a thouſand ſelf-conceited men and women do really know ever the more, for ſaying they know, or crying down that Ignorance, Doubting and Uncertainty which they have themſelves? How many a one (yea Preachers) have cryed down the Popiſh Doctrine of Uncertainty of Salvation, who had no Certainty of their own; but their neighbours thought by their lives were certainly in the way to Hell.

Obj. IX. But you would have men reſiſt the Spirit that convinceth them, and make ſo long a work in doubting, and queſtioning, and proving every thing, as that Chriſtians will come but to little knowledge in your way.

Anſ. They will have the more knowledge, and not the leſs for trying. Peremptory confidence is not knowledge. The next way here is fartheſt about. Receive all Evidence from God and Man, from the Word and Spirit with all the deſire, and all the delight, and all the ſpeed that poſſibly you can: Study earneſtly; Learn willingly; Reſiſt no Light; neglect no Truth. But what's all this to fooliſh conceit that you know what you do not? What's this to the haſty believing of falſhoods, or uncertainties, and troubling the Church and World with ſelf-conceit and dreams? I remember two or three of my old acquaintance, who ſuddenly received from a Seducer the Opinion of Perfection, that we might be perfectly ſinleſs in this life: And becauſe I denied it, they carryed it as if I had pleaded for ſin againſt perfection; and they preſently took themſelves to be perfect and ſinleſs, becauſe they had got the Opinion that ſome are ſuch. I told them that I deſired Perfection as well as they, and that I was far from hindering or diſſwading any from Perfection; but wiſht them to let us ſee that they are ſo indeed, and never to ſin more in thought, word or deed: And ere long they forſook all Religion, and by Drunkenneſs, Fornication and Licentiouſneſs, ſhewed us their Perfection. So here, it is not a conceit that men have Faith and Knowledge, and quickly ſaying, I believe; or turning to the Prieſt or Party that perſwadeth them, which maketh them ever the wiſer men, or true Believers.

Obj. X. But that may ſeem certain to another which ſeemeth uncertain or falſe to you: Therefore every man muſt go according to his own Light.

Anſ. 1. Nothing is Certain which is not true: If that ſeem True to you which is Falſe, this is your Errour: And is every man, or any man bound to err, and believe a falſehood? Being is before Knowing: If it Be not true, you may Think it to be ſo (which is that which I would cure;) but you cannot Know it to be ſo; much leſs be Certain of it. 2. If it be Certain to you, it is Evidently True: And if ſo, hold it faſt and ſpare not: It is not any mans Certainty, but Errour, which I oppoſe.

Obj. XI. But if we muſt write or utter nothing but Certainties, you would have but a ſmall Library.

Anſ. 1. The World might well ſpare a great many uncertain Writings. 2. But I ſay not that you muſt think, ſay or write nothing but Certainties: There is a lawful, and in ſome caſes neceſſary exerciſe of our underſtandings about Probabilities and Poſſibilities. The Husbandman when he ploweth and ſoweth is not certain of an increaſe. 1. But call not that certain which is not. 2. And be not as vehement and peremptory in it as if it were a Certainty. 3. And ſeparate your Certainties and Probabilities aſunder, that confuſion fill not your minds with Errour.

Obj. XII. While you perſwade us to be ſo diffident of mens reports, and to ſuſpend our belief of what men ſay, you ſpeak againſt the Laws of Converſe.

Anſ. I perſwade you not to deny any man ſuch a Belief as is his due: But give him no more. If a man profeſs himſelf a Chriſtian, and ſay that he ſincerely believeth in Chriſt, and conſenteth to his Covenant, though you may perceive no aſcertaining Evidence that he ſaith true, yet you muſt believe him, becauſe he is the only opener of his own mind, and the Laws of God, and Human Converſe require it. But what is this believing him? Not taking it for a certain truth: But taking it for a thing probable, which may be true for ought you know, and which you muſt hope is true; and this in different degrees according to the different degrees of the Perſons credibility.

If you hear men confidently report any News in theſe times, when half that we hear oft proveth falſe, you may believe the reporter as a fallible Perſon, that is, believe that he doth not wilfully Lie, and ſo not uncivilly contradict him; and yet ſuſpend your belief of the thing it ſelf, and whether he took it up raſhly on uncertain rumors.

But if you hear a man ſpeak evil of another behind his Back, when the thing is not notorious and certain otherways, the Law of Juſtice and Charity obligeth you not to believe him, but to ſuſpend your belief till you hear both ſides, or have ſurer proof; yea, and to ſuſpend, not with an indifferency, but with a hope that it is not true which he ſpeaketh.

Obj. XIII. But then I ſhall be as uncharitable in judging the Reporter (who perhaps is a godly man) to be a Liar and Slanderer, as I ſhould be in believing that the other is guilty.

Anſ. 1. I ſay not that you are to conclude that certainly he lieth, and that it's falſe, but to ſuſpend your belief, and to hope that it's falſe. 2. He that maketh himſelf the accuſer of another man behind his Back, in a way of talk, doth expoſe himſelf to that diſadvantage, and maketh it our duty to begin our charitable Opinion on the ſide of him that is accuſed, and rather to hope that he is innocent (caeteris paribus) than the accuſer. For God forbiddeth backbiting and ſlandering, and biddeth us ſpeak evil of no man. And he that in our hearing backbiteth and ſpeaketh evil (how godly otherwiſe ſoever) without a clear neceſſary cauſe, doth forfeit our Charity and Belief, more than a man can do whom we do not ſee or hear. For if I was bound to judge him innocent before this backbiting, I am bound ſo to judge him ſtill. Therefore I do but continue that good Opinion of my Neighbour which I was bound to: And that I muſt ſuſpect the backbiter of a Lie, is the conſequent of his own act, and long of himſelf. For I cannot believe contraries: And it is not his backbiting which will diſoblige me from my former duty, of judging the other innocent. So that it is the reporter that caſteth away the reputation of his own veracity.

Obj. XIV. When you have written all this againſt pretended knowledge, who is more guilty than your ſelf? Who ſo oppreſſeth his Reader with diſtinctions? Are all your large Writings evident certainties? Even thoſe Controverſies in which you have ſo many Adverſaries?

Anſ. I put in this objection, becauſe I have a Book (called Methodus Theologiae) which I know will occaſion ſuch thoughts in many Readers. But 1. It is one thing to aſſert uncertainties; and another thing to anatomize, and diſtinctly, and methodically, explain a certain truth. In all my large writings, if you find that I call any thing certain which is uncertain, that is, which I give not aſcertaining evidence of, acquaint me with the particulars, and I ſhall retract them.

2. I never perſwaded any man to write or ſay no more than all men certainly know already, no not all Learned Divines: For then how ſhould we receive edification. Subjective certainty is as various as mens Intellects, where no two are of a ſize. And objective certainty muſt be tryed by the evidence, and not by other mens conſenting to it. Nor muſt a Major Vote of Diſſenters go for a proof of objective uncertainty: For Heathens are more than the reſt of the World; and Mahometans more than Chriſtians; and Papiſts more than Proteſtants; and the ungodly more than the godly; and yet this is no proof of our own, or the things uncertainty.

3. Part of my writings are againſt uncertainties; and to deliver the Church from falſe Opinions that go for certainties; and theſe are they that have moſt contradicters: And may I not write againſt falſe and uncertain Opinions which Religion is corrupted with, and defend the ancient ſimplicity, without being guilty of the introduction of uncertainties my ſelf.

4. I deny not but I have many things that are uncertain: But then I acknowledge them uncertain; and treat of them but as they are.

5. Laſtly, If really my writings are guilty of that which I here reprehend, (falſe pretended knowledge) the ſin is never the better for that, nor my accuſation of it, ever the leſs true, nor your duty to avoid it ever the leſs. Think what you will of me, ſo you will but think rightly of ſin and duty. If I go contrary to my Doctrine, and you can prove it, take warning by me, and do not you the like.

Chap. XXI.

Directions for the cure of Pretended Knowledge, or Self-conceit.

Becauſe I muſt not oft repeat the ſame things, I muſt refer the Reader to what I have more fully ſaid of this in 27 Directions for certainty of Knowledge in my Chriſtian Directory, Part 3. Chap. 7. THE Cure of this Plague of Prefidence of Pretended Knowledge is it which all the reſt is written for; and muſt now be the laſt in Execution as it was the firſt in my intention. And could men be perſwaded to this following courſe it might be done: But natures vitious inclination to the vice, and the Commonneſs and Strength of Temptations to it, do make me expect to prevail but with a few.

Direct. I. Labour to underſtand the true Nature and Principles of Certainty before opened. Falſe meaſures will make you judge Certainties to be Falſhoods or Uncertain, and Falſhoods to be certain truths. And when you know the conditions of certainty, try all things by them accurately; And if any would by art, perſwade you of the uncertainty of Natures juſt perceptions (by Senſe or Intellect) remember that be they what they will, you have no better or ſurer: They are ſuch as our Creator hath given you to truſt to for your uſe, even for the ends of life.

Direct. II. Diſcern the helps of Knowledge from Knowledge or Certainty itſelf. Believing your Teachers as men, and believing Hiſtorians according to their Credibility and Reverencing the Judgment of Seniors, and of the Church, are all preparative helps to Certainty; And humane Faith is ſuch as to Divine Faith. But do not therefore think that it is the ſame: Nor give men that prerogative of Infallibility which belongeth to God, or to inſpired Prophets who prove their word by Gods atteſtation. The belief of Logicians is needful to your underſtanding Logick, and Logick is a great help to your certain diſcerning of Phyſical and Metaphyſical and Moral Verities. And yet many Rules of your Logick may be uncertain, and you muſt not take the helps of your Knowledge, for Evidence it ſelf.

Some think that nothing is known till we have Second notions for it, or can define it: When things ſenſible are better known by ſenſing them, and uſually ſecond notions deceive men and make them doubt of what they better apprehended without them.

Be very ſuſpicious of all words or terms; 1. As ambiguous, as almoſt all are: And therefore he that cannot diſtinguiſh them muſt needs err by confuſion: 2. Leſt you take the Names for Things, moſt diſputes uſing to carry Controverſies de nomine as if they were de re, or ſlide from this into that.

Dir. III. Therefore alſo truſt not too far to the artificial forms of Argument without or inſtead of the Evidence of the truth of the thing it ſelf. For there are many things ſuppoſed to the infallibility of your Art, which may not themſelves be infallibly true: And mans wit is conſcious of its own Fallibility, and therefore is doubtful leſt it ſhould be deceived in its collections and ratiocinations; Eſpecially when the Engine hath many tacklings, and the Chain many links, we are ſtill in doubt leſt ſome one ſhould break: But the Evidence of the thing in its own reality, which is not wholly laid on the form of an artificial argument, (which is of great uſe) doth ſatisfy more.

Direct. IV. Take truths in Order; the Principles firſt, and the reſt in their true Exurgence and Dependance upon them; And take nothing to be well known which is not known, not only in a Method, but in a Method clearly ſuitable to the things: As Words and Notions, ſo Rules and Methods muſt be fetcht from the Things, and fitted to the Things, or they are vain. Senſe, and Intellect muſt firſt perceive the things themſelves, and be your firſt Tutors in Somatology and Pneumatology; And then theſe muſt do much in making your Logick. The Foot muſt be the meaſure of the Shoe. And remember that you have but a half, fallacious Knowledge, till you know the True Place and Order, and Reſpects, of the thing, as well as the nature and quality of it in it ſelf; and till you can draw up a True Scheme of the things which you know; It is dreams that are incoherent.

Direct. V. Let the great Radical Verities have your greateſt confidence, and not only ſo, but the moſt of your thoughts and Eſtimation and time; and proportionably let the leſſer things have but that ſhare of your Eſteem and Time, and Studies, which they deſerve; (which comparatively will be little.) And make them the teſt of what is further offered to you: And believe nothing which is certainly contrary to them. Argue always à notioribus, and reduce not certainties to uncertainties, but contrarily.

Direct. VI. Keep all your perceptions diſtinct according to the diſtinction of their natures; Let both your Books and your Intellects be like an Apothecaries Shop, where there are different Boxes with different Titles for different things. Let ſenſible perceptions be by themſelves: And the Intellective perception of things ſenſate be by themſelves: And the Intellective perception of its own and the wills Acts be by themſelves: And the collection of the nature of Spirits and Intellective Agents thence, be by themſelves; & the knowledge of Principles, Phyſical and Moral, be by themſelves: And the certainty of Concluſions be ranked according to the Variety of their degrees: The confuſion of theſe different things, cauſeth ſo confuſed a kind of Knowledge, as is next to no Knowledge, and fitter to trouble than to ſatisfy.

Direct. VII. Look to all things, or as many as is poſſible: When half is unknown the other half is not half known. Reſpicere ad omnia is proper to God: Reſpicere ad plurima is neceſſary to the competent wiſdom of a man: To be of a narrow mind and proſpect, is the property of the Ignorant and Erroneous. He that ſeeth only a hand or foot knoweth not what a man is by it: And he that ſeeth only a word knoweth not by that what a Sentence is; Gods works are all one: I know not what we ſhall ſee in Commenius his Panſophy, which they ſay is yet to ſee the Light; how far he hath reduced all Sciences to one. But I little doubt but they may and ſhould be all reduced to two, which are as the Soul and Body that yet make up one man, though not one nature, viz. 1. The 〈 in non-Latin alphabet 〉 or Real part, diſtinguiſhed into that of Subſtances and of Modes (where Morality cometh in, &c.) 2. The Organical part, which fitteth words and Notions to Things. And I am ſure that as the Knowledge of one thing or of many much conduceth to further Knowledge; ſo the Ignorance of one thing conduceth to ignorance and error about others: It is here as in the Knowledge of a Clock or Watch or Muſical Inſtrument: Know all or you know little, and next to none. No man is a fit Judge of Church affairs, who hath not the State of the World in ſome good meaſure in his Eye; elſe he will be like moſt Sectaries who Judge and Talk and Live, as if the World were no bigger than their Synagogues or Sects. He muſt have all the Scripture in his Eye, and all the Body of Divinity and all the World in his Eye; and God himſelf who is more than all, who will not by a narrow mind be cheated into a multitude of Errours. There are abundance of truths unknown to you, which were they known, would rectify your other Errours.

D. VIII. Conclude not haſtily of Negatives. You may eaſilier know that you do know what you do know, than know what it is that you do not know. It doth not follow that there is no more, becauſe you know no more. St. John tells you, that if all that Chriſt did ſhould be written, the World could not contain the Books: You cannot therefore conclude from what is recorded, that he ſaid and did no more than is recorded: Though I am ſure againſt Popery, by my ſenſe and intellect, that there is real Bread and Wine in the Sacrament, I am not ſure by ſenſe that there is no ſpiritual Body of Chriſt: The Negative muſt be otherwiſe proved. I am ſure by my five ſenſes (as they are commonly diſtinguiſhed and numbred) that there are exiſtent all the ſenſible qualities which are their objects: But whether the World may not have more ſenſible qualities, ſuited to many other ſort of ſenſes, which we have no conception, notion or name of, is a thing that no mortal man can know.

You hear many things, and know many things by another man, which make his cauſe ſeem bad: But do you know how many more things may be exiſtent unknown to you, which if you knew, would change your Judgment?

Allow ſtill room and ſuppoſition for abundance of unknown things, which may come hereafter to your knowledge, and make things ſeem to you quite other than they do. How can you poſſibly know how much more may be unknown to you? If I have a Servant that ſtayeth out much longer than I expected, I may conjecture that he could have no buſineſs to ſtay him, but his negligence: But there may be many accidents to cauſe it, which I cannot judge of till I hear him ſpeak.

D. IX. Be ſure that you ſuſpect your firſt apprehenſions of things, and take few conceptions (concluſive) for certain that are not digeſted. Faſten not over tenaciouſly upon Opinions in the beginning at the firſt hearing: Take it for granted that your firſt conceptions of things muſt alter, either as to the Truth, or the Evidence, or the Order, or the Degree. Few men are ſo happy in youth, as to receive at firſt ſuch right impreſſions, which need not after to be much altered. When we are Children, we know as Children; but when we become Men, childiſh things are done away. Where we change not our Judgment of the matter, yet we come to have very different apprehenſions of it. I would not have Boys to be meer Scepticks (for they muſt be Godly and Chriſtians.) But I would have them leave room for increaſe of knowledge, and not be too peremptory with their juvenile conceptions, but ſuppoſe that a further light will give them another proſpect of the ſame things.

D. X. Chuſe ſuch Teachers, if poſſible, as have themſelves attained the things you ſeek; even that moſt ſubſtantial Wiſdom which leadeth to Salvation. For how elſe ſhall they teach others what they have not learnt themſelves! O the difference between Teachers and Teachers! between a raſh flaſhy unexperienced proud wit, and clear headed, well ſtudied, much experienced, and godly man! Happy is he that hath ſuch a Teacher, that is long exerciſed in the ways of Truth, and Holineſs, and Peace, and hath a heart to value him!

D. XI. Value Truth for Goodneſs, and Goodneſs above Truth; and eſtimate all Truths and Knowledge by their uſefulneſs to higher Ends. That is Good as a Means, which doth Good. There is nothing beſides God that is ſimply Good, in, of, and for it ſelf; all elſe is only Good derivatively from God the Efficient, and as a Means to God the final Cauſe. As a pound of Gold more enricheth than many loads of Dirt: ſo a little Knowledge of great and neceſſary matters, maketh one wiſer, than a great deal of pedantick toyiſh Learning. No man hath time and capacity for all things: He is but a proud fool that would ſeem to know all, and deny his ignorance in many things. Even he that with Alſtedius, &c. can write an Encyclopaedia, is ſtill unacquainted with abundance that is intelligible. For my own part, I humbly thank God, that by placing my dwelling ſtill as in the Churchyard, he hath led me to chuſe ſtill the ſtudies which I thought were fitteſt for a man that is poſting to another world. He that muſt needs be ignorant of many things, ſhould chuſe to omit thoſe which he can beſt ſpare. Diſtinguiſh well between ſtudying and knowing for Uſe, and for Luſt: For the True Ends of Knowledge, and for the bare delight of Knowing. One thing is neceſſary, Luke 10.42. And all others but as they are neceſſary to that one. Mortifie the Luſt of uſeleſs Knowledge as well as other luſts of fleſh and fantaſie. Dying men commonly call it Vanity. Remember what a deal of precious Time it waſteth; and from how many greater and more neceſſary things it doth divert the mind; and with what wind it puffs men up; as is aforeſaid. How juſtly did the rude Tartarians think the great Libraries, and multitudes of Doctors, and idle Prieſts, among the Chinenſes to be a foolery, and call them away from their Books to Arms (as Palafox tells us) when all their Learning was to ſo little purpoſe as it was, and led them to no more high and neceſſary things?

D. XII. Yet becauſe many ſmaller parts of Knowledge are neceſſary to Kingdoms, Academies and Churches, which are not neceſſary nor greatly valuable to individual perſons; let ſome few particular perſons be bred up to an eminency in thoſe ſtudies, and let not the generality of Students waſte their time therein. There is ſcarce any part of Knowledge ſo ſmall and uſeleſs, but it is neceſſary to great Societies that ſome be Maſters of it, which yet the generality may well ſpare. And all are to be valued and honoured according to their ſeveral excellencies. But yet I cannot have while to ſtudy as long as Politian how Virgil ſhould be ſpelt; nor to decide the quarrels between Phil. Pareus and Gruter, nor to digeſt all his Grammatical Collections, nor to read all over abundance of Books which I allow houſe room to. Nor to learn all the Languages and Arts which I could wiſh to know, if I could know them without neglecting greater things. But yet the excellent Profeſſors of them all I honour.

D. XIII. Above all, Value, Digeſt, and ſeriouſly Live upon the moſt Great and Neceſſary Certain Truths: O that we knew what Work (inward and outward) the great Truths of Salvation call for from us all! If you do not faithfully value and improve theſe, you prepare for deluſion: You forget your Premiſes and Principles: God may juſtly leave you in the dark, and give you up to believe a lie. Did you live according to the importance of your certain Principles, your lives would be filled with fruit, and buſineſs, and delight, and all this Great: So that you would have little mind or leiſure for little and unneceſſary things. It is the neglect of things neceſſary, which fills the World with the trouble of things unneceſſary.

D. XIV. Study hard, and ſearch diligently and deeply, and that with unwearied patience and delight. Unpleaſant ſtudies tire and ſeldom proſper. Slight running thoughts accompliſh little. If any man think that the Spirit is given to ſave us the labour of hard and long ſtudies, Solomon hath ſpent ſo many Chapters in calling them, to dig, ſearch, cry, labour, wait for Wiſdom, that if that will not undeceive them, I cannot: They may as well ſay, that God's bleſſing is to ſave the Husbandman the labour of plowing and ſowing: And that the Spirit is given to ſave men the labour of learning to read the Bible, or to hear it, or think of it, or to pray to God. Whereas the Spirit is given us to provoke and enable us to ſtudy hard, and read, and hear, and pray hard, and to proſper us herein.

And as vain are our idle Lads that think that their natural Wits, or their Abode and Degrees in the Univerſities, will ſerve the turn inſtead of hard ſtudies! And ſo they come out almoſt as ignorant, and yet more proud than they went thither, to be Plagues in all Countreys where they come, to teach others by example the idleneſs and ſenſuality which they learnt themſelves; and being ignorant, yet the honour of their Functions muſt be maintained, and therefore their ignorance muſt be hid, which yet themſelves do weekly make oſtentation of in the Pulpit, where they ſhould be ſhining lights; and when their own Tongues have proclaimed it, thoſe of underſtanding that obſerve and loath it, muſt be maligned and railed at for knowing how little their Teachers know.

Nothing without long and hard ſtudies furniſheth the mind with ſuch a ſtock of truth, as may be called real wiſdom. That God is the rewarder of them that diligently ſeek him, (and not of the lazy neglecters of him) is the ſecond Principle in Religion, Heb. 11.6. They that cannot be at this labour, muſt be content to know but little, and not take on them to know much. For they are not able to diſcern truth from falſhood: But while they ſleep the Tares are ſowed: Or while they open the Door, all croud in that can come firſt; and they cannot make a juſt ſeparation. Ignorant Perſons will ſwarm with errors; and he that erreth will think that he is in the right: And if he think that it is a divine and neceſſary truth which he embraceth, how zealouſly may he purſue it?

D. XV. Take heed of a byas of Carnal Intereſt, and of the diſturbing Paſſions which ſelfiſh partiality will be apt to raiſe. Men may verily think that they ſincerely love the truth, when the ſecret power of a carnal intereſt, their honour, their profit or pleaſure, is it that turneth about their judgment, and furniſheth them with Arguments, and whets their Wits, and maketh them paſſionately confident, and they are not aware of it. Is your worldly intereſt on that ſide that your opinion is for? Though that prove it not falſe, it proveth that you ſhould be very ſuſpicious of your ſelves.

D. XVI. Keep up unfeigned fervent love to others, even as to your ſelves. And then you will not contemn their Perſons and their Arguments, beyond certain cauſe. You will not turn to paſſionate contentions, and reproaches of them when you differ; and the reverence of your Elders, Teachers, Superiors, will make you more ready to ſuſpect your ſelves than them. Moſt of our ſelf-conceited pretenders to knowledge have loſt their love and reverence of Diſſenters, and are bold deſpiſers of the Perſons, reaſons and writings of all that contradict their errour. And moſt that venture to caſt the Churches into flames, and their Brethren into ſilence and ſufferings, that they may plant their own opinions, are great deſpiſers of thoſe that they afflict, and either hate them, or would make them hateful, leſt they ſhould be thought to be unjuſt in uſing them like hateful Perſons. Love that thinketh not evil of others,1 Cor. 13. is not apt to vaunt it ſelf.

D. XVII. Reverence the Church of God, but give not up your underſtandings abſolutely to any men; but take heed of taking any Church Sect or Party inſtead of the Infallible God. With the Univerſal Church you muſt Embody and hold Concord: It is certain that it erreth not from the Eſſentials of Chriſtianity: Otherwiſe the Church were no Church, no Chriſtians, and could not be ſaved: If a Papiſt ſay, [and which is this Church?] I anſwer him, It is the Univerſality of Chriſtians, or all that hold theſe Eſſentials; and when I ſay that this Church cannot fall from theſe Eſſentials, I do but ſay it cannot ceaſe to be a Church: The Church is conſtituted of, and known by the Eſſentials of Faith; and not the Eſſentials of Faith conſtituted by the Church, nor ſo known by it; though it be known by it as the Teacher of it.

He that deſerteth the Chriſtian Univerſality, (in deed though not in words) and cleaveth too cloſe to any Sect, (whether Papal or any other) will be carried down the ſtream by that Sect, and will fill his underſtanding with all their errors and uncertainties, and confound them with the certain truths of God, to make up a mixt Religion with; and the reverence of his Party, Church or Sect, will blind his mind, and make him think all this his duty.

D. XVIII. Fear Error and ungrounded Confidence. Conſider all the miſchiefs of it, which the World hath long felt, and the Churches in Eaſt and Weſt are diſtracted by unto this day; and which I have opened to you before. He that feareth not a ſin and miſchief is moſt unlikely to eſcape it. A tender Conſcience cannot be bold and raſh, where the intereſt of God, the Church, and his own and others Souls is ſo much concerned: When you are invited to turn Papiſt, or Quaker, or Anabaptiſt, or Antinomian, or Separatiſt, think, What if it ſhould prove an Errour; and as great an Errour as many godly learned men affirm it to be? Alas what a gulf ſhould I plunge my Soul in? What injury ſhould I do the Truth? What wrong to Souls? And ſhall I raſhly venture on ſuch a danger, any more than I would do on Fornication, Drunkenneſs, or other ſin? And doth not the ſad example of this Age, as well as all former Ages warn you to be fearful of what you entertain? O what promiſing, what hopeful, what confident Perſons, have dreadfully miſcarried, and when they once began to roll down the Hill, have not ſtopt till ſome of them arrived at Infidelity and Prophaneneſs, and others involved us all in confuſions? And yet ſhall we not fear, but rage and be confident?

And to ſee on the other ſide what darkneſs and deluſion hath faln upon thouſands of the Papal Clergy, and what their Errour hath coſt the World, ſhould make thoſe that are that way inclined alſo fear.

Direct. XIX. Above all pray and labour for a truely humble mind, that is well acquainted with its own defects; and fear and fly from a proud overvaluing of your own underſtanding. Be thankful for any Knowledge that you have, but take heed of thinking it greater than it is. The Devils Sin, and the imitation of Adam, are not the way to have the illumination of Gods Spirit. It is not more uſual with God to bring low thoſe that are Proud of Greatneſs, than to leave to folly, deceit and errour, thoſe that are proud of Wiſdom; and to leave to Sin and Wickedneſs thoſe that are proud of Goodneſs. A Proud underſtanding cannot be brought to ſuſpect it ſelf, but is confident of its firſt undigeſted apprehenſions: It either feeleth no need of the Spirits light, but deſpiſeth it as a fancy; or elſe it groweth conceited that all its conceptions are of the Spirit, and is proud of that Spirit which he hath not. Nothing maketh this peremptory confidence in falſe conceits ſo common, as Pride of a knowledge which men have not. Would the Lord but humble theſe perſons throughly, they would think, Alas! What a dark deceitful mind have I? how unfit to deſpiſe the judgment of them that have laboured for knowledge far more than I have done, and how unfit to be confident againſt ſuch as know much more than I?

But ſo deep and common is this Pride, that they that go in rags, and they that think themſelves unworthy to live, and are ready to deſpair in the ſenſe of Sin, do yet ordinarily ſo overvalue their own apprehenſions, that even theſe will ſtifly hold their vain and unpeaceable opinions, and ſtifly reject the judgment and arguments, of the wiſeſt and beſt that will not be as envious as they.

Direct. XX. Laſtly, Keep in a Child-like, teachable, learning reſolution, with a ſober and ſuſpended judgment, where you have not ſure evidence to turn the ſcales. When Chriſt ſaith, Mat. 18.3. Except ye be converted and become as little Children, ye ſhall in no wiſe enter into the Kingdom of Heaven; As he hath reſpect to the humility of Children in general (and their inception of a new life) ſo in ſpecial he ſeemeth to reſpect them as Diſciples: ſet Children to School and their buſineſs is to hear and learn all day; They ſet not their wits againſt their Maſters and do not wrangle and ſtrive againſt him, and ſay, It is not ſo; we know better than you. But ſo abominably is humane nature corrupted by this Intellectual Pride, that when once Lads are big enough to be from under a Tutor, commonly inſtead of Learning of others, they are of a teaching humour, and had rather ſpeak two hours than hear one; And ſet their wits to contradict what they ſhould learn, and to conquer thoſe that would inſtruct them; and to ſhew themſelves wiſer than to learn to be more wiſe; and we can ſcarce talk with Man or Woman, but is the wiſeſt in the Company, and hardlieſt convinced of an errour.

But two things here I earneſtly adviſe you: 1. That you ſpend more time in Learning than in Diſputing: Not but that diſputing in its ſeaſon is neceſſary to defend the Truth: But uſually it engageth mens wits in an eager oppoſition againſt others, and ſo againſt the truth which they ſhould receive: And it goeth more according to the ability of the diſputants, than the merits of the cauſe. And he that is worſted is ſo galled at the diſgrace, that he hateth the truth the more for his ſake that hath diſhonoured him: and therefore Paul ſpeaketh ſo oft againſt ſuch diſputing, and ſaith that the Servant of the Lord muſt not ſtrive, but be gentle, and apt to teach, and in meekneſs inſtruct oppoſers.

I would ordinarily if any Man have a mind to wrangle with me, tell him; [If you know more of theſe things than I, if you will be my Teacher, I ſhall thankfully hear and learn] and deſire him to open his Judgment to me in its fulleſt evidence: And I would weigh it as the time and caſe required; And if I were fully ſatisfied againſt it, I would crave leave to tell him the reaſons of my diſſent, and crave his patient audience to the end. And when we well underſtood each others mind and reaſons, I would crave leave then to end in peace; unleſs the ſafety of others required a diſpute to defend the Truth.

2. And my ſpecially repeated counſel is, that you ſuſpend your judgment till you have cogent evidence to determine it. Be no further of either ſide than you know they are in the right, caſt not your ſelf into other mens opinions haſtily, upon ſlight reaſons at a blind adventure. If you ſee not a Certainty judge it not Certain, If you ſee but a Probability, judge it but Probable. Prove all things, and hold faſt that which is good. The Bereans are commended for ſearching the Scripture,1 Theſ. 5. Act. 16. and ſeeing whether the things were ſo which Paul had ſpoken. Truth feareth not the light. It is like Gold, that loſeth nothing by the fire. Darkneſs is its greateſt Enemy and Diſhonour. Therefore look before you leap: you are bid, Believe not every Spirit,1 John. 2. but try the Spirits whether they be of God. Stand ſtill till you know that the ground is ſafe which you are to tread on. When Poyſoners are as Common as Phyſicians, you will take heed what you take. It's ſafer when once you have the eſſentials of Chriſtianity, to take too little than too much: For you are ſure to be ſaved if you are meer true Chriſtians; but how far Popery, Antinomianiſm, &c. may corrupt your Chriſtianity is a controverſie. Wiſh them that urge you, to forbear their haſte in a matter of everlaſting conſequence: Theſe are not matters to be raſhly done. And as long as you are uncertain, profeſs your ſelves uncertain; and if they will condemn you for your ignorance when you are willing to know the truth, ſo will not God. But when you are certain, reſolve in the ſtrength of God, and hold faſt whatever it coſt you, even to the death, and never fear being loſers by God, by his Truth, or by Fidelity in your Duty.

Chap. I.

Knowledge is to be eſtimated more, by the end it tendeth to, than by it ſelf.

HAving done with that Epidemical mortal diſeaſe, (SELF-CONCEITEDNESS or PREFIDENCE or overhaſty judging, and Pretending to know that which we know not) which I more deſire than hope to cure; I have left but a little room for the nobler part of my Subject, True ſaving Knowledge, becauſe the handling of it was not my principal deſign.

The meaning of the Text I gave you before: The true Paraphraſe of it is as followeth: As if Paul had ſaid; [You overvalue your barren notions, and think that by them you are wiſe; whereas Knowledge is a means to a higher end; & is to be eſteemed of as it attaineth that end; And that end is to make us Lovers of God, that ſo we may be known with Love by him; For to Love God and be beloved by him is mans felicity and ultimate end; and therefore that which we muſt ſeek after and live for in the world; and he is to be accounted the wiſeſt man that loveth God moſt; when unſanctified Notions & Speculations will prove but folly.]

This being the true meaning of the Text, I ſhall briefly ſpeak of it by parts, as it containeth theſe ſeveral Doctrines or Propoſitions.

Doct. 1. Knowledge is a means to a higher end, according to which it is to be eſtimated.

Doct. 2. The End of Knowledge is to make us Lovers of God, and ſo to be known with Love by him.

Doct. 3. Therefore knowledge is to be valued, ſought and uſed, as it tendeth to this holy bleſſed end.

Doct. 4. And therefore thoſe are to be accounted the wiſeſt or beſt-knowing men, that Love God moſt; and not thoſe that are ſtored with unholy knowledge.

For the firſt of theſe, that [Knowledge is a means to a higher end] I ſhall firſt open it, and then prove it.

I. Aquinas and ſome other Schoolmen make the Viſion or Knowledge of God, to be the higheſt part of mans Felicity: And I deny not but that the three faculties of mans Soul, (Vital Activity, Intellect and Will) as the Image of the Divine Trinity, have a kind of inſeparability and coequality. And therefore each of their perfections and perfect Receptions from God, and operations on God, is the ultimate end of man: But yet they are Diſtinguiſhable, though not diviſible; and there is ſuch an Order among them, as that one may in ſome reſpects be called the Inceptor and another the Perfecter of humane operations; and ſo the Acts of one be called a means to the Acts of the other. And thus though the Viſion or Knowledge of God be one inadequate conception (if not a part) of our ultimate end; yet the Love of God, and Living to God, are alſo other conceptions or parts of it: yea and the more completive perfect parts, which we call finis ultimate ultimus.

II. The proof ſhall be fetcht, 1. From the Order and uſe of the Faculties of the Soul. 2. From the Objects. 3. From the conſtitution of the Acts. 4. From expreſs Scripture.

I. It is evident to our internal perception, 1. That the Underſtanding is but the Guide of the Will, and its acts but mediate to determine the Will: As the Eye is to lead the Appetitive and Executive faculties, by preſenting to them their proper objects. To know is but an initial introductory act.

Yea, 2. It is evident that the Soul is not Satisfied with bare knowing if no Delight or Complacency follow: For what is that which we call Satisfaction but the Complacency of the Will? Suppoſe a man to have no effect upon his Will, no Pleaſure, no Contentation in his Knowledge, and what Felicity or Deſireable Good to him, would there be, in all the Knowledge in the world? Yea when I name either [Good] or [Deſirable] every one knoweth that I name an object of the Will. Therefore if you ſtop at bare Intellection, it is not to be called Good or Deſireable as to the Intellect, theſe being not proper intellectual objects: Though remotely I confeſs they are; that is, that which is called Good, Amiable and Deſireable primarily as the proper object of the Will, muſt be diſcerned to be ſuch by the underſtanding: When yet the Formal notion of the Intellects object, is but quid Intelligibile, which materially is Ens, Unum, Verum, Bonum: But Goodneſs is the Formal notion of the object of the will, and not only the material.

☞If any ſay that I ſeem here to take part with Epicurus, (and Cicero's Torquatus) who erred by placing the chief excellency of Virtue in the Pleaſure of it; and conſequently making any thing more Excellent which is more Pleaſant, though it be ſin itſelf; I anſwer, he that will decide that great controverſy, muſt diſtinguiſh, 1. Between Senſitive Pleaſure, and the Complacency of the Will. 2. Between that which is Good only to me, and that which is Good to others, and that which is Good in relation to the Supream and Final Will of God. 3. Between the Exterior and the Interior acts of Virtue. And then you ſhall ſee Cicero and Torquatus eaſily reconciled, thus.

1. It is certain that GOODNESS and the WILL are ſo eſſentially related to each other, that they muſt each e ••• r the others definition. To be Bonum is to be Volibile; and to Will is ever Velle Bonum.

2. It is certain that God's Will is the Original and End of all Created Good, which hath its Eſſence in relation to His Will. And therefore if it were poſſible for Virtue to be unpleaſant or pernicious to the poſſeſſor, it would be Good as it is ſuited and related to the Will of God.

3. Therefore it cannot be ſaid, that Virtue as Virtue is better than Virtue as it pleaſeth God: But it is moſt certain that Virtue as Virtue is pleaſing to God, (as to the objective aptitude,) and that Virtue as pleaſing to God, and conſequently as Virtue, is Better than Virtue, as it is pleaſant to the poſſeſſor.

4. And it is certain that Virtue, as it is profitable, and juſtly pleaſing to Mankind, to the Church, to Kingdoms, to Publick Societies or multitudes, is better than as it is pleaſing unto one: Becauſe the Good of many is better than of one.

5. And it is certain that Virtue, as it pleaſeth the rational Will, is better than as it pleaſeth the meer Senſitive Appetite, which it ſeldom doth: And therefore Senſuality hath no advantage hence.

6. And Virtue as it profiteth, though at preſent it occaſion ſorrow or diſplicence in its conſequents, is better than that which at the preſent only pleaſeth; and quickly vaniſheth. But that Profit lieth in this, that it prepareth for everlaſting ▪ or more durable Pleaſure. And a long Pleaſure attained by preſent ſorrow, is better than a momentany pleaſure; which is another difference between ſenſual ſinful; and ſpiritual durable delights.

7. And to end all this Controverſie between us and Epicurus, it is notorious, that the Internal Vital Acts of true Virtue, are nothing elſe radically but Pleaſure it ſelf: For it is radically and ſummarily nothing but the Love of God and Goodneſs: And Love in its propereſt notion is nothing but the Complacency of the Will. To ſay, I love it, is but to ſay, It pleaſeth me; unleſs when you ſpeak of either ſenſual appetite and delight, or Love as conjunct with ſome other act or paſſion. And (though Occam here ſtretch it a little too far) it is certain that the external act of man hath no Virtue in it that is Moral, but ſecondary and derived from the Will, even as far as it is Voluntary: So that the informing root of all Virtue is Will, Love, or Complacency; which Auſtin uſeth to call Delectation, aſſerting what I now aſſert. So that the Queſtion now is, Whether Virtue, which is nothing but Complacency in Good, be better as Complacency or as Virtue, that is, under one Name or another? or whether it be better as Virtue, or as Virtue? as Complacency, or as Complacency?

If you think I make Cicero and the older Philoſophers fools, by feigning them to agitate ſuch a Queſtion; I anſwer, 1. If they do ſo, it is not my doing, but their own. 2. But I think Cicero meant not ſo fooliſhly, but underſtood Epicurus only of ſenſual pleaſure, and not of rational. 3. Or at leaſt of private pleaſure of a ſingle perſon, as oppoſite to the utility and pleaſure of multitudes. 4. And whether he had ſo much Theology as to remember that which is it that reſolveth the whole doubt, I know not; viz. that Virtus as Virtue is objectively pleaſing to the Will of God, and as pleaſing to God, it is better than as pleaſing to me, and all the world.

So that notwithſtanding this Objection (thus fully anſwered) the Acts of the Intellect meerly as ſuch, without their reſpect to ſome Will (either of God or Man) are not ſo much as formally Amiable, Deſirable or Good.

3. I further add, that the Acts of the Intellect may be forced, involuntary, diſpleaſing, and both morally and penally evil. A man may by God be forbidden to ſearch after, and to know ſome things; and to know them (as voluntarily done) may be his ſin. And all know that a man may be neceſſitated to know many things; and that knowledge may torment him: As to know dangers, loſſes, enmities, injuries, future evils; eſpecially ſins, by an accuſing Conſcience, and God's diſpleaſure: And Devils and damned Souls have ſuch knowledge.

Obj. All this is true of ſome knowledge, but not of the knowledge of God or Goodneſs.

Anſ. 1. It is granted then that Knowledge as ſuch is not ſufficient to be man's felicity, or final act. 2. And as to the Object, I eaſily grant that the true Knowledge of God is the initial part of man's felicity: But that is much, becauſe it ever inferreth that Love or Complacency of the Will, which is the more completive part. 3. But there is a Knowledge even of God, which being ſeparated from Love, is ſin and miſery: As the Devils and damned that believe and tremble, and hate and ſuffer, are not without all knowledge of God. So much for the firſt proof, fetcht from the order of the faculties of the Soul.

II. The ſecond proof is fetcht from the Objects: It is not meer Intelligibility that bleſſeth a man, but Goodneſs, which as ſuch is the formal Object of the Will, though the material Object of the Underſtanding. It is a pleaſant thing for the Eyes to behold the Sun: And as pleaſant, it is good; and alſo as uſeful to further pleaſure of our ſelves or others. Nothing maketh a man Good or Happy but as it is Good. Therefore the Goodneſs of God, (his tranſcendent perfection by which he is firſt Eſſentially Good in himſelf, and amiable to himſelf, and then Good and Amiable to us all) is the ultimately ultimate object of mans Soul, to which his Intelligibility is ſuppoſed.

III. The third proof is from the Conſtitution of theſe ſeveral 〈◊〉 a Knowledge being but an introductive act, ſuppoſeth not Love, as to its Eſſence (though it produce it as an Effect:) But Love included knowledge in it; as the number of two includeth one, when one doth not include two. Therefore 〈◊〉 • ogether muſt needs be perfecter than one alone.

IV. The fourth proof is from expreſs Scripture; I will only cite ſome plain ones which need no tedious comment. 1. For Love it's ſaid, 1 Joh. 4.16, 17, 18. We have known and believed the Love that God hath to us: God is Love; and he that dwelleth in Love, dwelleth in God, and God in him. Herein is our Love made perfect, (or in this the Love with us is perfected) that we have boldneſs in the day of Judgment. Becauſe as he is, ſo are we, in this world: There is no fear in Love, but perfect Love caſteth out fear. He that feareth is not made perfect in Love.] So that Love is the perfection of man.

1 Cor. 12.31. and 13.2, &c. Yet ſhew I unto you a more excellent way: Though I underſtand all myſteries and all knowledge, and have not Charity, I am nothing. —Charity never faileth— 13. The greateſt of theſe is Charity.]

Rom. 8.35. Who ſhall ſeparate us from the Love of God, &c.

Rom. 13.10. Love is the fulfilling of the Law.

Rom. 5.5. The Love of God is poured out on our hearts by the Holy-Ghoſt which is given to us.]

Gal. 5.6. Faith which worketh by Love.

Mat. 22.37. The firſt and great Commandment is, Thou ſhalt Love the Lord thy God with all thy heart, &c.

Luk. 10.27. Deut. 10.12. and 11.1.13.22. and 19.9. and 13.3. and 30.6.16.20. Joſh. 22.5. and 23.11. Pſal. 5.11. and 31.23. and 69.36. and 119.165. and 145.20. Jam. 1.12. He ſhall receive the Crown of life, which the Lord hath promiſed to them that Love him. So 2.5.

Prov. 8.17. I love them that love me.

See Joh. 14.21. and 16.27. 1 Joh. 4.19. Joh. 21.15, 16, 17. 1 Joh. 3.22. Heb. 11.6, &c.

And of Knowledge it is ſaid, [Joh. 13.17. If ye knew theſe things, happy are ye if ye do them.

See Jam. 2.14. to the end, Joh. 15.24. But now they have both ſeen and hated, both me and my Father.

Luk. 12.47. Knowing Gods will, and not doing it prepareth men for many ſtripes. See Rom. 2. And as barren knowledge is oft made the aggravation of ſin, ſo true knowledge is uſually made the cauſe or means of Love and Obedience., 1 Joh. 4.8. He that loveth not, knoweth not God. 2 Pet. 1.2. Grace and peace be multiplied to you, through the knowledge of God.— 2 Pet. 2.20. and many ſuch like.

I conclude therefore that the knowledge of Creatures is not deſirable ultimately for itſelf, but as it leadeth up the Soul to God. And the knowledge of God, though deſirable ultimately for it ſelf, yet not as the perfect, but the initial part of our ultimate act or end, and as the means or cauſe of that love of God, which is the more perfect part of that ultimate Perfection.

Chap. II.

The End of Knowledge is to make us Lovers of God, and ſo to be known with Love by Him.

THis is the ſecond Doctrine contained in the meaning of the Text. Where is included, 1. That all knowledge of Creatures (called Learning) muſt be valued and uſed but as a means to the knowledge and love of God: Which is moſt evident in that the whole Creation is the work of God, bearing the Image or Impreſs of his Perfections, to reveal him to the Intellectual Creature, and to be the means of provoking us to his love, and helping us in his ſervice. To deny this therefore is to ſubvert the uſe of the whole Creation, and to ſet up Gods works as an uſeleſs ſhadow, or as an Idol in his place.

2. It is included as was afore-proved, that all our knowledge of God himſelf, is given us to kindle in us the Love of God. It is the Bellows to blow up this holy Fire. If it do not this it is unſound and dead. If it do this it hath attained its end; which is much of the meaning of James in that Chap. 2. which prejudice hindereth many from underſtanding.

3. This love of God hath its degrees and effects: Knowledge firſt kindleth but ſome weak initial act of love; which through mixtures of fear, and of carnal affections is hardly known to be ſincere by him that hath it. But afterward it produceth both ſtronger acts, and the Holy Ghoſt ſtill working as the principal cauſe, infuſeth or operateth a radicated Habit. So that this holy love becometh like a nature in the Soul, even a divine nature: And it becometh in a ſort natural to us to love God and goodneſs, though not as the brutiſh nature, which is exerciſed by neceſſity and without reaſon. And this new nature of holy love, is called the new Creature, and the Holy Ghoſt dwelling in us, and the Spirit of Adoption; and is our New-name, the White-ſtone, the Witneſs in our ſelves that Chriſt is the Saviour, and that we are the Regenerate Children of God, the Pledge, the Earneſt, the Firſt-fruits, and the Fore-taſte of Life Eternal.

And all the works of a Chriſtian are ſo far truly holy, as they are the Effects of holy love: For 1. Holy love is but a holy will; and the will is the man, in point of Morality. 2. And the love of God is our final act upon the final object; and all other gracious acts are ſome way means ſubſervient to this end: And the end is it that informeth all the means, they being ſuch only as they are adapted to the end.

And in this ſenſe it is true which is ſaid in the Schools (though many Proteſtants miſunderſtanding it, have contradicted it) that love is the form of all other Graces: That is, It is the heart of the new Creature; or it is that by which the man is Morally to be reputed and denominated: And it is the final Grace which animateth or informeth the reſt as means.

And thus it is true, that when you will prove any Grace to be ſincere and ſaving, or any evidence certain, you muſt prove it to participate of the love of God and goodneſs, or you have failed and ſaid nothing. (Yea, you muſt prove it to be conjunct with predominant love, which ſetteth God above all Creatures.) And if you will prove any good work to be acceptable to God, (Prayer, Praiſe, Alms, Juſtice, &c.) you muſt prove that it cometh from this predominant love. For it is ſo far and no further acceptable to God.

And their ignorance is but to be pitied, who tell you that this is to make our love of God to be inſtead of Chriſt to us, or to ſet up an acceptable righteouſneſs or merit in our ſelves: For we dream not that our love of God was a Sacrifice for our ſins, and the Expiatory Atonement and Satisfaction to Juſtice, nor that Merit which procured us Love it ſelf, or purchaſed us the Holy Ghoſt. Our meaning is that goodneſs is the only proper object of love: And God loveth his Eſſential goodneſs firſt, and Created goodneſs next: And our Moral goodneſs which is his Image is holy love (produced by and joined with holy wiſdom and vitality.) And ſo though God love us in Chriſt, or as Related to him, it is as holy Members of him; and not that he loveth complacentially the haters of God for their Relation to Chriſt, without reſpect to any goodneſs in themſelves. And to ſay that Chriſt maketh us acceptable and amiable to God, is all one as to ſay that he procureth us the pardon of Sin, and the gift of the Holy Ghoſt, and maketh us holy Lovers of God: Or that he is indeed our Saviour. He that commendeth health as wrought by his Phyſician, doth not ſet health inſtead of the Phyſician. Chriſt is the Phyſician; the Holy Ghoſt or Holy Love in us, is our health: To procure and give us the Holy Ghoſt, is Chriſts Office. He pardoneth our ſin when he pardoneth the puniſhment: The privation of the Holy Ghoſt and his operations is our principal puniſhment: And therefore (not all, but) the principal part of our pardon lyeth in the giving us the Holy Ghoſt.

But ſome will ſay, That if God love nothing but goodneſs, and love us no further than we are good, how then did he love us firſt, and while we were his Enemies? Are not Election, Creation, Redemption and Converſion acts of love? And is not our love, the fruit of his love?

Anſ. Thus Names not opened, by confounding Heads, are made the matter of a thouſand Controverſies. As our love is nothing but our will, ſo the word love is taken ſtrictly and properly, or largely and leſs properly. A mans will is conſidered as efficient or as final. As it reſpecteth a future effect, or a preſent exiſtent good. And ſo Gods will as it final, and reſpecteth things exiſtent, either, 1. In eſſe cognito. 2. Or in eſſe reali, is called complacence, and only complacence is love in the ſtrict and propereſt ſenſe. But Gods will as efficient of good, may in a laxer ſenſe be called love. Gods will is the Fountain or efficient cauſe of all good, Natural and Moral in the World. And ſo you may call Gods cauſing or making good, by the name of love, if you pleaſe; remembring that it is but the name that is queſtioned: But his complacency in good foreſeen or exiſtent is ſtrictly called his love. And ſo ſtill God loveth nothing in either ſenſe but good. For 1. He cauſeth nothing but good. 2. And he is pleaſed in nothing but good as good.

Queſt. But how then doth God love his Enemies?

Anſ. 1. He maketh us men, which may be called one act of efficient love: And he Redeemeth them; and he giveth them all the good things which they poſſeſs: And he ſanctifieth ſome, and maketh them lovers of him, that is, holy. And thus he willeth their good, while they are Nothing or Evil; which is called Benevolence, and Love efficient.

2. And he hath true love of complacency in them. 1. As they have the good of humane nature. 2. And thereby are capable of grace, and all the love and ſervice which after they may perform. 3. And as they are Related to Chriſt as his Redeemed ones. 4. And as by Relation they are thoſe that God fore-knoweth will love and ſerve him here, and in the perfections of Eternal Glory. There is all this good in ſome Enemies of God, to be the matter of his complacency. And beyond their goodneſs he hath no complacency in them.

3. And to clear up all this, ſtill remember, that though mans will is changed by or upon the various objects, yet ſo is not the will of God. And therefore all theſe words ſignifie no variety or change in God; but only how his ſimple immutable▪ Eſſential will is variouſly related to and denominated from the Connotation of Effects and Objects.

4. Alſo it muſt be noted, as included in the Text, that God loveth all that truly love him: For to be known of him, here meaneth, to be known with approbation and love as his peculiar people. As Pſal. 1.6. It is ſaid, The Lord knoweth the way of the righteous; and ſo oft: And of the wicked, Mat. 25.12. Depart from me, I know you not. God owneth with love all thoſe that love him. What Parts, what Quality, what Degree ſoever men are of, whatever difference elſe there be among them, if they are true lovers of God, they are certainly approved and beloved by him. This being the very Heart and Eſſence of the new Creature, and the Divine Nature in us, muſt needs prove that man to be Amiable to God that hath it. Other things are true marks of a Child of God, only ſo far as they participate of love: But love is the primary proper Character, which proveth us Adopted directly of it ſelf.

And here you may reſolve the queſtion that ſeemeth ſo difficult to many: Whether when the Scripture either by deſcribing the godly, or by promiſing Life, doth mention ſome one Grace or Duty, as the Character of a Saint, or the Condition of Salvation, it be to be underſtood with a caeteris paribus, if other Graces and Duties concur, as ſuppoſing them ſeparable? Or abſolutely, as ſuppoſing that one mark infallible, becauſe it is never ſeparated from the reſt?

Anſ. The New Man hath 1. Its Eſſential parts; and 2. Its Integrals; and 3. Its Accidents. The Eſſentials are ever infallible marks, and are inſeparable from each other: Any one of them will prove us Holy, and will prove the preſence of the reſt. Theſe Eſſentials are an united Trinity of Graces, Holy Life, Light and Love; where each one hath the common Eſſence of Holineſs, which is their objective termination upon God; and each is linked by participation to another. Holy Vitality is Vital Activity towards God, in mind, will and practice; Holy Light is that Knowledge and Belief which kindleth Love, and cauſeth a Holy Life. Holy Love is that complacency of the Will in God and Goodneſs, which is kindled by Holy Life and Light, and operateth in Holy practice. Any one of theſe thus deſcribed, where Love is the Heart of all, is an infallible mark of Holineſs. But all other Graces and Duties which are but the Integrals of Holineſs, are in all Characters and Promiſes to be underſtood with a caeteris paribus, that is, ſuppoſing them to be animated with Holy Love, and cauſed by Holy Life and Light (Knowledge and Belief.)

And that God doth moſt certainly Love all that Love him, beſides the forementioned proofs from Scripture is further evident.

1. The Love of God and Goodneſs is the Divine Nature: And God cannot but Love his own Nature in us: It is his Image, which (as in its ſeveral degrees) he Loveth for himſelf, and next to himſelf.

2. The Love of God is the Rectitude of Man's Soul; its ſoundneſs, health and beauty: And God Loveth the Rectitude of his creatures.

3. The Love of God is the final, perfect operation of the Soul; even that end which it was created and redeemed for: And God Loveth to have his works attain their end, and to ſee them in their perfection.

4. The Love of God is the Goodneſs of the Soul it ſelf: And Goodneſs is Amiableneſs, and muſt needs be Loved by Him that is Goodneſs and Perfection Himſelf.

5. The Love of God is our uniting adheſion to him: And God that firſt draweth up the Soul to this Union, will not himſelf reject us, and avoid it.

6. Love is a pregnant, powerful, pleaſing Grace: It delivereth up our ſelves, and all that we have to God: It delighteth in duty: It conquereth difficulties: It contemneth competitors, and trampleth on temptations: It accounteth nothing too much, nor too dear for God. Love is the Soul's nature, appetite and pondus, according to which it will ordinarily act. A man's Love, is his Will, his Heart, himſelf: And if God have our Love, he hath our ſelves, and our all: So that God cannot but Love the Soul that truly Loveth him as God.

But here are ſome Doubts to be reſolved.

Q. 1. What if the ſame Soul have Love and Sin mixed; or ſincere Love in a degree that is ſinfully defective, and ſo is conſiſtent with ſomething of its contrary: God muſt hate that Sin: How then can he Love that Soul?

Anſ. Remember ſtill that Diverſity is only in us, and not in God: Therefore God's Will is related and denominated towards us, juſt as its object is. All that is Good in us God Loveth: All that is Evil in us he hateth. Where Goodneſs is predominant, there God's Love is predominant, or greateſt (from this Relation and Connotation.) Where Sin is predominant, God's averſation, diſplicency or hatred is the chief. And we may well expect that the effects be anſwerable.

Obj. But we are beloved as Elect before Converſion.

Anſ. That was anſwered before. That is, God from Eternity purpoſed to make us Good, and Amiable, and Happy; if you will call that (as you may) his Love.

Obj. But we are beloved in Chriſt, for his Righteouſneſs and Goodneſs, and not for our own.

Anſ. The latter is falſe: The former is thus true: For the Merits of Chriſt's Righteouſneſs and Goodneſs, God will pardon our ſins, and make us Good, Holy and Happy; and will Love us as the Holy Members of his Son; that is, both as Related to him, and as Holy.

Obj. But if God muſt needs Love ſincere imperfect Lovers of him as ſuch, with a predominant Love (which will not damn them) then ſin might have been pardoned without Chriſt's death, and the ſinner be loved without his Righteouſneſs, if he had but ſincerely loved God.

Anſ. The ſuppoſition is falſe, that a ſinner could have Loved God without Pardon and the Spirit, purchaſed by the Death and Righteouſneſs of Chriſt. God perfectly Loveth the perfected Souls in Glory for their own holy perfection: But they never attained it but by Chriſt. And God Loveth us here according to the meaſure of our Love to him: But no man can thus Love him, till his ſin be pardoned, for which he was deprived of the Spirit which muſt kindle Love. And imperfect Love is ever joyned with imperfect Pardon (whatever ſome falſly ſay to the contrary;) I mean that Love which is ſinfully imperfect.

Queſt. 2. Doth not God's Loving us make us Happy? And if ſo, it muſt make us Holy. And then none that he Loveth will fall away from him: Whereas the fallen Angels and Adam Loved him, and yet fell from him: How then were they beloved by him?

Anſ. I before told you that God's Will (or Love) is firſt Efficient cauſing Good, and then Final, being pleaſed in the Good that is cauſed. God's Efficient Will or Love, doth ſo far make men Holy and Happy as they are ſuch, even efficiently. But God's Will or Love, as it is our Cauſa finalis, and the termiting Object of our Love, and is pleaſed in us, and approveth us, is not the Efficient Cauſe of our Holineſs and Happineſs; but the objective and perfect conſtitutive Cauſe. Now you muſt further note, that God's Benevolent Efficient Will or Love, doth give men various degrees of Holineſs. To Adam in Innocency he gave but ſuch a degree, and upon ſuch terms as he could loſe and caſt away; which he did. But to the bleſſed in Glory, he giveth that which they ſhall never loſe. Theſe degrees are from God's Efficient Love or Will, which therefore cauſeth ſome to perſevere, when it left Adam to himſelf to ſtand or fall. But it is not God's Final Love of Complacency as ſuch, that cauſeth our perſeverance: For Adam had this Love as long as he Loved God and ſtood, and he after loſt it; ſo that it is not that Final Complacency which is the Terminus of our Holineſs, and Conſtitutive Cauſe of our Happineſs, which alone will ſecure the perpetuity of either of them.

Obj. Thus you make God mutable in his Love, as Loving Adam more before his fall than after.

Anſ. I told you, Loving and not Loving the Creature, are no changes in God, but in the Creature. It is Man that is mutable, and not God. It is only the Relation of God's Will to the Creature as varying in it ſelf, and the extrinſick denomination, by connotation of a changed Object, which is changed as to God. As the Sun is not changed when you wink, and when you open your Eyes: Nor a Pillar changed when your motion ſets it ſometimes on your right hand, and ſometimes on your left.

5. Laſtly, It muſt be noted as included in the Text, That our own Loving God is not the only or total notion of our end, perfection or felicity; but to be Known and Loved by God is the other part, which muſt be taken in, to make up the total notion of our end.

In our Love, God is conſidered as the Object: But in God's Complacential Love to us, he is conſidered as Active, and his Love as an Act, and Man as the Object: But yet not as an Object of Efficiency, but of Approbation and a Pleaſed Will or Delight. Here then the great difficulty is in reſolving which of theſe is the higheſt perfective notion of man's felicity, perfection or ultimate end; Our Love to God, or God's Love to us.

Anſ. It is mutual Love and Union which is the true and compleat notion of our End: And to compare God's Love and ours as the parts, and tell which is the final principal part or notion, is not eaſy, nor abſolutely neceſſary. But I conceive,

1. That our Love to God is Objectively or as to the Object of it, infinitely more excellent than Gods Love to us as to the Object: Which is but to ſay, that God is Infinitely better than man: God loveth man who is a worm: But we Love God who is perfect goodneſs.

2. Gods Love to us as to the Agent and the Act ex parte Agentis, is Infinitely more excellent than our Love to him: For it is Gods Eſſential will which loveth us; and it is the will of a worm that loveth God.

3. That mans Felicity as ſuch, is not the chief notion of his ultimate end: But he muſt Love God as God better than his own Felicity as ſuch, or better than God as our Felicity.

4. That mans true ultimate end, containeth theſe five inadequate conceptions. 1. The loweſt notion or part of it is our own holineſs and felicity. 2. The next notion of it is the perfection of the Church and Univerſe, to which we contribute, and which we muſt value above our own; Including the Glory of Chriſts Humanity. 3. The third notion is the Glory or Luſtre of Gods perfections as they ſhine forth in us and all his perfected glorious works. 4. The fourth notion is, Gods own Eſſential goodneſs as the Object of our Knowledge, Love and Praiſe. 5. The fifth and higheſt notion is, the Active Love or Complacency of Gods fulfilled Will, in us and in the whole Creation. So that the Pleaſing of Gods will is the higheſt notion of mans ultimate end. Though all theſe five are neceſſarily contained in it.

Chap. III.

Doct. 3. Therefore Knowledge is to be valued, ſought and uſed, as it tendeth to our Love of God.

THis third Doctrine is much of the Scope of the Text: All means are for their end: So far as Knowledge is a means of love, it muſt needs hence have the meaſure of its worth, and we the motives of our deſires of it, and the direction for our uſing of it.

1. All knowledge that kindleth not the love of God in us, is ſo narrow, and ſmall that it deſerveth not indeed the name of Knowledge: For the neceſſary things that ſuch a perſon is Ignorant of, are a thouſand times more or greater, than that little which he knoweth: For, 1. What is it that he is Ignorant of?

1. He hath no ſound and real Knowledge of God. For if he knew God, truly, he could not but love him: Goodneſs is ſo naturally the Object of the will, that if men well knew the infinite Good, they muſt needs love him: However there is a partial knowledge that is ſeparable from ſincere Love.

2. He that knoweth not and loveth not God, neither knoweth nor loveth any creature truly and effectually either as it is of God, or Through him, or To him; Either as it beareth the Impreſs of the Glorious Efficient, or as it is ordered to its end by the moſt wiſe Director, or as it is a means to lead up Souls to God, or to Glorify and pleaſe him, no nor to make man truly happy. And can he be ſaid indeed to know any Creature that knoweth it not in any of theſe reſpects that knoweth neither its Original, Order or Uſe? Doth a Dog or a Gooſe know a Book of Philoſophy, becauſe he looketh on it, and ſeeth the bulk? Doth he know a Clock or Watch, who knoweth no more of it, but that it hath ſuch Parts and Shapes, made of Iron and Braſs? It is moſt evident that an unholy perſon knoweth nothing, that is, no one Being, though he may know aliquid de re aliqua, ſomething of ſome Being: For he that knoweth not the Nature, Order or Uſe and End of a Being, cannot properly be ſaid to know that Being, but only ſecundum quid, or ſome Accidents of it, or to have a general Knowledge that it is a Subſtance, or a ſomething, he knoweth not what. As an Epicurean can call all things compacted Atomes, or Matter and Motion. An ungodly man is juſt like one that ſtudieth the art of a Scrivener or Printer, to make the Letters, and place them by art, but never learnt to read or know the ſignification of the Letters which he maketh or compoſeth.

Or if any may be ſaid to have a Speculative knowledge of all this in the Creature (the Nature, Order, and Uſe,) yet he is without the true Practical Knowledge, which is it that only is Knowledge indeed, and of uſe and benefit to man. For to be able to ſpeak or write a true Propoſition about God or the Creature, is not properly to know God or the Creature, but to know names and words concerning them: It is but a Logical Knowledge of Notions, and not the knowledge of the Thing it ſelf, to be able to ſay and know that this or that concerning it, is true or falſe. Nothing more deceiveth mankind, both in point of Learning and of Religion, and Salvation, than miſtaking the Organical or Logical Knowledge of ſecond Notions, Words, Propoſitions, Inferences and Methods, for the Real Knowledge of the Things themſelves; And thinking that they know a thing, becauſe they know what to ſay of it.

He knoweth not a Countrey, who is only able by the Map or hear-ſay to deſcribe it. He knoweth not Motion, Light, Heat, Cold, Sweet, Bitter, that knoweth no more than to give a true definition of it. And as this is true of things ſenſible, which muſt themſelves be perceived firſt by ſenſe, ſo is it of things ſpiritual, which muſt themſelves be perceived firſt by Intellection, and not only the notions and definitions of them. He that doth not intuitively or by internal immediate perception, know what it is to Underſtand, to Remember, to Will and Nill, to Love and Hate, and conſequently to be able to do theſe acts, doth not know what a man is, or what a Reaſonable Soul is, and what an Intellectual Spirit is, though he could (were it poſſible) without theſe, learn the Definition of a Man, a Soul, a Spirit. A definition or word of art ſpoken by a Parrot, or a madman proveth not that he knoweth the thing.

Practical objects are not truly known without a Practical Knowledge of them. He knoweth not what meat is, that knoweth not that it muſt be eaten, and how to eat it. He only knoweth his clothing that knoweth how to put it on. He only knoweth a Pen, a Gun, or other inſtrument, that knoweth how to uſe it. Now the ungodly, not knowing how any creature ſignifieth the Divine perfections, nor how by it to aſcend to the Knowledge and Love of God, do indeed know nothing with a proper formal Knowledge.

2. And what is it that ſuch men know or ſeem to know, which may be compared with their Ignorance? To give them their due praiſe, they know how to eat as well as a Dog, though not ſo ſubtilly as an Ox or Sheep, that can diſtinguiſh graſs before he taſte it. He can tell how to drink, tho' not by ſo conſtant a temperance as a Beaſt. He can ſpeak better than a Parrot: He can build him a houſe as apt for his uſe, as a Swallow or other Birds can do for theirs. He can lay up for the time to come, more ſubtilly than a Fox, or Ant, though nothing ſo orderly and by wonderful ſelf-conficiency, as the Bees: He can look upwards, and ſee the Birds that ſoar and fly in the Air, though he cannot imitate them: He can look into the ſurface of the Waters, and Artificially paſs over them in Ships, though he cannot live in them, or glide through them as the fiſh: He can maſter thoſe that are weaker than himſelf, as the great Dogs do the little ones, and carry away the bone from them all: He can glory in his Strength, though it be leſs than a Horſe's, an Oxe's, an Elephant's, or a Whale's. He can kill and eat his fellow Animals, as well as a Pike among the Fiſhes, a Kite among the Birds, or a Wolf or Dog among the Beaſts: He can more craftily than the Fox entrap and enſnare them (the Fiſhes, Birds and Beaſts;) yea as artificially as a Spider doth the Flies, to make up what he wants, of the Hawk, or Dog for ſwift purſuit, or of the Lyon for rapacious Strength. He can ſing; and ſo can the Linnet, the Owſel the Lark and Nightingale: He can make his Bed as ſoft as the Birds their Neſts, or as other creatures that love their eaſe: He can generate and breed up his Off-ſpring, though not with that conſtancy of affection, and accurateneſs of Skill and Induſtry, as a Hen her Chickens, or moſt other animals do their young. Yea he can live in Society, Families, Commonwealths▪ though much more diſorderly, contentiouſly and to the diſturbance if not deſtruction of each other, than Pigeons in their Dove-houſe or the flight of Stares, or Larks, or Lapwings, or the flocks of Sheep, and leſs accurately than the Bees do in their Hive.

All this and more we can ſpeak of the praiſes of the Knowledge or Wiſdom of an ungodly man, that never learnt to Know and Love his God, nor any thing truly worthy of a man: And is all this worthy the name of Knowledge? Their Character could not be fitlier given, than here it is by the Apoſtle: They know nothing as they ought to know. But of this more next.

Chap. IV.

And therefore thoſe are to be accounted the wiſeſt and beſt knowing men, that love God moſt; and not thoſe that are ſtored with unholy knowledge.

THis fourth Doctrine, is alſo a diſcernable part of the meaning of the Apoſtle in the Text. His purpoſe is to humble thoſe that judge themſelves wiſe for that which is no wiſdom, but uſeleſs, ludicrous notions and ſelf-conceitedneſs: And to ſhew men wherein true wiſdom doth conſiſt. Many thouſands there are that heartily love God, and are devoted to him, and live to his ſervice in the World, who never read Logick, Phyſicks, Metaphyſicks or Mathematicks; nor laid in that ſtock of artificial notions, which are the Glory and Utenſils of the Learned World. And yet that theſe are truly and happily wiſe and knowing, the Apoſtle judgeth, and I thus further prove.

1. Becauſe they know the things themſelves, and not only the names and definitions of them: As he that knoweth food by eating it, the Military Art, or Navigation by Experience, or a Countrey by travelling or dwelling in it. Others lick the outſide of the Glaſs, but taſte not the ſweet that is within.

2. Becauſe they know the greateſt and moſt excellent things: God is infinitely greater and better than the Creatures: And Heaven incomparably better than the riches and pleaſures of this Earth. To know how to Build a City, or a Navy, and how to Govern an Army or a Kingdom, is more than to know how to pick Sticks or Straws, or to dreſs and undreſs us. Underſtanding is valuable by the dignity of its objects; therefore how much doth the wiſdom of a holy Soul excell all the Craft and Learning of the ungodly? Let not the rich man glory in his riches—But let him that glorieth glory in this, that he knoweth God; if he ſo know him as to love him.

3. Becauſe they know the moſt Neceſſary things, and the moſt Profitable. They know how to be Good, and how to do their duty, and how to attain their End, and how to pleaſe God, and how to eſcape damnation, and how to be happy in everlaſting joy and glory. And I think he is wiſe, that is wiſe enough to be Happy, and to attain all that the Soul of man can well deſire.

But who will deſire the Wiſdom that maketh a man never the better? and that will not ſave his Soul from Hell? What Soul in Hell doth think that Wiſdom brought him thither? It were a thouſand times better, not to know how to ſpeak or go, to dreſs or undreſs us, than not to know how to be holy and happy, and to eſcape ſin and everlaſting miſery.

4. A holy Soul underſtandeth that which his underſtanding was made for; and for which he hath his life, and time, and teaching; which is but to be good, and Love God and Goodneſs, and to do good. And Wiſdom, as is afore proved, as as all other means, is to be eſtimated by its end.

But an ungodly man knoweth not that which he was made for. He is like a Knife that cannot cut; a Ship that will not endure the Water; a Houſe that is not fit to dwell in. What is a man's wit worth, but for its proper end? If man was made but to eat, and drink, and play, and ſleep, and build, and plant, and ſtir a while about the Earth, and have his will over others, and his fleſhly pleaſure, and then die, then the ungodly may be called wiſe: But if he be made to prepare for another world, and to Know, and Love, and Live to God, they are then worſe than Bedlams, and more dangerouſly beſide themſelves.

5. A holy Soul knowing God the beginning and end, knoweth all things; Becauſe he knoweth them, 1. In the chiefeſt excellency of their natures, as they bear the Impreſs of God; 2. And in their Order as governed by him; 3. And in their Uſefulneſs as tending to him: Though neither they, nor any others, be well acquainted with their material part, which the Philoſopher thinketh that he knoweth beſt. Who think you beſt knoweth what Money is? He that knoweth the King's Impreſs, and the Value, and what it is good for, and how to get and uſe it? or he that can only tell you whether it be Copper or Silver, or Gold (not knowing well what any of theſe are,) and knoweth nothing of the Impreſs, or Value, or Uſe? I tell you, the humble holy perſon, that ſeeth God in all, and knoweth all things to be Of Him, and By Him, and To Him, and Loveth Him in and for all, and ſerveth Him by all, is the beſt Philoſopher, and hath the greateſt, moſt excellent and profitable Knowledge. In compariſon of which, the unholy Learning of the world is well called Fooliſhneſs with God. (For I believe not that Paraphraſer who would perſwade us, that it is but the Phanatick conceits and pretenſions of the Gnoſticks, that the Apoſtle here and elſewhere ſpeaketh of. But I reſt ſatisfied that it is primarily the unholy Arts and Sciences of the Philoſophical Heathens; and ſecondarily the Platonick Hereticks pretenſions to extraordinary Wiſdom, becauſe of their ſpeculations about Angels, Spirits, and other inviſible and myſterious things, which they thought were peculiarly opened unto them.) Doting about queſtions that engender ſtrife, and not edification, and do increaſe to more ungodlineſs, is the true deſcription of unholy Learning.

6. The Lovers of God are wiſe for perpetuity: They ſee before them: They know what is to come; even as far as to Eternity: They know what will be beſt at laſt, and what will be valued, and ſerve our turn in the hour of our extremity: They judge of things as all will judge of them, and as they ſhall conſtantly judge of them for ever. But others are wiſe but for a few hours, or a preſent job: They ſee not before them: They are preparing for repentance: They are ſhamefully mutable in their Judgments; magnifying thoſe pleaſures, wealth and honours to day, which they vilifie and cry out againſt at death and to eternity! A pang of ſickneſs, the ſight of a grave, the ſentence of death, the awakening of Conſcience, can change their Judgments, and make them ſpeak in other Language, and confeſs a thouſand times over that they were fools: And if they come to any thing like Wiſdom, 'tis too late, when time is paſt, and hope is gone. But the godly know the day of their viſitation, and are wiſe in time; as knowing the ſeaſon of all duties, and the duties of every ſeaſon. And as ſome Schoolmen ſay, that All things are known to the Glorified, in ſpeculo Trinitatis; ſo I may ſay, that All things are morally and ſavingly known, to him that knoweth and Loveth God, as the Efficient, Governour and End of all.

Yet, to avoid miſtakes and cavils, remember, that I take no true Knowledge as contemptible. And when I truly ſay, that he knoweth nothing as he ought to know, that doth not know and Love his God, and is not wiſe to his duty and ſalvation; yet if this Fundamental Knowledge be preſuppoſed, we ſhould build all other uſeful Knowledge on it, to the utmoſt of our capacity: And from this one ſtock, may ſpring and ſpread a thouſand branches, which may all bear fruit. I would put no limits to a Chriſtian's deſires and endeavours to know, but that he deſire only to know uſeful and revealed things. Every degree of knowledge tendeth to more: And every known Truth befriendeth others; and like Fire, tendeth to the ſpreading of our knowledge, to all neighbour Truths that are intelligible. And the want of acquaintance with ſome one Truth among an hundred, may hinder us from knowing rightly moſt of the reſt; or may breed an hundred Errours in us. As the abſence of one wheel or particle in a Watch, or the ignorance of it, may put all the reſt into an uſeleſs diſorder. What if I ſay that Wiſdom lieth more, in knowing the things that belong to ſalvation, to publick good, to life, health, and ſolid comfort, than in knowing how to ſing, or play on the Lute, or to ſpeak or carry our ſelves with commendable decency, &c. It doth not follow that all theſe are of no worth at all; and that in their places theſe little matters may not be allowed and deſired: For even Hair and Nails are appurtenances of a man, which a wiſe man would not be without; though they are ſmall matters in compariſon of the animal, vital and nobler parts. And indeed he that can ſee God in all things, and hath all this ſanctified by the Love of God, ſhould above all men value each particle of Knowledge, of which ſo holy an uſe may be made: As we value every grain of Gold.

Chap. V.

The firſt Inference: By what meaſures to eſtimate mens Knowledge.

FRom hence then we may learn how to value the underſtandings of our ſelves, and others: That is Good which doth good. Would God but give me one beam more of the heavenly light, and a little clearer knowledge of himſelf, how joyfully could I exchange a thouſand lower notions for it! I feel not my ſelf at all miſerable, for want of knowing the number and order of the Stars, the nature of the Meteors, the cauſes of the ebbing and flowing of the Sea, with many hundred other queſtions in Phyſicks, Metaphyſicks, Mathematicks: Nor do I feel it any great addition to my happineſs, when I think I know ſomewhat of ſuch things which others know not. But I feel it is my miſery to be ignorant of God, and ignorant of my ſtate and duty, and ignorant of the world where I muſt live for ever. This is the Dungeon where my wretched Soul doth lie in captivity night and day, groaning and crying out, O when ſhall I know more of God! and more of the Coeleſtial Habitations! and more of that which I was made to know! O when ſhall I be delivered from this darkneſs and captivity! Had I not one beam that pierceth through this Lanthorn of fleſh, this Dungeon were a Hell, even the outer darkneſs. I find Books that help me to names, and notions: But O for that Spirit that muſt give me Light to know the Things, the ſpiritual, great and excellent things, which theſe names import! O how ignorant am I of thoſe ſame things, which I can truly and methodically ſpeak and write of! O that God would have mercy on my dark underſtanding that I be not as a Clock, to tell others that which it ſelf underſtandeth not! O how gladly would I conſent to be a fool in all common Arts and Sciences, if I might but be ever the wiſer in the Knowledge of God! Did I know better Him by whom I live, who upholdeth all things, before whom my Soul muſt ſhortly appear; whoſe favour is my life, whom I hope to love and praiſe for ever; what were all other things to me? O for one beam more of his Light! For one taſt of his Love! for one clear conception of the heavenly glory! I ſhould then ſcarce have leiſure, to think of a thouſand inferiour ſpeculations, which are now magnified and agitated in the world.

But much more miſerable do I find my ſelf, for want of more Love to the bleſſed God, who is Love it ſelf. O happy exchange! did I part with all the pleaſures of the world, for one flame, one ſpark more of the Love of God? I hate not my ſelf for my ignorance in the common Arts and Sciences: But my God knoweth, that I even abhor and loath my ſelf, becauſe I love and delight in him no more! O what a Hell is this dead and diſaffected heart! O what a foretaſt of Heaven would it be, could I but feel the fervours of Divine Love! Well may that be called the Firſt-fruits of Heaven, and the Divine Nature and Life, which ſo uniteth Souls to God, and cauſeth them to live in the pleaſures of his Goodneſs. I dare not beg hard for more common knowledge: But my Soul melteth with grief for want of Love; and forceth out tears, and ſighs, and cries; O when will Heaven take acquaintance with my heart, and ſhine into it, and warm and revive it, that I may truly experience the delightful life of holy Love! I cannot think them loathſom and unlovely, that are unlearned, and want the ornaments of Art. But I abhor and curſe thoſe hateful ſins, which have raiſed the clouds, and ſhut the windows, and hindred me from the more lively Knowledge, and Love of God. Would God but number me with his zealous Lovers, I would preſume to ſay, that he had made me wiſe, and initially happy. But, alas! ſuch high and excellent things will not be gotten with a lazy wiſh, nor will holy Love dwell with iniquity in unholy and defiled Souls.

But if Wiſdom were juſtified of none but her Children, how confidently durſt I call my ſelf a Son of Wiſdom? For all my Reaſon is fully ſatisfied, that the learned ungodly Doctors are meer fools, and the Lovers of God are only wiſe: And O that my Lot may be with ſuch, however I be eſteemed by the dreaming world!

Chap. VI.

The ſecond Inference: To abate our Cenſures and Contempt of the leſs Learned Chriſtians and Churches upon Earth.

I Muſt confeſs that Ignorance is the great Enemy of Holineſs in the world; and the Prince of Darkneſs, in his Kingdom of Darkneſs, oppugneth the Light, and promoteth the works of Darkneſs by it: And it is found that where Viſion ceaſeth, the People periſh, even for lack of knowledge: And the ignoranteſt Countreys are the moſt ungodly. But I muſt recant ſome former apprehenſions: I have thought the Armenians, the Syrians, the Georgians, the Copties, the Abaſſines, the Greeks, more miſerable for want of Polite Literature, than now I judge them. Though I contemn it not as the Turks do, and the Moſcovites; yet I perceive that had men but the knowledge of the holy Scriptures, yea of the ſummaries of true Religion, they might be good and happy men, without much more. If there be but ſome few among them, skill'd in all the Learning of the world, and expert in uſing the Adverſaries weapons againſt themſelves, as Champions of the Truth, the reſt might do well with the bare Knowledge of God, and a Crucified Chriſt. It is the malice of aſſaulting Enemies, that maketh all other Learning needful in ſome for our defence. But the New Creature liveth not on ſuch food, but on the bread of life, and living waters, and the ſincere Milk of the ſacred Word.

The old Albigenſes and Waldenſes in Piedmont, and other Countreys, did many Ages keep up the life and comfort of true Religion, even through murders and unparallel'd cruelties of the worldly Learned Church; when they had little of the Arts and common Sciences. But neceſſary Knowledge was propagated by the induſtry of Parents and Paſtors: Their Children could ſay over their Catechiſms, and could give account of the Principles of Religion, and recite many practical parts of Scripture: And they had much Love and Righteouſneſs, and little Diviſion or Contention among them; which made the moderate Emperor Maximilian profeſs to Crato, that he thought the Picards of all men on Earth were likeſt the Apoſtolick Primitive Churches.

And Brocardus, who dwelt among them in Judea, tells us that the Chriſtians there that by the Papiſts are accounted Hereticks, (as Neſtorians or Eutychians) were indeed good harmleſs ſimple men, and lived in Piety, and mortifying Auſterities, even beyond the very Religious ſort (the Monks and Fryars) of the Church of Rome, and ſhamed the wickedneſs of our Learned part of the World.

And though there be ſad mixtures of ſuch Superſtitions and Traditions, as ignorance uſeth to breed and cheriſh, yet the great devotion and ſtrictneſs of many of the Abaſſines, Armenians, and other of thoſe ruder ſort of Chriſtians, is predicated by many Hiſtorians and Travellers. And who knoweth but there may be among their vulgar, more love to God and Heaven, and Holineſs, than among the contentious Learned Nations, where the Paſtors ſtrive who ſhall be the greateſt, and Preach up that Doctrine and Practice which is conformable to their own Wills and worldly Intereſts; and where the people by the oppoſitions of their Leaders, are drawn into ſeveral Sides and Factions, which as Armies, Militate againſt each other. Is not the love of God like to be leaſt, where Contentions and Controverſies divert the peoples minds from God and neceſſary ſaving Truths? And where men leaſt love one another? And where mutual Hatred, Cruelty and Perſecution, proclaim them much void of that love which is the Chriſtian Badge?

I will not ceaſe praying for the further Illumination and Reformation of thoſe Churches: But I will repent of my hard thoughts of the Providence of God, as if he had caſt them almoſt off, and had few holy Souls among them. For ought I know they may be better than moſt of Europe.

And the like I ſay of many unlearned Chriſtians among our ſelves! we know not what love to God and goodneſs doth dwell in many that we have a very mean eſteem of. The Breathings of poor Souls towards God by Chriſt, and their deſires after greater holineſs is known to God that kindleth it in them, but not to us.

Chap. VII.

The third Inference: By what meaſures to judge of the Knowledge neceſſary to Church Communion.

I Know that there are ſome that would make Chriſt two Churches; one Political and Congregate (as they phraſe it) and the other Regenerate: Or one Viſible and the other Inviſible: And accordingly they ſay that profeſſed Faith is the qualification of a Member of the Church-Congregate (and Obedience to the Pope, ſay the Papiſts,) and real love is the qualification of the Church-Regenerate.

But as there is but one Catholick Church of Chriſt, ſo is there but one Faith, and one Baptiſm, by which men are ſtated as Members in that Church. But as Heart-conſent and Tongue-conſent are two things, but the latter required only as the Expreſſion and Profeſſion of the former; ſo Heart-conſenters and Tongue-conſenters ſhould be the ſame men; as Body and Soul make not two men, but one. But if the Tongue ſpeak that conſent which is not in the Heart, that Perſon is an Hypocrite; and is but analogically or equivocally called a Chriſtian or Member of Chriſt: And ſuch among the ſincere are not a diſtinct Church or Society, (if they were, they ſhould be called the Hypocritical Church, and not the Political or Congregate Church.) But they are as Traytors in an Army, or as ſtricken Ears in a Corn Field. But the true Church being One is conſidered, as conſenting with Heart and with the Tongue: As a Corn Field hath Straw, Chaff and Grain; and as a Man hath Soul and Body. So that it is the ſame Church that is viſible by Baptiſm and Profeſſion, and Inviſible by Heart-conſent or Sincerity.

But it is the ſame thing (and not divers) that is in the Hearts of the ſincere, and that is to be profeſſed by the Tongue: Even that voluntary practical Faith which is deſcribed in Baptiſm, and no other. The ſame Faith which is accepted to Salvation in the ſincere and inviſible Members of the Church (as they are called) muſt be profeſſed by all that will (at Age) be viſible Members.

And the Knowledge and Belief required in Baptiſm is ſo much as prevaileth with the Perſon to give up himſelf to God the Father, Son and Holy Ghoſt, as his Reconciled Creator, his Saviour and Sanctifier. And he that hath ſo much knowledge as will do this, hath as much as is neceſſary to his reception into the Church.

Doubtleſs he that is capable of Baptiſm, is capable of Church Memberſhip; and he that is capable of Church Memberſhip, is capable de jure as to right, of ſo much Church Communion as he is capable of by real aptitude: An Infant is not naturally capable of the actions of the Adult; nor half-witted Perſons, of the receptions and performances of the judicious; ſome cannot underſtand a Sermon, or Prayer, or Praiſe, the twentieth part ſo well as others can do, and ſo cannot receive and do beyond their underſtanding: Some may not ſo well underſtand the nature of the Lords Supper, as to be really fit at preſent to receive it: And ſome may be unfit through ſome extraordinary doubts, opinions, or lapſes: But ſtill de jure a Church Member hath right to ſo much Church Communion as their real qualifications make them capable of. For that right is part of the definition of a Church member; And to be made a Church member is the work of Baptiſm.

And here we muſt conſider of the reaſon, why God would have Baptiſm to be the Profeſſion of that Faith which maketh us Chriſtians: Sometime we are called Believers, and ſaid to be Juſtified by Faith, as if it were Faith alone that were our Chriſtianity: And yet when it cometh to Church entrance, and to the ſolemn profeſſion of our faith, and reception of a Sealed and Delivered pardon, we muſt do more than profeſs that we believe with the underſtanding; We muſt give up our ſelves abſolutely by a Vow and Covenant, to God the Father Son and Holy-Ghoſt, renouncing the fleſh, the World and the Devil; which is the act of a reſolved Will. And to Will, is rationally to Love and Chooſe. By which Chriſt telleth us, that (as words of Knowledge in Scripture uſually imply affection, ſo) the Faith that he means and requireth to our juſtification, is not a meer aſſent or act of intellection; but it is alſo the wills conſent, and a practical Affiance: As a man Believing the Skill and Fidelity of a Phyſician, doth Deſire, Will or Chooſe him for his Phyſician, and Practically Truſt him, or caſt himſelf upon his Fidelity and care for cure. Therefore Chriſt joyneth both together, Mark 16.16. He that Believeth and is baptized ſhall be ſaved, not principally intending the waſhing of the fleſh, but the anſwer of a good Conſcience, as Peter expoundeth it; that is, [He that ſo believeth as by hearty conſent to devote and give up himſelf openly and abſolutely, and preſently to God the Father, Son and Holy Ghoſt, ſhall be ſaved.]

And ſo the Apoſtle ſaith, Eph. 4.4, 5. There is one Baptiſm, as part of the uniting bond of Chriſtians: That is there is one ſolemn Covenant between God and Man, in which we profeſs our Faith, and give up our ſelves to God the Father Son, and Holy Ghoſt, and are ſtated in a gracious Relation to him and one another.]

And thus it is that Baptiſm is reckoned, Heb. 6. among the principles; And that the ancient Doctors unanimouſly conclude, that Baptiſm waſheth away all ſin, and certainly puts us into a preſent ſtate of life; That is, The delivering up our ſelves ſincerely to God in the Baptiſmal Covenant, is the condition of our right to the benefits of that Covenant from God.

From all which it is plain, that the Head is but the guide of the Heart, and that God looketh more to the Heart than to the Head, and to the Head for the Heart: And that we are not Chriſtians indeed, till Chriſt have our Hearts indeed; Nor Chriſtians by profeſſion, till by Baptiſmal Covenant and profeſſion we deliver up the Heart to Chriſt; Now ſo far as Conſent and Will may be called Love, fo far even Love is Eſſential to our Chriſtianity, and to this faith, which is required to our baptiſm and juſtification. And no other faith is Chriſtianity, nor will juſtify us.

But to them that are here ſtalled with the great difficulty, How Love is that grace of the Holy Ghoſt which is promiſed to believers, in the Covenant, as conſequent, if it go before it in the Covenanters, I anſwer at preſent, that they muſt diſtinguiſh between, 1. Love to Chriſt as a Saviour of our ſelves, proceeding principally from the juſt Love of our ſelves, and our Salvation; and Love to God above our ſelves, for his own Infinite Goodneſs, as our ultimate end: 2. Between the Act of Love, and a Habit; 3. Between that ſpark of Love which conſiſteth in the ſaid conſent, and is contained in true Faith; and that Flame of Love which it ſelf carryeth the name, as being the moſt eminent operation of the Soul. And if hereupon they cannot anſwer this queſtion themſelves, I muſt refer them to the Appendix of the third Chapter of my Chriſtian Directory, in which I have largely opened this caſe, with as much exactneſs as I could reach unto.

All that remaineth very difficult then as to our judging of the Knowledge of men to be admitted to Chriſtian Church Communion, is but, what knowledge is neceſſary in the adult unto their lawful Baptiſm? And to that I ſay, ſo much as is neceſſary to an underſtanding conſent to the Baptiſmal Covenant, or to an hearty giving up themſelves to God the Father Son and Holy-Ghoſt: And here we muſt know that the ſame Covenanting words being comprehenſive, are underſtood in different degrees, according to mans different Capacities, even of true believers: Inſomuch that I do not think that any two men in the world, have in all notions and degrees juſt the ſame underſtanding of them. And therefore it is not the ſame diſtinctneſs and clearneſs of underſtanding which we muſt expect in all, which is found in ſome, or which is deſireable. When one man nameth GOD, he hath an orderly conception of his ſeveral Attributes (in which yet all men are defective, and moſt Divines themſelves are culpably ignorant:) When another man conceiveth but of fewer of them, and that diſorderly: And yet theſe muſt not be accounted Atheiſts, or denied to believe in the ſame God, or refuſed Baptiſm, nor is it ſeveral Gods that men ſo differently believe in.

I. He that knoweth God to be a moſt perfect Spirit, moſt powerful, Wiſe and Good, the Father Son and Holy Ghoſt, the Creator of the world, our Owner, Governour and moſt Amiable Lover, (Benefactor and End) I think knoweth as much of God as is of neceſſity to Baptiſm and Church Communion.

II. He that knoweth [that Jeſus Chriſt is God and man, the Redeemer of the ſinful world, and the Mediator between God and Man, who was conceived by the Holy-Ghoſt in the Virgin Mary, fulfilled all righteouſneſs, was crucified as a Sacrifice for mans ſin; and being dead and buried roſe again, and aſcended into Heaven, and is the Teacher, King and Interceſſor of his Church, and hath made the new Covenant, and giveth the Holy-Ghoſt to ſanctify believers, and pardoneth their ſins, and will raiſe our Bodies at laſt, and Judge the World in righteouſneſs according to his Goſpel, and will give everlaſting happineſs to the Sanctified] I think knoweth as much of Chriſt as is neceſſary to Baptiſm and Church Communion.

III. He that knoweth that [the Holy Ghoſt is God, proceeding from the Father and the Son, the ſanctifier of Souls, by Holy Life and Light, and Love, by the Holy Goſpel of which he is the Inditer and the Seal] I think knoweth all that is neceſſary unto Baptiſm, concerning the Holy Ghoſt.

IV. And as to the Act of Knowing this Trinity of Objects, there is great difference between, 1. Knowing the Notions or Words, and the matter. 2. Between an orderly clear, and a dark and more confuſed Knowledge. 3. And between apt ſignificant words, and ſuch as any way notify a neceſſary true conception of the mind. 4. Between ſuch a Knowledge as maketh a man Willing, and Conſent to give up himſelf to this Trinity in Covenant, and that which prevaileth not for ſuch conſent. And ſo,

1. It's true that we know not the Heart immediately; and therefore muſt judge by Words and Deeds: But yet it is the Knowledge of the Things (as is aforeſaid) that is neceſſary to Salvation, becauſe it is the Love of the Things, is chiefly neceſſary. But by what words to expreſs that Love or Knowledge, is not of equal neceſſity in itſelf.

2. There being no man whoſe conceptions of God, Chriſt, the Holy Ghoſt, the Covenant, &c. are not guilty of darkneſs and diſorder, a great degree of darkneſs and diſorder of conceptions, may conſiſt with true grace in thoſe of the loweſt rank of Chriſtians.

3. The ſecond Notions and Conceptions of things (and ſo of God our Redeemer, and Sanctifier) as they are verba mentis in the mind itſelf, are but Logical, Artificial Organs; and are not of that neceſſity to Salvation as the conception of the matter or incomplex objects.

4. Many a man in his ſtudies findeth that he hath oft a general and true Knowledge of Things in themſelves, before he can put names and notions on them, and ſet thoſe in due Order, and long before he can find fit words to expreſs his mental notions by; which muſt coſt him much ſtudy afterward. And as Children are long learning to ſpeak, and by degrees come to ſpeak orderly and compoſedly and aptly (moſtly not till many years uſe hath taught them;) So the expreſſive ability is as much matter of art, and got by uſe, in men at age: And they muſt be taught yet as Children to ſpeak of any thing, new and Strange, and which they learned not before. As we ſee in learning Arithmetick, Geometry, and all the Arts and Sciences. Even ſo men, how holy internally ſoever, muſt by ſtudy and uſe (by the help of Gods Spirit) learn how to ſpeak of holy things, in Prayer, in Conference, in anſwering ſuch as ask an account of their Faith and Knowledge: And hypocrites that are bred up in the uſe of ſuch things, can ſpeak excellently in Prayer, Conference or Preaching: When true Chriſtians at firſt that never uſed them, nor were bred up where they heard them uſed, cannot tell you intelligibly what is in their minds, but are like men that are yet to learn the very Language in which they are to talk in, I know this by true experience of my ſelf, and many others, that I have examined.

5. Therefore, I ſay again, if men cannot aptly anſwer me of the very Eſſentials of Religion, but ſpeak that which in its proper ſenſe is Hereſie, or unſound and falſe: Yet if when I open the queſtions to them my ſelf, and put the Article of Faith into the queſtion, and ask them (e. g.) Do you believe that there is but One God? or, are there many? Doth God know all things, or not? Is he our Owner, or not? Doth he rule us by a Law, or not, &c? If they by Yea or Nay, do ſpeak the truth, and profeſs to believe it, I will not reject them for lack of knowledge, if the reſt concur. I meet with few cenſorious Profeſſors (to ſay nothing of Teachers) that will not anſwer me with ſome nonſenſe or falſeneſs, or ineptitude, or groſs confuſion, or defectiveneſs, if I examine them of the foregoing Notions of the very baptiſmal Covenant: As, what is a Spirit? what doth the word [God] ſignifie? what is Power in God? what Knowledge? what Will? what Goodneſs? what Holineſs? what is a Perſon in the Trinity? what is the difference between the three Perſons? How is God our End? Had Chriſt his humane Soul from the Virgin, or only his fleſh? Had he his Manhood from Man, if not his Soul, which is the chief eſſential part? what is the Union of the Divine and Humane Nature? wherein different from the Union of God and Saints, or every Creature? with an hundred ſuch. In which I muſt bear with ignorant falſe anſwers from eminent Profeſſors, that ſeparate from others as too ignorant for their Communion: And why then muſt I not bear with more in thoſe that are new beginners, and have not had their time and helps?

6. But if a man can ſpeak never ſo well, and profeſs never ſo confident a belief, if he Conſent not to the Covenant and Vow of Baptiſm, to give up himſelf preſently and abſolutely to Chriſt, I muſt reject that man from the Communion of the Church. But if theſe two things do but concur in any, 1. The foreſaid ſignification of a tolerable Knowledge and Belief, by yea or nay, (Doſt thou Believe in God, &c. as the Ancient Churches uſed to ask the Baptized;) 2. And a ready profeſſed conſent to be engaged by that holy Vow and Covenant to God the Father, Son and Holy Ghoſt; I will not deny Baptiſm to ſuch, if Adult, nor after Church Communion to them, if they are already in the Covenant.

And all this is becauſe that the Will is the Man; and if any Man truely love Jeſus Chriſt, he is a true Believer in Chriſt; and if any Man love God, the ſame Man is known and loved of him, and hath ſo much knowledge as will ſave his Soul. I confeſs in private Catechizing and Conference I have met with ſome ancient Women that have long lived as godly Perſons, in conſtant affectionate uſe of means, and an honeſt godly Life, and been of good repute in the Church where they lived, who yet have ſpoken downright Hereſie to me, through ignorance, in anſwering ſome queſtions about Jeſus Chriſt: But I durſt not therefore ſuſpend their Communion, nor condemn their former Communion: For as ſoon as I told them better, they have yielded, and I could not perceive whether it was from groſs ignorance, or from unreadineſs of notions, or from the want of memory, or what, that they ſpake amiſs before. So that I ſhall be very loth to reject one from Communion, that ſheweth a love of God, and Jeſus Chriſt, and Holineſs, by diligent uſe of means, and an upright Life.

7. And he that will impartially be ruled by the Holy Scriptures, will be of the ſame mind. For no one was ever taken to be a Church Member at Age, without ſo full a conſent, as was willingly expreſt by devotedneſs to God in the Solemn Covenant: The Jews by the Sign of Circumciſion, and the Chriſtians by Baptiſm; and both by Covenanting with God were initiated: And conſent is love. But the Articles and objective Degrees of Knowledge and Belief have greatly varied. The Jews were to know and profeſs more than the Gentiles; and the Jews ſince the Egyptian Deliverance, more than before; And John Baptized upon a ſhorter Profeſſion than the Apoſtles did; And the Apoſtles till Chriſts Reſurrection, believed not many great Articles of our Faith, not knowing that Chriſt muſt die, and be an Expiatory Sacrifice for Sin, and Sin to be pardoned by his Blood; nor that he was to riſe again, and ſend the Holy Ghoſt for the work which he was ſent for, &c. And Acts 19. there were Diſciples that had not heard that there was a Holy Ghoſt (I confidently think, twice Baptized.)

And if we mark how the Apoſtles Baptized, with what Orders for it they received from Chriſt, it will confirm my concluſion. For Chriſt could have given a particular Creed, and Profeſſion of Faith, if he had pleaſed; but he taketh up with the General three Articles, of Believing in the Father, Son, and Holy Ghoſt, Mat. 28.19, 20. leſt any ſhould caſt out his weak ones for want of diſtinctneſs of Knowledge and Belief. And he maketh the Covenant-conſent in Baptiſm the neceſſary Thing, as the End and Meaſure of their Knowledge. He that hath Knowledge enough to cauſe him to thirſt, may come and drink of the waters of Life, Rev. 22.17. And he that hungreth and thirſteth after righteouſneſs ſhall be ſatisfied; and he that cometh to Chriſt he will in no wiſe caſt out.

And the Apoſtles Baptized ſo many thouſands in a ſhort time, that they could not examine each Perſon about a more particular Knowledge and Belief, Acts 2. &c. Nor do we read in Scripture of ſuch particular large Profeſſions, as go much beyond the words of Baptiſm. And though, no doubt, they did endeavour to make the ignorant underſtand what they profeſt and did, and ſo had ſome larger Creed, yet was it not all ſo large, as the ſhort Creed called the Apoſtles now is; ſeveral of its Articles having been long ſince added.

I have ſpoken all this, not only to Miniſters, who have the Keys of Admiſſion, but eſpecially for the Religious Perſons ſakes, who are too much enclined to place godlineſs in words and ability to ſpeak well, in Prayer or Conference, or anſwering Queſtions, and that make a more diſtinct Knowledge and Profeſſion neceſſary than God hath made: Yea, if all the Articles of the Creed are profeſſed, when the underſtanding of them is not clear and diſtinct, they deride it, and ſay, A Parrot may be taught as much; and they ſeparate from thoſe Paſtors and Churches that receive ſuch to their Communion. Many do this of a godly Zeal, leſt ignorance and formality be encouraged, and the godly and ungodly not ſufficiently diſtinguiſhed: But their Zeal is not according to Knowledge, nor to the holy Rule; and they little know how much Pride oft lurketh unobſerved, in ſuch deſires to be publickly differenced from others, as below us, and unmeet for our Communion: And leſs know they how much they injure and diſpleaſe our gracious Lord, who took little Children in his Arms, and deſpiſeth not the weak, and carrieth the Lambs, and refuſeth no one any further than they refuſe him.

I tell you, if you ſee but true love and willingneſs in a diligent, reformed, pious and righteous Life, there is, certainly there is, ſaving Knowledge and Faith within; and if words do not ſatisfactorily expreſs it, you are to think that it is not for want of the thing it ſelf, but for want of uſe and exerciſe, and for want of well ſtudied Notions, or for want of natural Parts, Education or Art to enable them to act that part aright. But if God know the meaning of Abba, Father, and of the groans of the Spirit, in his Beloved Infants, I will not be one that ſhall condemn and reject a lover of God and Chriſt, and Holineſs, for want of diſtinct particular Knowledge, or of words to utter it aright.

Chap. VIII.

The fourth Inference: The aptneſs of the Teaching of Chriſt, to ingenerate the Love of God and Holineſs.

IF Love be the End and Perfection of our Knowledge, then hence we may perceive, that no Teacher that ever appeared in the World, was ſo fit for the ingenerating of true ſaving knowledge as Jeſus Chriſt. For none ever ſo promoted the love of God.

1. It was he only that rendered God apparently lovely to ſinful man, by reconciling us to God, and rendering him apparently propitious to his Enemies, pardoning ſin, and tendering Salvation freely to them that were the Sons of Death. Self-love will not give men leave to love aright a God that will damn them, though deſervedly for ſin. But it is Chriſt that hath made Atonement, and is the Propitiation for our ſins, and proclaimeth Gods love, even to the Rebellious: Which is more effectually to kindle holy love in us, than all the Precepts of Naturaliſts without this could ever have been. His Croſs, and his Wounds and Blood were the powerful Sermons, to Preach Gods winning love to ſinners.

2. And the benefits are ſo many and ſo great which he hath purchaſed and revealed to man, that they are abundant fewel for the Flames of Love. We are ſet by Chriſt in the way of Mercy, in the Houſhold of God, under the Eye and ſpecial Influence of his love; all our ſins pardoned, our Everlaſting puniſhment remitted, our Souls renewed, our wounded Conſciences healed, our Enemies conquered, our fears removed, our wants ſupplied, our Bodies, and all that is ours under the protection of Almighty love; and we are ſecured by Promiſe, that all our Sufferings ſhall work together for our good. And what will cauſe love if all this will not? When we perceive with what love the Father hath loved us, that of Enemies we ſhould be made the Sons of God, and of condemned Sinners we ſhould be made the Heirs of endleſs Glory, and this ſo freely, and by ſo ſtrange a means, we may conclude that this is the Doctrine of Love, which is taught us from Heaven by love it ſelf.

3. And eſpecially this work of love is promoted, by opening the Kingdom of Heaven to the foreſight of our Faith; and ſhewing us what we ſhall enjoy for ever; and aſſuring us of the Fruition of our Creators Everlaſting Love; yea, by making us fore-know that Heaven conſiſteth in perfect mutual endleſs love. This will both of it ſelf, draw up our Hearts, and engage all our Reaſon and Endeavours, in beginning that work which we muſt do for ever, and to learn on Earth to love in Heaven.

4. And beſides all theſe objective helps, Chriſt giveth to Believers the Spirit of Love, and maketh it become as a nature in us; which no other Teacher in the World could do. Others can ſpeak reaſon to our Ears, but it is Chriſt that ſendeth the warming Beams of holy Love into our Hearts.

If the love of God and holineſs were no better than common Philoſophical Speculations, then Ariſtotle, or Plato, or ſuch other Maſters of names and notions, might compare with Chriſt and his Apoſtles, and Athens with the Primitive Church; and the Schoolmen might be thought the beſt Improvers of Theology. But if thouſands of dreaming Diſputers wrangle the World into miſery, and themſelves into Hell, and are ingenious Artificers of their own damnation; and if the love of God and Goodneſs, be the healthful conſtitution of the Soul, its natural content and pleaſure, the buſineſs and end of life, and all its helps and bleſſings, the Soder of juſt Societies, the Union of Man with God in Chriſt, and with all the Bleſſed; and the Fore-taſte and Firſt-fruits of endleſs Glory; then Chriſt the Meſſenger of Love, the Teacher of Love, the Giver of Love, the Lord and Commander of Love, is the beſt Promoter of Knowledge in the World. And as Nicodemus knew that he was a Teacher come from God, becauſe no man could do ſuch works unleſs God were with him; ſo may we conclude the ſame, becauſe no man could ſo reveal, ſo cauſe, and communicate Love, the holy Love of God and Goodneſs, unleſs the God of Love had ſent him. Love is the very end and work of Chriſt, and of his Word and Spirit.

Chap. IX.

The fifth Inference: What great cauſe men have to be thankful to God for the Conſtitution of the Chriſtian Religion: And how unexcuſable they are that will not learn ſo ſhort and ſweet, and ſafe a Leſſon.

SO excellent and every way ſuitable to our caſe is the Religion taught and inſtituted by Chriſt, as ſhould render it very acceptable to Mankind. And that on ſeveral accounts.

1. The brevity and plainneſs of Chriſtian Precepts, greatly accommodateth the neceſſity of Mankind. I ſay his neceſſity, leſt you think it is but his ſloth. Ars longa, Vita brevis, is the true and ſad complaint of Students. Had our Salvation been laid upon our Learning a Body of true Philoſophy, how deſperate would our caſe have been? For, 1. Mans great Intellectual weakneſs; 2. His want of leiſure would not have allowed him a knowledge that requireth a ſubtile wit and tedious ſtudies.

1. Moſt men have wits of the duller ſort: Such quickneſs, ſubtilty and ſolidity, as is neceſſary to great and difficult ſtudies, are very rare. So rare, as that few ſuch are found even amongſt the Preachers of the Goſpel: Of a multitude who by hard Studies and honeſt Hearts, are fit to Preach the Doctrine of Salvation, ſcarce one or two are found of ſo fine and exact a wit as to be fit judiciouſly to manage the curious Controverſies of the Schools. What a caſe then had Mankind been in, if none could have been wiſe and happy indeed, but theſe few of extraordinary capacity? The moſt publick and common good is the beſt. God is more merciful than to confine Salvation to ſubtilty of wit: Nor indeed is it a thing it ſelf ſo pleaſing to him as a Holy, Heavenly Heart and Life.

2. And we have Bodies that muſt have Proviſion and Employment: We have Families and Kindred that muſt be maintained: We live in Neighbourhoods and publick Societies, which call for much Duty, and take up much time. And our ſufferings and croſſes will take up ſome thoughts. Were it but Poverty alone, how much of our time will it alienate from contemplation? whilſt great neceſſities call for great care and continual labour? Can our common poor Labourers, (eſpecially Husbandmen) have leiſure to inform their minds with Philoſophy or curious Speculations?

Nay, we ſee by experience, that the more ſubtile and moſt vacant wits, that wholly addict themſelves to Philoſophy can bring it to no conſiderable certainty, and conſiſtency to this day, except in the few Rudiments or common Principles that all are agreed in. Inſomuch that thoſe do now take themſelves to be the chief or only wits, who are pulling down that which through ſo many Ages, from the beginning of the World, hath with ſo great wit and ſtudy been concluded on before them; and are now themſelves no higher than new Experimenters, who are beginning all anew again, to try whether they can retrieve the errours of Mankind, and make any thing of that which they think the World hath been ſo long unacquainted with: And they are yet but beginning at the Skin or Superficies of the World, and are got no further with all their wit, than Matter and Motion, with Figure, Site, Contexture, &c. But if they could live as long as Methuſalem, it is hoped they might come to know that beſides Matter and Motion; there are Eſſential Virtues called ſubſtantial Forms, or active Natures, and that there is a Vis Motiva, which is the cauſe of Motion, and a Virtus Intellectiva, and Wiſdom which is the cauſe of the Order of Motion, and a Vital Will and Love which is the perfection and end of all: In a word, they may live to know that there is ſuch a thing in the World as Life, and ſuch a thing as Active Nature, and ſuch a thing as Senſe and Soul, beſides Corporeal Matter and Motion, and conſequently that man is indeed man. But, alas, they muſt die ſooner, perhaps before they attain ſo far, and their Succeſſors muſt begin all anew again, as if none of all theſe great attempts had been made by their Predeceſſours, and ſo (by their method) we ſhall never reach deeper than the Skin, nor learn more than our, A B C And would we have ſuch a task made neceſſary to the Common Salvation, even for all the Poor and Vulgar, wits, which is ſo much too hard for our moſt ſubtile Students?

2. And Chriſtianity is as ſuitable to us, in the Benefit and Sweetneſs of it. What a happy Religion is it that employeth men in nothing but receiving good to themſelves, and in doing good to themſelves and others. Whoſe work is only the Receiving and Improving of Gods Mercies, and Loving and Delighting in all that is good, rejoycing in the taſts of Gods Love on Earth, and in the Hopes of perfect Felicity, Love and Joy for ever. Is not this a ſweeter life, than tireſom, unprofitable Speculations.

O then how unexcuſeable are our contemners of Religion, that live in wilful Ignorance and ungodlineſs, and think this eaſy and ſweet Religion, to be a tedious and intolerable thing! What impudent Calumniators and Blaſphemers are they of Chriſt and Holineſs, who deride and revile this ſweet and eaſy way to life, as if it were a ſlavery and an irkſom toil, unneceſſary to our Salvation, and unfit for a freeman, or at leaſt a Gentleman, (or a Servant of the fleſh and world) to practiſe. If Chriſt had ſet you but ſuch a task as Ariſtotle, or Plato did to their diſciples; ſo many notions, and ſo many Curioſities to learn; If he had written for you as many Books as Chryſippus did; If he had made neceſſary to your Salvation, all the arbitrary notions of Lullius, & all the Fanatick conceits of Campanella, and all the dreaming Hypotheſes of Carteſius, and all the Aſtronomical & Coſmographical difficulties of Ptolomy, Tycho-Brache, Copernicus and Galilaeus, and all the Chronological difficulties handled by Euſebius, Scaliger, Functius, Capellus, Petavius, &c. And all the curioſities in Philoſophy and Theology of Cajetane, Scotus, Ockam, Gabriel, &c. Then you might have had ſome excuſe for your averſation: But to accuſe and refuſe, and reproach ſo Compendious, ſo Eaſie, ſo Sweet, ſo Neceſſary a Doctrine and Religion, as that which is brought and taught by Chriſt, this is an ingratitude that hath no excuſe, unleſs Senſuality and Malignant enmity may paſs for an excuſe.

Doth Chriſt deliver you from the maze of Imaginary Curioſities, and from the burdens of worldly wiſdom called Philoſophy, and of Phariſaical Traditions, and Jewiſh Ceremonies, and make you a light burden, an eaſy Yoak, and Commandments that are not grievous, and after all this, muſt he be requited with Rejection and Reproach, and your Burdens and Snares be taken for more tolerable than your deliverance? You make a double forfeiture of Salvation, who are ſo unwilling to be ſaved.

Be thankful, O Chriſtians, to your heavenly Maſter, for tracing you out ſo plain and ſweet a way. Be thankful that he hath cut ſhort thoſe tireſom ſtudies, by which your task-maſters would confound you, under pretence of making you like Gods, in ſome more ſubtile and ſublime Speculations than Vulgar wits can reach. Now all that are willing may be Religious, and be ſaved: It is not confined to men of learning. The way is ſo ſweet, as ſheweth it ſuitable to the end. It is but [Believe Gods Love and Promiſes of Salvation by Chriſt, till you are filled with Love and its delights, and live in the pleaſures of Gratitude and Holineſs, and in the Joyful hopes of endleſs Glory:] And is not this an eaſy Yoak! Saith our Heavenly Poet Mr. G. Herbert, in his Poem called Divinity p. 127.

As men for fear the Stars ſhould Sleep and Nod, And trip at night, have Spheres ſupply'd; As if a Star were duller than a clod, Which knows his way without a guide, Juſt ſo the other Heaven they alſo ſerve, Divinities tranſcendent Sky, Which with the Edge of wit they Cut and Carve, Reaſon Triumphs, and Faith lies by. — But all his Doctrine which he taught and gave, Was clear as heav'n from whence it came; At leaſt thoſe Beams of truth which only ſave, Surpaſs in Brightneſs any Flame: Love God, and Love your Neighbours, watch and pray, Do as you would be done unto. O dark inſtructions! even as dark as day! Who can theſe Gordian Knots undo?

Chap. 10.

The ſixth Inference: How little reaſon ungodly men have to be proud of their Learning, or of any ſort of Knowledge or Wiſdom whatſoever.

AS the ancient Gnoſticks, being puffed up with their corrupt Platonick Speculations, lookt down with contempt upon ordinary Chriſtians, as ſilly ignorants in compariſon of them, and yet had not wiſdom enough to preſerve them from the Luſts and Pollutions of the world; Even ſo is it with abundance of the worldly Clergy and ungodly Scholars in this age. They think their Learning ſetteth them many degrees above the Vulgar, and giveth them right to be Reverenced as the Oracles or Rabbies of the World; When yet (poor Souls!) They have not learned (by all their Reading, Studies and Diſputings) to Love God and Holineſs, better than the Riches and Preferments of the World. And ſome of them not better than a Cup of ſtrong drink, or than the brutiſh pleaſures of Senſe and Fleſh. It is a pitiful thing to ſee the Pulpit made a Stage for the oſtentation of this ſelf-ſhaming, ſelf-condemning Pride and Folly: For a man under pretence of ſerving God, and helping other men to Heaven, to make it his errand to tell the hearers, that he is a very Wiſe and Learned man; who hath not wit enough to chooſe a holy, humble life, nor to make ſure of Heaven or to ſave his Soul; nor perhaps to keep out of the Tavern, or Ale-houſe the next week, nor the ſame day to forbear the venting of his worldly, carnal mind. What is ſuch Learning, but a Game of Imagination, in which the Phantaſie ſports it ſelf with names and notions; or worſe, the materials which are uſed in the ſervice of ſin, the fuel of pride, the blinder and deceiver of ſuch as were too ignorant before, being a meer ſhadow and name of Knowledge? What good will it do a man tormented with the Gout, or Stone, or by miſerable poverty, to know the names of various herbs, or to read the titles of the Apothecaries boxes, or to read on a ſign-poſt, Here is a good ordinary? And what good will it do a carnal, unſanctified Soul, that muſt be in Hell for ever, to know the Hebrew roots or points, or to diſcourſe of Carteſius his materia ſubtilis & globuli aetherei, &c. Or of Epicurus and Gaſſendus Atomes, or to look on the Planets in Galileus Glaſſes, while he caſteth away all his hopes of Heaven, by his unbelief, and his preferring the pleaſures of the fleſh? Will it comfort a man that is caſt out of Gods preſence, and condemned to utter darkneſs, to remember, that he was once a good Mathematician, or Logician, or Muſician, or that he had wit to get riches and preferments in the world, and to climb up to the heighth of honour and dominion? It is a pitiful thing to hear, a man boaſt of his wit, while he is madly rejecting the only felicity, forſaking God, eſteeming vanity, and damning his Soul! The Lord deliver us from ſuch wit and learning. Is it not enough to refuſe Heaven and chooſe Hell (in the certain cauſes) to loſe the only day of their hopes, and in the midſt of light, to be incomparably worſe than mad, but they muſt needs be accounted wiſe and learned, in all this ſelf-deſtroying folly? As if (like the Phyſician who boaſted that he killed men according to the Rules of art) it were the heighth of their ambition to go learnedly to Hell, and with Reverend gravity and wit, to live here like brutes, and hereafter with Devils for evermore.

Chap. 11.

The ſeventh Inference: Why the ungodly world hateth Holineſs, and not Learning.

FRom my very Child-hood, when I was firſt ſenſible of the concernments of mens Souls, I was poſſeſt with ſome admiration, to find that every where the Religious, godly ſort of people, who did but exerciſe a ſerious care of their own and other mens Salvation, were made the wonder and obloquy of the world; Eſpecially of the moſt vitious and flagitious men, ſo that they that profeſſed the ſame Articles of faith, the ſame Commandments of God to be their Law, and the ſame Petitions of the Lords Prayer to be their deſire, and ſo profeſſed the ſame Religion, did every where revile thoſe that did endeavour to live according to that ſame profeſſion, and to ſeem to be in good ſadneſs in what they ſaid. I thought that this was impudent Hypocriſie in the ungodly, worldly ſort of men! To take them for the moſt intolerable perſons in the Land, who are but ſerious in their own Religion, and do but endeavour to perform, what all their Enemies alſo vow'd and promiſed. If religion be bad, and our faith be not true, why do theſe men profeſs it? If it be true and good, why do they hate and revile them that would live in the ſerious practice of it, if they will not practiſe it themſelves? But we muſt not expect Reaſon, when ſin and ſenſuality have made men unreaſonable.

But I muſt profeſs that ſince I obſerved the courſe of the world, and the concord of the Word and Providences of God, I took it for a notable proof of mans fall, and of the verity of the Scripture, and the ſupernatural Original of true Sanctification, to find ſuch an univerſal enmity between the holy and the ſerpentine ſeed, and to find Cain and Abels caſe ſo ordinarily exemplified, and him that is born after the Fleſh to perſecute him that is born after the Spirit. And methinks to this day it is a great and viſible help for the confirmation of our Chriſtian Faith.

But that which is much Remarkable in it is, that nothing elſe in the world (except the Croſſing of mens carnal intereſt) doth meet with any ſuch univerſal enmity. A man may be as learned as he can, and no man hate him for it. If he excel all others, all men will praiſe him and proclaim his excellency: He may be an excellent Linguiſt, an excellent Philoſopher, an excellent Phyſician, an excellent Logician, an excellent Orator, and all commend him. Among Muſicians, Architects, Souldiers, Seamen, and all Arts and Sciences, men value, prefer and praiſe the beſt; Yea even Speculative Theology, ſuch wits as the Schoolmen and thoſe that are called great Divines, are honoured by all, and meet, (as ſuch) with little Enmity, Perſecution or Obloquy in the world. Though I know that even a Galilaeus, a Campanella, and many ſuch have ſuffered by the Roman Inquiſitors, that was not ſo much in enmity to their Speculations or Opinions, as through a fear leſt new Philoſophical notions ſhould unſettle mens minds, and open the way to new opinions in Theology, and ſo prove injurious to the Kingdom and Intereſt of Rome. I know alſo that Demoſthenes, Cicero, Seneca, Lucan, and many other learned men, have died by the hands or power of Tyrants. But that was not for their Learning, but for their oppoſition to thoſe Tyrants Wills and Intereſts. And I know that ſome Religious men have ſuffered for their Sins and Follies, and ſome for their medling too much with ſecular affairs, as the Councellours of Princes, as Functius, Juſtus Jonas, and many others. But yet no Parts, no Excellency, no Skill or Learning is hated commonly, but honoured in the World, no not Theological Learning, ſave only this practical Godlineſs and Religion, and the Principles of it, which only rendereth men amiable to God (through Chriſt) and ſaveth mens Souls. To know and love God, and live as thoſe that know and love him, to ſeek firſt his Kingdom and the Righteouſneſs thereof, to walk circumſpectly, in a holy and heavenly Converſation, and ſtudiouſly to obey the Laws of God, this which muſt ſave us, this which God loveth and the Devil hateth, is hated alſo by all his Children; for the ſame malignity hath the ſame effect.

But methinks this ſhould teach all conſidering men to perceive what Knowledge it is that is beſt, and moſt deſirable to all that love their happineſs. Sure this ſort of Learning, Wit and Art, which the Devil and the malignant World do no more diſpraiſe, oppoſe and perſecute, (though as it is ſanctified to higher ends it be good, yet) of it ſelf is comparatively no very excellent and amiable thing. I know Satan laboureth to keep out Learning it ſelf (that is truly ſuch) from the world, becauſe he is the Prince and Promoter of darkneſs, and the Enemy of all uſeful light: And lower Knowledge is ſome help to higher, and ſpeculative Theology may prepare for practical; and the moſt groſs and brutiſh ignorance beſt ſerveth the Devils deſigns and turn. And even in Heathen Rome the Arts prepared men for the Goſpel; and Learning in the Church Reformers hath ever been a great help and furtherance of Reformation. But yet if you ſtop in Learning and Speculation, and take it as for it ſelf alone, and not as a means to holineſs of Heart and Life, it is as nothing. It is Paul's expreſs reſolution of the caſe, that if we have all Knowledge without this holy Love, we are nothing, but as ſounding Braſs or a tinkling Cymbal, 1 Cor. 13.

But ſurely there is ſome ſpecial excellency in this holy knowledge, and Love, and Obedience, which the Devil and the malignant World ſo hate, in high and low, in rich and poor, in Kindred, Neighbours, Strangers, or any, where they meet with it. It is not for nothing. This is the Image of God; this is it that is contrary to their carnal Minds, and to their fleſhly Luſts, and ſinful Pleaſures. This tells them what they muſt be and do (or be undone for ever) which they cannot abide to be or do.

Let us therefore be ſomewhat the wiſer for this diſcovery of the mind of the Devil and all his Inſtruments: I will love and honour all Natural, Artificial, acquired Excellencies, in Philology, Philoſophy, and the reſt: As theſe expoſe not men to the Worlds Obloquy, ſo neither unto mine or any ſober mans. In their low places they are good, and may be uſed to a greater good. But let that holy knowledge and love be mine, which God moſt loveth, and the World moſt hateth, and coſteth us deareſt upon Earth, but hath the bleſſed end of a Heavenly Reward.

Chap. XII.

The eighth Inference: What is the work of a faithful Preacher, and how it is to be done.

IF that Knowledge which kindleth in us the Love of God, be the only ſaving Knowledge, then this is it that Miniſters muſt principally preach up and promote. Could we make all our hearers never ſo learned, that will not ſave their Souls: But if we could make them holy, and kindle in them the love of God and goodneſs, they ſhould certainly be ſaved. The holy practical Preacher therefore is the beſt Preacher, becauſe the holy practical Chriſtian is the beſt and only true Chriſtian. We work under Chriſt, and therefore muſt carry on the ſame work on Souls which Chriſt came into the World to carry on. All our Sermons muſt be fitted to change mens Hearts, from Carnal into Spiritual, and to kindle in them the love of God. When this is well done, they have learnt what we were ſent to teach them; and when this is perfect, they are in Heaven.

Thoſe Preachers that are Enemies to the godlieſt of the people, and would make their Hearers take them all for Hypocrites, that go any further than obedience to their Paſtors, in Church-forms and Orders, Obſervances and Ceremonies, and a civil Life, are the great Enemies of Chriſt, his Spirit, his Goſpel and the Peoples Souls; and the Eminent Servants of the Devil, in his malignant War againſt them all. All that Knowledge, and all thoſe Formalities, which are ſet up inſtead of divine Love and holy Living, are but ſo many cheats, to deceive poor Souls till time be paſt, and their convictions come to late.

I confeſs that ignorance is the calamity of our times, and people periſh for lack of Knowledge: And that the Heart be without Knowledge it is not good: And lamentable ignorance is too viſible in a great degree, among the religious ſort themſelves; as their manifold differences and errours too openly proclaim: And therefore to Build up men in Knowledge, is much of the Miniſterial work. But what Knowledge muſt it be? Not dead Opinions, or uneffectual Notions, or ſuch Knowledge as tendeth but to teach men to talk, and make them paſs for men of parts: But it is the Knowledge of God and our Redeemer, the Knowledge of Chriſt Crucified, by which we Crucifie the Fleſh with all its Affections and Luſts: And by which the World is Crucified to us, and we to it. If the Goſpel be hid it is hid to them that are loſt in whom the God of this World hath blinded their Eyes; when there is no truth and mercy, and knowledge of God in the Land, no wonder if ſuch a Land be clad in mourning. When men have not ſo much Knowledge of the evil of ſin, and their own ſin and miſery, and of the need and worth of Chriſt, of the truth of Gods Word, of the vanity of the World, of the greatneſs, wiſdom and goodneſs of God, and of certain, moſt deſirable Glory of Heaven, as ſhall humble their Souls, and turn them from the World to God, and abſolutely deliver them up to Chriſt, and mortifie fleſhly Luſts, and overcome temptations, and renew them unto the Love of God and goodneſs, and ſet their Hearts and Hopes on Heaven. This is the ignorance that is mens damnation: And the contrary effectual Knowledge is it which ſaveth Souls.

Chap. XIII.

The ninth Inference: Thoſe that Know God ſo far as to Love him above all, may have comfort notwithſtanding their remaining ignorance.

A Great number of upright hearted Chriſtians, who Love God ſincerely, and obey him faithfully, are yet under ſo great want of further knowledge, as is indeed a great diſhonour to them, and a hinderance of them in their duty and comfort, and to many a great diſcouragement: And O that we knew how to cure this imperfection, that Ignorance might not feed ſo many Errours, and cauſe ſo many fractions and diſturbances in the Church, and ſo many ſinful miſcarriages in its members!

But yet we muſt conclude that the perſon that hath knowledge enough to renew his Soul to the Love of God, ſhall be loved by him, and ſhall never periſh, and therefore may have juſt comfort under all the imperfections of his knowledge. More wiſdom might make him a better and more uſeful Chriſtian: But while he is a Chriſtian indeed, he may rejoyce in God. I blame not ſuch for complaining of the dulneſs of their Underſtandings, the badneſs of their Memories, their little profiting by the means of Grace: I ſhould blame them if they did not complain of theſe: And I think their caſe far more dangerous to the Church and to themſelves, who have as much ignorance and know it not, but proudly glory in the wiſdom which they have not. But many a thouſand Chriſtians, that have little of the Notional and Organical part of Knowledge, have powerful apprehenſions of the Power, Wiſdom and Love of God, and of the great Mercy of Redemption, and of the Evil of Sin, the Worth of Holineſs, and the Certainty and Weight of the Heavenly Glory: And by how much theſe men love God and Holineſs more than the more Learned that have leſs Grace; by ſo much they are more beloved of God, and accounted wiſer by the God of wiſdom; and therefore may rejoice in the greatneſs of their felicity. I would have none ſo weak as to under-value any real uſeful Learning: But if Phariſees will cry out againſt unlearned, godly Chriſtians, [Theſe people know not the Law and are accurſed;] Remember the Thankſgiving of your Lord, I thank thee, Father, Lord of Heaven and Earth, that thou haſt hid theſe things from the wiſe and prudent, and haſt revealed them to Babes. And as the (reputed) fooliſhneſs of God (that is, of Gods Evangelical Myſteries) will ſhortly prove wiſer, than all the reputed wiſdom of men; ſo he that hath wiſdom enough to love God and be ſaved, ſhall quickly be in that World of light, where he ſhall know more than all the Doctors and ſubtile diſputers upon Earth, and more (in a moment) than all the Books of men can teach him, or all their Authors did ever (here) know. Jer. 9.23, 24. Thus ſaith the Lord, Let not the wiſe man glory in his wiſdom, neither let the mighty man glory in his might, let not the rich man glory in his riches. But let him that glorieth glory in this, that he underſtandeth and knoweth me, that I am the Lord, which exerciſe loving kindneſs and righteouſneſs in the Earth: For in theſe things do I delight, ſaith the Lord.

Chap. XIV.

Queſtions and Objections anſwered.

Queſt. 1. IF ſo much knowledge will ſave a man as helpeth him to love God as God, may not Heathens or Infidels at leaſt be ſaved? For they know that there is one God who is Infinitely Good and Perfect, and more amiable than all the World, and the great Benefactor of man, and of the whole Creation: So that there is no goodneſs but what is in him, or from him, and through him, and finally to him: And mans will is made to love apprehended good, and followeth the laſt practical act of the Intellect, at leaſt where there is no Competitor, but omnimoda ratio boni. And all men know that God is not only Beſt in himſelf, but Good, yea Beſt to them, becauſe that all they have is from him: And they have daily Experience of pardoning Grace contrary to their Commerit. It ſeemeth therefore that they may love God as God.

Anſ. 1. To cauſe a man to Love God as God, there is neceſſary both Objective Revelation of God's Amiableneſs, and ſuch Subjective Grace which conſiſteth in a right Diſpoſition of the Soul. 2. Objective Revelation is conſidered as ſufficient either to well diſpoſed, or to an ill diſpoſed Soul. 3. This Right diſpoſition conſiſteth both in the abatement of mens Inclinations to contrary (ſenſual) objects, and in the inclining them to that which is Divine and Spiritual. And now I anſwer,

1. It cannot be denied but that ſo much of God's Amiableneſs or Goodneſs is revealed to Infidels that have not the Goſpel, by the means mentioned in the Objection, as is ſufficient to bring men under an obligation to love God as God, and to leave them unexcuſable that do not.

2. Therefore to ſuch the Impoſſibility is not Phyſical, but Moral.

3. And there is in that objective Revelation, ſo much ſufficiency, as that if the Soul it ſelf were ſanctified and well diſpoſed, it might love God upon ſuch revelation. (Which Amyraldus hath largely proved.)

4. But to an unholy and undiſpoſed Soul no objective Revelation is ſufficient without the Spirits help and operations.

Of all this I have diſcourſed more largely in my Cath. Theology, and the applyed Epitome.5. Only the Spirit of Chriſt the Mediator, as given by and from him, doth thus operate on Souls, as ſavingly to renew them.

6. Whether ever the Spirit of Chriſt doth thus operate on any that hear not of Chriſts Incarnation, muſt be known either by the Scripture or by experience. By the Scripture I am not able to prove the Univerſal Negative, though it's eaſy to prove ſanctification incomparably more common in the Church, than on thoſe without, if any there have it. The caſe of Infants, and of the Churches, and the World before Chriſts Incarnation, muſt here come into conſideration. 2. And by experience no man can prove the Negative; becauſe no man hath experience what is in the Hearts of all the perſons in the World.

Q. 2. May a Papiſt or an Heretick by his knowledge be a lover of God as God?

Anſ. What is ſaid to the former queſtion is here to be reviewed. And further, 1. A Papiſt and ſuch Heretick as poſitively holdeth all the eſſentials of Chriſtianity, and ſeeth not the oppoſition of his falſe opinions hereto, and holdeth Chriſtianity more practically than thoſe falſe opinions, may be ſaved in that ſtate, for he is a Lover of God: But no other Papiſts or Hereticks can be ſaved but by a true converſion. 2. There is a ſufficiency in the Doctrine of Chriſtianity which they hold, to ſave them, as to Objective Sufficiency. And that God giveth not ſubjective Grace (of Sanctification) to any ſuch, notwithſtanding their errours, is a thing that no man can prove, nor any ſober charitable Chriſtian eaſily believe: And experience of the piety of many maketh it utterly improbable, though we know not certainly the Heart of another.

There are many murmurings againſt me in this City (behind my back: for never one man of them to my remembrance to this day, did ever uſe any charitable endeavour to my face to convince me of my ſuppoſed errour) as one that holds that a Papiſt may be ſaved, yea, that we are not certain that none in the World are ſaved beſides Chriſtians; and the Sectaries whiſper me to one another to be like Origen, a perſon in theſe dangerous opinions, forſaken of God, in compariſon of them: What really I aſſert about theſe Queſtions, I have here briefly hinted; but more largely opened in my Catholick Theology: But I will confeſs that I find no inclination in my Soul, to deſire that their doctrine may prove true, who hide the Glorified love of God, and would contract his Mercy and Mans Salvation into ſo narrow a Room, as to make it hardly diſcernable by man, and the Church to be next to no Church, and a Saviour to ſave ſo very few, as ſeem ſcarce conſiderable among the reſt that are left remedileſs. And who would make us believe that the way appointed to bring men to the Love of God, is, to believe that he hath elected that particular perſon, and left almoſt all the World (many ſcore or hundreds to one) unredeemed, and without any promiſe or poſſibility of Salvation: I am ſure that the covenant of Innocency is ceaſed; And I am ſure that all the World was brought under a Law of Grace made after the fall to Adam and Noe: And that this Law is ſtill in force to thoſe that have not the more perfect edition in the Goſpel. And that Chriſt came not to bring the World that never hear of him nor can do, into a worſe condition than Jews and Gentiles were in before: nor hath he repealed that Law of Grace which he before made them; nor hath God changed that Gracious Name which he proclaimed even to Moſes, Exod. 34.6, 7. And I am ſure that Abraham the Father of the Faithful conjectured once, even when God told him that Sodom was ripe for deſtruction, that yet there might be fifty Righteous perſons in it; By which we may conjecture what he thought of all the WorldRead, Ma • . 1.14. with all the old Tranſlations in the Polyglot Bible, and conſider it.. And I know that in every Nation he that feareth God, and worketh righteouſneſs, is accepted of him; And that he that cometh to God muſt believe that God is, and that he is the Rewarder of them that diligently ſeek him, and therefore without Faith none can pleaſe God: And that men ſhall be judged by that ſame Law which they were under and obliged by, whatever it be. And they that have ſinned under the Law (of Moſes) ſhall be judged by it; And they that ſinned without that Law ſhall be judged without it. And I know that God is LOVE it ſelf and Infinitely Good; and will ſhew us his goodneſs in ſuch Glorious Effects to all eternity as ſhall ſatisfy us and fill us with Joyful praiſe: And as for the Papiſts, I know that they are ſeduced by a worldly Clergy, and that by conſequence many of the Errours in that Church do ſubvert the Fundamentals; And ſo do many Errors of the Antinomians and others among us that are taken for religious perſons; yea and as notoriouſly as any Doctrines of the Popiſh Councils do: But I know that as a Logical Faith or Orthodoxneſs, which conſiſteth in holding right Notions and Words, deceiveth thouſands that have no ſound belief of the things themſelves expreſſed by theſe words; So alſo Logical errors about Words, Notions and Sentences, may in unskilful men conſiſt with a Sound Belief of the Things which muſt neceſſarily be believed. And that Chriſt and Grace may be thankfully received by many that have falſe Names and Notions, and Sayings about Chriſt and Grace. And I know the great Power of Education and Converſe, and what advantage an opinion hath even with the upright, which is commonly extolled by Learned, Godly, Religious men, eſpecially if by almoſt all. Therefore I make no doubt but God hath many among the Papiſts, and the Antinomians, (to name no others) who are truly Godly, though they Logically or Notionally hold ſuch errours as if Practically held would be their damnation, and if the conſequents were known and held: Much more when thouſands of the Common People, hold not the errours of the Church which they abide in. And it ſhall not be my way of perſwading my own Soul or others to Love God, by firſt perſwading them that he Loveth but few beſides them. And when ſuch have narrowed Gods Love and mercy to all ſave their own party, and made themſelves eaſily believe that he will damn the reſt of the world, even ſuch as are deſirous to pleaſe God as they are, they have but prepared a Snare for their own Conſciences, which may perhaps when it is awakened as eaſily believe that he will damn themſelves. Let us give all diligence to make our own calling and election ſure, and leave others to the righteous God, to whoſe Judgment they and we muſt ſtand or fall. Who art thou that judgeſt anothers Servant?

As the Covenant of Peculiarity was made only with the Iſraelites, though the Common Law of grace (made to Adam and Noe) was in force to other Nations of the World; So the more excellent Covenant of Peculiarity is ſince Chriſts Incarnation made only with the Chriſtian Church, though the foreſaid Common Law of Grace be not repealed to all others: Nor can it be ſaid that they ſin not againſt a Law of Grace; or mercy leading to repentance.

And as the Covenant of Peculiarity was not repealed to the ten tribes (though the benefit • s were much forfeited by their violation;) but God had ſtill Thouſands among them in Elias time that bowed not the knee to Baal, and ſuch as Obadiah to hide the Prophets; though yet the Jews were the more Orthodox: Even ſo though the Reformed Churches, as the two Tribes, ſtick cloſer to the truth, the Kingdoms where Popery prevaileth, have yet many thouſands that God will ſave; and notwithſtanding their errours and corrupt additions, they have the ſame Articles of Faith and Baptiſmal Covenant as we. And if any man think himſelf the wiſer or the happier man than I, for holding the contrary, and thinking ſo many are hated of God more than I do (and conſequently rendering him leſs lovely to them,) I envy not ſuch the honour nor comfort of their wiſdom.

Obj. III. You will thus confirm our Ignorant people in their preſumption, that tell Profeſſors of Godlineſs, I Love God above all, and my Neighbour as my ſelf, though I do not know and talk, and pray ſo much as you do.

Anſ. Either they do ſo Love God and Man, or they do not: If they do, they are good and happy men, though you call them ignorant: Yea he is far from being an Ignorant man that knoweth God and Chriſt, and Heaven and Holineſs ſo well as to be unfeignedly in Love with them. But if he do not, what ſay I to his encouragement in preſumption! But you muſt take another courſe to cure him, than by calling him to a barren ſort of Knowledge. You muſt ſhew him that the Love of God is an operative principle, and where it is will have dominion and be higheſt in the Soul, and that telling God that we Love him, while we love not his Law, his Service, or his Children, yea while we love our Appetite, our Wealth, our Credit, and every beaſtly luſt above him, and while we cannot abide much to think or hear talk of him, this is but odious Hypocriſie, which deceiveth the ſinner, and maketh him more abominable to God.

But if really you ſee a poor Neighbour whom you count ignorant, live as one that loveth God and Goodneſs, take heed that you proudly deſpiſe not Chriſts little ones; but Love and Cheriſh thoſe ſparks that are kindled and Loved by Chriſt: The leaſt are called by Chriſt, his Brethren, and their intereſt made as his own, Mat. 25. And the leaſt have their Angels which ſee the face of God in Heaven.

Qu. IV. How then are Infants ſaved that neither have knowledge nor Love.

Anſ. 1. While they have no Wills of their own, which are capable of holy duties, they are as members of their Parents whoſe Wills are theirs; and who know God and Love him, for themſelves and their Infants: As the Hand and Foot doth not know or Love God in itſelf, and yet is holy, in that it is the Hand or Foot of one that doth know and Love him.

2. Sanctified Infants have that Grace which is the ſeed of holy Love, though they have not yet the Act nor proper habit of Love. I call it as ſeed, becauſe it is a holy diſpoſition of the Soul, by which it is (not only Phyſically as all are, but) Morally able to Love God, when they come to the uſe of reaſon, or at leaſt mediately to do that which ſhall conduce to holy Love.

3. And in this ſtate being Loved of God and known of him as the Children of his Grace and Promiſe, they are happy in his Love to them: For he will give their natures their due capacity in his way which we are not yet fit to be fully acquainted with, and he will fill up that Capacity with his Love and Glory.

Obj. V. If this hold, away with univerſities, and all our Volumes and Studies of Phyſicks, Mathematicks and other Sciences; for they muſt needs divert our thoughts from the Love of God! And then Turks, Muſcovites and other contemners of Learning are in the right.

Anſ. There is a right and a wrong uſe of all theſe: As there is of Arts and buſineſs of the world: One man ſo followeth his trade and worldly buſineſs as to divert, diſtract or corrupt his mind, and drown all holy thoughts and Love; and leave no due place for holy diligence. And another man ſo followeth his calling, as that Heaven hath ſtill his heart and hope, and his labour is made but part of his obedience to God, and his way to life eternal, and all is Sanctified by holy Principles, End and Manner: And ſo it is about common Learning, Sciences or Arts: And I have proved to you, that among too many called great Scholars in the world, many books and much reading and acquaintance with all the arts of ſpeaking, with Grammar, Logick, Oratory, Metaphyſicks, Phyſicks, Hiſtory, Laws, &c. is but one of Satans Laſt and Subtleſt means of waſting precious time, deceiving Souls, and keeping ſuch perſons from purſuing the ends of their excellent wit, and of life itſelf, that would not have been cheated, diverted and undone, by the groſſer way of brutiſh pleaſures: But holy Souls have a Sanctified uſe of all their common knowledge, making it ſerve their high and holy ends. But O that ſome Learned men would in time, as well underſtand the difference between common Learning (which ſerveth fancy, pride or worldly hopes) and the Love of God and a heavenly life, as they muſt know it when they come to die.

Chap. XV.

Uſe, Exhort. Not to deceive our ſelves by overvaluing a dead or an unholy Knowledge.

IT grieveth my Soul to obſerve how powerfully, and how commonly Satan ſtill playeth his firſt deceiving game, of calling off man from Love, Truſt and Obedience, to an enſnaring and troubleſome, or unprofitable ſort of Knowledge: And how the Luſt of knowing carryeth away many unſuſpected to miſery, who eſcape the more diſhonourable ſort of luſt! And eſpecially what abundance in ſeveral ways, take Notional Knowledge, which is but an Art of thinking and talking, for real Knowledge, which is our acquaintance with God and Grace, and which changed the Soul into the Image of him that we ſeek and know, and filleth us with Love, and Truſt, and Joy.

Two ſorts are eſpecially here guilty. I. The Learned Students before deſcribed. II. The ſuperficial ſort of people accounted Religious.

I. I have already ſhewed how pitiful a thing it is, that ſo many Academical Wits, and ſo many Preachers, (to ſay nothing of the groſly proud, tyrannical and worldly Clergy) do ſpend ſo many years in ſtudies, that are uſed but in the ſervice of the fleſh, to their own condemnation, and never bend their minds to kindle in themſelves the Love of God, nor a heavenly Deſire or Hope, nor to live in the comfortable proſpect of Glory: How many preach up that Love and Holineſs, (as the Trade that they muſt live by) which they never fervently preached to themſelves, nor practiſed ſincerely one hour in their lives! How many uſe to preach Funeral Sermons, and bury the dead, that are unprepared for death themſelves, and hardened in their ſecurity and unholy ſtate, by thoſe ſights, thoſe ſtudies, thoſe words which ſhould awaken and convince them, and which they plead themſelves for the conviction of their hearers! O miſerable Scholars! Miſerable Preachers! Miſerable Doctors and Prelates, who ſtudy and preach to their own condemnation, and have not knowledge enough to teach them to Love God, nor to ſet more by the heavenly Glory, than this World; but by ſpiritual words do both hide and cheriſh a fleſhly and a worldly mind! You will find at Death that all your Learning was but a Dream, and one of the Vanities that entangle fools, and you will die as ſadly as the unlearned, and be beaten with more ſtripes than they that knew not their Maſters will.

1. Unholy Knowledge is but a carkaſs, a ſhadow, the activity of a vain mind, or a means without the end, and unfit to attain it. A Map is not a Kingdom, nor doth it much enrich the owner. The names of meats and drinks will not nouriſh you: And to know names and notions giveth you no title to the things ſo named. You may as well think to be ſaved for being good Muſicians, Phyſicians, or Aſtronomers, as for being Learned Divines, if your Knowledge cauſe not holy Love: It may help others to Heaven, but it will be but vanity to you, and you will be a ſounding Braſs, or a tinkling Cymbal, 1 Cor. 13.1. You glory in a lifeleſs picture of Wiſdom, and Hell may ſhortly tell you that you had better have choſen any thing to play the fools with, than with the notions and words of Wiſdom mortified.

2. Nay, ſuch prophanation of holy things is a heinous ſin. Who is liker the Devil than he that knoweth moſt, and loveth God leaſt? To know that you ſhould love, and ſeek God moſt, and not to do it, is wilfully to deſpiſe him in the open light. As the privation of God's Love is the chief part of Hell; ſo the privation of our Love to God is the chief part of ungodlineſs or ſin; yea and much of Hell it ſelf. Knowledge puffeth up, but Charity edifieth. Unholy Knowledge is a powerful Inſtrument of Satan's ſervice; in the ſervice of Pride, and Ambition, and Hereſie; one Learned and witty ungodly man, will merit more of the Devil by miſchieving Mankind, than many of the common unlearned ſort: And none are ſo like impenitently to glory in this ſin: They will be proud of ſuch adorned Fetters; that they can ſin Philoſophically, and Metaphyſically, in Greek and Hebrew, and with Logical ſubtilty, or Oratorical fluency, prove againſt unlearned men, that they do well in damning their own Souls, and that God and Heaven are not worthy of their chiefeſt love and diligence; ſuch men will offend God more judiciouſly than the ignorant, and will more diſcreetly and honourably fool away their hopes of Heaven, and more ſucceſsfully deceive the ſimple: Their Wiſdom, like Achitophel's, will ſerve turn to bring them to deſtroy themſelves: And is it any wonder if this be fooliſhneſs with God? 1 Cor. 3.19.

The underſtanding of a man is a faculty unfit to be abuſed and proſtituted to the ſlavery of the Fleſh. The abuſe of the ſenſes is bad, but of the underſtanding worſe; becauſe it is a nobler faculty. When they that knew God, glorified him not as God, but became vain in their imagination, their fooliſh heart was darkened, and profeſſing themſelves wiſe (Philoſophers or Gnoſticks) they became fools, Rom. 1.21, 28. And as they did not like to retain God in their knowledge, God gave them up to vile affections. And yet many are proud of this mortal Tympanite, as if it were a ſound and healthful Conſtitution! And think they have the ſureſt right to Heaven for neglecting it knowingly, and going learnedly in the way to Hell.

3. You loſe the chiefeſt delight of knowledge: O that you knew what holy quietneſs and peace, what ſolid pleaſure that knowledge bringeth, which kindleth and cheriſheth holy love, and leadeth the Soul to Communion with God; and how much ſweeter it is to have a powerful and experimental knowledge, than your trifling dreams? The Learnedſt of you all have but the Husks or Shells of knowledge; and what great ſweetneſs is in Shells, when the pooreſt holy experienced Chriſtian hath the Kernel, which is far more pleaſant? O try a more ſerious practical Religion, and I dare aſſure you, it will afford you a more ſolid kind of nouriſhment and delight. The pleaſure of the ſpeculative Divine in knowing, is but like the pleaſure of a Mathematician or other Speculator of Nature; yea below that of the Moral Philoſopher: It is but like my pleaſure in reading a Book of Travels or Geography; in compariſon of the true practical Chriſtians, which is like their pleaſure that live in thoſe Countreys, and poſſeſs the Lands and Houſes which I read of.

4. Nay, (yet worſe) this unholy knowledge doth often make men the Devils moſt powerful and miſchievous Inſtruments: For though Chriſt oft alſo ſo over-rule the Hearts of Men, and the Courſe of the World, as to make the knowledge and gifts of bad Men ſerviceable to his Church (as wicked Souldiers oft fight in a good Cauſe, and ſave the lives of better men) yet a worldly mind is likeſt to follow the way of worldly intereſt; and it is but ſeldom that worldly intereſt doth ſuite with, and ſerve the intereſt of truth and holineſs, but more commonly is its greateſt adverſary: Therefore moſt uſually it muſt be expected that ſuch worldly men ſhould be adverſaries to the ſame truth and holineſs which their worldly intereſt is adverſe to. And hence hath ariſen that Proud and Worldly, and Tyrannical Clergy, which hath ſet up and maintained the Roman Kingdom, under the Name of the Holy Catholick Church; and which hath by their Pope and pretended General Councils uſurped a Legiſlative and Executive Power over the whole Chriſtian World, and made great numbers of Laws without Authority, and contrary to the Laws of Chriſt; multiplying Schiſms on pretence of ſuppreſſing them, and making ſo many things neceſſary to the Concord of Chriſtians, as hath made ſuch Concord become impoſſible; preſumptuouſly voting other men to be Hereticks, while their own Errours are of as odious a kind, yea, when holy Truth is ſometime branded by them as Hereſie. And when they cannot carry the Judgments, Conſciences and Wills of all men along in obedience to their Tyrannical Pride and Luſt, and Intereſt, they ſtir up Princes and States to ſerve them by the Sword, and Murder, and Perſecute their own Subjects, and raiſe bloody Wars againſt their Neighbours, to force them to obey theſe proud Seducers: Yea, and if Kings and States be wiſer than thus to be made their Hangmen or bloody Executioners (to the ruine of their beſt Subjects, and their own Everlaſting Infamy and Damnation) they ſtir up the fooliſh part of the Subjects againſt ſuch Rulers, and in a word, they will give the World no peace: So that I am paſt all doubt that the Ten Heathen Perſecutions ſo much cryed out of, was but a ſmall matter as againſt the Chriſtians Blood, in compariſon of what hath been done by this Tyrannical Clergy: And the crueleſt Magiſtrates ſtill ſeem to come ſhort of them in cruelty, and ſeldom are very bloody or perſecuting, but when a worldly or proud Clergy ſtirs them up to it. And all the Hereſies that ever ſprang up in the Church, do ſeem to have done leſs harm on one ſide, than by pretences of Unity, Order and Government, they have done on the other. O how unſpeakably have been and ſtill are the Churches Sufferings, by a proud and worldly Clergy, and by mens abuſe of pretended Learning and Authority!

5. I will add yet one more conſiderable miſchief; that is, that your unholineſs and carnal minds for all your Learning, corrupteth your judgments, and greatly hindereth you from receiving many excellent truths, and inclineth you to many mortal errours. To inſtance in ſome particulars.

1. About the Attributes and Government of God, a bad man is inclined to doubt of Gods particular Providence, his holy Truth and Juſtice, and to think God is ſuch a one as he would have him to be. Whereas they that have the love of God and goodneſs, have his Attributes as it were written on their Hearts; that he is Good, and Wiſe, and Holy, and Juſt, and True, they know by an Experimental certain knowledge, which is to them like Nature and Life it ſelf. Joh. 17.3. Hoſ. 2.20. Pſal. 34.8. &c.

2. The very truth of the Goſpel and Myſtery of Redemption is far hardlier believed by a man that never felt his need of Chriſt, nor ever had the operations of that Spirit on his Soul, which are its Seal, than by them that have the witneſs in themſelves, and have found Chriſt actually ſave them from their ſins: Who are regenerated by this holy Seed, and nouriſhed by this Milk. 1 Joh. 5.10, 11, 12. 1 Pet. 1.22, 23. and 1 Pet. 2.2.

3. Yea the very truth of our Souls Immortality, and the Life and Glory to come, is far hardlier believed by them who feel no inclination to ſuc • a future Glory,Rom. 5.2, 3. 2 Cor. 4.16, 17, 18. and 5.1, 2, 3, &c. but only a propenſity to this preſent Life, and the intereſt and pleaſures of it, than by them that have a Treaſure, a Home, a Heart, and a Converſation in Heaven, and that long for nearer Communion with God, and that have the Earneſt and Firſt-fruits of Heaven within them. Math. 6.20, 21. Phil. 3.20, 21. Col. 4.1, 2, 3, 4. Rom. 8.17, 18, 19, 20.

4. The evil of ſin in general, and conſequently what is ſin in particular, is hardlier known by a man that loveth it, and would not have it to be ſin, than by one that hateth it,1 Cor. 2.14. Joh. 9.40. and loveth God and holineſs above all. They that love the Lord hate evil.

5. Moſt Controverſies about the Nature of Grace, are hardlier underſtood by them that have it not, than by them that have it as a new Nature in them. And conſequently what kind of Perſons are to be well thought of as the Children of God? The Phariſees were ſtrict, and yet haters of Chriſt and Chriſtians: Many Preach and Write for godlineſs, that yet when it cometh to a particular judgment, deride the godly as Hypocrites or Superſtitious.

6. In caſes about the worſhip of God, a carnal Mind, how Learned ſoever, is apt to reliſh moſt an outſide, carnal, ceremonious way, and to be all for a dead formality, or elſe for a proud oſtentation of their own Wits, Opinions and Parts, or ſome odd ſingularity that ſets them up to be admired as ſome extraordinary Perſons, or teacheth their own Conſciences ſo to flatter them: When a Spiritual Man is for worſhipping God (though with all decent Externals, yet) in Spirit and in Truth; and in the moſt underſtanding, ſincere and humble manner, and yet with the greateſt joy and praiſe. Rom. 8.16, 26, &c.

7. Specially in the work of ſelf-judging, how hard a work have the moſt Learned that are ungodly truely to know themſelves? When Learning doth but help their Pride to blind them? And yet none ſo apt to ſay as the Phariſees, John 9.10. Are we blind alſo? And to hate thoſe that honour them not as erroneouſly as they do themſelves: And therefore Auguſtine ſo lamenteth the miſery of the Clergy, and ſaith that the unlearned take Heaven by violence, when the Learned are thruſt down to Hell with all their learning! who are prouder and more ſelf-ignorant Hypocrites in the World (expecting that all ſhould bow to them and reverence them, and cry them up as wiſe and excellent men) than the Unholy, Worldly Fleſhly Clergy.

8. And in every caſe that themſelves are much concerned in, their Learning will not keep them from the moſt blind in Juſtice: Let the caſe be but ſuch as their honour, or profit, or relations and friends are much concerned in, and they preſently take all Right to be on their ſide; and all theſe to be honeſt men that are for them, and all thoſe to be wicked Hypocrites, Hereticks, Schiſmaticks, Factious, or Liars, that are againſt them; and dare print to the world that moſt notorious truths in matters of fact are lies, and lies are truths, and corrupt all Hiſtory where they are but concerned: So that experience hath taught me to give little credit to any Hiſtory written by men, in whom I can perceive this double Character, 1. That they are worldly and unconſcionable; 2. And concerned by a perſonal Intereſt; eſpecially when they revile their Adverſaries. And money, friends or honour will make any Cauſe true and juſt with them, and can confute all evidences of truth and innocency. Learned Judges are too oft corrupt.

9. And in caſes of great Temptation, how inſufficient is Learning to repel the Tempter, when it's eaſily done by the holy Love of God and Goodneſs? How eaſily is a man's Judgment tempted to think well of that which he loveth, and ill of that which his heart is againſt?

Many ſuch Inſtances I might give you, but theſe fully ſhew the miſery and folly of ungodly Scholars, that are but blinded by dead notions, and words of Art, to think they know ſomething, when they know nothing as they ought to know; and to hate truth and goodneſs, and ſpeak evil of the things they know not, while for want of holy Love, theſe tinkling Cymbals do but deceive themſelves, and aſcertain their own damnation.

II. I ſhould next have ſaid as much of the vanity and ſnare of the Knowledge of ſuch Gnoſticks, as in an over-valuing of their own Religious skill and gifts, cry out as the Phariſees, This people that know not the Law are curſed. But what is ſaid is applicable to them.

Chap. XVI.

Love beſt the Chriſtians that have moſt Love to God and Man.

IF God Love thoſe moſt that have moſt Love, and not thoſe that have moſt barren Knowledge; then ſo muſt we, even all that take God's Wiſdom as infallible: Of whom can we know better whom to Love and Value, than of him that is Wiſdom and Love it ſelf? There is more ſavoury worth in the experience, affections, and heavenly tendency of holy Souls, than in all the ſubtilties of Learned Wits. When a man cometh to die, who ſavoureth not more Wiſdom in the Sacred Scripture, and in holy Treatiſes, than in all Ariſtotle's Learned works? And who had not then rather hear the talk and prayers of a holy perſon, than the moſt accurate Logick or Mathematicks? Alas! what are theſe but trifles to a dying man? And what they will be to a dying man, they ſhould be much to us all our life; unleſs we would never be wiſe till it is too late.

And among men ſeeming Religious, it is not the Religious wrangler or diſputer, nor the Zealous reviler of his Brethren, that can hotly cry down on one ſide, Theſe men are Heretical; or on the other, Theſe are Antichriſtian, that are the Lovely perſons: Not they that on one ſide cry out, Away with theſe from the Miniſtry and Church as diſobedient to us? Or on the other, Away with theſe from our Communion as not holy enough to join with us? It is not they that proudlieſt perſecute to prove their Zeal, nor they that proudlieſt ſeparate from others to prove it; but it is they that live in the love of God and Man, that are beloved of God and Man. Nature teacheth all men to love thoſe that love them. And the Divine Nature teacheth us to love thoſe much more that love God and goodneſs. Though love be an act of obedience as commanded, yet hath it a Nature alſo above meer obedience; and bare commanding will not cauſe it. No man loveth God or man only becauſe he is commanded ſo to do; but becauſe he perceiveth them to be good and amiable. And the moſt loving are the moſt lovely ſo be it their love be rightly guided. Doth it not kindle love in you to others, more, to hear their Breathings after God, and Grace, and Glory, and to ſee them loving and kind to all, and delighting to do all the good they can, and covering tenderly the infirmities of others, and practiſing, 1 Cor. 13. and living at peace among themſelves, and as much as is poſſible with all men, and loving their Enemies, and bleſsing thoſe that curſe them, and patiently bearing and forgiving wrongs, than to come into one Congregation and hear a Prieſt teach the people to hate their Brethren as Schiſmaticks or Hereticks; or in another, and hear a man teach his Followers to hate others as Antichriſtian or Ceremonious? Or to hear ſilly Men and Women talk againſt things that are quite beyond their reach; and ſhaking the Head to talk againſt Diſſenters, and ſay, Such a one is an erroneous or dangerous man, take heed of hearing him? Such a one is for or againſt Reprobation, Free Will, Univerſal Redemption, Mans Power, and ſuch like, which they little underſtand. In a word, the proudly Tyrannical, and the proudly Schiſmatical, with all their pretence of Learning on one ſide, or of the Spirit and Holineſs, and Gifts on the other, are no whit ſo amiable as the ſingle-hearted, honeſt, peaceable Chriſtian, who preacheth love, and prayeth love, and liveth, and breatheth, and practiſeth love. Paul ſaith, that all the Law is fulfilled in love; and fulfilling is more than knowing it. And Chriſt himſelf did not in vain ſum up all the Commandments in the love of God and Man, Nor in vain ask Peter thrice: Loveſt thou me? nor in vain ſo often charge it on them, as his new (that is his laſt) Commandment, that they love one another? Nor doth his beloved Apoſtle John in vain ſo earneſtly write for love.

Chap. XVII.

Exhort. Plead not againſt Love or works of Love, upon pretence of a croſs Intereſt of Learning, Knowledge, Gifts, Church-order, Diſcipline, &c. or any other thing.

IF LOVE be that which is moſt amiable in us to the God of Love, then as nothing in the World can excuſe him that is without it, nor render him lovely indeed to God and Man, ſo nothing muſt be made a pretence againſt it. And no pretence will excuſe that man, or that Society that is againſt it. Even corrections and ſeverities when they muſt be uſed, muſt come from love, and be wholly ordered to the ends and intereſt of love. And when neceſſity calls for deſtructive Executions, which tend not to the good of him that is Executed, yet muſt they tend to the good of the Community or of many, and come from a greater love than is due to one, or elſe that which otherwiſe would be laudable Juſtice, is but Cruelty: For the puniſhment of Offenders is good and juſt, becauſe tending to the common good, Debentur Reipublicae, the Community have Jus, a Right to them as a means to their good: So that it is Love that is the Amiableneſs of Juſtice it ſelf.

If any think that Gods Juſtice is a croſs inſtance, let him conſider, 1. That though the moſt publick or common good be our end next the ultimate, yet the true ultimate end of all things, is God himſelf: And the love of God is the higheſt love: And Gods Juſtice is not without that love of himſelf, and tendeth to that good which he is capable of receiving, which is but the fulfilling or complacency of his own will, which is but improperly called his Receiving. 2. And we little know how many in another World, or in the renewed Earth, are to be profited by his Juſtice on the damned, as Angels and Men are by his Juſtice on the Devils.

1. LOVE is the Life of Religion, and of the Soul, and of the Church: And what can be a juſt pretence for any, to deſtroy or oppoſe the very Life of Religion, the Life of Souls, and the Life of the Church of Chriſt! Phyſick, Blood-letting and Diſmembring may be uſed for Life: But to take away Life, except neceſſarily for a Good that is better than that life, is Murder: And what is it that is better than the Life of Religion in all matters of Religion? Or than the life of the Church in all Church affairs? Or than the life of mens Souls in all matters of Soul concernment?

2. LOVE is the great command and ſummary of all the Law: And what can be a juſt pretence for breaking the greateſt command, yea, and the whole Law?

3. LOVE is Gods Image, and he that dwelleth in Love, dwelleth in God, who is LOVE, and God in him: And what can be a pretence ſufficient for deſtroying the Image of God, which is called by his name?

4. There is nothing in man that God himſelf loveth better than our love▪ And therefore nothing that as better can be ſet againſt it.

And yet alas, what enmity is uſed in the World againſt the Love of God and Man? and many things alledged as pretences to juſtify it? Let us conſider of ſome few of them.

1. The great Tyrants of the World, ſuch as in ſeveral ages have been the Plagues of their own and neighbour Nations, care not what havock they make of Religion, and of mens lives, by Bloody Wars and Cruel Perſecutions▪ deſtroying many thouſands, and undoing far more thouſands of the Country Families where their armies come, and ſacrificing the lives of the beſt of their ſubjects by butcheries or flames? And what is the pretence for all this? Perhaps they would be Lords of more of the World, and would have larger Kingdoms: Or more honour: Perhaps ſome Prince hath ſpoken a hard word of them, or done them ſome wrong: Perhaps ſome ſubjects believe not as they bid them believe; or forbear not to worſhip God in a manner which they forbid them: Perhaps Daniel will not give over praying for a time, or the Apoſtles will not give over preaching, or the three Confeſſors will not fall down to the Golden Image; and ſo Nebuchadnezzar, or the other Rulers ſeem deſpiſed: And their wills and honour are an Intereſt that with them ſeemeth to warrant all this. But how long will it ſeem ſo? I had rather any friend of mine had the Sins of a Thief or Drunkard or the moſt infamous Sinner among us to anſwer for, than the Sins of a Bloody Alexander, Caeſar or Tamerlane.

2. The Roman Clergy ſet up Inquiſitions, force men by cruelties to ſubmit to their Church Keys, whoſe very nature is to be uſed without force, and they ſilence, yea torment the faithful Miniſters of Chriſt, and have murdered thouſands of his faithful people raiſed rebellions againſt Princes and Wars in Kingdoms; and taught men to hate Gods Servants as Hereticks, Schiſmaticks, Rebels, Factious, and what not? And what pretence muſt juſtify all this? Why the Intereſt of the Pope and Clergy, called in ignorance or craft by the name of the Holy Church, Religion, Unity, and ſuch other honourable name. But muſt their Church live on Blood? and holy Blood? And be built or preſerved by the deſtruction of Chriſts Church? Muſt their doctrine be kept up by ſilencing faithful Miniſters? and their worſhip by deſtroying or undoing the true worſhippers of Chriſt? Are all theſe precious things which die with Love, no better than to be ſacrificed to the Clergies Pride and Worldly luſts?

3. Among many Schiſmaticks and Sectaries (that are not miſcalled ſo, but are ſuch indeed) their Diſcipline conſiſteth in ſeparating from moſt other Chriſtians, as too bad (and that is, too unlovely) to be of their Communion; and their Preaching is much to make thoſe ſeem bad (that is, unlovely) that are not of their way; and their worſhip is much ſuch as reliſheth of the ſame envy and ſtrife, to add affliction or reproaches to their Brethren; or to draw the people from the Love of others unto them; And their ordinary talk is back-biting others for things that they underſtand not, and reporting any lie that is brought them, and telling the hearers ſomething of this Miniſter, or that perſon or the other, that is unlovely, as if Satan had hired them to Preach down Love, and prate and pray down Love, and all this in the name of Chriſt: And the third chapter of James is harder than Hebrew to them; they do not underſtand it, but though they tear it not out of the Bible, they leave it out of the Law in their Hearts, as much as the Papiſts leave the Second Commandment out of their Books. And it is one of the marks of a good man among them to talk againſt other parties, and make others odious, to ſet up them. And what are the Pretences for all this? Why Truth and Holineſs. 1. Others have not the Truth which they have. And 2. Others are not againſt the ſame Doctrines and Ceremonies, and Biſhops and Church Orders and ways of worſhip which they are againſt; and therefore are ungodly, antichriſtian or men of no Religion.

But Truth ſeldom dwelleth with the Enemies of Love and Peace: They that are Strangers and Enemies to it indeed do often cry it up, and cry down thoſe as Enemies to it that poſſeſs it: The wiſdom that hath bitter envying and heart-ſtrife is from beneath; and is earthly, ſenſual and deviliſh. I admoniſh all that care for their Salvation that they ſet up nothing upon love killing terms: If you are Chriſts diſciples you are taught of God to love each other, you are taught it as Chriſts laſt and great Commandment: You are taught it by the wonderful example of his life, and ſpecially, Joh. 13.14. By his waſhing hi • diſciples feet: You are taught it by the Holy Ghoſts uniting the hearts of the diſciples, and making them by Charity to live as in Community, Acts 3. and 4. You are taught it by the Effective operation of the Spirit on your own hearts: The new nature that is in you inclineth you to it. And will you now pretend the neceſſity of your own Intereſt, Reputation, your Canons, and things indifferent, your little Church orders of your own making, yea or the poſitive inſtitutions of Chriſt himſelf, as to the preſent exerciſe, againſt this Love? Hath Chriſt commanded you any thing before it, except the Love of God? You ſay, if ſuch and ſuch men be ſuffered, this and that diſorder and inconvenience will follow: But is it a greater thing than Love that you would maintain? Is it a greater evil than the deſtruction of Love that you would avoid? Did not Chriſt prefer mercy before Sabbath reſt, and before the avoiding familiarity with ſinners? Pretend nothing againſt Love that is not better than Love.

Obj. But what is this to the Love of God which the Text ſpeaketh of?

Anſ. As God is here ſeen as in a Glaſs, ſo is he loved: He that Loveth not his Brother whom he ſeeth daily, how ſhall he Love God, whom he never ſaw? He that ſaith he loveth God, and hateth his Brother, is a Liar? What you do to his Brethren you do as to Chriſt: If you can find as full a promiſe of Salvation to thoſe that obſerve your Canons, Ceremonies, Orders, or are of your Opinion and Sect, as I can ſhew you for them that Love Chriſt and his Servants, then prefer the former before Love.

I know that the Love and Good of Church and State and of many muſt be preferred before the love and good of few. But take heed of their hypocriſie that make theſe alſo inconſiſtent when they are not; and make publick good and peace a meer pretence for their Perſecutions on one ſide, or their Schiſms on the other. Love is ſo amiable to nature itſelf, that few of its Enemies oppoſe it but under pretence of its own intereſt and name: It is as in love to the Church & to mens Souls that the Inquiſition hath murdered ſo many, and the Laws de Hereticis comburendis have been made and Executed. But this Burning, Hanging, Tormenting, and undoing kind of Love, needeth very clear proof to make good its name and pretences, before impartial men will take it for love indeed. Whatever good you ſeem to do, by the detriment of Love to God and Man, you will find it will not bear your charges.

Chap. 18.

Exh. Bend all your Studies and Labours to the exerciſe and increaſe of Love, both of God and Man, and all good works.

THE greateſt, beſt and ſweeteſt work ſhould have the greateſt diligence. This great Commandment muſt be obeyed with the greateſt care. The work of love muſt be the work of our whole life: If you cannot learn to pray and preach, no nor to follow a worldly trade, without ſtudy and much Exerciſe, how think you to be proficients in the love of God without them? Do this well, and all is done. O happy Souls that are habituated and daily exerciſed in this work! Whoſe new nature, and life and ſtudy, and buſineſs, is holy Love.

1. How Divine, how High and Noble is this life; To live in a humble friendſhip with God and all his holy ones? All animals naturally Love their like, and converſe according to their Love: And men as men have as much ſociable Love to men as the love of ſin and inordinate ſelf-love will allow them: And they that truly love God and Holineſs, and Saints, do ſhew that they have ſome connatural ſuitableneſs to theſe excellent Objects of their love. Nothing more aptly denominateth any man Divine and Holy, than Divine and Holy Love. How elſe ſhould Souls have Communion with God? His common Influx all creatures receive? In him all live and move and have their being: But when his Love kindleth in us a reflecting Love, this is felicity itſelf. Yea it is much nobler than our felicity: For though our felicity conſiſt in Loving God, and being Beloved of him, yet it is a far more excellent thing by reaſon that God is the Object of our love, than by reaſon that it is our felicity: Gods intereſt advanceth it more than ours: And though they are not ſeparable, yet being diſtinguiſhable, we ſhould love God far more as God, and perfect goodneſs in himſelf, than as he or this love is our own felicity.

2. This life of love is the true improvement of all Gods Doctrines, Ordinances, Mercies, Afflictions, and other Providences whatſoever! For the uſe of them all is to lead us up to Holy Love, and to help us in the daily exerciſe of it. What is the Bible elſe written for, but to teach us to Love and to exerciſe the fruits of Love? What came Chriſt from Heaven for, but to demonſtrate and reveal Gods love and lovelineſs to man, and by reconciling us to God, and freely pardoning all our ſins, and promiſing us both Grace and Glory, to ſhew us thoſe motives which ſhould kindle Love, and to ſhew us that God is moſt ſuitable and worthy of our Love, and to fill us with the Spirit of love, which may give us that which he commandeth us. What is it that we read books for, and hear Sermons for, but to kindle and exerciſe holy Love? What joyn we for in the Sacred worſhip of the aſſemblies, but that in an united flame of holy love, we might all mount up in praiſe to Jehovah? What is the Lords day ſeparated to, but the tidings of love, the Sufferings Victories, and Triumphs of our Saviours love, the Taſts and Proſpects of Gods love to us, and the lively and joyful exerciſe of ours to him, and to each other? What uſe are the Sacraments of, but that being entertained at the moſt wonderful Feaſt of Love, we ſhould taſt its ſweetneſs and pour out the grateful ſenſe of it in holy Thankſgiving and Praiſe, and the exerciſe of uniting love to one another? What are Church Societies or Combinations for but the loving Communion of Saints? Which the primitive Chriſtians expreſſed by ſelling all, and living in a Community of love, and ſtedfaſtly continuing in the Apoſtles Doctrine, and Fellowſhip, and breaking of bread and Prayer? What are all Gods mercies for but that as by Love tokens we ſhould taſt that he is Love and Good, and ſhould by that taſt be inclined to returns of Love? Nay what are Civil Societies, but loving Communions, if uſed according to their natures. Did they not love each other, ſo many Bees would never hive and work together, nor ſo many Pigeons dwell peaceably in one Dove-houſe, nor fly together in ſo great flocks. What is the whole Chriſtian Faith for, but the doctrine of holy love believed, for the kindling and exerciſe of our love? what is faith itſelf but the bellows of love? What is the excellency of all good works, and gifts and endowments, but to be the exerciſes of love to God and man, and the incentives of our brethrens Love? Without love all theſe are dead Carkaſſes, and as nothing, and without it we our ſelves are as nothing; yea though we give all that we have to the poor, or give our bodies like martyrs to be burnt, or could ſpeak with the tongue) the Orthodoxneſs and Elegancy) of Angels, we were but as ſounding braſs and as a tinkling Cymbal. James knew what he ſaid, when he ſaid that Faith without works is dead, becauſe without love it is dead, which thoſe works are but the body or the fruit of.

3. This life of Love is the perfection of mans faculties as to their intended end and uſe. As all the operations of the lower faculties, (Vegetative and Senſitive) are ſubordinate to the uſe and operations of the Intellectual part, which is the higher, ſo all the Acts of the Intellect itſelf, are but ſubſervient and Dirigent to the Will (or Love) and Practice. The underſtanding is but the Eye by which the Soul ſeeth what to love, and chooſe or refuſe, and what to do or to avoid. Love is the higheſt act of our higheſt faculty; And complacency in the higheſt infinite good, is the higheſt of all the acts of Love. This is the State of the Soul in its Ripeneſs and Mellow Sweetneſs, when it is delightful, embracing its moſt deſired object, and is bleſſed in the fruition of its ultimate end. All other Graces and Duties are Servants unto this. They are the parts indeed of the ſame new creature, but the Hands and Feet are not the Heart.

4. For Love is the very foretaſt of Heaven; the beginning of that felicity which ſhall there be perfect. In Heaven all Saints ſhall be as One; and all united to their glorious Head, as he is united to the Father (diſparities allowed,) Joh. 17.24. And what more uniteth Souls than Love? Heaven is a ſtate of Joyful Complacence; and what is that but Perfect Love? The Heavenly work is perfect Obedience and Praiſe: And what are theſe but the actions and the breath of Love?

5. Therefore they that live this life of Love, are fitter to die, and readier for Heaven, than any others. Belief is a foreſight of it; but Love is a foretaſt; the firſt fruits, and our earneſt and pledge. He that Loveth God, and Chriſt, and Angels, and Saints, and perfect Holineſs, and Divine Praiſe, is ready for Heaven, as the Infant in the womb is ready for birth, at the fulneſs of his time: But other Chriſtians, whoſe Love is true, but little to their fears, and damped by darkneſs, and too much love of the body and this world, do go as it were by untimely birth to Heaven; and thoſe in whom the love of the body is predominant, come not thither (in that ſtate) at all. The God of Grace and Glory will meet that Soul with his felicitating embracements, who panteth and breatheth after him by Love: And as Love is a kind of Union with the Heavenly Society, the Angels, who love us better than we love them, will be ready to convey ſuch Souls to God. As the living dwell not in the graves among the dead, and the dead are buried from among the living; ſo holy Souls, who have this life of Love, cannot be among the miſerable in Hell, nor the dead in ſin among the bleſſed.

6. Therefore this life of holy Love, doth ſtrengthen our Belief it ſelf. Strong Reaſons that are brought for the Immortality of Souls, and the future Glory, are uſually loſt upon unſanctified hearers; yea with the Doctors themſelves that uſe them: When they have perſwaded others that there is a Heaven for Believers, and that by Arguments in themſelves unanſwerable, they have not perſwaded their own hearts; but the predominant Love of Fleſh and Earth, doth byaſs their underſtandings, and maketh them think that they can confute themſelves. Their guſt and inclination prevaileth againſt Belief: And therefore the greateſt Scholars are not always the ſtrongeſt Believers. But holy Love, when it is the Habit of the Soul, as it naturally aſcendeth; ſo it eaſily believeth that God, that Glory to which it doth aſcend. The guſt and experience of ſuch a Soul aſſureth it that it was made for Communion with God, and that even in this life ſuch Communion is obtained in ſome degree; and therefore it eaſily believeth that it is Redeemed for it, and that it ſhall perfectly enjoy it in Heaven for ever. Though Glory be here but ſeminally in Grace, and this world be but as the womb of that better world for which we hope, yet the life that is in the Embrio and ſeed, is a confirming Argument for the perfection which they tend to. O that men knew what holy Love doth ſignifie and foretel! As the ſeed or Embrio of a man becometh not a Beaſt or Serpent; ſo he that hath the habitual Love of God, and Heaven, and Holineſs, is not capable of Hell, no more than the Lovers of worldlineſs and ſenſuality are capable of preſent Communion with God, and of his Glory. God doth not draw mens Hearts to Himſelf, nor kindle Heavenly deſires in them in vain. He that hath the Spirit of Chriſt, hath the Witneſs in himſelf, that Chriſt and his Promiſes of Life are true, 1 John 5.10, 11, 12. And what is this Spirit, but the Habit of Divine and Heavenly Love, and its concomitants? May I but feel my Soul inflamed with the fervent Love of the Heavenly Perfection, ſurely it will do more to put me quite out of doubt of the certainty of that bleſſed ſtate, than all Arguments without that Love can do.

7. And holy Love will be the ſureſt Evidence of our Sincerity; which many old Writers meant, that called it, The Form of Faith and other graces: As means, as means, are informed by their aptitudinal reſpect unto the End; ſo Love, as it is the Final Act upon God the Final Object, thus informeth all ſubordinate Graces and Duties as they are means. And as all Morality is ſubjected in the Will as the proper primary ſeat, and is in the Intellect, executive power, and ſenſes only by participation, ſo far as their acts are imperate by the Will; ſo Love and Volition being really the ſame thing, it may accordingly be ſaid, that nothing is any further acceptable to God, than it is Good; and nothing is morally Good any further than it is voluntary or willed; and to be willed (as Good, as End, or as Means) and to be Loved, are words that ſignifie the ſame. No preaching, praying, faſting, &c. no fear of puniſhment, no belief of the Truth, &c. will prove us ſincere and juſtified, any further than we can prove, that all this either cometh from, or is accompanied with Love, that is, with a Conſenting Will. With the heart man believeth unto righteouſneſs, Rom. 10. And, If thou believe with all thy heart, thou mayeſt be baptized, ſaith Philip to the Eunuch, Acts 8. My Son, give me thy heart, is Wiſdom's invitation. All's nothing without the heart, that is, without willingneſs or Love. They that love moſt are ſurelieſt forgiven, and have moſt holineſs or grace, how unskifull ſoever they may be in their expreſſions. The ſealing Spirit of Adoption, is the Spirit of Love, and the Abba Father, and the unexpreſſed groans of filial Love, are underſtood and acceptable to God. A Loving Deſire after God and Holineſs, is a better Evidence, than the moſt taking Tongue, or largeſt Knowledge.

8. This life of Holy Love will make all our Religion and Obedience eaſy to us; It will give us an alacrity to the performance, and a pleaſure in the practice of it; and ſo our obedience will be hearty, willing and univerſal. Who is averſe to that which he Loveth (unleſs for ſomething in it which he hateth?) All men go willingly and readily to that which they truly Love. Therefore it is ſaid that the Law is not made for a Righteous man: that is, a man that Loveth Piety, Temperance and Juſtice, and their ſeveral works, ſo far hath no need of Threatning Laws and Penalties to conſtrain him to it: And he that hateth ſin, ſo far hath no need of Legal Penalties to reſtrain him from it. Thus is the Law ſaid to be written in our Hearts; not as it is meerly in our knowledge and memory, but as the matter commanded is truly Loved by us, and the ſin forbidden truly hated. Even our Horſes will carry us cheerfully that way which they Love to go, and go heavily where they go againſt their Wills. Win mens Love, and the life and lips and all (according to power) will follow it.

9. And ſuch perſons therefore are likeſt to perſevere: men go unweariedly (if they be but able) where they go with Love. Eſpecially ſuch a Love, which groweth ſtronger as it draweth nearer the ſtate of perfection which it loveth; and groweth by daily renewed experiences and mercies, as Rivers grow bigger as they draw nearer to the Sea. We eaſily hold on in that we Love; But that which men loath, and their hearts are againſt; they are quickly weary of: And the weary perſon will eaſily be perſwaded to lie down: The root of a Apoſtaſie is already in thoſe perſons, who Love not the end which they pretend to ſeek, nor the work which they pretend to do.

10. Laſtly, holy Love is a pregnant, ſpreading, fruitful grace: It kindleth a deſire to do good to others, and to draw men to Love the ſame God and Heaven, and Holineſs which we love. It made Gods word to be to Jeremy as a burning Fire ſhut up in his Bones, he was weary of forbearing, Jer. 20.9. As fire kindleth fire, and is the active principle of vegetation (as I ſuppoſe) ſo Love kindleth Love, and is a kind of generative principle of Grace. Gods Love is the firſt cauſe; but Mans Love maketh them meet Inſtruments of Gods Love: For Love will be oft praiſing the God and Holineſs which is loved; and earneſtly deſireth that all others may Love and praiſe the ſame. The Soul is not indeed converted, till its Love is won to God and Goodneſs: A man may be terrified into ſome auſterities, ſuperſtitions or reformations, but he is not further holy than his Heart is won. And as every thing that generateth is apt to produce its like, ſo is Love, and the words and works of Love. And as Love is the Heart of Holineſs, ſo muſt it be of all fruitful Preaching and converſation, whatever the Words or Actions are, they are like no farther to win Souls, than they demonſtrate the Love of God, and of Holineſs, and of the hearers or ſpectators. As among amorous and vain perſons ſtrong Love appearing though by a look or word, doth kindle the like more than all complements that are known to be but feigned and affected words; ſo uſually Souls are won to God, as by the Preachers words and works of Love, the love and lovelineſs of God in Chriſt, are fullieſt made known.

Queſt. But how ſhould we reach this excellent Life of holy Love, which doth ſo far excel all knowledge.

Anſ. I have ſaid ſo much of this in the firſt part of my Chriſtian Directory, and other writings, that I muſt here ſay but little of it, leſt I be overmuch guilty of repetitions. Briefly,

Direct. I. Believe Gods Goodneſs to be equal to his Greatneſs. Gods three great primary Attributes are coequal, viz. His Power, his Wiſdom, and his Goodneſs! And then look up to the Heavens and think how Great and Powerful is that God that made and continueth ſuch a frame, as that Sun, and thoſe Stars, and thoſe Glorious unmeaſureable Regions where they are: Think what a World of Creatures God maintaineth in life, on this little lower Orb of Earth, both in the Seas and on the Land. And then think, O what is the Goodneſs which is equal to all this Power!

Direct. 2. Conſider how communicative this Infinite Goodneſs is: Why elſe is he called LOVE it ſelf? Why elſe made he all the World? And why did he make the Sun ſo Glorious? Why elſe did he animate and beautify the Univerſe, with the Life and Ornaments of Created Goodneſs? All his works ſhine by the ſplendor of that excellency which he hath put upon them; all are not equal, but all are Good, and their inequality belongeth to the Goodneſs of the Univerſe. The Communicative Nature with which God hath endowed all active Beings, (and the moſt Noble moſt) is an Impreſs of the Infinite communicative LOVE. Fire would communicate its Light, Heat and Motion to all paſſive objects which are capable of receiving it: How pregnant and fertile is the very Earth, with plants, flowers and fruits of wonderful variety, uſefulneſs and beauty! What plant is not natured to the propagation of its kind, yea to a plenteous multiplication? How many Seeds which are Virtual Plants, doth each of them bring forth at once; and yet the ſame plant, with all its off-ſpring, perhaps liveth many years for further multiplication: ſo that did not the far greateſt part of Seeds yearly periſh, there muſt be very many ſuch Earths to receive and propagate them: This Earth hath not room for the hundredth part: To ſhew us that the Active natures even of Vegetatives, do quite exceed in their pregnant communicative activity, the receptive capacity of all paſſive matter: which teacheth us to obſerve that all created Patients are unconceiveably too narrow to receive ſuch Communicative Influences, as Infinite pregnant LOVE can communicate, were there ſubjects to receive them.

It is wonderful to obſerve in all ſorts of Animals, the ſame multiplying communicative inclination! and what uſe the God of nature maketh even of ſenſual LOVE to all Generation? Uniting and Communicative LOVE is in all Creatures the incentive Principle of Procreation. And what a multitude of young ones will ſome one Creature Procreate, eſpecially Fiſhes to admiration? So that if other Fiſhes, with Men and other Creatures did not devour them, all the Waters on Earth could not contain them.

Yea our Moral Communicativeneſs alſo hath the ſame indication: He that knoweth much would fain have others know the ſame; ſecret knowledge kept to our ſelves only hath its excellent uſe; but it ſatisfieth not the mind, niſi te ſcire hoc ſciat alter, unleſs others know that you have ſuch knowledge, and unleſs you can make them know what you know: Holy Souls therefore have a fervent, but a regular deſire, and endeavour by communicative Teaching to make others wiſe: But proud Heretical Perſons, that overvalue their conceits, have an irregular Fornicating Luſt of Teaching; and adulterouſly invade the charge of others, preſuming that none can do it ſo wiſely and ſo well as they. Men will compaſs Sea and Land to make a Proſelyte; and Tares and Weeds are as much inclined to propagation as the Wheat. There is a marvellous deſire in the Nature of man to make others of their own Opinion; and when it is governed by Gods Laws, it is greatly beneficial to the World.

And even in Affections, as well as Knowledge, it is ſo: We would have others love thoſe that we love, and hate what we hate. Though where, by the inſufficiency of the narrow Creature, Men muſt loſe and want that themſelves, which they Communicate to others, ſelfiſhneſs forbiddeth ſuch Communication.

And doubtleſs all the Creatures in their ſeveral Ranks, have ſome ſuch Impreſſes from the Creator, by which his tranſcendent perfections may be ſomewhat obſerved. That God is now ſo Communicative as to give to all Creatures in the World, whatever Being, Motion, Life, Order, Beauty, Harmony, Reaſon, Grace, Glory, any of them poſſeſs is paſt all queſtion to conſidering ſober reaſon. Which tempted Ariſtotle to think that the World was Eternal, and ſome Chriſtians to think that though this preſent Heaven and Earth were Created, as in Gen. 1. is ſaid, yet that from Eternity ſome Intellectual World at leaſt, if not alſo Corporeal, did flow from the Creator as an Eternal Effect of an Eternal Cauſe; or an Eternal Accident of the Deity: Becauſe they could not receive it, that a God ſo unſpeakably Communicative now (who hath made the Sun to be an Emblem of his Communicativeneſs,) ſhould from all Eternity be ſolitary and not communicative, when yet to all Eternity he will be ſo. But theſe are queſtions which uncapable Mortals, were far better let alone than meddle with, unleſs we deſire rather to be loſt than to be bleſſed in the Abyſs of Eternity, and the thoughts of infinite pregnant LOVE.

But it is ſo natural for man and every Animal to love that love and goodneſs which is beneficent, (not only to us, but to all) rather than a meer ſelf-lover, that doth no good to others, that it muſt needs conduce much to our love of God, to conſider that he is good to all, and his mercy is over all his works; and that as there is no light in the Air but from the Sun, ſo there is no goodneſs but from God in all the World, who is more to the Creation than the Sun is to this lower World. And a Sun that lighteth all the Earth, is much more precious than my Candle: A Nilus which watereth the Land of Egypt, is more precious than a private Well: It is the Excellency of Kings and publick Perſons, that if they are good, they are good to many: And O what innumerable Animals in Sea and Land, beſides the far greater Worlds of nobler Wights do continually live by one God of Love! Study this Univerſal, Infinite Love.

Direct. 3. Eſpecially ſtudy Divine LOVE and Goodneſs in the Face of our Redeemer Jeſus Chriſt, and all the Grace which he hath purchaſed and conferreth. As we may ſee that magnitude of the Stars in a Teleſcope, which without it no Eye can diſcern; ſo may we ſee that glory of the love of God, by the Goſpel of Jeſus, which all common natural helps are inſufficient to diſcover to ſuch minds as ours. LOVE is the great Attribute which Chriſt came principally to manifeſt, (as was afore-ſaid) Joh. 3.16. 1 Joh. 3.1, &c. And love is the great Leſſon which he came to teach us; and love is the new nature which by his Spirit he giveth us. And love is the great duty, which by Law and Goſpel he requireth of us. Love hath wrought its Miracles in Chriſt to the poſing of the underſtandings of Men and Angels. There we may ſee God in the neareſt condeſcending Unity with Man: In Chriſt we may ſee the divine wiſdom and word incorporate in ſuch Fleſh as ours, conceived in a Virgin by the power of the Spirit of Love; by which Spirit this Incorporate Word did Live, Preach, Converſe familiarly with Man; work Miracles, heal Diſeaſes, ſuffer reproachful Calumnies and Death; Riſing, Triumphing, Aſcending, Interceeding, ſending the Embaſſies of Love to the World, calling Home the greateſt ſinners unto God, reconciling Enemies, and making them the Adopted Sons of God, forgiving all ſin to penitent Believers, quickening dead Souls, illuminating the Blind, and ſanctifying the Wicked by the Spirit of Life, and Light, and Love; and making it his Office, his Work, his Delight and Glory, to reſcue the miſerable Captives of the Devil, and to make Heirs of Heaven of thoſe that were condemned to Hell, and had forſaken Life in forſaking God. As this is ſhining, burning love, ſo it is approaching and ſelf-applying love; which cometh ſo near us, in ways and benefits ſo neceſſary to us, and ſo exceeding congruous to our caſe, as that it is eaſier for us to perceive and feel it, than we can do things of greater diſtance. The clearer the Eye of Faith is, by which we look into this myſterious Glaſs, the more the wonders of Love will be perceived in it. He never knew Chriſt, nor underſtood the Goſpel, that wondered not at Redeeming ſaving love; nor did he ever learn of Chriſt indeed, that hath not learned the Leſſon, Work and Life of love.

Direct. 4. Keep as full Records as you can of the particular Mercies of God to your ſelves; and frequently peruſe them, and plead them with your frozen Hearts.

Theſe are not the chiefeſt reaſons of Chriſtian love; becauſe we are ſuch poor inconſiderable Worms, that to do good to one of us, is a far ſmaller matter, than many things elſe that we have to think of for that end. But yet when love doth chuſe a particular Perſon for its object, and there beſtow its obliging Gifts, it helpeth that Perſon far more than others to returns of thankfulneſs and love: It's that place, that Glaſs which the Sun doth ſhine upon, doth reflect its Beams, rather than thoſe that are ſhut up in darkneſs. Self-love may and muſt be regulated and ſanctified, to the furthering of higher love. It is not unmeet to ſay with David, Pſal. 116.1. I love the Lord, becauſe he hath heard the voice of my ſupplication. We ſhould ſay as heartily, I love the Lord becauſe he hath proſpered, recovered, comforted my Neighbour: But this is not all ſo eaſie as the other: And where God by perſonal application, maketh our greateſt duty eaſie, we ſhould uſe his helps.

Obj. But if it be ſelfiſhneſs as ſome tell us, to love one that loveth us, better than another of equal worth, who doth not love us, is it not ſelfiſhneſs to love God on ſo low an account as loving us? God may ſay well, I love thoſe that love me, Prov. 8.17. becauſe to love him is the higheſt virtue, but to love us is as inconſiderable as we are.

Anſ. 1. You may love another the more for loving you on ſeveral accounts. 1. As it is a duty which God requireth him to perform (but ſo you muſt love him equally for loving others alſo.) 2. As he rendereth himſelf more congruous and obliging to you, by chuſing you for the ſpecial object of his love, by which he taketh the advantage of your natural ſelf-love, to make your love to him both due and eaſie, (as is ſaid of the reflection of the Sun-beams before.)

2. But two things you muſt take heed of, 1. That you under-value not your Neighbours good, but love another for loving your Neighbours alſo, and doing them good; and he that arriveth at that impartial Unity as to make the ſmalleſt difference between his Neighbour and himſelf, doth ſeem to me to be arrived at the ſtate that is likeſt to theirs that are One in Heaven. 2. And you muſt not over-love any man by a fond partiality for his love to you; as if that made a bad man good, or fitter for your love: They that can love the worſt that love them, and cannot love the beſt that ſet light by them (deſervedly, or upon miſtake) do ſhew that ſelf-love overcometh the love of God. But God cannot be loved too much, though he may be loved too ſelfiſhly and carnally. His greateſt Amiableneſs is his Eſſential Goodneſs and Infinite Perfection: The next is his Glory ſhining in the Univerſe, and ſo in the Heavenly Society, eſpecially (Chriſt and all his Holy Ones;) and ſo in the publick bleſſings of the World, and all Societies. And next his goodneſs to your ſelves, not only as parts of the ſaid Societies, but as Perſons whoſe Natures are formed by God himſelf, to a capacity, of Receiving and Reflecting Love.

Who findeth not by Experience that God is moſt loved, when we are moſt ſenſible of his former love to us, in the thankful review of all his Mercies, and moſt aſſured or perſwaded of his future love in our Salvation. Therefore make the renewed Commemoration of Gods Mercies, the incentives of your love.

Direct. 5. But yet could you get a greater Union and Communion not only with Saints as Saints, but with Mankind as Men, it would greatly help you in your Love to God: For when you love your neighbours as your ſelves, you would love God for your neighbours mercies, as well as for your own. And if you feel that God's Love and ſpecial mercies to one perſon, even your ſelves, can do ſo much in cauſing your Love, what would your Love amount to, if thouſand thouſands of perſons to whom God ſheweth mercy, were every one to you as your ſelves, and all their mercies as your own? Thus graces mutually help each other. We love Man, becauſe we love God; and we love God the more for our love to Man.

Direct. 6. Eſpecially dwell by Faith in Heaven where Love is perfect, and there you will learn more of the work of Love. To think believingly that Mutual Love is Heaven it ſelf, and that this is our Union with God, and Chriſt, and all the holy ones, and that Love will be an everlaſting employment, pleaſure and felicity, this will breed in us a deſire to begin that happy life on Earth. And as he that heareth excellent Muſick will long to draw near, and joyn in the conſort or the pleaſure; ſo he that by Faith doth dwell much in Heaven, and hear how Angels and bleſſed Souls do there praiſe God in the higheſt fervours of rejoycing Love, will be inclined to imitate them, and long to partake of their felicity.

Direct. 7. Exerciſe that meaſure of Love which you have in the conſtant Praiſes of the God of Love. For exerciſe exciteth, and naturally tendeth to increaſe, and Praiſe is the duty in which pure Love to God above our ſelves and all, even as good and perfect in himſelf, is exerciſed. As Love is the Higheſt Grace, or Inward Duty; ſo praiſe is the Higheſt Outward Duty, (when God is praiſed both by Tongue and Life.) And as Soul and Body make one Man, of whoſe exiſtence Generation is the cauſe; ſo Love and Praiſe (of Mouth and Works) do make one Saint, who is Regenerated ſuch by Believing in the Redeemer, who hath power to give the Spirit of Holineſs to whom he pleaſeth. But of this more afterwards.

Direct. 8. Exerciſe your Love to Man, eſpecially to Saints, in doing them all the good you can; and that for what of God is in them. For as this is the fruit of the Love of God, and the evidence of it; ſo doth it tend to the increaſe of its cauſe: Partly as it is an exerciſe of it, and partly as it is a duty which God hath promiſed to the reward. As it is the Spirit of Chriſt, even of Adoption, which worketh both the lov • of our Father, and our Brethren in us; ſo God will bleſs thoſe that exerciſe Love, (eſpecially at the deareſt rates, and with the fulleſt devotedneſs of all to God, with the larger meaſures of the ſame Spirit.)