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^ ^— \ i. 

^(. ""■'■TA*-^.:^. 


^L 


THE 


PRACTICAL   WORKS 


OP 


THE  REV.  RICHARD  BAXTER: 


WITH 


A  LIFE  OF  THE  AUTHOR, 


AND 


A  CRITICAL  EXAMINATION  OF  HIS   WRITINGS, 

BY   THE 

REV.    WILLIAM    ORME, 

AUTHOR    OF^THB   LIFE   OF   JOHN    OWBN,  D.D.;"   *' BIBLIOTHBCA  BIBLICa/'  ETC* 


VOL.  XVI. 
IN  TWENTY-THREE   VOLUMES. 


LONDON: 
JAMES    DUNCAN,    37,    PATERNOSTER    ROW. 

MDCCCXXX. 


LONDON: 

PRINTED    BY    MILLS,   JOWBTT,   AND   MILLS, 
HOLT-COURT,    7LEBT«8TRSBT. 


THE 


PRACTICAL  WORKS 


OF  THE 


REV.  RICHARD  BAXTER. 


VOLUME  XVI. 


CONTAINING 

THE  MISCHIEFS  OF   SELF-IGNORANCE,  AND  BENEFITS  OF  SELF- 
ACQUAINTANCE;  THE  TRUE  CATHOLIC,  AND   CATOOLIC 
CHURCH  DESCRIBED;  CAIHOLIC  UNITY;  MAKING 
LIGHT  OF  CHRIST  AND  SALVATION,  TOO  OFT 
THE  ISSUE  OF  GOSPEL  INVHATIONS, 


Vol.  XVt. 


'/• 


Jr.  EDWABDBt  CRANE  COURT,  TLBIT  STRBET,  LONDON. 


CONTENTS 

OF 

THE  SIXTEENTH  VOLUME. 


THE  MISCHIEFS  OF  SELF-IGNORANCE,  AND 
BENEFITS  OF  SELF-ACQUAINTANCE. 

PAGK 

•  «  • 

Epistle  Dedicatory^  &c.   •••• ^" 

The  Text,  opened • ^^ 

Self-knowledge^  what;  and  how  many  sorts 34 

How  far  it  is  a  shame  to  be  ignorant  of  ourselves 36 

The  mischiefs  of  self-ignorance,  1.  It  cherisheth  atheism. .  37 

2.  Causeth  ignorance  of  the  life  to  come  •••••• 40 

3.  And  of  the  evil  of  sin ihid. 

4.  It  keepeth  the  soul  from  true  humiliation     41 

5.  It  maketh  Christ  undervalued    • ibid. 

6.  It  makes  a  holy  conversation  vilified    •••• 42 

7.  It  makes  men  cheated  by  the  world •••• 43 

8.  It  causeth  pride  •••••• • ^.  .•••.••••••••  44 

9.  It  makes  men  run  into  temptations*  •  • 45 

10.  It  makes  temptations  prevalent  •  • 46 

11.  It  makes  men  quarrel  with  God*s  word  and  ministers  •  •  ibid. 

12.  It  destroyeth  charity • •  •  •  •  47 

13.  It  is  the  cahse  of  church-divisions •  •  •  48 

14.  It  maketh  men  troublers  of  the  state •  •  •  •  •  51 

15.  It  causeth  errors • 52 

16.  It  makes  men  unjust 53 

17.  It  makes  men  unthankful ibid. 

18.  It  is  an  enemy  to  true  peace  and  joy ibid. 

19.  It  makes  men  repine  at  God's  providence*  •  • 54 

20.  It  makes  men  lose  their  time^  and  neglect  preparations 

for  death 55 

Use. 

Self-ignorance  detected  and^/eproved  • .  • 55 

Discovered  by  some  effects :  1.  By  men*s  unhumbleness  . .  59 
2.  By  the  abounding  of  hypocrisy  61 — 3.  By  the  love 
of  flattery,  and  impatience  of  plain  reproof  6S — 
4.  By  men's  partiality  65 — 5.  When  every  man  would 
be  a  rule  to  others  68—6.  By  the  great  change  that 
approaching  death,  or  other  awaking  providences  make 
69—7.  By  men's  quarrelling  with  others  in  their 
sufferings,  and  overlooking  the  great  cause  in  them- 
selves 73 — ^Tbe  discovery  prosecuted  ,.......•.•.  1^ 

roL,  XVI,  b 


iv  CONTENTS. 

PAGB 

Motives. 

1.  If  you  know  not  yourselves,  you  cannot  repent 78 

2.  Nor  be  duly  sensible  of  your  misery ibid. 

3.  Nor  indeed  by  Chriatians ••  SO 

4.  You  will  notknow  what  todo  with  yourselves 86 

5.  You  will  not  know  how  to  apply  the  word 88 

6.  Nor  how  to  confess  or  pray •  •  •  90 

7.  Nor  how  to  give  thanks* ••••• •..•••..• 93 

S.  Nor  how  to  receive  the  Lord*s-supper 9^ 

9.  All  your  studies  will  be  irrational,  preposterous,  &c.  . .  97 

10.  You  will  be  much  unusefiil  to  others    • lOl 

11.  You  cannot  well  proceed  to  know  extrinsic  things  •  •  •  •  103 

12.  How  many  things  have  you  to  know  about  yourselves  105 

Exhortation  •• • .•••- 106 

Caution  against  excessive  studying  of  ouiselves  • 108 

Who  need  this  caution HO 

Information :  Why  the  sineere  can  diseourse  so  fully  and 

savourily  about  heart-affairs  ..  •  • 116 

And  why  they  are  so  fall  in  prayer,  ami  others  so  empty  . .  117 

The  excuses  of  the  prayerless  niswered  .-.•«...••••;•...  1 18 

Why  the  upright  are  so  prone  to  self-accusing 123 

Motives  to  the  Ungodly. 

1.  If  you  know  not  yourselves,  you  know  not  whether  you 

must  dwell  in  heaven  or  hell •  •  124 

2.  All  shall  shortly  knoW^  themselves.  ;.....,...,.• 126 

3.  And  be  surprised  to  find  themselves  in  a  mistake 132 

How  useful  a  companion  conscience  is  to  converse  with. ...  130 

4.  It  is  Satan*s  chief  design  to  keep  yoursdif  ignorant ....  134 

Yet  some  can  go  on  in  known  misery ^  . .  139 

A  threefold  despair ...••....  141 

In  what  cases  the  sincere  may  go  on  in  sin  against  knowledge  142 

But  the  ordinarily  self-knowledge  would  do  much 143 

Information :  Why  faithfiil  ministers  search  so  deep,  and 

speak  so  hardly  of  unrenewed  souls 147 

Questions  to  the  unsanetified « 158 

What  Christianity  is,  and  who  sincere  in  the  covenant  •••*  163 

Who  certainly  are  unregenerate 164 

Exhortation  to  the  Regenerate* 
I.  1.  To  know  their  sins,  2.  Their  graces.     1.  Fot  want  df 

self-knowledge * « . .  ^ .  168 

1.  You  confess  not  sin  as  you  ought  to  God  or  man  169— 
2.  You  pray  not  against  it,  or  for  grace  as  you  ought 
170 — ^3.  You  are  negligent  in  your  watch  ibid. — 

4.  Seek  not  help  I7I-— 5.  Lie  in  uaob^rved  sins  172 


CONTENTS.  V 

PAGB 

1.  In  general^  When  sin  is  most  unobserved 173 

9.  Particularly^  1.  The  8elf-4gnorant  little  think,  iwhUe  they 

are  orthodox^  what  errors  they  may  fell  into 17^ 

8.  Or  in  adversity^  what  sins  prosperity  may  draw  forth .  •  17T 

3.  Or  how  soon  the  resolutions  of  affliction  may  decay. . . .  17$ 

4.  Or  when  the  heart  is  warm  and  heavenly>  htiw  quickly 

it  may  cool  and  fall'to  earth 181 

Troe  marks  of  grace ^ 18^ 

5.  And  in  prosperity  they  little  think  what  sins  adversity 

may  detect  or  occasion 188 

6.  Or  what  pride  may  appear  in  those  that  are  humble  . .'       189 

7.  Some  of  the  greatest  sins  of  Christians  too  little  ob- 

served and  lamented :  As,  1 .  The  remnants  of  infidelity  191 

^.  The  great  imperfection  of  love  to  God  .  • .' ibid. 

3.  And  want  of  love  to  one  another 192 

8.  The  insinuations  of  selfishness  in  all  that  we  do 193 

9.  The  eruption  of  passions  that  seemed  mortified 195 

10.  Affections  mixed  with  carnality^  which  seemed  spiritual  ibid. 
Caution  against  overmuch  suspicion  or  accusation  of  our« 

selves 196 

2.  Sin  surpriseth  more  dangieroitsly :  3.  And  the  remedy  is 

neglected^  through  self-ignorancci 198 

II.  What  hinders  believers  from  knowing  their  graces: 
1.  The  sense  of  the  contraries  199— S.  The  smallness 
of  grace  200 — ^3.  Not  judging  by  sure  marks :  the 

essentials  of  holiness :  wfcat  they  are 202 

What  marks  remain  uncertain 202 

Wt^tsin  consist  with  true  grace 203 

4.  Overvaluing  what  we  have^  by  looking  at  what  we 

bught  to  be 205 

5.  Judging  upon  disadvantage:    1.  Surprising  ourselves 

unpreparedly.  2.  jTudgingin  passion^  of  fear  or  grief . 
3.  When  helps  are  absent.  4.  When  our  bodies  are 
melancholy^  or  otherwise  unfit  ibid. — ^5.  Refusing^  the 
former  judgment  of  our  sincerity^  if  we  have  not  a 
continued  sight  of  grace    206 

6.  The  variety  and  confusion  of  the  soul's  operations  ....       207 

Motives  to  labour  to  know  our  Sanctification. 

1.  It  is  a  most  excellent  sort  of  knowledge 207 

2.  It  is  a  most  delightful  felicitating^  knowledge 208 

3.  It  might  sweeten  every  place  and  state ibid. 

4.  It  would  much  help  our  belief  of  Scripture 209 

5.  And  our  trusting  on  God  in  all  straits 210 

<S.  And  our  cheerful  progress  in  religion vVA. 


vi  CONTENTS. 

PACK 

7.  It  may  keep  you  from  the  terrors  of  the  doubting  • . . .  ^211 

8.  And  sweeten  all  your  other  mercies ^1^ 

9.  And  debilitate  temptations  to  sensual  pleasures ibid. 

10.  And  sweeten  all  the  service  of  God  • .  • .  T ^13 

1 1 .  And  kindle  love  to  God 216 

1^.  It  is  necessary  to  a  life  of  thankftdness. . ., 219 

13.  You  will  not  else  live  to  the  glory  of  the  Gospel 222 

14.  It  will  make  all  sufferings  easy 223 

As^  1.  Scorns  ibid. — ^.  Opposition.  3.  Slanders  224 — 

4.  Imprisonment  and  banishment  226 — 5.  Personal 

and  feunily  crosses  227 — 6.  Death 227 

The  hindrances  of  self-acquaintance .  1.  External^  2.  IVlinis- 

ters'  unskilfulncss  and  unfaithfulness 231 

Direct.  1.  Live  under  a  skilfiil^  faithful  pastor 236 

In  what  cases  to  use  their  personal  helps 239 

Objections  agdnst  ministers'  personal  helps^  answered  ....  240 
Que»t.  How  far  a  doubting  person  may  rest  in  the  judgment 

of  a  minister  about  the  state  of  his  soul  245 

The  directions  applied  to  both  sorts 248 

Vmd.  2.  Desire  not  much  prosperity^  and  detest  flatterers  252 

Hind,  3.  Conversing  only  with  bad  men 261 

Direct.  3.  Converse  with  heavenly^  exemplary  Christians  .  .  263 

II.  Internal  hindrances  5  1.  Pride 265 

Direct.  1.  Come  to  Christ  as  little  children 266 

Hind.  2.  An  unreasonable  love  of  present  ease 267 

Direct.  2.  Look  to  the  time  to  come^  and  be  not  too  tender 

of  present  trouble 269 

Hind.  3.  Self-love  blindeth 270 

Direct.  3.  Bring  your  minds  to  a  just  impartiality 271 

Hind.  4.  Not  observing  the  heart  in  trial,  but  taking  it  only 

at  the  best : 273 

Caution :  When  and  how  to  judge  ourselves 2/4 

Direct.  4.  Judge  of  your  habitual  state  by  your  actions  ....  276 , 


THE  TRUE  CATHOLIC,  AND  CATHOLIC  CHURCH 

DESCRIBED. 

1  CORINTHIANS  xii.  12 283 


CATHOLIC  UNITY. 

Epresians  iv.  3 37^ 


MAKING  LIGHT  OF  CHRIST  AND  SALVATION. 

Matthew  xxii.  5 508 


THE 


MISCHIEFS  OF  SELF-IGNORANCE, 


AND  THE 


BENEFITS  OF  SELF-ACQUAINTANCE; 


OPENED 


IN  DIVERS  SERMONS  AT  ST.  DUNSTAN'S,  WEST/ 


AND    PUBLIBHXD 


IN  ANSWER  TO  THJE  ACCUSATIONS  OF  SOME,  AND  THE 

DESIRES  OF  OTHERS. 


"  For  if  a  man  think  himself  to  be  something  when  he  is  nothing*  he  dece|veth  him- 
self: But  let  every  man  prove  his  own  work,  and  then  shall  he  have  rejoicing  in 
huBself  alone,  and  not  in  another.    For  every  man  shall  bear  his  own  burden." 

Gal.  vi,  3 — 5. 


VOL.  XVI.  B 


TO 


THE  RIGHT  HONOURABLE 

ANNE, 

COUNTESS  OF  BALCARRES,  8cc. 

Madam, 

Though  it  be  usual  in  Dedications  to  proclaim  the  ho- 
nour of  inscribed  names,  and  though  the  proclaiming  of 
yours  be  a  work  that  none  are  like  to  be  offended  at  that 
know  you,  they  esteeming  you  the  honour  of  your  sex  and 
nation;  yet  that  yr)u  may  see  I  intend  not  to  displease  you 
by  any  unsafe  or  unsavoury  applause,  I  shall  presume  here 
to  lay  a  double  dishonour  upon  you :  The  one  by  prefixing 
your  name  to  these  lean  and  hasty  Sermons :  the  other  by 
laying  part  of  the  blame  upon  yourself,  and  telling  the  world 
that  the  fault  is  partly  yours  that  they  are  published.    Not 
only  yours  I  confess ;  for  had  it  not  been  for  ^ome  such 
auditors  as  Christ  had,  (Luke  xx.  20 ;  Mark  xii.  18 J  and 
for  the  frequent  reports  of  such  as  are  mentioned,  Psal. 
xxxv.  11, 1  had  not  written  down  all  that  I  delivered,  and  so 
had  been  incapable  of  so  easily  answering  your  desires.   But 
it  was  you  that  was  not  content  to  hear  them,  but  have  in- 
vited them  to  recite  their  message  more  publicly ;  as  if  that 
were  like  to  be  valued,  and  effectual  upon  common  hearts, 
which  through  your  strength  of  charity  and  holy  appetite 
is  so  with  yours.     My  own  thoughts  went  in  the  middle 
way ;  neither  thinking  as  those  that  aecused  these  sermons 
of  injurious  tendency,  against  — ^  I  know  not  whom,  or 
what,  (that  have  been  so  long  in  contention,  that  they  dream 
they  are  still  contending,  and  fancy  every  word  they  hear, 
from  those  that  their  uncharitableness  calleth  adversaries, 
to  signify  some  hostile,  terrible  thing ;  as  the  scalded  head 
doth  fear  cold  water :)  nor  yet  did  I  think  them  worthy  to 
be  tendered  by  such  a  publication  to  the  world:  But  valuing 
your  judgment^  and  knowing  that  the  subject  is  of  great 
necessity,  though  the  manner  of  handling  be  dull  and  dry,  I 
hope  it  may  he  profitable  to  some,  and  I  find  nothing  iti  it 


IV  EPISTLE  DEDICATORY. 

to  be  hurtful  unto  any,  and  therefore  submit,  and  leave  you 
both  to  bear  the  blame,  and  take  the  thanks,  if  any  be  re- 
turned. 

I  perceive  you  value  the  subjects  which  you  have  found 
in  the  practice  of  your  soul  to  be  most  useful :  as  they  that 
know  God  would  fain  have  all  others  to  know  him;  so  those 
that  know  themselves,  do  love  the  glass,  and  would  have 
others  to  make  use  of  it :  I  wonder  not  if  your  experience  of 
the  benefits  of  self-acquaintance,  provoke  you  to  desire  to 
have  more  partakers  in  so  profitable  and  so  sweet  a  know- 
ledge.    Had  you  not  known  yourself,  you  had  never  known 
your  Saviour,  your  God,  your  way,  and  your  end,  as  yon 
have  done  :  you  had  never  been  so  well  acquainted  with  the 
symptoms  and  cure  of  the  diseases  of  the  soul ;  the  nature 
and  exercise  of  grace,  the  way  of  mortification,  and  the 
comfortable  supports,  refreshments  and  foret^istes  of  hea- 
venly believers ;  you  had  never  so  clearly  seen  the  vanity 
of  all  the  pomp  and  fulness  of  the  world,  nor  so  easily  and 
resolutely   despised  its  flatteries  and  baits,  nor  so  quietly 
borne  variety  of  afflictions ;  nor  imitated  Moses,  (Heb.  xi.  26, 
26,)  nor  received  the  holy  character,  Psal.  xv.   He  that  is  a 
stranger  to  himself,  his  sin,  his  misery,  his  necessity,  &c.,  is 
a  stranger  to  Qod,  and  to  all  that  might  denominate  him 
wise  or  happy.    To  have  taken  the  true  measure  of  our 
capacities,  abilities,  infirmities  and  necessities,  and  there- 
upon to  perceive  what  is  really  best  for  us,  and  most 
agreeable  to  our  case,  is  the  first  part  of  true,  practical, 
saving  knowledge.     Did  th€  distracted  mindless  world  con* 
sider,  what  work  they  have  at  home  for  their  most  serious 
thoughts,  and  care,  and  diligence,  and  of  what  unspeakable 
concernment  and  necessity  it  is,  and  that  men  carry  within 
them  the  matter  of  their  final  dootn,  and  the  beginning  of 
endless  joy  or  sorrows,  they  would  be  called  home  from 
their  busy  idleness,  their  laborious  loss  of  precious  time, 
and   unprofitable  vagaries,  and  would  be  studying  their 
hearts,  while  they  are  doting  about  a  multitude  of  imperti- 
nencies,  and  would  be  pleasing  God  while  they  are  purveying 
for  the  flesh ;  and  they  would  see  that  it  more  concemeth 
them  to  know  the  day  of  their  salvation,  and  now  to  lay  up 
a  treasure  in  heaven,  that  they  may  die  in  faith,  and  live  in 
everlasting  joy  and  glory,  than  in  the  crowd  and  noise  of 
the  ambitious,  covetous,  voluptuous  sensualists,  to  run  after 


£PISTL£  DEDICATORY.  V 

a  feather,  till  time  is  past,  and  mercy  gone,  and  endless  woe 
bath  unexpectedly  surprised  them.  Yet  do  these  dead  men 
tiiink  they  live/  because  they  laugh,  and  talk,  and  ride,  and 
go,  and  dwell  among  gnats  and  flies  in  the  sunshine,  and 
oot  with  worms  and  dust  in  darkness :  They  think  they 
are  awake,  because  they  dream  that  they  are  busy ;  and  that 
they  are  doing  the  works  of  men,  because  they  make  a  pud- 
der  and  a  noise  for  iiner  clothes,  and  larger  rooms,  and 
sweeter  morsels,  and  lower  congees  and  submissions  than 
their  poorer,  undeceived  neighbours  have  :  they  think  they 
are  sailing  to  felicity,  because  they  are  tossed  up  and  down : 
and  if  they  can  play  the  jacks  among  the  fishes,  or  the 
wolves  or  foxes  in  the  flocks  of  Christ ;  or  if  they  can  attain 
to  the  honour  of  a  pestilence,  to  be  able  to  do  a  great  deal 
of  hurt,  they  are  proud  of  it,  and  look  as  high  as  if  they  saw 
neither  the  grave  nor  hell,  nor  knew  how  quickly  they  must 
be  taken  down,  and  laid  so  low,  that  "  the  righteous  shall 
see  it,  and  fear,  and  laugh  at  them,  saying,  Lo,  this  is  the 
man  that  made  not  God  his  strength,  but  trusted  in  the 
abundance  of  his  riches,  and  strengthened  himself  in  his 
wickedness*  (Psal.  lii.  6, 7.)  *'  Behold  these  are  the  ungodly 
that  pirosper  in  the  world,  and  increase  in  riches ;  surely 
they  are  set  in  slippery  places,  and  cast  down  to  destruction, 
and  brought  to  desolation  as  in  a  moment;  and  utterly  con- 
sumed with  terrors:  as  a  dream  when  one  awaketh,  so,  O 
Lord,  when  thou  awakest,  thou  shalt  despise  their  image, 
(Psal.  Ixxiii.)  Though  while  they  lived  they  blessed  them- 
selves, and  were  praised  by  men ;  yet  when  they  die  they 
carry  nothing  away ;  their  glory  shall  not  descend  after  them ; 
like  sheep  they  are  laid  in  the  grave :  death  shall  feed  on 
them,  and  the  upright  shall  have  dominion  over  them  in  the 
morning ;  man  in  honour  abideth  not :  he  is  like  the  beasts 
that  perish  ;  this  their  way  is  their  folly ;  yet  their  posterity 
approye  their  sayings,"  (Psal.  xlix,)  as  the  proverb  is, '  At 
last  the  wolPs  skin  is  brought  to  the  market,  and  the  fox's 
to^the  furrier.'  They  shall  find  that  God  is  not  afraid  to  lay 
the  hand  of  justice  on  the  stoutest  of  them,  and  will  be  as 
bold  with* silken,  shining  gallants,  as  with  the  poorest  worms ; 
and  will  spit  in  the  face  of  that  man's  glory,  who  durst  spit 
in  the  face  of  the  glory  of  his  Redeemer,  and  will  trample 
upon  the  interest  which  is  set  up  against  the  interest  of 
Christ.    The  jovial  world  do  novf  think  that  ^elC-^lud^  ^^ 


yi  EPISTLE  DEDICATORY. 

too  melancholy  a  thing;  and  they  choose  to  be  distracted 
for  fear  of  being  melancholy;  and  will  be  mad»  in  Solomon's 
sense,  that  they  may  be  wise  and  happy  in  their  own.  (Eccles. 
ii.  2.)  **  The  heart  of  fools  is  in  the  bouse  of  mirth,  and  the 
heart  of  the  wise  in  the  house  of  mourning.''  (Eccles.  vii.  4.) 
And  yet  there  is  most  joy  in  the  hearts  of  the  wise,  and 
least  solid  peace  in  the  hearts  of  fodls :  they  know  that 
conscience  hath  so  much  against  them,  that  they  dare  not 
hear  its  accusations  and  its  sentence :  they  dare  not  look 
into  the  hideous  dungeon  of  their  hearts,  nor  peruse  the 
accounts  of  their  bankrupt  souls,  nor  read  the  history  of  their 
impious,  unprofitable  lives,  lest  they  should  be  tormented 
before  the  time :  they  dare  not  live  like  serious  men*  lest 
they  should  lose  thereby  the  delights  of  brutes.  O  sinfol 
men !  against  what  light,  both  natural  and  supernatural,  do 
they  offend !  They  see  how  all  things  haste  away:  the  names 
of  their  predecessors  are  left  as  a  warning  to  them ;  every 
corpse  that  is  carried  to  the  grave,  being  dead,  yet  speaketh : 
and  every  bone  that  is  thence  cast  up,  doth  rise  as  a  witness 
againist  their  luxury  and  lust ;  and  yet  they  will  have  their 
wills  and  pleasure  while  they  may,  whatever  it  cost  them : 
'  and  they  will  set  their  houses  on  fire  that  they  might  have 
one  merry  blaze,  and  warm  them  once  before  they  die. 

O  Madam,  how  happy  are  you  (if  one  on  earth  may  be 
called  happy,)  that  have  looked  home  so  often  and  so  se- 
riously, that  now  you  can  dwell  a,t  home  in  peace,  and  need 
not,  as  the  ungodly,  be  a  terror  to  yourself,  nor  run  away 
from  yourself,  nor  seek  a  place  to  hide  you  from  yourself; 
when  impious  vagrants  have  so  abused  their  consciences, 
that  they  dare  not  converse  with  them  nor  meet  them  alone 
or  in  the  dark !  What  a  mercy  is  it,  that  in  the  great  Recon- 
ciler you  are  reconciled  to  your  conscience,  and  that  it  doth 
not  find  you  out  as  an  enemy,  but  Is  a  messenger  of  peace 
and  of  good  tidings  to  you !  That  you  need  not  the  smiles 
of  great  ones  to  refresh  you,  nor  pompous  entertainments, 
compliments,  plays  or  sports  to  recreate  you,  and  drive 
away  your  sorrows,  but  that  you  can  find  more  blessed  and 
delectable  company  and  employment  at  home :  that  you  can 
daily  retire  into  yourself,  and  there  peruse  a  richer  treasure 
than  bodily  eyes  on  earth  can  see;  and  there  be  taken  up 
with  a  far  more  contenting  satisfactory  employment,  and  a 
more  fruitful  and  pleasant  converse^nd  recreation,  thim  any 


EPISTLE  DE.DICATOHT.  TU 

creature  in  court  or  country  can*  afford:  that  your  joy  is 
laid  up  where  the  hand  of  violence  cannot  touch  it ;  and 
that  they  that  can  deprive  you  of  estate,  and  liberty,  and  life, 
yet  cannot  take  your  comfort  from  you.  That  when  fleshly 
onthrifts  love  not  home,  because  all  is  spent,  and  they  can 
expect  no  better  entertainment  there  than  want,  confusion, 
chiding,  and  distress,  you  can  withdraw  from  a  confused 
troublesome  world,  into  a  well-furnished  and  adorned  soul, 
replenished  with  the  precious  fruits  of  the  Spirit,  and  beau* 
tified  with  the  image  of  your  Lord!  O  Madam,  what  sweet 
and  noble  employment  have  you  there,  in  comparison  of 
that  which  worldlings  are  troubled  with  abroad !  There  you 
may  read  the  sentence  of  your  justification,  as  foregoing  and 
foreshewing  the  public  final  sentence  of  your  Judge :  there 
you  can  converse  with  God  himself,  not  in  his  vindictive 
justice,  but  as  he  is  love :  for  the  love  that  dwelleth  so  plen- 
tifully in  you,  doth  prove  that  Grod  dwelleth  in  you,  and  you 
in  him«  (1  John  iv.  7,  8.  16.)  There  you  may  converse  with 
Christ  your  head,  that  dwelleth  in  you  by  faith,  (Ephes.  iii. 
17,)  and  with  the  Holy  Ghost  who  dwelleth  in  you,  and  hath 
communion  with  you,  by  the  beams  of  his  illuminating, 
sanctifying,  confirming,  and  comforting  grace :  there,  as  in 
his  temple,  you  are  speaking  of  his  glory,  (1  Cor.  iii.  16, 17 ; 
vi.  19,  with  Psal.  xxix.  9,)  and  rejoicing  in  his  holy  praise, 
and  remembering  what  he  hath  done  for  your  soul :  Thjere  you 
can  peruse  the  records  of  his  mercy,  and  think  with  gratitude 
and  delight,  how  he  did  first  illuminate  you,  and  draw  and 
engage  your  heart  unto  himself:  what  advantage  he  got 
upon  you,  and  what  iniquity  he  prevented  by  the  mercies 
of  your  education,  and  how  he  secretly  took  acquaintance 
widi  you  in  your  youth:  How  he  delivered  you  from  worldly, 
fleshly  snares;  how  he  caused  you  to  favour  the  things  of 
the  Spirit;  how  he  planted  you  in  a  sound,  well*ordered 
church,  where  he  quickened  and  conducted  you  by  a  lively 
faithful  ministry,  and  watered  his  gifts  by  their  constant, 
powerful  preaching  of  his  word,  where  discipline  was  for  a 
defence,  and  where  your  heart  was  warmed  wilii  the  com- 
munion of  the  saints,  and  where  you  learned  to  worship 
God  in  spirit  and  in  truth ;  and  where  you  were  taught  so 
effectually  by  God  to  discern  between  the  precious  and  the 
vile,  and  to  love  those  that  are  born  of  God,  whom  the 
world  knoweth  not,  that  no  subtleties  or  calamittw  of  the 


YUl  KPISTL£  DEDICATORY* 

serpent  can  nnteach  it  you,  or  ever  be  able  to  separate  you 
from  that  love.  Tou  may  read  in  these  sacred  records  of 
your  heart,  how  the  Angel  of  the  Covenant  hath  hitherto 
conducted  you,  through  this  wilderness  towards  the  land  of 
promise;  how  he  hath  been  a  doud  to  you  in  the  day,  and  a 
pillar  of  fire  by  night;  how  the  Lord  did  number  you  with 
the  people  that  are  his  flock,  his  portion,  and  the  lot  of  his 
inheritance ;  and  led  you  about  in  a  desert  land,  instructed 
you,  and  kept  you  as  the  apple  of  his  eye.  (Dent,  xxxii.  9, 
10.)  His  manna  hath  compassed  your  tent ;  his  doctrine 
hath  dropped  as  the  rain,  and  his  words  distilled  as  the  dew ; 
as  the  smsdl  rain  upon  the  tender  herb,  and  as  the  showers 
upon  the  grass.  As  his  beloved  you  have  dwelt  in  safety  by 
him,  and  the  Lord  hath  covered  you  all  the  day  long,  when 
storms  have  risen,  be  hath  been  your  reftige;  and  when  dan- 
gers compassed  you  on  every  side,  he  hath  hid  you  as  in  his 
pavilion,  and  his  angels  have  pitched  their  tents  about  you, 
and  borne  you  up :  You  have  been  fortified  in  troubles,  and 
have  been  Enabled  comfortably  to  undergo  them :  in  #ar 
and  in  peace ;  in  your  native  country  and  in  foreign  lands ; 
among  your  friends  and  among  your  enemies ;  in  court  smd> 
country ;  in  prosperity  and  adversity,  you  have  found  that 
there  is  none  like  the  God  of  Israel,  who  rideth  upon  the 
heaven  in  your  help,  and  his  excellency  on  the  sky :  the 
eternal  God  hath  been  your  refuge,  and  underneath  are  the 
everlasting  arms.''  (Deut.  xxxiv.  26,27.)  You  may  remember 
the  mercies  of  your  younger  years,  of  your  married  state,  and 
of  your  widowhood :  your  comforts  in  your  truly  noble  lord, 
though  troubled  and  interrupted  by  his  death,  yet  increased 
by  the  consideration  of  his  felicity  with  Christ ;  your  com- 
fort in  your  hopeful  issue,  though  abated  by  the  injury  of 
Romish  theft,  which  stole  one  of  the  roses  of  your  garden,., 
that  they  might  boast  of  the  sweetness  when  they  called  it 
their  own :  (I  may  well  say,  stole  it,  when  all  the  cheat  was 
performed  by  unknown  persons  in  the  dark ;  and  no  impor* 
tunity  by  you  or  me,  could  procure  me  one  dispute  or  con- 
ference in  her  hearing,  with  any  of  the  seducers,  before  her 
person  was  stolen  away.  Though  comforts  conveyed  by 
creatures  must  have  their  pricks,  yet  year  experience  hath 
partly  taught  you  (and  more  will  do)  that  by  alt  the  mixtures 
of  sour  and  bitter  ingredients,  your  Father  doth  temper  you 
the  most  wholesome  composition ;  he  chasteneth  you  for 


EPISTLE  DEDICATORY".  IX 

your  profit,  that  you  may  be  partaker  of  bis  boliness,  (Heb« 
xii  10,)  and  tbe  least  degree  of  holiness  cannot  be  purchased 
at  too  dear  a  rate.  His  rod  and  staff  have  comforted  you  : 
and  whatever  are  the  beginnings,  the  end  will  be  the  quiet 
ihiit  of  righteousness,  when  you  have  been  exercised  therein : 
and  though  man  be  mutable,  and  friends,  and  flesh,  and  heart 
have  failed  you,  yet  God  is  still  the  strength  of  your  heart, 
and  your, portion  for  ever.  (Psalm  Ixxiii.  2G.)  O  the  variety 
of  learning  that  is  contained  in  the  secret  writings  of  a  sanc- 
tified heart!  The  variety  of  subjects  for  the  most  fruitful 
and  delightful  thoughts,  which  you  may  find  recorded  in  the 
inwards  of  your  soul !  How  pleasant  is  it  there  to  find  the 
characters  of  the  special  love  of  God,  the  lineaments  of  his 
image,  the  transcript  of  his  law,  the  harmony  of  his  gifts  and 
graces,  the  witness,  the  seal  and  the  earnest  of  his  Spirit, 
and  the  foretastes  and  beginnings  of  eternal  life !  As  thank- 
fulness abhors  oblivion,  and  is  a  recording  grace,  and  keep- 
eth  histories  and  catalogues  of  mercies ;  so  is  it  a  reward 
unto  itself;  and  by  these  records  it  furnisheth  the  soul  with 
matter  for.  the  sweetest  employments  and  delights :  Is  it  not 
pleasant  to  you  there  to  read  how  God  hath  confuted  the 
objections  of  distrust?  How  oft  he  hath  condescended  to 
your  weakness,  and  pardoned  you  when  you  could  not  easily 
forgive  yourself?  How  oft  he  hath  entertained  you  in  secret 
with  his  love  ?  and  visited  you  with  his  ponsolations  ?  How 
near  him  sometimes  you  have,  got  in  fervent  prayer,  and 
serious  meditation  ?  And  when  for  a  season  he  hath  hid  his 
face,  how.  soon  and  seasonably  he  returned?  How  oft  he 
hath-  found  you  weeping,  and  hath  wiped  away  your  tears, 
and  calmed  and  quieted  your  troubled  soul?  How  he  bath 
resolved  your  doubts,  and  expelled  your  fears ;  and  heard 
your  prayers  ?  How  comfortably  he  hath  called  you  his 
child ;  and  given  you  leave,  and  commanded  you  to  call  him 
Father ;  when  Christ  hath  brought^you  with  boldness  into 
his  presence !  How^'sweet  should  it  be  to  your  remembrance, 
to  think  how  the  love  of  Christ  hath,  sometimes  exalted  you 
above  these  sublunary  things !  How  the  Spirit  hath  taken 
you  up  to  heaven,  and  shewed  to  your  faith  the  glory  of  the 
New  Jerusalem,  the  blessed  company  of  those  holy  spirits 
that  attend  the  throne  of  the  majesty  of  God,  and  the  shin- 
ing face  of  your  glorified  Head !  By  what  seasonable  and 
happy  messengers  be  hath  sent  you  the  cluster  of  gca^e^  a^ 


•^ 


X  EPISTLE  DEDICATORY. 

the  fintfraits  of  the  land  of  promise !  and  commanded  you 
oft  to  take  and  eat  the  bread  of  life  ?  How  oft  he*  hath 
reached  to  your  thirsty  sonl  the  frait  of  the  vine,  and  tomed 
it  sacramentally  into  his  blood,  and  bid  yoa  drink  it  in  re- 
membrance of  him,  till  he  come  and  feast  you  with  his  fullest 
love,  and  satisfy  you  with  the  pleasure  and  presence  of  his 
glory. 

But  the  volumes  of  mercy  written  in  your  heart,  are  too 
great  to  be  by  me  transcribed.  I  can  easily  appeal  to  you 
that  are  acquainted  with  it,  whether  such  heart-employment 
be  not  more  pleasant  and  more  profitable  than  any  of  the 
entertainments  that  flashy  wit,  or  gaudy  gallantry,  or  merri- 
ments, luxury,  or  preferments  can  afford.  Is  it  not  better 
converse  with  Christ  at  home  than  with  such  as  are  described. 
Psalm  xii.  abroad?  To  dwell  with  all  that  blessed  retinue, 
(Gal.  v.  22, 23,)  than  with  pride,  vainglory,  envy,  dissimula- 
tion, hypocrisy,  falsehood,  time-wasting,  soul-destroying 
pleasures;  to  say  nothing  of  the  filthiness  which  Christian 
ears  abhor  the  mention  of,  and  which  God  himself  in  time 
will  judge,  (Eph.  v.  3—6 ;  Heb.  xiii.  4,)  and  the  rest  recited, 
Gial.  V.  19 — 21.  If  ungodly  persons  do  find  it  more  unplea- 
sant to  converse  at  home,  no  wonder,  when  there  is  nothing 
but  darkness  and  defilement ;  and  when  they  have  put  God 
*  from  them,  and  entertained  Satan,  so  that  their  hearts  are  like 
to  haunted  houses,  where  terrible  cries  and  apparitions  do 
make  it  a  place  of  fear  to  the  inhabitants.  But  if  dieir 
souls  had  such  blessed  inhabitants  as  yours,  could  they  meet 
there  with  a  reconciled  God,  a  Father,  a  Saviour  and  a 
Sanctifier ;  had  they  souls  that  kept  a  correspondence  with 
heaven,  it  would  not  seem  so  sad  and  terrible  a  life  to  dwell 
at  home,  and  withdraw  from  that  noise  of  vanity  abroad, 
which  are  but  the  drums  and  trumpets  of  the  devil,  to  en- 
courage his  deluded  followers,  and  drown  the  cries  of  mise- 
rable souls.  Your  dearest  friends  and  chiefest  treasure,  are 
not  abroad  in  court  or  country,  but  above  you,  and  within 
you;  where  then  should  your  delightful  converse  be,  but 
where  your  friends  and  treasure  are?  (Matt.  vi.  21 ;  Phil.  iii. 
20  ^^  Col.  iii.  1 — 4.)  When  there  is  almost  nothing  to  be 
found  in  the  conversation  of  the  world,  but  discord  and  dis* 
traction,  and  confusion,  and  clamours,  and  malice,  and  trea-> 
chery,  is  it  not  better  to  retire  into  such  a  heart,  where  not- 
withstanding infirmities,  and  some  doubts  and  fears,  there 


EPISTLE  DEDICATORY.  XI 

is  order^  and  concord,  and  harmony,  and  such  peace  as  the 
world  can  neither  give  nor  take  away?     O  blessed  be  the 
hand  of  love,  that  blotted  out  the  names  of  honour,  and 
riches,  and  pleasures,  and  carnal  interest,  and  accommoda- 
tions, from  your  heart ;  and  inscribed  his  own  in  characters 
never  to  be  obliterated !     That  turned  out  usurpers,  and  so 
prepared  and  furnished  your  heart,  as  to  make  and  judge  it 
such,  as  no  one  is  worthy  of  it  but  himself.     O  what  a  court 
have  you  chosen  for  your  abode !     How  high  and  glorious  f 
how  pure  and  holy !  unchangeable  and  safe  !    How  ambiti- 
ously do  you  avoid  ambition !     How  great  are  you  in  the 
lowliness  of  your  mind  !    How  high  in  your  humility !  Will 
no  lower  a  place  than  heaven  content  you  to  converse  in  ? 
(For  heart-converse  and  heaven-converse  are  as  much  one, 
88  beholding  both  the  glass  and  face  :)  Will  no  lower  corres- 
pondents satisfy  you  than  the  host  of  heaven  ?     Cannot  the 
company  of  imperfect  mortals  serve  your  turn  ?    Nay,  can 
you  be  satisfied  with  none  below  the  Lord  himself?    Well,. 
Madam,  if  you  will  needs  have  it  so,  it  shall  be  so :  What  you 
judge  BEST  FOR  YOU,  shall  be  yours:   what  you  had  rather 
be,  you  are :  and  where  you  had  rather  dwell,  you  shall :  and 
seeing  you  have  understood  that  '*  one  thing  is  necessary, 
and  have  chosen  the  good  part,  it  shall  not  be  taken  from 
you.'^  (Luke  x.  41,  42.  Having  first  sought  the  kingdom  of 
God  and  his  righteousness,  you  shall  have  such  additional^ 
as  will  do  you  good.  (Matt.  vi.  33;    Rom.  viii.  28;    Psalm 
Ixxxiv.  11.)    You  have  learned  to  know  while  God  is  yours, 
how  little  of  the  creature  you  need,  and  how  little  addition 
it  maketh  to  your  happiness  (you  are  wise  enough  if  you 
live  to  God ;  and  honourable  enough  if  you  are  a  member  of 
Christ;  and  rich  enough  if  you  iare  an  heir  of  heaven;  and 
beautiful  enough  if  you  have  the  image  of  God :  and  yet 
having  made  your  choice  of  these,  how  liberally  hath  God 
cast  in  as  overplus  the  inferior  kind,  which  you  find  in  losing: 
them !  As  if  he  had  said  to  you,  as  to  Solomon,  (2  Chron*  i. 
11,)  **  Because  this  was  in  thine  heart,  and  thou  hast  not 
asked  riches,  wealth  or  honour,  nor  the  life  of  thine  enemies, 
neither  yet  hast  asked  long  life ;   but  hast  asked  wisdom 

and  knowledge  for  thyself wisdom  and  knoii^ledge  is 

granted  to  thee ;  and  I  will  give  thee  riches,  and  wealth, 
and  honour ;"  as  if  God  would  convince  even  flesh  it- 
self that  none  are  like  the  servants  of  the  Lord :  And  when 


Xii  EPJSTLE  DEDICATORY. 


the  envious  one  bath  said,  that  you  serve  not  God  for  nought, 
though  he  hath  been  permitted  to  put  forth  his  hand,  and 
touch  you  in  your  dearest  friends  and  relations;  your  peace, 
your  habitation  and  estate,  yet  hath  he  so  restrained  him,  and 
supported  you,  as  may  easily  convince  you  that  the  worst  of 
Christ  is  better  than  the  best  of  the  world,  or  sin. 

I  have  purposely  been  long  in  opening  the  felicity  of  the 
heart-converse,  as  a  matter  of  your  own  experience,  both  for 
the  exciting  of  you  to  a  life  of  thankfulness  to  God,  and  that 
thif;  undigested  treatise  which  you  have  drawn  out  into  the 
light,  may  come  to  your  hands  with  some  supply,  in  that 
part  of  the  application  which  doth  most  concern  you  i  And 
because  your  name  may  draw  the  eyes  of  many  others  to 
read  this  preface,  I  shall  add  here  a  few  directions  to  those 
that  would  be  well  acquainted  with  themselves,  and  would 
comfortably  converse  at  home. 

Direct.  1.  Let  him  not  overvalue  or  mind  the  deceitful 
world,  that  would  have  fruitful  converse  with  God  and  with 
himself:  Trust  not  such  a  cheater,  as  hath  robbed  so  many 
thousands  before  us,  especially  when  God  and  common  ex- 
perience do  call  out  to  us  to  take  heed :  The  study  of  riches, 
and  rising,  and  reputation,  and  pleasures,  agreeth  not  with  this 
study  of  God,  and  of  our  hearts  :  and  though  the  world  will 
not  take  acquaintance  with  us,  if  we  come  not  in  their 
fashion,  nor  see  us,  if  we  stand  not  on  the  higher  ground ; 
yet  it  is  much  better  to  be  unknown  to  others,  than  to  our- 
selves :  though  they  that  live  upon  the  trade,  do  think  there 
is  no  fishing  like  the  sea,  yet  those  that  take  it  but  on  the 
by,  will  rather  choose  the  smaller  waters,  where,  though  the 
fish  be  less,  yet  few  are  drowned,  and  made  a  prey  to  the 
fish  that  they  would  have  catched.  A  retirement  therefore 
must  be  made,  from  the  inordinate  pursuit  of  worldly  things, 
and  the  charms  of  honours,  riches,  and  delights:  and  if 
son^e  present  loss  do  seem,  to  follow,  it  is  indeed  no  loss, 
which  tendeth  unto  gain.  He  will  catch  no  fish  that  will 
not  lose  his  fiy.  Methinks  they  that  sincerely  pray,  "  Lead 
us  not  into  temptation,"  should  not  desire  to  have  bolts  and 
bars  between  God  and  them,  and  to  dwell  where  salvation 
is  most  hardly  attained !  Desire  not  to  be  planted  in  any 
such  place,  though  it  seem,  a  paradise,  where  God  is  most  un- 
k]iown,^nd  used  as  a  stranger,  and  where  saints  are  wonders^ 
and  examples  of  serious  piety  are  most  rare,  ai)d  where  a 


•  •• 


EPISTLE  DEDICATORY.  XUi 

heavenly  conversation  is  known  but  by  re^orts^  and  reported 
of  according  to  the  malice  of  the  servant,  and  represented 
but  as  fancy,  hypocrisy  or  faction :  where,  sin  most  prosper- 
eth,  and  is  in  least  disgrace;  and  where  it  is  a  greater  shame 
to  be  a  saint  than  to  be  a  swine ;  a  serious  Christian,  than 
a  seared,  stupified  sensualist :  Bless  you  from  that  place 
where  the  weeds  of  vice  are  so  rank,  as  that  no  good  plant 
can  prosper  near  them:  where  gain  is  godliness;  and  im- 
piety is  necessary  to  acceptable  observance,  and  a  tender 
conscience,  and  the  fear  of  God,  are  characters  of  one  too 
surly  and  unpliable  to  be  countenanced  by  men ;  where  the 
tongue  that  nature  formed  to  be  the  index  of  the  mind,  is 
made  the  chief  instrument  to  hide  it;  and  men  are  so 
conscious  of  their  own  incredibility,  that  no  one  doth  be- 
lieve or  trust  another :  where  no  words  are  heart-deep,  but 
those  that  are  spoken  against  Christ's  cause  and  interest,  pr 
for  their  o^n ;  where  a  vile  person  is  honoured,  and  those 
contemned  that  fear  the  Lord:  Bless  you  from  the  place 
where  truth  is  intolerable,  and  untruth  cloaked  with  its 
name ;  where  holiness  is  looked  at  as  an  owl  or  enemy,  and 
yet  hypocrisy  must  steal  its  honour  from  it ;  where  he  is  a 
saint  that  is  less  wicked  than  infamous  transgressors  ;  and 
where  Dives'  life  is  blameless  temperance ;  and  where  pride, 
idle];^e3S,.  fulness  of  bread,  and  filthy  fornication  and  lascivi- 
ousness,  are  the  infirmities  of  pious  and  excellent  persons; 
where  gi^eat  sins  are  small  ones,  and  small  ones  are  none ; 
and  where  the  greatest  must  have  no  reproof,  and  the  phy- 
sician is  taken  for  the  greatest  enemy,  where  chaff  is  valued 
at  the  price  of  wheat,  and  yet  the  famine  is  of  choice :  where 
persons  and  things  are  measured  by  interest ;  and  duty  to 
God  derided  as  folly,  whenever  it  crosseth  the  wisdom  of 
the  world,  and  hated  as  some  hurtful  thing  when  it  crosseth 
fleshly  men  in  their  desires :  and  where  Dives'  brethren  are 
unwarned ;  and  none  are  more  secure  and  frolic,  than  those 
that  to-morrow  may  be  in  hell ;  and  as  at  the  Gladiators' 
sports,  none  complain  less  than  those  that  speed  worst, 
^quiaceesi  silent,  spectatores  vociferantur.'  Old  travellers 
are  usually  most  addicted  to  end  their  days  in  solitude ; 
ieam  to  contemn  the  world  at  cheaper  rates  than  they; 
neither  hope,  nor  wish  to  live  an  Alexander,  and  die  a  So- 
crates ;  a  crowd  or  concourse,  though  of  the  greatest,  where 
is  the  greatest  tumult  of  affairs,  and  confluence  of  temptar 


XIV  EPISTLE  DEDICATORY. 

tions,  is  not  the  safest  place  to  die  in :  and  I  have  most  mind 
to  live  where  I  would  die.  Where  men  are  '  barbari  moribns, 
et  si  non  natione ;'  Christians  in  name,  and  infidels  in  con« 
versation :  the  sweetness  of  their  Christian  names  will  not 
preserve  them  or  you  from  the  danger  of  their  unchristian 
lives.  It  was  not  the  whole  of  Lot's  deliverance  to  be  saved 
from  the  flames  of  Sodom,  but  it  was  much  of  it  to  be  freed 
from  their  malicious  rage,  and  fiHhy  grievous  conversations : 
the  best  medicine  against  the  plague  is  to  keep  far  enough 
from  the  place  that  hath  it.  The  proverb  saith,  *  He  shall 
have  fleas  that  will  lie  with  the  dogs/  Desire  not  that  con- 
dition, where  all  seem  friends,  but  none  are  friends  indeed; 
but  they  that  seem  to  be  your  servants,  are  by  flattery  serv^ 
ing  themselves  upon  you :  where  few  persons  or  things  are 
truly  represented  ;  but  men  are  judged  of  by  the  descriptions 
of  their  enemies,  and  the  lambs  have  the  skins  and  names  of 
wolves :  and  the  best  are  odious  when  bold  calumniators 
load  them  with  odious  accusations.  In  a  word,  desire  not 
the  place  where  the  more  men  seek,  the  less  they  find,  and 
the  more  they  find,  the  less  they  have ;  and  the  more  they 
have,  the  less  they  do  enjoy  :  where  the  more  are  their  pro- 
visions, the  less  are  their  supplies ;  the  more  their  wealth, 
the  more  their  want ;  the  more  their  pleasure,  the  less  their 
peace;  the  greater  their  mirth,  the  less  their  joy;  the 
greater  their  confidence,  the  less  their  safety :  where  the 
great  mistake  about  their  happiness,  their  best,  th^ir  end, 
doth  make  their  lives  a  constant  error,  and  death  a  doleful 
disappointment:  He  must  needs  lie  crooked  that  hath  go 
tbort  a  bed. 

Direct.  2.  Keep  all  clean  and  sound  within,  that  there 
may  be  little  of  loathsomeness  to  disaflect  you,  or  terror  to 
frighten  you  from  your^selves ;  it  is  a  frightful  thing  to  be 
much  conversing  with  a  guilty  soul,  aixd  hearing  ji;he  accu- 
sations of  a  conscience  not  cleansed  by  the  blood  of  Christ: 
ai^d  it  is  an  unpleasant  thing  to  be  searching  in  out  wounds, 
and  reading  the  history  of  a  life  of  folly ;  especially  of  wil- 
ful sin,  and  of  ungrateful  neglect  of  offered  grace.  Malsie 
not  such  work  for  yourself,  if  you  love  it  not.  We  make 
oya  beds  ill,  and  then  we  are  weary  of  them,  because  they 
are  so  hard :  our  comforts  are  more  in  our  own  hands  than 
in  any  others :  the  best  friend  or  pastor  cannot  do  so  much 
to  promote  them,  nor  the  greatest  enemy  so  much  to  destroy 


EPISTLE  DEDICATORY.  XV 

than,  as  ourseWe^.  ,  If  we  will  surfeit,  and  make  ourselves 
sick,  we  must  endure  it.    If  wasps  and  vipers  be  our  guest9, 
no  wonder  if  we  dwell  not  quietly  at  home ;  and  if  we  sit  not 
at  ease,  when  we  oarry  thorns  about  us.    Folly  and  concu- 
piscence breed  our  misery :  it  is  the  smoke  of  our  own  cor« 
ruptioQg  that  troubleth  our  eyes,  and  the  scent  and  smart 
of  our  ulcerated  minds  that  most  annoyeth  us.    We  cannot 
waste  our  peace,  and  have  it.    Turk  and  Pope,  and  all  the 
terrible  aames  on  earth,  are  not  so  terrible  deservedly  to  a 
simier  as  his  own  :  the  nearest  evil  is  the  most  hurtful  evil : 
If  a  scolding  wife  be  such  a  continual  dropping,  and  trou- 
blesome companion,  as  Solomon  tells  us,  what  then  is  a 
distempered,  troubled  mind,  and  a  chiding  conscience  ?    It 
is  a  pity  that  man  should  be  his  own  afflicter,  but  so  it  is : 
and,  as  the  proveidb  is, '  He  hath  great  need  of  a  fool,  that 
will  pby  the  fool  himself;'  so  I  may  say.  He  hath  great  need 
of  a  tonnei^ter,  that  will  be  a  tormenter  to  hipiself.    Folly^ 
and  lust,  and  rashness,  and  passion,  are  sorry  keepers  of  our 
peace:  darkness  and  filth  do  make  a  dungeon,  and  not  a 
ddighitfttl  habitation  of  our  hearts ;  God  would  take  plea- 
sure in  them,  if  we  kept  them  clean,  and  would  walk  with 
us  in  those  ^airdens,  if  we  kept  them  dressed :  but  if  we  will 
defile  bis  temple,  and  make  it  unpleasing  unto  him,  he  will 
make  it  unpleasing  unto  us.    Terror  and  trouble  are  the 
ahadow  of  sin*  that  follow  it,  though  the  sun  shine  n^^^r  so 
brightly.    If  we  carry  fire  in  our  clothes,  we  shall  smell  it  at 
the  least.     Keep  close  to  God  ;  obey  his  will :  make  sure  of 
your .reconcriliation and  adoption ;  keep  clear  your  evidences, 
and  grieve  not  the  Holy  Spirit  which  sealeth  you,  and  mmt 
comfort  you.    And  then  it  will  do  you  good  to  look  into 
your  h^art,  and  there  you  shall  find  the  most  delightful 
company ;  and  the  Spirit  that  you  have  there  entertai^edj 
will  ithere  entertain  you  with  his  joys. 

But  if  disorder  have  prevailed  and  made  your  hearts  a 
place  of  trouble,  yet  fly  npt  from  it,  and  refuse  not  to  con«- 
verse  ifvith  it :  for  though  it  be  not  at  the  present  a  work  of 
ple^i|re>  it  is  a  work  of  necessity,  and  may  tend  to  plejasure 
in  the  end :  conversing  wisely  and  faithfully  with  a  disor- 
dered, troubled  heart,  is  the  way  to  make  it  a  well-ordered 
and  quiet  heart. 

Direct.  3.  In  judginjg  of  your  present  state  and  actions, 
let  one  eye  be  always  ^  on  the  end :  this  will  both  quicken 


XVI  EPISTLE  DEDICATORY. 

you  to  be  serious  in  the  duty,  and  direct  you  in  all  particu- 
lar cases  to  judge  aright  As  the  approach  of  death  doth 
convince  almost  all  men  of  the  necessity  of  studying  them- 
selves, and  calleth  them  to  it  from  all  other  studies  ;  so  the 
considerate  foresight  of  it  would  do  the  like  in  better  time. 
And  it  is  the  end  that  communicateth  the  good  or  evil  to  all 
things  in  the  way  :  and  therefore  as  they  have  relation  to 
the  end,  they  must  be  judged  of.  When  you  peruse  your 
actions,  consider  them  as'done  by  one  that  is  entering  into 
eternity,  and  as  those  that  must  all  be  opened  in  a  clearer 
light.  If  we  separate  our  actions  in  our  considerations  froin 
their  ends,  they  are  not  of  the  same  signification,  but  taken 
to  be  other  things  than  indeed  they  are.  If  the  oaths,  the 
lies,  the  slanders,  the  sensuality  and  filthiness  of  impure 
sinners,  had  not  relation  to  the  loss  of  heaven,  and  to  the 
pains  of  hell,  they  were  not  matters  of  that  exceeding  mo- 
fnent  as  now  they  are.  And  if  the  holiness,  obedience  and 
watchfuFness  of  believers,  had  no  relation  to  the  escaping 
of  hell  fire,  and  the  attainment  of  eternal  life,  they  would  be 
of  lower  value  than  they  are.  The  more  clearly  men  discern 
that  God  is  present,  that  judgment  is  at  hand,  that  they  are 
near  to  heaven  or  hell,  where  millions  have  already  received 
their  reward,  the  more  seriously  will  they  study,  and  the 
better  will  they  know  themselves. 

Direct*  4.  Though  you  must  endeavour  to  judge  yourself 
truly  as  you  are,  yet  rather  incline  to  think  meanly,  than 
highly  of  yourself,  and  be  rather  too  suspicious  than  too 
presumptuous.  My  reasons  for  this  direction  are,  because 
man^s  nature  is  generally  disposed  to  self-exalting;  and 
pride  and  self-love  are  sins  so  common  and  so  strong,  as  that 
it  is  a  thing  of  wondrous  difficulty  to  overcome  them,  so  far 
as  to  judge  ourselves  impartially,  and  to  err  as  little  in  our 
own  cause,  as  if  it  were  another's :  and  because  self-exalting 
hath  far  more  dangerous  effects  than  self-abasing,  supposing 
them  to  exceed  their  bounds.  Prudent  humility  is  a  quieting 
grace,  and  avoideth  many  storms  and  tempests,  which  trou- 
ble and  shake  the  peace  of  others.  It  maketh  men  thank- 
ful for  that  little  as  undeserved,  which  others  repine  at  as 
short  of  their  expectations  :  it  telleth  the  sufferer  that  God 
doth  afflict  him  much  less  than  he  deserveth  ;  and  causeth 
him  to  say,  *'  I  will  bear  the  indignation  of  the  Lord,  because 
1  have  sinned  against  him."  (Micah  vii.  9.)     It  teacheth 


Et»lSTLE  DEDICATORY.  XVU 

m  a  cautelous  suspicion  of  our  own  understandings^  and  a 
just  submission  to  those  that  are  wiser  than  ourselves. 
When.pride  keepeth  out  wisdom,  by  keeping  out  the  know- 
ledge of  our  ignorance.  And  as  Pliny  tells  us  of  some  na- 
tions,  where' they  are  grey-headed  in  their  infancy,  and 
black-headed  when  they  are  old :  so  pride  maketh  many 
wise  so  soon^  that  they  never  come  to  be  truly  wise :  they 
think  in  youth  that  they  have  more  than  the  wisdom  of  age» 
and  therefore  in  age  they  have  less  than  Vhat  beseemeth 
them  in  youth.  Every  hard  report  or  usage  is  teady  to  break 
a  proud  man's  heart ;  when  contempt  doth  little  disquiet  the 
humble,  because  they  judge  so  meanly  of  themselves.  The 
proud  are  frequently  disturbed,  because  they  climb  into  the 
seats  of  others ;  when  humility  sits  quietly,  and  no  ope  bids 
it  rise,  because  it  knoweth  and  keepeth  its  own  place. 
Therefore  it  is,  that  true  contrition  having  once  told  us  of 
our  folly  to  the  heart,  doth  make  us  walk  more  circum- 
spectly while  we  live ;  and  that  no  man  is  better  resolved 
than  he  that  was  once  in  doubt,  and  that  no  man  standetb 
fester  than  he  that  hath  had  a  fall :  and  ^no  man  is  more 
safe,  than  he  that  hath  had  most  assaults.  If  you  love  your 
^  safety,  desire  not  either  to  be,  or  to  seem  too  high«  Be  lit- 
tle in  your  own  eyes,  and  be  content  to  be  so  in  the  eyes  of 
others.  As  for  worldly  greatness,  affect  neither  the  thing 
nor  the  reputation  of  it :  look  up,  if  you  please,  to  the  topsi 
of  steeples,  masts  and  mountains  ;  but  stand  below  if  you 
would  be  safe.  Though  the  chimney  be  the  highest  part  of 
the  house,  it  is  not  the  cleanest  or  the  sweetest  part ;  it  is 
scprched  more  with  the  fire,  and  suffocated  with  the  smoke 
than  other  parts.  And  for  spiritual  endowments,  desire 
them^  and  improve  them ;  but  desire  not  inordinately  the 
deputation  of  them.  It  seldom  increaseth  a  man's  humility 
to  be  reputed  humble ;  and  though  humility  help  you  to 
bear  applause,  yet  the  remnants  of  pride  are  ready  to  take 
fire,  and  other  sins  to  get  advantage  by  it. 

Direct.  5.  Improve  your  self-acquaintance  to  a  due  ap* 
prehension  of  what  is  most  suitable,  most  profitable,  and 
necessary  for  you,  and  what  is  most  hurtful,  unsuitable  and 
unnecessary.  He  that  hath  taken  a  just  measure  of  himself^ 
4a  the  better  able  to  judge  of  all  things  else*  How  suitable 
urill  Christ  and  grace  appear,  and  how  unsuitable  will  worldly 
Yoj..  xyi.  c 


XVlll  EPISTLE  DEDICATORY. 

pomp  appear  to  one  that  truly  knows  himself!  How  suit« 
able  will  serious,  fervent  worship  appear*  and  how  unsuit- 
able  the  ludicrous  shows  of  hypocrites !  And  one  pair  of 
eyes  will  be  valued  above  many  pair  of  spectacles;  and  one 
pair  of  legs  before  two  pair  of  crutches,  by  one  that  is  not  a 
stranger  to  himself.  He  that  takes  grass  and  provender  to 
be  his  best  and  most  delightful  food,  hath  surely  forgotten 
that  he  is  a  man,  and  taketh  himself  to  be  but  a  beast,  or 
else  he  would  not  choose  the  food  of  a  beast,  nor  use  him- 
self as  a  beast.  If  a  man  knew  aright  the  capacity  and 
tendency  of  the  reasonable  nature,  and  the  evil  of  sin,  and 
the  necessity  and  distress  of  an  unrenewed  soul,  what  sweety 
what  longing  thoughts  would  he  have  of  Grod,  and  all  that 
tendeth  to  the  pleasing  and  enjoying  of  him!  How  little 
would  he  think  himself  concerned  in  the  trivial  matters  of 
honour  or  dishonour,  riches  or  poverty,  favour  or  displea- 
sure, further  than  as  they  help  or  hinder  him  in  the  things 
that  are  of  more  regard !  Know  yourself,  and  you  will  know 
what  to  love  and  what  to  hate ;  what  to  choose  and  what  to 
refuse ;  what  to  hold  and  what  to  lose;  what  to  esteem  and 
what  to  slight ;  what  to  fear,  and  when  to  be  courageous 
and  secure:  the  curing  the  dotage  thus,  would  cure  the 
night-walks  of  the  dreaming,  vagrant  world.  And  they  that 
find  that  music  cureth  not  the  stone  or  gout,  would  khow 
that  mirth  and  gallantry,  and  vainglory,  are  no  preservatives 
from  hell,  nor  a  sufficient  cure  for  a  guilty  soul :  and  that  if 
an  aching  head  must  have  a  better  remedy  than  a  golden 
crown,  and  a  diseased  body  a  more  suitable  cure  than  a 
silken  suit,  a  diseased  soul  doth  call  for  more. 

Direct.  6.  Value  not  yourself  by  mutable  accidents,  but 
by  the  essence  and  substance  of  Christianity.  ''  A  man's 
life  consisteth  not  in  the  abundance  which  he  possesseth.*^ 
(Luke  xii.  15.)  Paul  knew  better  what  he  said,  when  he  ac- 
counted all  but  loss  and  dung  for  the  knowledge  and  fruition 
of  Jesus  Christ,  (Phil.  iii.  7, 8,)  than  they  that  dote  on  it  as 
their  felicity.  And  is  a  man  to  be  valued^  applauded,  and 
magnified  for  his  dung,  or  for  bis  personal  endowments?  1$ 
that  yoi^r  perfume  that  stinketh  in  the  nostrils  of  men  of 
sounder  senses  ?  Judge  not  of  the  person  by  his  appavei, 
when  the  foolisbest  and  the  worst  may  wear  the  same.  The 
master  and  inhabitants  honour  the  house  more  than  the 


I 


EPISTLE  DEDICATORY.  XJX 

house  doth  the  master  and  inhabitants.  All  the  wit  and 
learning  in  the  world,  with  all  the  riches,  honour  and  ap- 
plause, yea,  and  all  the  civility  and  winning  deportment, 
will  not  make  a  Christian  of  an  infidel  or  atheist,  nor  a  happy 
of  a  miserable  man.  As  nothing  will  make  a  man  honourable 
indeed,  that  hath  not  the  use  of  reason,  which  differenceth 
men  from  brutes ;  so  nothing  will  make  or  prove  him  holy, 
or  happy,  or  safe,  that  hath  not  the  holy  image  of  God, 
which  must  difference  his  children  from  his  enemies.  If  he 
be  unsanctified,  and  be  not  a  new  creature,  and  have  not  the 
Spirit  of  Christ  within  him,  he  is  -an  atheist,  or  infidel,  or 
an  ungodly  wretch,  let  him  be  never  so  rich,  or  great,  or 
honourable.  And  as  a  harlot  is  never  beautiful  in  the  eyes 
of  the  wise  and  chaste,  so  a  wicked  man  is  never  happy  in 
the  eyes  of  any  but  his  phrenetic  society. 

Direct.  7.  Think  not  that  a  few,  seldom,  hasty  thoughts 
will  bring  and  keep  you  in  acquaintance  with  yourself.  It 
must  be  diligent  observation,  and  serious  consideration  that 
most  accomplish  this.  Many  a  man  walketh  where  he  doth 
not  dwell.  A  transient  salute  is  not  a  sign  of  intimate 
familiarity.  It  is  enough  sometimes  to  step  into  your 
neighbour's  house  for  a  charitable  visit ;  but  you  must  dwell 
in  your  own  :  be  more  busy  and  censorious  at  home  than 
the  proud  and  malicious  are  abroad ;  and  be  as  seldom  and 
tender  in  censuring  others,  as  such  hypocrites  are  in  cen- 
suring themselves.  Put  on  your  spectacles  at  home,  when 
you  are  reading  over  the  register  of  your  consciences ;  but 
wear  them  not  as  you  walk  the  streets ;  but  take  up  with  so 
much  knowledge  of  ordinary  passengers  as  you  can  have 
without  tbem.  Think  not  that  you  are  unconcerned  in  the 
danger  or  safety  of  your  neighbour,  but  remember  that  yon 
are  more  concerned  in  your  own.  It  is  here  most  rea- 
sonable to  say,  that. charity  begins  at  home,  when  self-neg- 
iect  wiU  disable  you  to  help  another.  And  if  sometimes 
yottr  falls  or  frailty  do  find  you  matter  for  purging,  griping, 
troublesome  thoughts,  and  interrupt  your  sweeter,  comfort- 
able meditations,  refuse  not  the  trouble  when  yon  have 
made  it  necessary :  it  is  many  a  sad  and  serious  thought 
that  the  ministers  of  Christ  have  for  the  cure  and  safety  of 
their  flocks :  and  -should  not  the  people  have  as  serious 
thoughts  for  themselves  ?  '  None  foul  their  hands/  saith  the 
proverb,  ^  about  their  own  work:'  they  that  bring  itilWSVl^v, 


XX  EPISTLE  DEDICATORT. 

should  not  refuse  to  sweep  it  out.  We  must  cast  out  all  the 
foul  aad  troublesome  work  upon  our  nurses,  as  long  as  we 
can  help  ourselves.     Your  reason,  your  wifedom,  care  and 
diligence,  are  more  your  own  than  any  one's  else;  and 
therefore  should  be  more  used  for  yourself  than  for  any. 
And  if,  after  much  thoughtfulness  and  labour,  you  find  your 
heart  to  be  no  whit  better,  yet  labour  and  believe.  It  is  not 
the  last  blow  of  the  axe  alone  that  cuts  down  the  tree, 
though  it  fall  not  till  t^ie  last.    The  growth  of  grace,  as  of 
plants  and  fruits,  and  flowers,  is  not  perceived  by  idimediate 
inspection.     There  is  much  good  obtained  when  we  discern 
it  not :  and  nothing  is  more  certain,  than  that  honest  dili- 
gence is  never  lost  in  the  things  of  God  and  our  salvation. 
It  is  worth  all  our  labour,  if  we  grow  no  better,  to  keep  our 
spark  from  going  out,  and  to  see  that  we  grow  no  worse. 
And  the  preventing  of  evil  is  here  an  excellent  good.    Many 
a  thousand  eat  and  drink,  that  never  hope  to  grow  any  fat- 
ter or  stronger  than  they  are.     It  is  not  nothing  to  be  sus- 
tained for  our  daily  work,  and  to  have  our  oil  renewed  daily 
as  it  wasleth.    *The  mill  gets  by  going,'  saith  the  proverb, 

*  though  it  stir  not  from  the  place.'  "  O  keep  the  heart  with 
all  diligence,  for  out  of  it  are  the  issues  of  life.'*  (Prov.  iv. 
23.)  Actions  receive  their  specification  and  quality  from 
the  earth.  "  Death  and  life  are  in  the  power  of  the  tongue," 
(Prov.  xviii.  21,)  but  the  tongue  is  in  the  power  of  the  heart 

I)irecU  8.  Let  not  your  self-knowledge  be  merely  specu- 
lative, or  affective,  but  also  practical.  Be  not  contented 
that  you  know  what  you  are,  and  what  you  have  done,  nor 
that  your  heart  is  much  affected  with  it ;  but  let  all  tend  to 
action  to  mend^what  is  amiss,  and  to  maintain,  improve, 
and  increase  what  is  good :  and  let  the  next  question  be, 

*  What  am  I  now  to  do  V  or,  *  What  must  I  be  for  time  to 
come?'  It  is  a  lamentable  mistake  of  many  that  tire  them- 
selves with  striving,  to  make  deep,  affecting  impressions  on 
their  hearts ;  and  when  they  have  got  much  sorrow,  or  much 
joy,  they  think  they  have  done  the  greatest  matter,  and  there 
th^y  stop.  But  affections  ace  the  spring  that  must  move  to 
action ;  and  if  you  proceed  not  to  your  duty,  affection  is 
much  lost :  and  if  with  smaller  affection  or  passion  you  can 
steadfastly  and  resolutely  cleave  to  God,  and  do  your  duty, 
you  have  the  principal  thing,  land  are  accepted :  not  that 
outward  actions  are  accepted  without  the  heart ;  buttha^ 


EPISTLE  DEDICATOiiY.  XXI 

there  i»  most  of  the  heart,  where  there  is  most  of  the  estima- 
.tion  and  will,  though  less  of  passion ;  and  there  is  most  of 
will,  where  there  is  most  endeayour:  and  inward  action  is 
the  first  part  of  obedience ;  and  without  these  no  specula- 
tions will  avail.  However  you  find  your  heart,  be  up  and 
doing  in  the  use  of  means,  to  make  it  better,  and  wait  on 
God  for  further  grace. 

Direct  9.  Manage  your  self-acquaintance  prudently,  cau- 
telously,  and  with  the  help  uf  your  skilful  friend  or  pastor. 
Think  not  that  it  is  a  work  that  you  need  no  helper  in :  If 
you  mistake  your  accounts,  and  put  down  a  wrong  sum,  and 
call  yourself  confidently  what  you  are  not,  or  deny  God's 
graces,  whenever  through  melancholy  or  distemper  you  can- 
not find  them,  and  pass  false  conclusions  against  God's 
mercies  and  yourself,  this  were  to  turn  a  duty  into  a  sin  and 
snare* 

And  you  must  do  it  seasonably :  Melancholy  persons 
are  most  incapable  of  it,  who  do  nothing  but  pore  upon 
themselves  to  little  purpose ;  such  must  do  more  of  other 
duty,  but  lay  by  much  of  this  till  they  are  more  capalp^le, 
and  make  much  use  of  the  judgment  of  their  guides.  And 
weaker  heads  must  take  but  a  due  proportion  of  time  for 
self-searching  meditations,  lest  they  contract  that  trouble- 
some disease :  duties  must  be  used  with  profitably  variety, 
^nd  all  done  under  good  advice.  But  young  persons,  and 
those  that  are  yet  unconverted,  have  need  to  fall  upon  it 
without  delay;  and  to  follow  it  till  they  have  made  sure 
their  calling  and  flection.  (2  Peter  i.  10.)  O  what  a  dre^d- 
fal  thing  it  is,  for  a  man  to  come  rawly  and  newly  to  the 
study  of  his  soul,  as  a  thing  that  he  is  unacquainted  with, 
when  sickness  is  upon  him,  and  death  at  hand,  and  he  is 
ready  to  pass  into  another  world !  To  be  then  newly  to  ask, 
'  What  am  I V  and, '  What  have  I  done  V  and, '  Whither  am 
I  going?'  and, '  What  will  become  of  me  for  ever?'  is  a  most 
fearful  state  of  folly. 

Direct.  10.  Terminate  not  your  knowledge  ultimately  in 
yourself^  but  pass  up  unto  God  in  Christ,  and  to  the  blessed 
privileges  of  the  saints,  and  the  joyful  state  of  endless  glory, 
and  there  let  your  meditations  be  most  frequent  and  most 
sweet*     But  of  this  elsewhere. 

Madam,  I  have  added  these  directions,  not  principally 
for  you  that  have  learned  the  art,  but  for  your  \io^«i?u\  ^owsk 


XXU  POSTSCRIPT. 

and  daughters,  who  must  be  taught  these  things  betimes,  and 
for  your  friends,  who  will  be  invited  hither  for  your  sake. 
They  that  know  you  not,  will  think  I  have  taken  too  much 
liberty,  and  spoken  too  much  both  of  you  and  to  you.  But 
I  appeal  from  such :  They  that  know  not  how  easily  you 
can  pardon  any  one,  except  yourself,  will  aggravate  the 
weaknesses  which  your  charity  will  cover.  I  was  purposely 
the  longer,  because  the  treatise  is  defective;  and  if  one 
kingdom  do  not  hold  us,  and  I  should  see  your  face  no  more 
on  earth,  yet  till  we  meet  in  the  glorious,  everlasting  king- 
dom, we  shall  have  frequent  converse  by  such  means  as 
these,  notwithstanding  our  corporal  distance.  And  as  I  am 
assured  of  a  room  in  your  frequent  prayers,  so  t  hope  I  shall 
remain. 

Madam, 

Your  faithful  servant. 

And  remembrancer  at  the  throne  of  grace, 

RICHARD  BAXTER. 

August  25, 1661. 


POSTSCRIPT. 

Madam, 
Since  the  writing  of  this  epistle,  finding  you  under  the 
afflicting  hand  of  God,  I  thought  meet  to  remember  you  of 
what  you  know.  That  God  thus  traineth  up  his  children  for 
their  rest:  ''  Whom  he  loveth,  he  chasteneth,  and  scourgetb 
every  son  whom  he  receiveth.    If  we  endure  chastening, 
GfoA  dealeth  with  us  as  with  children :  and  if  we  be  without 
chastisement,  whereof  all  are  partakers,  then  we  are  bastards 
and  not  sons."  (Heb.  xii.  6,  7,  8.)    The  same  flesh  that 
would  be    pleased^    will  grudge   when  it  is   displeased; 
and  that  which  is  our  enticing  enemy  in  prosperity,  will 
be  our  disturbing,  enemy  in  adversity.    ''  As  fleshly  minds 
misjudge  of  the  law  and  service  of  God,  and  cannot  be  sub- 
ject, because  of  the  enmity  against  him,'*  (Rom.  viii.  7,)  so 
do  they  misjudge  of  his  chastisements :  and  so  far  as  they 
participate  of  this  disease,  the  best  will  be  repining,,  and 
tempted  to  unworthy  thoughts  of  God.     JBven  innocent  na- 
ture is  loath  to  suffer ;  Christ  himself  saith,  *^  If  it  be  thy  will, 
let  this  cup  pass  from  me :"  and  nature,  so  far  as  it  is  corrupted. 


•  »   - 

POSTSCRIPT.  3CXIU 

is  yet  much  mwe  averse^  because  the  flesh  is  more  inordi- 
nately desirous  of  its  ease,  and  passion  more  turbulent  when 
it  is  denied ;  and  the  soul  hath  less  apprehension  and  relish 
of  that  love  of  Qod,  which  is  the  cause  and  end,  and  should 
sweeten  all  to  a  reconciled  well  composed  mind :  and  it  is 
also  less  satisfied  in  the  will  of  God,  and  it  is  less  subject  to 
it;  and  patience  is  defective,  because  of  the  weakness  of 
the  graces  that  should  support  us.     Besides  which  also,  a 
-tenderness  of  spirit,  and  overmuch  sensibility,  fears  and 
trouble,  are  ordinary  effects  of  the  weak  and  tender  nature 
of  man,  especially  of  the  more  weak  and  tender  sex.     And 
when  all  these  concur,  (the  averseness  of  the  most  innocent 
nature,  the  remnants  of  sin,  and  the  special  tenderness  of 
your  nature  and  sex)  your  burden  and  trial  is  much  the 
greater,  and  your  grief  must  needs  be  much  the  more*     But, 
I  beseech  you,  remember,  that  you  have  not  to  do  with  an 
enemy,  but  a  Father  that  knoweth  what  he  doth,  and  meaneth 
you  no  hurt,  but  that  which  is  the  fittest  means  to  your 
good,  and  to  your  escaping  greater  hurt ;  that  loveth  you  no 
less  in  the  greatest  of  your  pain  and  danger,  than  in  the 
greatest  of  your  prosperity  and  peace.    "  That  you  have  a 
Head  in'heaven  that  was  partaker  with  us  of  flesh  and  blood, 
that  he  might  deliver  us  from  our  bondage,  which  we  are  in 
through  the  fear  of  death,  who  was  made  perfect  by  suffer- 
ing, and  is  not  ashamed  to  call  us  brethren ;  being  in  all 
things  made  like  unto  us,  that  he  might  be  a  merciful  and 
faithful  high-priest,  in  things  pertaining  to  God,  to  make 
reconciliation  for  our  sins,  who,  in  that  he  himself  hath 
suffered  being  tempted,  is  able  to  succour  them  that  are 
tempted,"  (Heb.  ii.  10,  11.  14,  16.  17,  18.)    We  have  not  an 
faigh-priest  that  cannot  be  touched  with  the  feeling  of  our 
•infirmities,  but  was  in  all  points 'tempted  or  tried  as  we  are, 
bat  without  sin.     He  that  himself,  in  the  days  of  his  flesh, 
did  offer  up  prayers  and  supplications,  with  strong  crying 
and  tears,  to  him  that  was  able  to  save  him  from  death," 
(Heb.  V.  7,)  will  not  be  angry  if  his  servants  complain  and 
cry  to  him  in  their  suffering.    He  that  cried  out,  **  My  God, 
my  God,  why  hast  thou  forsaken  me  P'  will  pity  his  poor 
distressed  members,  and  not  forsake  them,  when  they  think 
themselves  forsaken :  and  if  they  go  beyond  their  bounds 
in  their  complainings,  he  will  not  therefore  disregard  their 
moans:  but  he  that  honoured  the  patience  o{  3o\>>  \.Vvq\x^\ 


XXIV  POSTSCRIPT. 

he  so  passionately  cursed  tbe  day  of  his  birth,  will  love  the 
fiuth  and  patience  of  his  people,  notwithstanding  the  mix- 
tures of  unbelief  and  impatience ;  he  is  ready  with  his  gra>- 
cious  excuse/'  (Matt.  xxvi.  41,)  "  The  spirit  is  willing,  hat 
the  flesh  is  weak ;"  and  he  con^dereth  that  our  "  strength 
and  flesh  is  not  of  stones  or  brass/'  (Job  vi.  12.)    "  He  will 
therefore  revive  the  spirit  of  the  contrite,  and  will  not  con- 
tend for  ever,  nor  be  always  wroth,  lest  the  spirit  should 
fail  before  him,  and  the  souls  which  he  hath  made/'  (Isa. 
Ivii.  16,  16.)    "  And  though  no  chastening  for  the  present 
seemeth  to  be  joyous,  but  grievous ;  yet  the  end  is,  that  he 
may  make  us  partakers  of  his  holiness,  and  afterwards  it 
yieldeth  the  peaceable  fruits  of  righteousness  to  them  that 
are  exercised  thereby/'  (Heb.  xii.  10,  IL)    "  Blessed  is  the 
man  that  endureth  temptation ;  for  when  he  is  tried  he  shall 
receive  the  crown  of  life,  which  God  hath  promised  to  them 
that  love  him."  (James  i.  12.)    "  Blessed  is  the  man  whom 
thou  chastenest,  O  Lord,  and  teacheth  him  out  of  thy  law, 
that  thou  mayest  give  him  rest  from  the  days  of  adversity^ 
until  the  pit  be  digged  for  the  wicked :  for  the  Lord  will 
pot  cast  off  his  people,  neither  will  he  forsake  his  inheri- 
tance." (Psal  xciv.  12, 13,  14.) 

Madam,  If  nothing  in  all  the  world  be  more  certaiit, 
than  that  there  is  a  God,  who  is  true  and  just,  and  delighteth 
in  his  people  when  they  are  lowest  in  the  world:  If  nothing 
be  more  sure,  than  that  there  is  a  heaven  for  persevering  pe- 
nitent believers  than  are  our  arguments  for  the  comfort  of 
God's  afflicted  ones,  no  fancies,  but- fetched  as  from  the 
highest  excellencies,  so  from  the  surest  realities  that  ever 
were  presented  to  the  understanding  of  a  man.     And  though 
the  best  of  saints  have  been  put  to  wrestle  with  the  tempta- 
tions that  arise  from  the  adversity  of  believers,  and  the  pros- 
perity of  the  wicked,  yet  this  is  still  the  result  of  all  their 
perplexing  thoughts  ^  *'  Truly  God  is  good  to  Israel,  even  to 
such  as  are  of  a  clean  heart.    Though  sometimes  their  feet 
are  almost  gone,  and  their  paths  do  weU  nigh  slip,  and  they 
ar^  ready  to  say,  we  have  cleansed  our  hearts  in  vain,  and 
washed  our  hands  in  innocency;  for  all  the  day  are  we 
plagued,  and  chastened  every  morning ;  yet  they  s6on  leam 
in  the  sanctuary  of  God,  that  the  wicked  are  set  in  slippery 
places,  and  cast  down  into  destruction,  and  brought  to  de- 
\  solation  as  in  a  moment^  and  utterly  consumed  with  terrors 


POSTSCRIPT.  .   3CXV 

as  a  dream  when  one  awaketh,  so  the  Lord  when  he  awaketh, 
will  despise  their  image."  (Psal.  Ixxiii.)  "  But  mark  the  per- 
fect man,  and  behold  the  upright ;  for  the  end  of  that  man  is 
peace."  (Psal.  xxxTii.  37.)    "  Because  sentence  against  an 
e?il  work  is  not  executed  speedily,  therefore  the  heart  of 
the  sons  of  men  is  fully  set  in  them  to  do  evil :  but  though    . 
a  sinner  do  evil  an  hundred  times,  and  his  days  be  pro- 
longed, yet  surely  I  know,  that  it  shall  be  well  with  them 
that  fear  God,  which  fear  before  him."  (Eccles.  viii.  11,  12.) 
If  not  here,  yet  certainly  at  last  all  shall  say,  "  Verily  there 
is  a  reward  for  the  righteous,"  (Psal.  1  viii.  11.)  'VRest  there- 
fore in  the  Lord,  and  wait  patiently  for  him ;  commit  your 
way  to  him ;  trust  in  him,  and  he  shall  bring  it  to  pass :.  for 
the  needy  shall  not  alway  be  forgotten ;  the  expectation  of 
the  poor  shall  not  perish  for  ever."  (Psal.  ix.  18.)    How 
happy  are  you,  that  God  doth  thus  save  you  from  the  temp- 
tations of  prosperity,  which  you  see  befool  and  undo  so 
many  before  your  eyes !  And  that  you  are  not  left  in  the 
number  of  those  that  are  men  of  the  world,  which  have  their 
portion  in  this  life !  (Psal.  xvii.  14,)  "  and  are  given  up  to 
their  own  heart's  lusts,  to  walk  in  their  own  counsels,"  (Psal. 
Ixxxi.  12,)  and  must  hear  at  last,  "  Remember  that  thou  in 
thy  lifetime  receivedest  thy  good  things,"  but  that  here  you 
have  your  evils,  and  shall  be  comforted  when  the  now  pros- 
perous  wicked  are  tormented.  (Luke  xvi.  25.)     If  heaven 
be  enough  to  make  you  a  felicity,  and  eternity  be  long 
enough  for  your  fruition  of  it,  then  never  think  hardly  of 
God  for  any  of  his  chastisements.     Lazarus  repenteth  not 
there  that  he  was  poor ;  nor  Job  that  he  was  covered  with 
sores ;  nor  David,  that  he  washed  his  couch  with  tears,  and 
that  his  sore  ran  and  ceased  not.    The  longest  of  our  sor- 
rows will  there  be  reviewed,  as  short  in  respect  of  our  end- 
less joys ;  and  the  sharpest  of  our  pains  as  nothing  to  those 
pleasures.    Madam,  experience  as  well  as  faith  assureth  me, 
that  it  is  good  for  us  that  we  are  afflicted ;  and  though  for 
the  sake  of  others,  I  shall  earnestly  beseech  the  Lord,  that 
he  will  not  unseasonably  remove  such  as  you  from  this  un- 
worthy generation ;  yet  I  doubt  not  but  your  removal  and 
sufferings  in  the  way,  will  advantage  you  for  your  everlast- 
ing rest.     And  for  myself,  I  desire,  that  my  lot  may  still  fall 
with  those  that  follow  Christ  through  tribulation,  bearing 
the  cross,  and  crucified  to  the  world,  and  waiting  fot  Ivv^^ai^- 


4t 


XXVI  POSTTCKIPT. 

p^arance,  desiriag  to  be  absent  from  the  body^  and  presesi 
with  the  Lord ;  and  not  with  those  that  are  fed  as  beasC^ 
for  the  slaughter,  and  prosper  a  while  in  their  iniquity »  til 
sudden  destruction  come  upon  them,  and  at  last  their  sins  dc 
find  them  out,  **  when  the  wicked  shall  be  turned  into  hell, 
and  all  the  nations  that  forget  God/'  (Psal.  ix.  17 ;  Numb, 
xxxii.  23;  1  Thess.  v.  3;  Phil.'iii.  19«)     And  that  these 
words  of  life  may  be  engraven  upon  my  heart,  (Psal.  Ixiii.  3,) 
Thy  lovingkindness  is  better  than  life;"  (Psal.  Ixxiii.  26;) 
My  flesh  and  my  heart  faileth ;  but  God  is  the  strength  of 
my  heart,  and  my  portion  for  ever;"  (Rom.  viii.  28;)  All 
things  work  together  for  good  to  them  that  love  God ;"  (John 
xiv,  19 ;)   •'  Because  I  live,  ye  shall  live  also ;"  (Col.  iii. 
3,  4;)    "  Our  life  is  hid  with  Christ, in  God:  when  Christ 
who  is  our  life  shall  appear,  then  shall  we  also  appear  with 
him  in  glory ;  and  that  I  may  be  fit  for  the  title  of  the  be- 
loved apostle,  (Rev.  i.  9,)  though  as  a  servant  to  you  and' 
the  Church  of  God, 

Your  Brother  and  Companion  in  Tribulation,  and 
in  the  Kingdom  and  Patience  of  Jesus  Christ, 

RICH.  BAXTER. 

Not.  1, 1661. 


TO  MY  DEARLY  BELOVED 

THE  INHABITANTS 

OF  THE 

BOROUGH  AND  PARISH  OF  KIDDERMINSTER 

IN  THE 

COUNTY  OF  WORCESTER.  * 

As  I  never  desired  any  greater  preferment  in  this  world, 
than  to  have  continued  in  the  work  of  my  ministry  among 
you,  8o  I  once  thought  my  days  would  have  been  ended  in 
that  desired  station :  but  we  are  unmeet  to  tell  God  how  he 
shall  dispose  of  us :  or  to  foreknow  what  changes  he  in- 
tends to  make.  Though  you  are  low  in  the  world,  and  have 
not  the  riches  which  cause  men's  estimation  with  the  most, 
I  see  no  probability  that  we  should-  have  been  separated  till 
death,  could  I  but  have  obtained  leave  to  preach  for  nothing* 

But  being  forbidden  to  preach  the  Gospel  in  that  dio- 
cese, I  must  thankfully  take  the  liberty  which  shall  any 
where  else  be  vouchsafed  me :  and  while  I  may  enjoy  it, 
I  take  it  not  for  my  duty  to  be  over  querulous,  though  the 
wound  that  is  made  by  my  separation  from  you  be  very 
deep.  And  though  to  strangers  it  will  seem  probable  that 
such  severity  had  never  been  exercised  agkinst  me,  but  for 
some  heinous  crime,  yet  to  you  that  have  known  me,  I  shall 
need  to^say  but  little  in  my  defence*  The  great  crime 
which  is  openly  charged  on  me,  and  for  which  I  am  thought 
Unworthy  to  preach  the  Gospel,  (even  where  there  is  uo 
other  to  preach)  is  a  matter  that  you  are  unacquainted  with, 
and  therefore,  as  you  have  beard  me  publicly  accused  of  it, 
I  am  bound  to  render  you  such  an  account  as  is  necessary 
to  your  ju&t  information  and  satisfaction. 

It  pleased  the  king's  majesty,  (in  the  prosecution  of  his 
most  Christian  resolution,  of  uniting  his  differing  subjects 
by  the  way  of  mutual  approaches  and  abatements,)  to  grant 
a  commission  to  twelve  bishops  and  nine  assistants  on  the 
one  side,  and  to  one  bishop  and  eleven  other  divines  and 
nine  assistants  on  the  other  side,  to  treat  about  such  altera- 

*  Giving  ail  accoimt  of  the  causes  of  }iis  being  forbidden  to  preach  in  the  diocese 
ol  Worcester,  by  Dr.  George  Morley,  then  bishop  there. 


XXVm  ADDRESS  TO  THE 

tions  of  the  Liturgy,  as  are  necessary  to  the  satisfyijig  of 
tender  consciences,  and  to  the  restoring  of  unity  and  peace. 
My  experiences' in  a  former  treaty  (for  reconciliation  in  mat- 
ter of  discipline)  made  me  entreat  those  to  whom  the  nomi- 
nation on  the  one  side  was  committed,  to  excuse  me  from 
the  senrice  which  I  knew  would  prove  troublesome  to  my- 
self, and  ungrateful  to  others;   but  I   could  not  prevail. 
(But  the  work  itself,  I  very  much  approved,  as  to  be  done 
by  fitter  and  more  acceptable  persons.)     Being  commanded 
by  the  king's  commission,  I  took  it  to  be  my  duty  to  be 
faithful,  and  to  plead  for  such  alterations  as  I  knew  were 
necessary  to  the  assigned  ends ;  thinking  it  to  be  treachery 
to  his  Majesty  that  entrusted  us,  and  to  the  Church  and 
cause  for  which  we  were  entrusted,  if  under  pretence  of 
making  such  alterations  as  were  necessary  to  the  two  fore- 
mentioned  ends,  I   should  have  silently  yielded  to  have 
no  aheratians,  or  next  to  none.     In  the  conclusion  (when 
the  chief  work  was  done  by  writing)  a  committee  of  each 
part,  was  appointed  to  manage  a  disputation  in  presence  (by 
writing  also).    Therein  those  of  the  other  part  formed  an 
aigument,  whose  major  proposition  was  to  this  sense  (for  I 
have  no  copy),  '  Whatsoever  book  enjoineth  nothing  but 
what  is  of  itself  lawful,  and  by  lawful  authority,  enjoineth 
nothing  that  is  sinful :'  We  denied  this  proposition ;  and  at 
last  gave  divers  reasons  of  our  denial ;  among  which  one 
was  that  '  It  may  be  unlawful  by  accident,  and  therefore 
sinful.'     You  now  know  my  crime,  it  is  my  concurring  with 
learned,  reverend  brethren,  to  give  this  reason  of  our  denial  of 
a  proposition :  yet  they  are  not  forbidden  to  preach  for  it, 
(and  I  hope  shall  not  be ;)  but  only  I.     You  have  publicly 
heard,  from  a  mouth  that  should  speak  nothing  but  the 
words  of  charity,  truth,  and  soberness,  (especially  there) 
that  this  was  '  a  desperate  shift  that  men  at  the  last  extre- 
mity are  forced  to,'  and  inferring  *  that  then  neither  God  nor 
man    can  enjoin  without  sin.'     In  city  and  country  this 
soundeth  forth  to  my  reproach.     I  should  take  it  for  an  act  of 
idemency  to  have  been  smitten  professedly  for  nothing,  and 
that  it  might  not  have  been  thought  necessary  to  afflict  me 
by  a  defamation,  that  so  I  might  seem  justly  afflicted  by  a 
prohibition  to  preach  the  Gospel.     But  indeed  is  there  itt 
these  words  of  ours  so  great  a  crime?  Though  we  doubted 
not  but  they  knew  that  our  assertion  made  not  every  evil 


INHABITANTS  OF  KIDDERMINSTER.        XXiX 

uccident^  to  be  such  as  made  an  imposition  unlawful,  yet 
we  expressed  this  by  word  to  them  at  that  time,  for  fear  of  be- 
ing misreported :  and  I  told  it  to  the  Right  reverend  bishop 
when  he  forbade  me  to  preach,  and  gave  this  as  a  reason : 
and  I  must  confess,  I  am  still  guilty  of  so  much  weakness 
as  to  be  confident  that '  some  things  not  evil  of  themselves, 
may  have  accidents  so  evil,  as  may  make  it  a  sin  to  him 
that  shall  command  them/    Is  this  opinion  inconsistent  with 
all  government?  Yea,  I  must  confess  myself  guilty  of  so 
much  greater  weakness,  as  that  I  thought  I  should  never 
have  found  aman  on  earth,  that  had  the  ordinary  reason  of 
a  man,  that  had  made  question  of  it ;  yea  I  shall  say  more 
than  that  which  hath  offended,  viz.   'That  whenever  the 
commatiding  or  forbidding  of  a  thing  indifferent  is  like  to 
occasion  more  hurt  than  good,  and  this  may  be  foreseen, 
the  commanding  or  forbidding  it  is  a  sin.     But-yet  this  is 
not  the  assertion  that  I  am  chargeable  with,  but  that '  some 
accidents  there  may  be  that  may  make  the  imposition  sin- 
iul ;'  if  I  may  asle  it  without  accusing  others,  how  would 
my  crime  have  been  denominated  if  I  had  said  the  contrary? 
Should  I  not  have  been  judged  unmeet  to  live  in  any  go- 
verned society  ?  It  is  not  unlawful  of  itself  to  command  out 
a  navy  to  sea :  but  if  it  were  foreseen  that  they  would  fall 
into  the  enemies'  hands,  or  were  like  to  perish  by  any  acci- 
dent, and  the  necessity  of  sending  them  were  small,  or  none, 
it  were  a  sin  to  send  them.     It  is  not  of  itself  unlawful  to 
sell  poison,  or  to  give  a  knife  to  another,  or  to  bid  another 
<lo  it :  but  if  it  were  foreseen  that  they  will  be  \ised  to  poi- 
son x>Y  kill  the  buyer,  it  is  unlawful ;  and  I  think  the  law 
would  make  him  believe  it  that  were  guilty.     It  is  not  of  it- 
self unlawful  to  light  a  candle  or  set  fire  on  a  straw ;  but  if 
it  may  be  foreknown,  that  by  another's  negligence  or  wil- 
fulness, it  is  like  to  set  fire  on  the  city,  or  to  give  fire  to  a 
train  and  store  of  gunpowder,  that  is  under  the  parliament 
house,  when  the  king  and  parliament  are  there :  I  crave  the 
bishop-s  pardon,  for  believing  that  it  werie  sinful  to  do  it,  or 
command  it :  yea  or  not  to  hinder  it  (in  any  such  case,) 
when  *  qui  non  vetat  peccare  cum  potest,  j  ubet.'    Yea  though 
going  to  God's  public  worship  be  of  itself  so  far  from  being 
a  sin,  as  that  it  is  a  duty,  yet  I  think  it  is*a  sin  to  command 
it  to  all  ii\  time  of  a  raging  pestilence,  or  when  they  should 
be^efending  the  city  against  the  assault  of  aw  ^xv^m^*    \V 


XXX  ADDRESS  TO  THE 

may  rather  be  then^  a  duty  to  prohibit  it,  I  think  Paul 
spake  not  any  thing  inconsistent  with  the  government  of  God 
or  man,  when  he  bid  both  the  rulers  and  people  of  the  churcb, 
not  to  destroy  him  with  their  meat  for  whom  Christ  died: 
and  when  he  saith  that  he  hath  not  his  power  to  destructioni 
}}\xi  to  edification.  Yea,  there  are  evil  accidents  of  a  thing 
not  evil  of  itself,  that  are  caused  by  the  commander :  and  it 
is  my  opinion  that  they  may  prove  his  command  unlawful. 

But  what  need  I  use  any  other  instances  than  that  which 
was  the  matter  of  our  dispute?  Suppose  it  never  so  lawful 
of  itself  to  kneel  in  the  reception  of  the  sacrament^  if  it  be 
imposed  by  a  penalty  that  is  incomparably  beyond  the  pro^ 
portion  of  the  offence,  that  penalty  is  an  accident  of  the  com* 
mandj,  and  maketh  it  by  accident  sinful  in  the  commander: 
If  a  prince  should  have  subjects  so  weak  as  that  all  of  them 
thought  it  a  sin  against  the  example  of  Christ,  and  the  ca- 
nons of  the  General  Councils,  and  many  hundred  years' 
practice  of  the  church,  to  kneel  in  the  act  of  receiving  on 
the  Lord's-day,  if  he  should  make  a  law  that  all  should  be 
put  to  death  that  would  not  kneel,  when  he  foreknew  that 
their  consciences  would  couimand  them  all,  or  most  of  them, 
to  die  rather  than  obey,  would  any  man  deny  this  command 
to  be  unlawful  by  this  accident?  Whether  the  penalty  of 
ejecting  ministers  that  dare  not  put  away  all  that  do  not 
kneel,  and  of  casting  out  all  the  people  that  scruple  it,  from 
the  church,  be  too  great  for  such  a  circumstance,  (and  so 
in  the  rest,)  and  whether  this,  with,  the  lamentable  state 
of  many  congregations,  and  the  divisions  that  will  follow^ 
being  fdl  foreseen,  do  prove  the  impositions  unlawful  which 
were  then  in  question,  is  a  case  that  I  had  then  a  clearer  caU 
to  speak  to  than  I  have  now.     Only  I  may  say  that  the 
ejection  of  the  servants  of  Christ  from  the  communion  of 
his  church,  and  of  his  faithfijl  ministers  from  their  sacred 
work,  when  too  many  congregations  have  none  but  insuffi- 
cient or  scandalous  teachers,  or  no  preaching  ministers  at 
all,  will  appear  a  matter  of  very  great  moment,  in  the  day  of 
our  accounts,  and  such  as  should  Diot  be  done  upon  any  but 
a  necessary  cause,  where  the  benefit  is  greater  than  this 
burt,  and  all  the  rest  amounts  to. 

Having  given  you,  to  whom  I  owe  it,  this  account  of 
the  cause  for  which.  1  am  forbidden  the  exercise  of  my  mi- 
nistry in  that  conntry,  I  now  direct  these  Sermons  to  your 


INHABITANTS  OF  KIDDERMLINSTER.       XXXf 

V 

i  hands,  that  seeing  I  cahnot  teach  you  as  I  would,  I  may 
teach  you  as  I  can.  And  if  I  much  longer  enjoy  such  li- 
berty as  this,  it  will  be  much  above  my  expectation. 

My  dearly  beloved;  stand  fast  in  the  Lord ;  And  "  fear 
ye  not  the  reproach  of  men,  neither  be  afraid  of  their  reviU 
ings:  for  the  moth  shall  eat  them  up  a  garment,  and  the 
worm  shall  eat  them  like  wool :  but  the  righteousness  of  the  - 
Lord  shall  be  for  ever,  and  his  salvation  from  generation  to 
generation."  (Isa.  li.  7,  8.)    If  I  have  taught  you  any  doc- 
trine of  error  or  impiety,  of  disobedience  to  your  governors 
in  lawful  things,  of  schism  or  uncharitableness,  unlearn 
them  all,  and  renounce  them  with  penitent  detestation :  but 
if  otherwise,  "  I  beseech  you  mark  them  which  cause  divi- 
sions and  offences,  contrary  to  the  doctrine  which  you  have 
learned,  and  avoid  them :  for  they  are  such  as  serve  not  our 
Lord  Jesus  Christ,  but  their  own  belly;  and  by  good  words 
and  fair  speeches  deceive  the  hearts  of  the  simple."  (Rom. 
x?i.  17.)    If  any  shall  speak  against  truth  or  godliness,  re-v 
member  what  you  have  received ;  and  how  little  any  adver- 
sary could  say,  that  ever  made  such  assaults  upon  you, 
while  I  was  with  you :  and  that  is  easy  for  any  man  to  talk 
confidently  when  no  man  must  contradict  him.    I  denied  no 
man  liberty  upon  equal  terms,  to  have  said  his  worst  against 
any  doctrine  that  ever  I  taught  you.     And  how  they  suc- 
ceeded; I  need  not  tell  you:  your  own  stability  tells  the 
world.     As  you  have  maintained  true  Catholicism,  and  never 
followed  any  sect,  so  I  beseech  you  still  maintain  the  an- 
cient faith,  the  love  of  every  member  of  Christ,  and  common 
charity  to  all,  your  loyalty  to  your  king,  your  peace  with  all 
men :  and  let  none  draw  you  from  catholic  unity  to  a  fac- 
tion, though  the  declaiming  against  faction  and  schism 
should  be  the  device  by  which  they  would  accomplish  it. 
And  as  the  world  is  nothing,  and  God  is  all,  to  all  that  are 
sincere  believers ;  so  let  no  worldly  interest  seem  regardable 
to  you,  when  it  stands  in  any  opposition  to  Christ ;  but  ac- 
count all  loss  and  dung  for  him.  (Phil.  iii.  8.)     And  if  you 
shall^hear  that  I  yet  suffer  more  than  I  have  done,  let  it  not 
be  your  discouragement  or  grief;  for  I  doubt  not  but  it  will 
be  my  crown  and  joy:  I  have  found  no  small  consolation, 
that  I  have  not  suffered,  for  sinful,  or  for  small  and  indif- 
ferent things :  and  if  my  pleading  against  the  ejection  of  the 
ministers  of  Christ,  and  the  excommunicating  of  \\\s  meisv.- 


XXXll  ADDRESS. 

bers  for  a  ceremony,  and  the  diyisions  of  his  church,  and 

the  destruction  of  charity,  shall  be  the  cause  of  my  suffer* 

ing  (be  it  never  so  great,)  it  shall  as  much  rejoice  me  to  be 

a  suffering  witness  for  charity  and  unity,  as  if  I  were  a 
martyr  for  the  faith.  I  participate  with  Paul  in  an  "  ex- 
pectation and  hope,  that  Christ  shall  be  magnified  ip  my 

body  whether  by  life  or  death :  and  as  to  live  will  be  Christ, 

so  to  die  will  be  gain  ;  only  let  your  conversation  be  as  it 

becometh  the  Gospel  of  Christ ;  that  whether  I  ever  see  you 
more,  or  be  absent,  till  the  joyful  day,  I  may  hear  of  your 

affairs,  that  ye  stand  fast  in  one  spirit,  with  one  mind  stri- 
ving together  for  the  faith  of  the  Gospel;  and  in  nothing' 
terrified  by  your  adversaries,  which  is  to  them  an  evident 
token  of  perdition,  but  to  you  of  salvation,  and  that  of  God, 
if  to  you  it  shall  be  given  on  the  behalf  of  Christ,  not  only 
to  believe  on  him,  but  also  to  suffer  for  his  sake."  (PhiL  i. 
20,  21.  27 — 29.)  But  let -no  injury  from  inferiors  pro- 
voke you  to  dishonour  the  governors  that  God  himself  hatb 
set  over  you.  "  Be  meek  and  patient ;  the  Lord  is  at  hand ; 
honour  all  men ;  love  the  brotherhood :  fear  God ;  honour 
the  king :  for  so  is  the  will  of  God,  that  with  well  doing  ye 
may  put  to  silence  the  ignorance  of  foolish  men."  (1  Pet*  ii. 
15.  l7.)  It  is  soon  enough  for  you  and  me,  to  be  justified 
at  the  bar  of  Christ  (by  himself  that  hath  undertaken  it) 
against  all  the  calumnies  of  malicious  men.  Till  then  let  it 
seem  no  greater  a  malicious  matter  than  indeed  it  is,  to  be 
slandered,  vilified  or  abused  by  the  world*  Keep  close  to 
him  that  never  faileth  you,  and  maintain  your  integrity,  that 
he  may  maintain  the  joys  that  none  can  take  from  you. 
Fdrewel,  my  dear  brethren,  who  are  my  glory  and  joy  in  the 
presence  of  our  Lord  Jesus  Christ  at  his  coming.  (1  Thess. ' 
ii.  18,  19.) 

Your  faithful. 

Though  unworthy  Pastor, 

RICH.  BAXTER. 

Nov.  llih,  1661. 


A 


MISCHIEFS  OF  SELF-IGNORANCE, 


AND 


BENEFITS  OF  SELF-ACQUAINTANCE, 


%  CORINTfflANS  xiii.  5. 

Know  ye  not  your  omn  selves- 


The  Corinthians  being  much  abused  by  false  teachers^  to 
the  corrupting  of  their  faith  and  manners,  and  the  question- 
ing of  the  apostle's  ministry,  he  acquainteth  them  in  my 
text  with  an  obvious  remedy  for  both  these  maladies ;  and 
lets  them  know,  that  their  miscarriages  call  them  to  question 
themselves  rather  than  to  question  his  authority  or  gifts, 
and  that  if  they  find  Christ  in  themselves,  they  must  acknow- 
l^ge  him  in  his  ministry. 

He  therefore  first  most  importunately  urgeth  them  to  the 
mediate  duty  of  self-examination :  "  Examine  yourselves, 
whether  ye  be  in  the  faith :  prove  your  own  selves :"  Self- 
examination  is  but  the  means  of  self-knowledge.  This 
therefore  he  next  urgeth,  and  that  first  in  general ;  and  this 
by  way  of  interrogation,  "  Know  ye  not  your  own  selves  V* 
and  then  more  particularly  he  tells  them,  what  it  is  of  them- 
selves, that  it  most  concerneth  them  to  know,  ''  How  that 
Jesus  Christ  is  in  you,  except  ye  be  reprobates."  As  if 
he  should  say,  '  Alas,  poor  souls ;  you  have  mor^  cause  to 
question  yourselves  than  me :  go  to  therefore,  examine  and 
prove  yourselves.  It  is  a  shame  for  a  man  to  be  ignorant 
of  himself.  Know  ye  not  your  own  selves  ?  Either  Christ  is 
in  you,  by  faith,  and  by  his  Spirit,  or  he  is  not :  if  he  be  not, 
you  are  yet  but  reprobates,  that  is,  disapproved  of  God,  and 
at  present  in  a  forsaken,  or  condemned  state  yourselves ; 
(which  is  a  conclusion  that  you  will  be  loath  to  admit,  but 
more  concerneth  you :)  if  Christ  be  in  you,  it  was  by  the 
means  of  my  ministry ;  and  therefore  that  ministry  hath  been 
powerful  and  efiectual  to  you,  and  you  are  my  witnesses  ; 
the  seal  of  my  ministry  is  upon  your  own  souls :  Christ  with* 

VOL.  XVJ*  D 


34  TH£  MISCHIKFS  OF  SELF-IGNORANCE, 

in  you  bears  me  witness,  and  therefore  of  all  men,  you  have 
least  cause  to  question  or  quarrel  with  my  ministry/ 

This  paraphrase  opening  all  that  may  seem  difficult  in 
the  text,  I  shall  immediately  offer  you  a  double  observation, 
which  the  words  afford  us;  first,  as  considered  in  them- 
selves, and  then  as  respecting  the  inference  for  which  they 
are  premised  by  the  apostle. 

The  first  is,  that  All  men  should  know  themselves:  or, 
it  is  a  shame  for  a  man  to  be  unacquainted  with  himself. 

The  second  is,  that  Not  knowing  ourselves  is  the  cause  nf 
other  errors :  or.  The  knowledge  of  ourselves,  would  much  coih 
duce  to  the  cure  of  many  other  errors. 

In  handling  this,  I  shall  shall  shew  you,  I.  What  iti8:to 
know  ourselves.  II.  How  far  it  is,  or  is  not  a  shame  to  bet 
ignorant  of  ourselves.  III.  What  evils  follow  this  ignoranoe* 
of  ourselves,  and  what  benefits  self-knowledge  would  pro* 
cure.  IV.  How  we  should  improve  this  doctrine  by  appli-' 
cation  and  practice.    Of  the  first  but  briefly. 

L  Self-knowledge  is  thus  distinguished  according  to  the 
object.     1.  There  is  a  physical  self-knowledge :  whenaman 
knows  what  he  is  as  a  man ;  what  his  soul  is,  and  what  his 
body,  and  what  the  compound  called  man.    The  doctrine  of 
man's  nature,  or  this  part  of  physics  is  so  necessary  to  all, 
that  it  is  first  laid  down  even  in  the  Holy  Scriptures,  in  Ge- 
nesis, chap,  i,  ii,  iii,  before  his  duty  is  expressed.    And  it  is 
presupposed  in  all  the  moral  passages  of  the  word,  and  in 
all  the  preaching  of  the  Qospeh    The  subject  is  presuppo- 
sed to  the  adjuncts.    The  subjects  of  Qod's  kingdom  be- 
long to  the  constitution ;  and  therefore  to  be  known  before 
the  legislation  and  judgment,  which  are  the  parts  of  the  ad- 
ministration.   Morality  always  presupposeth  nature.    The 
species  is  in  order  before  the  separable  accidents.     Most 
ridiculously  therefore  doth  ignorance  plead  for  itself  against 
knowledge,  in  them  that  cry  down  this  part  of  physics,  ai 
human  learning,  unnecessary  to  the  disciples  of  Christ* 
What  excellent,  holy  meditations  of  human  nature  do  yon 
find  oft  in  Job,  and  in  David's  Psalms,  (Psal.  cxxxix,)  con- 
cluding in  the  praise  of  the  incomprehensible  Creator,  (ver. 
14,)  "  I  will  praise  thee,  for  I  am  fearfully  and  wonderfiilLy 
made :  marvellous  are  thy  works,  and  that  my  soul  knoweth 
right  well," 


AND  BENEFITS  OF  SELF-ACQUATNTANC?.       35 

2.  There  is  a  moral  self-knowledge  very  necessary.  And 
this  is,  the  knowing  of  ourselves  in  relation  to  God's  law, 
or  to  his  judgment.  The  former  is  the  knowledge  of  our- 
selves in  respect  of  our  duty:  the  second,  in  respect  of  the 
reward  or  punishment.  And  both  of  them  have  respect  to 
the  law  of  nature,  and  works,  or  to  the  remedying  law  of 
grace. 

The  ethical  knowledge  of  ourselves,  or  that  which  res- 
pecteth  the  precept  of  our  duty,  is  twofold.  The  first  is,  as 
we  have  performed  that  duty.  The  second,  as  we  have 
violated  the  law  by  non-performance  or  transgression.  The 
first  is,  the  knowledge  of  ourselves  as  good ;  the  second  as 
evil.  And  both  are  either  the  knowledge  of  our  habits  (good 
or  evil)  or  of  our  acts ;  how  we  are  morally  inclined,  dis- 
posed, or  habituated;  or  what,  and  how  we  have  done :  We 
must  know  the  good  estate  of  our  nature  that  we  are  created 
in;  the  bad  estate  of  sinful  nature  that  we  are  fallen  into; 
the  actual  sin  committed  against  the  law  of  nature,  and  what 
sin  we  have  committed -against  the  law  of  grace;  and  whe- 
ther we  have  obeyed  the  call  of  the  gospel  of  salvation  or 
not.  So  that  as  man*s  state  considered  ethically,  is  three- 
fold, '  institutus,  destitutus,  et  restitutus  :  infirmatus,  defor- 
matus,  et  reformatus ;'  the  state  of  upright  nature ;  the  state 
of  sin,  original  and  actual ;  and  the  state  of  grace ;  we  must 
know  what  we  are  in  respect  to  every  one  of  these. 

And  as  to  the  judicial  knowledge  of  ourselves,  that  is,  as 
we  staind  related  to  the  promises,  and  threatenings,  the  judg- 
ment, the  reward  and  punishment;  we  must  know  first,  what 
is  due  to  us  according  to  the  law  of  nature,  and  then  what  is 
due  to  us  according  to  the  tenor  of  the  law  of  grace.  By  the 
law  of  nature  or  of  works,  death  is  the  due  of  fallen  mankind ; 
bnt  no  man  by  it  can  lay  claim  to  lieaven.  All  men  are  under 
its  curse  or  condemnation,  till  pardoned  by  Christ ;  but  no 
man  can  be  justified  by  it.  By  the  promise  of  the  Gospel, 
all  true  believers  renewed  and  sanctified  by  the  Spirit  of 
Christ,  are  justified  and  made  the  sons  of  God  and  heirs  of 
everlasting  glory.  To  know  whether  we  are  yet  delivered 
from  the  condemnation  of  the  law,  and  whether  our  sins  are 
pardoned  or  not,  and  whether  we  are  the  children  of  God, 
and  have  any  part  in  ^e  heavenly  glory ;  is  much  of  the 
self-knowledge  that  is  here  intended  in  the  text,  and  that 
which  most  nearly  concerneth  the  solid  comfort  of  our  souls. 


36         THE  MISCHIEFS  OF  SELF-IGNORANCE, 

II.  But  is  all  self-ignorance  a  shame,  or  dangerous? 

Amw.  1.  It  is  no  other  shame  than  what  is  common  to 
human  frailty,  to  be  ignorant  of  much  of  the  mystery  of  our 
natural  generation,  constitution,  integral  parts,  and  temper* 
ament*  There  is  not  a  nerve>  or  artery,  or  vein,  nor  the 
breadth  of  a  hand  from  head  to  foot,  but  hath  something 
unknown  to  the  most  excellent  philosopher  on  earth.  This 
little  world  called  man,  is  a  compound  of  wonders.  Both 
soul  and  body  have  afforded  matter  of  endless  controyersy, ' 
and  voluminous  disputations,  to  the  most  learned  men ; 
which  will  not  admit  of  a  full  decision,  till  we  ate  past  diis 
state  of  darkness  and  mortality, 

2.  There  are  many  controversies  about  the  nature,  deri- 
vation, and  punishment  of  original  sin,  which  a  humble  and 
diligent  Christian  may  possibly  be  ignorant  of. 

3.  The  degrees  of  habitual  sin,  considered  simply,  or 
proportionably  and  respectively  to  each  other,  may  be  much 
unknown  to  many  that  are  willing  and  diligent  to  know: 
and  so  many  divers  actual  sins,  such  as  we  know  not  to  be 
sin,  through  our  imperfect  understanding  of  the  law ;  and 
such  as  through  frailty,  in  a  crowd  of  actions,  escape  our 
particular  observation.  And  the  sinfulness  or  aggravations 
of  every  sin,  are  but  imperfectly  known  and  observed  by  the 
best. 

4.  The  nature  and  beauty  of  the  image  of  Ood,  as  first 
planted  on  created  man,  and  since  restored  to  man  redeemed : 
the  manner  of  the  Spirit's  access,  operation,  testimony  and 
inhabitation,  are  all  but  imperfectly  known  by  the  wisest  of 

believers. 

The  frame  or  admirable  composure  or  contexture  of  the 
new  man  in  each  of  the  renewed  faculties ;  the  connection, 
order,  beauty  and  special  use  of  each  particular  grace,  are 
observed  but  imperfectly  by  the  best. 

5.  The  very  uprightness  and  sincerity  of  our  own  hearts, 
in  faith,  hope,  love,  repentance  and  obedience,  is  usually 
unknown  to  incipients,  or  young  beginners  in  religion;  and 
to  the  weaker  sort  of  Christians,  how  old  soever  in  profess 
sion,  and  to  melancholy  persons,  who  can  have  no  thoughts 
of  themselves  but  sad  and  fearful,  tending  to  despair;  and 
to  lapsed  and  declining  Christians,  and  also  to  many  an 
upright  soul,  from  whom  in  some  cases  of  special  trial,  God 
seems  to  hide  his  pleased  face.    And  though  these  iofirmi* 


AKi>  Benefits  of  &ELF-AcftUAiNTANCE.     37 

ties  are  their  shame^  yet  are  they  not  the  characlerB  6r 
prognostics  of  their  misery  and  everlasting  shame. 

6.  The  same  persons  must  needs  be  unacquainted  with 
the  justification^  reconciliation^  adoption  and  title  to  ever- 
lasting blessedness^  as  long  as  they  are  uncertain  of  their 
sincerity.  Yea,  though  they  uprightly  examine  themselves, 
and  desire  help  of  their  guides,  and  watch  and  pore  conti- 
nually upon  their  hearts  and  ways^  and  daily  beg  of  Qod  to 
acquaint  them  with  their  spiritual  condition,  they  may  yet 
be  so  far  unacquainted  with  it,  as  to  pass  an  unrighteous 
judgment  on  themselves,  and  condemn  themselves  when  God 
hath  j  ustified  them. 

But,  1.  To  be  totally  ignorant  of  the  excellency  and 
"^  capacity  of  your  immortal  souls.  2.  To  be  void  of  an  efiec- 
tual  knowledge  of  your  sin  and  misery,  and  need  of  the 
remedy.  3.  To  think  you  have  saving  grace,  when  you  have 
none ;  that  you  are  regenerate  by  the  Spirit,  when  you  are 
only  sacramentally  regenerate  by  baptism;  that  you  are 
the  members  of  Christ,  when  it  is  no  such  matter;  that  you 
are  justified,  adopted,  and  the  heirs  of  heaven,  when  it  is  not 
so ;  all  this  is  doleful  and  damnable  unacquaintedness  with 
yourselves. 

To  be  unacquainted  with  a  state  of  life,  when  you  are 
in  such  a  state,  is  sad  and  troublesome,  and  casts  you  upon 
many  and  great  inconveniences.  But  to  be  unacquainted 
with  a  state  of  death,  when  you  are  in  it,  doth  fasten  your 
chains,  and  hinder  your  recovery.  To  be  willing  and  dili- 
gent to  know  your  state,  and  yet  be  unable  to  attain  to 
assurance  and  satisfaction,  is  ordinary  with  many  true 
believers :  but  to  be  ignorant  of  it  because  you  have  no 
grace  to  find,  and  because  you  mind  not  the  matters  of 
your  souls,  or  think  it  not  worth  your  diligent  consideration 
or  inquiry :  this  is  the  case  of  the  miserable  despisers  of 
salvation* 

III,  The  commodities  and  incommodities  to  be  men^^ 
tioned,  are  so  many  and  great,  that  many  hours  would  not 
serve  to  open  them  as  they  deserve. 

1.  Atheism  is  cherished  by  self-ignorance.  The  know- 
ledge of  ourselves  as  men,  doth  notably  conduce  to  our 
knowledge  of  God.  Here  God  is  known  but  darkly,  and 
as  in  a  glass,  (1  Cor.  xiii.  12,)  and  by  his  image,  and  not 
as  face  to  face.    And,  except  his  incarnate  and  h\%  yj\\V.Vtw 


38  THE  MISCHIEFS  OF  SELF-IGNORAKCE, 

word,  what  glass  revealeth  him  so  clearly  as  the  soul  of  mas? 
We  bear  a  double  image  of  our  Maker:  his  natural  image  in 
the  nature  of  our  faculties ;  and  his  moral  image  in  their 
holy  qualifications,  in  the  nature  of  grace,  and  frame  of  the 
new  man.  By  knowing  ourselves,  it  is  easy  to  know  that 
there  is  a  God;  and  it  much  assisteth  us  to  know  what  he  ii, 
not  only  in  his  attributes  and  relations,  but  e?en  in  the 
Trinity  itself.  He  may  easily  know  that  there  is  a  primitive 
being  and  life,  that  knoweth  he  hath  himself  a  derived 
being  and  life.  He  must  know  that  there  is  a  Creator,  that 
knoweth  he  is  a  creature.  He  that  findeth  a  capacious  intel- 
lect, a  will  and  power  in  the  creature,  and  that  \9  consdous 
of  any  wisdom,  and  goodness  in  himself,  may  well  know  that 
'  formaliter'  or  '  eminenter,'  all  these  are  infinite  in  the  first 
cause  that  must  thus  have  in  itself  whatsoever  it  doth  com- 
municate. He  that  knoweth  that  he  made  not,  and  pie- 
serveth  not  himself,  may  well  know  that  he  is  not  his  own, 
but  his  that  made  him  and  preserveth  him,  who  must  needs 
be  his  absolute  proprietary  and  Lord.  He  that  knoweth 
that  he  is  an  intellectual  moral  agent,  and  therefore  to  act 
morally,  and  therefore  to  be  moved  by  moral  means,  and  that 
he  is  a  sociable  creature,  a  member  of  the  universe^  living 
among  men,  may  well  be  sure,  that  he  is  made  to  be  a  sub- 
ject, and  governed  by  laws,  and  by  moral  means  to  be  direc- 
ted and  moved  to  his  end ;  and  therefore  that  none  but  his  ab- 
solute Lord,  the  Infinite  Wisdom,  Goodness,  and  Power,  can 
be  his  absolute  and  highest  sovereign.  He  that  is  convinced 
that  he  is,  he  lives,  he  hopeth  and  enjoyeth  all  that  is  good, 
from  a  superior  bounty,  may  be  sure  that  God  is  his  princi- 
pal benefactor.  And  to  be  '  The  first  and  infinite  being, 
intellect,  will,  and  power,  wisdom,  goodness,  and  'cause  of 
all  things ;  the  absolute  owner,  the  most  righteous  governor, 
and. the  most  bounteous  benefactor,'  this  is  to  be  Ooo. 
This  being  the  description  of  him  that  is  so  called:  such  a 
description  as  is  fetched  from  his  created  image  man,  and 
expressed  in  the  terms  that  himself  hath  chosen,  and  used  in 
his  word,  as  knowing  that  if  he  will  be  understood  by  man, 
he  must  use  the  notions  and  expressions  of  man:  and 
though  these  are  spoken  but  analogically  of  God,  yet  are 
there  no  fitter  conceptions  of  him  that  the  soul  of  man,  in  flesh, 
is  capable  of.  So  that  the  Atheist  carrieth  about  him  that 
impress  and  evidence  of  the  Deity,  which  may  convince  him. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.       39 

or  condemn  him  for  his  foolishness  and  impiety.  He  is  a 
fool  indeed,  that  '^  saith  in  bis  heart  there  is  no  Qod/'  (Psal. 
ziv.  1,)  when  that  heart  itself  in  its  being,  and  life,  and  mo- 
tion, is  his  witness :  and  soul  and  body,  with  all  their  facul- 
ties, are  nothing  but  the  effects  of  this  Almighty  cause. 
And  when  they  prove  that  there  is  a  Qod,  even  by  question- 
ing or  denying  it,  being  unable,  without  him,  so  much  as  to 
deny  him ;  that  is,  to  think,  or  speak,  or  be.  As  if  a  fool 
should  write  a  volume,  to  prove  that  there  is  no  ink  or  paper 
in  the  world,  when  it  is  ink  and  paper  by  which  he  writes. 

And  whether  there  be  no  representation  of  the  Trinity  in 
unity  in  the  nature  of  man,  let  them  judge  that  have  well 
considered,  how  in  one  body  there  are  the  natural,  vital  and 
animal  parts  and  spirits :  and  in  one  life  or  soul,  there  are 
the  vegetative,  sensitive  and  rational  faculties ;  and  in  one 
rational  soul  as  such,  there  are  an  intellect,  will  and  execu- 
tive power,  morally  perfected  by  wisdom,  goodness  and 
promptitude  to  well  doing.  As  in  one  sun  there  are  light  and 
heat,  and  moving  force.    So  that  man  is  both  the  beholder 
and  the  glass ;  the  reader  and  the  book :  he  is  the  index  of 
the  Godhead  to  himself:  yea,  partly  of  the  Trinity  in  unity: 
of  which  saith  August,  de  Trinit,  lib  1.  '  Nee  periculosius 
alicubi  erratur,  nee  laboriosius  aliquid  quaeritur,  necfructu- 
osius^invenitur,  quam  Trinitas.'  We  need  not  say.  Who  shall 
go  up  into  heaven  :  Saith  Seneca  himself  by  the  light  of  na- 
tare,  'Prope  Deus  est;  tecum  est :  intusest;  sacer  intra  nos 
Spiritus ;  sed  et  bonorum  malorumque  nostrorum  observator 
et  custos  :  hie  prout  h  nobis  tractatur,  ita  nos  tractat  ipse : 
bonus  vir  sine  Deo  nemo  est.'    God  is  nigh    us;  with 
OS ;  within  us;  a  holy  Spirit  resideth  within  us:  the  ob- 
server of  our  evil  and  good,  and  our  preserver :  he  useth 
OB  as  he  is  used  by  us :  no  good  man  is  without  God.  Saith 
August.  '  Deus  est  in  seipso  sicut  «  et  t?:  in  mundo  sicut 
rector  et  author :  in  Angelis  sicut  sapor  et  decor :  in  Eccle- 
sia  sicut  pater  familias  in  domo  :  in  animo  sicut  sponsus  in 
thalamo:  in  justis  sicut  adjutor  et  protector :  in  reprobis, 
sicut  pavor  et  horror.'    God  is  in  himself  as  the  Alpha  and 
Omega ;  in  the  world  as  its  governor  and  author:  in  angels 
as  their  sweetness  and  comeliness:  in  the  church  as  the 
master  of  the  family  in  his  house :  in  the  soul,  as  the  bride- 
groom in  his  bed-chamber :  in  the  righteous,  as  their  helper 
and  protector^  &c«  and  as  all  declareth  him,  so  a\\  v\vov\dc 


40         THE  MISCHIEFS  OF  SELF-IONORAHCE-, 

praise  him :  *  Hunc  itaque  mens  diligat,  lingaa  canat, 
scribaty  atque  in  his  Sanctis  studiisfidelis  animus  se  ezerceat^ 
Aug.    Let  the  mind  be  exercised  in  loving  him,  the  tongnir 
in  singing  him,  the  hand  in  writing  him ;  let  these  holy  stadisi* 
be  the  believer's  work. 

2.  He  that  knoweth  himself,  may  certainly  know  that  then 
is  another  life  of  happiness  or  misery  for  man  to  live,  whea 
this  is  ended .    For  he  must  needs  know  that  his  soul  is  capt- 
ble  of  a  spiritual  and  glorious  felicity  with  God,  and  of  inn' 
material  objects,  and  that  time  is  as  nothing  to  it,  and  tiiuH 
sitory  creatures  afford  it  no  satisfaction  or  rest :  and  that  the 
hopes  and  fears  of  the  life  to  come,  are  the  divine  engines  bf' 
which  the  moral  government  of  the  world  is  carried  on;  and 
that  the  very  nature  of  man  is  such,  as  that  without  sueb 
apprehensions,  hopes  and  fears,  he  could  not  in  a  connats* 
ral  way  be  governed,  and  brought  unto  the  end,  to  whid 
his  nature  is  inclined  and  adapted  ;  but  the  world  would  be 
as  a  wilderness,  and  men  as  brutes.  And  he  may  well  know 
that  God  made  not  such  faculties  in  vain,  nor  suited  them 
to  an  end  which  cannot  be  attained,  nor  to  a  work  which 
would  prove  but  their  trouble  and  deceit :  he  may  be  sure^ 
that  a  mere  probability  or  possibility  of  an  everlasting  life, 
should  engage  a  reasonable  creature  in  all  possible  diligence 
in  piety  and  righteousness,  and  charity  to  attain  it :  and  so 
religious  and  holy  endeavours,  are  become  the  duty  of  nkan 
as  man;  there  being  few  such  infidels  or  atheists  to  be  foAnd 
on  earth,  as  dare  say.  They  are  sure  there  is  no  other  life  for 
man,  and  doubtless  whatsoever  is  by  nature  and  reason 
made  man's  duty,  is  not  delusory  and  vain :  nor  is  it  reason- 
able to  think  that  falsehood,  frustration  and  deceit,  are  the* 
ordinary  way  by  which  mankind  is  governed  by  the  most 
wise  and  holy  God.    So  that  the  end  of  man  may  be  clearly 
gathered  from  his  nature :  forasmuch  as  God  doth  certainly 
suit  his  works  unto  their  proper  use  and  ends^    It  is  there- 
fore the  ignorance  of  ourselves,  that  makes  men  question 
the  immortality  of  souls :  and  I  may  add,  it  is  the  ignorance 
of  the  nature  of  conscience,  and  of  all  morality,  and  of  the 
reason  of  justice  among  men,  that  makes  men  doubt  of  the 
discriminating  justice  of  the  Lord,  which  is  hereafter  to  be 
manifested. 

3.  Did  men  know  themselves,  they  would  better  know 
the  evil  and  odiousness  of  sin.   As  poverty  and  sickness  are* 


AN9  BENEFITS  OF  SELF-ACQUAINtANC£.        41 

Ibetter  known  by  feeling  than  by  hearsay ;  so  also  is  sin^  To 
liear  a  discourse,  or  read  a  book  of  the  nature,  prognostics 
and  cure  of  the  plague,  consumption,  or  dropsy,  doth  little 
iffect  uSy  while  we  seem  to  be  sound  and  safe  ourselves :  but 
when  we  find  the  malady  in  our  flesh,  and  perceive  the  danger, 
I  we  have  then  another  manner  of  knowledge  of  it.  Did  you 
but  see  and  feel  sin  as  it  is  in  your  hearts  and  lives,  as  oft 
as  you  read  and  hear  of  it  in  the  law  of  God,  I  dare  say  sin 
would  not  seem  a  jesting  matter,  nor  would  those  be  cen- 
sured as  too  precise,  that  are  careful  to  avoid  it,  any  more 
than  they  that  are  careful  to  avoid  infectious  diseases,  or 
crimes  against  the  laws  of  man,  that  hazard  their  temporal 
felicity  or  lives. 

4.  It  is  want  of  self-acquaintance  that  keeps  the  soul  l 
from  kindly  humiliation:  that  men  are  insensible  of  their  ; 
spiritual  csJamities,  and  lie  under  a  load  of  unpardoned  sin 
smd  God's  displeasure,  and  never  feel  it,  nor  loathe  them- 
lelves  for  all  the  abominations  of  their  hearts  and  lives,  nor 
make  complaint  to  God  or  man  with  any  seriousness  and 
sense*  How  many  hearts  would  be  filled  with  wholesome 
grief  and  care,  that  now  are  careless  and  almost  past  feel- 
ing !  and  how  many  eyes  would  stream  forth  tears  that  now 
are  dry,  if  men  were  but  truly  acquainted  with  themselves  f 
It  is  self-knowledge  that  causeth  the  solid  peace  and  joy  of 
a  believer,  as  conscious  of  that  grace  that  warranteth  his 
peace  and  joy :  but  it  is  self-deceit  and  ignorance  that  quiet- 
eth  the  presumptuous,  that  walk  as  carelessly,  and  sleep  as 
quietly,  and  bless  themselves  from  hell  as  confidently,  when 
it  is  ready  to  devour  them,  as  if  the  bitterness  of  death  were 
past,  and  hypocrisy  would  never  be  discovered. 

5.  It  is  unacquaintedness  with  themselves  that  makes 
Christ  so  undervalued  by  the  unhumbled  world:  that  his 
name  is  reverenced,  but  his  office  and  saving  grace^e  dis- 
regarded. Men  could  not  set  so  light  by  the  physician, 
that  felt  their  sickness,  and  understood  their  danger.  Were 
you  sensible  that  you  are  under  the  wrath  of  God,  and  shall 
shortly  and  certainly  be  in  hell,  if  Christ  received  by  a 
hearty,  working,  purifying  faith,  do  not  deliver  you,  I  dare 
say,  you  would  have  more  seriT)us,  savory  thoughts  of  Christ, 
more  yearnings  after  him,  more  fervent  prayers  for  his  heaU 
ing  grace,  and  sweet  remembrance  of  his  love  and  merits. 


I 


42         tHE  MISCHIEFS  OF  SELF-IGNOBANCE, 

example,  doctrine  and  inestimable  benefits,  than  lifeless 
hypocrites  ever  were  acquainted  with. 

Imagine  with  what  desires  and  expectations  the 
blind  and  lame  cried  after  him  for  healing  to  their  bodies,  1 
when  he  was  on  earth.    And  would  you  not  more  highly 
value  him,  more  importunately  solicit  him  for  your  own 
souls,  if  you  knew  yourselves  ? 

6.  It  is  unacquaintedness  with  themselves  that  makes  men 
think  so  unworthily  of  a  holy,  heavenly  conversation;  and 
that  possesseth  them  with  foolish  prejudice  against  the  holy 
care  and  diligence  of  believers :  Did  men  but  value  their  im- 
mortal souls,  as  reason  itself  requireth  them  to  do,  is  it  pos- 
sible they  should  venture  so  easily  upon  everlasting  misery, 
and  account  it  unnecessary  strictness  in  them  that  dare  not 
be  as  desperately  venturous  as  they,  but  fly  from  sin,  and 
fear  the  threatenings  of  the  Lord  ?  Did  men  but  consider* 
ately  understand  the  worth  and  concernment  of  their  souls; 
is  it  possible  they  should  hazard  them  for  a  thing  of  naught, 
and  set  them  at  sale  for  the  favour  of  superiors,  or  the  tran- 
sitory pleasures  and  honours  of  the  world?  Could  they 
think  the  greatest  care  and  labour  of  so  short  a  life  to  be 
too  much  for  the  securing  of  their  salvation?  Could  they 
think  so  many  studious  careful  days,  and  so  much  toil,  to  be 
but  meet  and  nece^ssary  for  their  bodies ;  and  yet  think  all 
too  much  that  is  done  for  their  immortal  souls  ?  Did  men 
but  practically  know  that  they  are  the  subjects  of  the  God 
of  heaven,  they  durst  not  think  the  diligent  obeying  him  to 
be  a  needless  thing,  when  they  like  that  child  or  servant  best, 
that  is  most  willing  and  diligent  in  their  service.  Alas ! 
were  men  but  acquainted  with  their  weakness,  and  sinful 
failings,  when  they  have  done  their  best,  and  how  much 
short  the  holiest  persons  do  come  of  what  they  are  obliged 
to  by  t^  laws  and  mercies  of  the  Lord,  they  durst  not  make 
a  scorn  of  diligence,  nor  hate  or  blame  men  for  endeavouring 
to  be  better,  that  are  sure  at  best  they  shall  be  too  bad. 
When  the  worst  of  men,  that  are  themselves  the  greatest 
negiecters  of  God  and  their  salvation,  shall  cry  out  against 
a  holy  life,  and  making  so  much  ado  for  heaven,  (as  if  a  man 
that  lieth  in  bed  should  cry  out  against  working  too  much 
or  going  too  fast,)  this  shews  men's  strangeness  to  themselves. 
Did  the  careless  world  but  know  themselves,  and  see  where 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.        43 

ihey  standi  and  what  is  before  them,  and  how  much  lieth  on 
thb  inch  of  time ;  did  they  but  know  the  nature  and  em- 
ployment of  a  soul,  and  why  their  Creator  did  place  them 
for  a  little  while  in  flesh,  and  whither  they  must  go  when 
time  is  ended,  you  should  then  see  them  in  that  serious 
fiame  themselyes,  which  formerly  they  disliked  in  others  : 
and  they  would  then  confess,  that  if  any  thing  in  the  world 
deserved  seriousness  and  diligence,  it  is  the  pleasing  of  Qod, 
and  the  saving  of  our  souls. 

7.  It  is  for  want  of  acquaintance  with  themselves,  that 
men  are  so  deceived  by  the  vanities  of  the  world ;  that  they 
are  drowned  in  the  love  of  pleasures  and  sensual  delights ; 
that  they  are  so  greedy  for  riches,  and  so  desirous  to  be 
higher  than  those  about  them,  and  to  waste  their  days  in  the 
pursuit  of  that  which  will  not  help  them  in  the  hour  ^f  their 
extremity.  Did  the  voluptuous  sensualist  know  aright  that 
he  is  a  man,  he  would  not  take  up  with  the  pleasures  and 
felicity  of  a  brute;  nor  enslave  his  reason  to  the  violence  of 
his  appetite.  He  would  know  that  there  are  higher  pleasures 
which  beseem  a  man ;  even  those  that  consist  in  the  well- 
being  and  integrity  of  the  soul,  in  peace  of  conscience,  in 
the  favour  of  God,  and.  communion  with  him  in  the  Spirit, 
and  in  a  holy  life,  and  in  the  forethoughts  and  hopes  of 
endless  glory. 

Did  the  covetous  worldling  know  himself,  he  would  know 
that  it  must  be  another  kind  of  riches  that  must  satisfy  his 
soul,  and  that  he  hath  wants  of  another  nature  to  be  supplied ; 
and  that  it  more  concerneth  him  to  lay  up  a  treasure  in 
heaven,  and  think  where  he  must  dwell  for  ever,  than  to 
accommodate  this  perishing  flesh,  and  make  provision  with 
so  much  ado,  for  a  life  that  posteth  away  while  he  is  pro- 
viding for  it :  he  would  rather  make  him  friends  with  the 
mammon  of  unrighteousness,  and  lay  up  a  foundation  for  the 
time  to  come,  and  labour  for  the  food  that  never  perisheth, 
than  to  make  such  a  stir  for  that  which  will  serve  him  so 
little  a  while;  that  so  he  might  hear  "  Well  done,  thou  good 
and  faithful  servant,  &c."  rather  than  "  Thou  fool,  this  night 
thy  soul  shall  be  required  of  thee ;  then  whose  shall  those 
things  be  which  thou  hast  provided  ?*' 

Self-knowledge  would  teach  ambitious  men,  to  prefer 
the  calmest,  safest  station  before  the  highest ;  and  to  seek 
first  the  kingdom  of  God  and  its  righteousness,  and  to  ip\^^"8»^ 


44  TH£  MISCHIEFS  OF  SELF-IGNORANCE, 

him  moHt  carefully  that  hath  the  keys  of  heaven  and  hell; 
and  to  be  content  with  food  and  raiment  in  the  way^  while 
they  are  ambitious  of  a  higher  glory.  It  would  tell  them, 
that  80  dark  and  frail  a  creature  should  be  more  solicitous 
to  obey  than  to  have  dominion ;  and  that  large  possessions 
are  not  the  most  congruous  or  desirable  passage  to  a  narrow 
grave ;  and  that  it  is  the  highest  dignity  to  be  an  heir  of 
heaven.  Would  men  but  spend  some  hours  time  in  the 
study  of  themselves,  and  seriously  consider  what  it  is  to  be 
a  man,  a  sinner,  a  passenger  to  an  endless  life,  an  expectant 
of  so  great  a  change,  and  withal  to  be  a  professed  believer, 
what  a  turn  would  it  make  in  the  cares,  and  the  desires,  and 
conversations  of  the  most !  i 

'  O  amatores  mundi  (inquit  Angust.)  cujus  rei  gratia  mi- 

litatis? Ibi  quid  nisi  fragile  plenum  pericnlis?  etper 

quot  pericula  pervenitur  ad  majus  periculum?  pereant  hsBc 
omni,  et  dimittamus  hsBc  vana  et  inania,  conferamus  nos  ad 
solam  inquisitionem  eorum  quee  finem  non  habeant.'  i.e. 
What  strive  you  for,  O  worldlings  ?  what  is  here  but  a  bri^ 
tie  glass  full  of  dangers  ?  and  by  how  many  dangers  must 
you  come  to  greater  dangers  ?  Away  with  these  vanities 
and  toys,  and  let  us  set  ourselves  to  see  the  things  that  have 
no  end. 

8.  It  is  for  want  of  self-acquaintance  that  any  man  i« 
proud.  Did  men  considerately  know  what  they  are,  how 
quickly  would  it  bring  them  low !  Would  corruptible  fleshy 
that  must  shortly  turn  to  loathsome  rottenness,  be  stout 
and  lordly,  and  look  so  high,  and  set  forth  itself  in  gaudy 
ornaments,  if  men  did  not  forget  themselves  ?  Alas,  the 
way  forgets  the  end ;  the  outward  bravery  forgets  the  dirt 
and  filth  within ;  the  stage  forgetteth  the  undressing-room. 
^  Did  rulers  behave  themselves  as  those  that  are  subjects  to 
the  Lord  of  all,  and  have  the  greatest  need  to  fear  his  judg- 
ment, and  prepare  for  their  account :  did  great  ones  live  as 
men  that  know  that  rich  and  poor  are  equal  with  the  Lord, 
who  respects  not  persons ;  and  that  they  must  speedily  be 
levelled  with  the  lowest,  and  their  dust  be  mixed  with  the 
common  earth,  what  an  alteration  would  it  make  in  their 
deportment  and  afiairs !  and  what  a  mercy  wonld  it  prove  to 
their  inferiors  and  themselves !  If  men  that  swell  with  pride 
of  parts,  and  overvalue  their  knowledge,  wit  or  elocation, 
did  know  how  little  indeed  they  know,  and  how  much  they 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.        46 

ire  ignorant  of,  it  would  much  abate  their  pride  and  confi-^ 
lence.  The  more  men  know  indeed,  the  more  they  know  to 
lumble  them.  It  is  the  novices,  that  "  being  lifted  up  with 
iride,  do  fall  into  the  condemnation  of  the  devil."  (1  Tim. 
ii.  6.)  They  would  loathe  themselves  if  they  knew  them- 
selves. 

9.  It  is  self-ignorance  that  makes  men  rush  upon  temp- 
tations^  and  choose  them,  when  they  customarily  pray 
9igainst  them.  Did  you  know  what  tinder  or  gunpowder 
lodgeth  in  your  natures,  you  would  guard  your  eyes  and  ears» 
smd  appetites,  and  be  afraid  of  the  least  spark ;  you  would 
DOt  be  indifferent  as  to  your  company,  nor  choose  a  life  of 
danger  to  your  souls,  for  the  pleasing  of  your  flesh ;  to  live 
among  the  snares  of  honour  or  beauty,  and  bravery,  or  sen- 
sual delights ;  you  would  not  wilfully  draw  so  near  the  brink 
of  hell,  nor  be  nibbling  at  the  bait,  nor  looking  on  the  for- 
bidden fruit,  nor  dallying  with  allurements,  nor  hearkening  to 
the  deceiver  or  his  messengers.  It  is  ignorance  of  the  weak- 
ness and  badness  of  your  hearts,  that  maketh  you  so  confi- 
dent of  yourselves,  as  to  think  that  you  can  hear  any  thing, 
and  see  any  thing,  and  approach  the  snare,  and  treat  with 
the  deceiver  without  any  danger.  Self-acquaintance  would 
cause  more  fear  and  self-suspicion. 

If  you  should  escape  well  awhile  in  your  self-chosen 
dangers,  you  may  catch  that  at  last  that  may  prove  your  woe* 

Nemo  sese  tuto  pericaiis  offerre  tam  crebro  potest. 
Quern  sspe  transit  casus,  aliquando  invenit. 

Senega. 

Temptation  puts  you  on  a  combat  with  the  powers  of  the 
earth,,  and  flesh  and  hell !  And  is  toil  and  danger  your  de- 
light? ^Nunquam  periculum  sine  periculo  vincitur,'  saith 
Seneca :  Danger  is  never  overcome  without  danger :  It  is 
necessary  valour  to  charge  through  all,  which  you  are  in; 
but  it  is  temerarious  fool-hardiness  to  seek  for  danger,  and 
invite  such  enemies  when  we  are  so  weak.  Saith  Augustine, 
*  Nemo  sibi  proponat  et  dicat,  habere  volo  quod  vincam ; 
hoc  est,  dicere,  vivere  desidero  et  volo  sub  ruina.'  Ooliah's 
**  give  me  a  man  to  fight  with,"  is  a  prognostic  of  no  good 
saccess.  Rather  foresee  all  your  dangers  to  avoid  them ; 
understand  where  each  temptation  lieth,  that  you  may  go 
pother  way  if  possible.    '  Castitas  periclitatur  in  deliciis 


46         THE  MISCHIEFS  OF  SELF-IGNORANGE, 

humilitas  in  divitiis ;  pietas  in  negotiis ;  Veritas  in  mnltilo- 
quio ;  charilas  in  hoc  mundo/  saith  Bernard :  '  Chastity  is 
endangered  in  delights ;  humility  in  riches ;  piety  in  busi- 
nesses ;  truth  in  too  much  talk ;  and  charity  in  this  world.' 
Alas^  did  we  bat  think  what  temptations  did  with  a  Noah,  a 
Lot,  a  David,  a  Solomon,  a  Peter,  we  would  be  afraid  of  the 
enemy  and  wer.pon  that  such  worthies  have  been  wounded 
by,  and  of  the  quicksands  where  they  have  so  dangerously 
fallen.  When  Satan  durst  assault  the  Lord  himself,  what 
hope  will  he  have  of  such  as  we  ?  When  we  consider  the 
millions  that  are  blinded,  and  hardened  and  damned  by 
temptations,  are  we  in  our  wits  if  we  will  cast  ourselves  into 
them  ?  *  Preceps  est,  qui  transire  contendit,  ubi  conspexerit 
alios  cecidisse :  et  vehementer  infrsBnis  est,  cui  non  inca- 
titur  timor  alio  pereunte/    Aug. 

10.  Self-acquaintance  would  confute  temptations,  and 
easily  resolve  the  case  when  you  are  tempted.  Did  yoa 
considerately  know  the  preciousness  of  your  souls,  and  your 
own  concernments,  and  where  your  true  felicity  lieth,  yoa 
would  abhor  allurements,  and  encounter  them  with  that  ar* 
gument  of  Christ,  (Mark  viii.  36,  37,)  "  What  shall  it  pro- 
fit a  man,  if  he  win  the  world  and  lose  his  soul?  or  what 
shall  a  man  give  in  exchange  for  his  soul  ?"  The  fear  of  man 
would  be  conquered,  by  a  greater  fear;  as  the  Lord  com- 
mandeth,'^  (Luke  xii.  4,  6,)  "And  1  say  unto  you,  my 
friends ;  be  not  afraid  of  them  that  kill  the  body,  and  after 
that  have  no  more  that  they  can  do :  but  I  will  forewarn 
you  whom  you  shall  fear :  Fear  him,  which  after  he  hath 
killed,  hath  power  to  cast  into  hell :  yea,  I  say  unto  you, 
Fear  him.'* 

11.  It  is  unacquaintedness  with  themselves,  that  makes 
men  quarrel  with  the  word  of  God,  rejecting  it  when  it  suits 
not  with  their  deceived  reason,  and  to  be  offended  with  his 
faithful  ministers,  when  tliey  cross  them  in  their  opinions 
or  ways,  or  deal  with  them  with  that  serious  plainness,  as 
the  weight  of  the  case,  and  their  necessity  doth  require. 
Alas,  sirs,  if  you  were  acquainted  with  yourselves,  you 
would  know  that  the  holy  rule  is  straight,  and  the  crooked- 
ness is  in  your  conceits  and  misapprehensions ;  and  that 
your  frail  understandings  should  rather  be  suspected  than 
the  word  of  God,  and  that  your  work  is  to  learn  and  obey 
the  law,  and  not  to  censure  lU     (^3^me«  W.  V\J^    A^id  that 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     47 

quarrelling  with  the  holy  word  which  you  should  obey,  will 
not  excuse  but  aggravate  your  sin ;  nor  save  you  from  the 
condemnation^  but  fasten  it  and  make  it  greater.  You  would 
know  that  it  is  more  wisdom  to  stoop  than  to  contend  with 
God :  and  that  it  is  not  your  physician^  nor  the  medicine  that 
you  should  fall  out  with,  nor  desire  to  be  delivered  from, 
but  the  disease. 

12.  Self-acquaintance  would  teach  men  to  be  charitable 
to  others,  and  cure  the  common  censoriousness,  and  envy, 
and  malice  of  the  world.    Hath  thy  neighbour  some  mis- 
takes about  the  disputable  points  of  doctrine,  or  doubtful 
modes  of  discipline  or  worship?  Is  he  for  the  opinion,  or 
form,  or  policy,  or  ceremony,  which  thou  dislikest?  Or  is 
he  against  them  when  thou  approvest  them  ?  Or  afraid  to 
use  them,  when  thou  thinkest  them  laudable  ?  If  thou  know 
thyself,  thou  darest  not  break  charity  or  peace  for  this* 
Thou  darest  not  censure  or  despise  him:  but  wilt  remember 
the  frailty  of  thy  own  understanding,  which  is  not  infallible 
in  matters  of  this  rank ;  and  in  many  things  is  certainly  mis- 
taken, and  needs  forbearance  as  well  as  he.    Thou  wouldst 
be  afraid  of  inviting  God  or  man  to  condemn  thyself,  by  thy 
condemning  others ;  and  wouldst  think  with  thyself;  If 
every  error  of  no  more  importance  in  persons  that  hold  the 
essentials  of  religion,  and  conscionably  practise  what  they 
know,  must  go  for  heresy,  or  make  men  sectaries,  or  cut 
them  off  from  the  favour  of  God,  or  the  communion  of  the 
church,  or  the  protection  of  the  magistrate,  and  subject 
them  to  damnation,  to  misery,  to  censures  and  reproach : 
alas,  what  then  must  become  of  so  frail  a  wretch  as  I,  Of 
so  dark  a  mind,  of  so  blameable  a  heart  and  life,  that  am 
like  to  be  mistaken  in  matters  so  great,  where  I  least  sus- 
pect it?  It  is  ignorance  of  themselves,  that  makes  men  so 
easily  think  ill  of  their  brethren,  and  entertain  all  hard  or 
mis-reports  of  them,  and  look  at  them  so  strangely,  or  speak 
of  them  so  contemptuously  and  bitterly,  and  use  them  so 
micompassionaiely,  because  they  are  not  in  all  things  of 
their  opinion  and  way.    They  consider  not  their  own  infir- 
Hiities,  and  that  they  teach  men  how  to  use  themselves* 
The  fidls  of  brethren  would  not  be  over-aggravated,  nor  be 
the  matter  of  insulting  or  contempt,  but  of  compassion,  if 
men  knew  themselves.    This  is  implied  in  the  charge  of  the 
Hdjy  GboH,  (GbI.  fj.  I,  2,)    "  Brethren,  if  a  mam  V>e  ONCf- 


48  THE  MISCHIEFS  OF  SELF-IGNORAXCE, 

taken  in  a  fault,  ye  which  are  spiritual,  restore  such  a  oWj 
in  the  spirit  of  meekness,  considering  thyself  lest  thou  alto  j 
be  tempted :  bear  ye  one  another's  burdens,  and  so  fulfil  the* 
law  of  Christ/'  The  Pharisee  that  seeth  not  the  beam  of 
mortal  formality  and  hypocrisy  in  his  own  eye,  is  most  cen- 
sorious against  the  motes  of  tolerable  particular  errors  in  his 
l)rothor*B  eye.  None  more  uncharitable  against  the  real  or 
supposed  errors  or  slips  of  serious  believers,  than  hypocrites 
that  have  no  saving,  serious  faith  and  knowledge,  but  place 
their  religion  in  opinion  and  outside  shows,  and  wholly  err 
from  the  path  of  life. 

m.  It  is  ignorance  of  themselves  that  makes  men  divide 
the  Church  of  Christ,  and  pertinaciously  keep  open  its 
bleeding  wounds,  and  hinder  concord,  and  disturb  its  peace. 
How  far  would  self-acquaintance  go  to  the  cure  of  all  our 
discords  and  divisions!  Is  it  possible  that  the  Pope  should 
lake  upon  him  the  government  of  the  antipodes,  even  of  all 
iho  world,  (and  that  as  to  spiritual  government,  which  re- 
ijuircth  mure  personal  attendance  than  secular,)  if  he  knew 
himself,  and  consequently  his  natural  incapacity,  and  the 
iorror  of  his  account  for  such  an  usurped  charge  ?  Self^LC*- 
quainiiuicc  would  depose  their  inquisitions,  and   quench 
thf>ir  lUmrs ;  and  make  them  know  what  spirit  they  are  of, 
that  ino.linoih  not  to  save  men*s  lives,  but  to  destroy  them. 
(I.uki>  ix.  .V>,  />(>.)     Did  they  know  themselves,  the  Papists 
dumt  not  multiply  new  articles  of  faith,  and  ceremonies. 
And  dopiut  from  the  ancient  simplicity  of  the  Gospel,  and 
inrn  tho  ll^rood  or  Scripture  into  all  the  volumes  of  their 
oounoilsi  and  say.  All  those  decrees  or  determinations  of 
tho  ohun'.h  aro  n<H*oss(ir\'  to  salvation ;  and  so  make  the 
wuy  of  lifo  moro  dilKouU,  if  not  impossible  (^had  they  indeed 
iho  kt^VM^  by   multiplyinji:  of  their  supposed  necessaries* 
Old  ihoy  hut  know  thomsolvos  arighu  it  were  impossible 
ihoy  Mhouhl  \\a\v  to  paM  tho  sentence  of  damnation  on  the 
tUi  iJci^ivAtoHt.  \\fk\\.  of  tho  OhriMian  world,  because  they  are  not 
ftuh|<'ot.  to  thou'  pivtoudod  Vioo-Ohrist.     Durst  one  of  the 
tnoNi  lopi'tuiH,  oovvuptod  wort  of  Christians  in  the  world  nn- 
chnivh  nil  tho  n^Mt  thnt  will  not  W  a$  bad  as  they,  and  con- 
demn i\\\  s\\]w\'  ChcintiAUK  AK  hor(Mic«  or  sc-hismatics,  either 
ioi  thiMi  mlhoiiu^  to  tho  tnuh,  or  for  errors  and  fiuilts,  lar 
^mnllo)   \\m\\\  thi'ii  omh  '  Did  thov  know  themselFes  and 
ihfii  %y\\\\  nutitptiiMu.  iliov  dni'^tt  not  thus  condemn  them- 


AND  BENEFITS   OF  SKLF-ACQUA  INTANCE.      49 

selveBf  by  so  presumptuous  and  blind  a  condemnation  of 
th^  best  and  greatest  part  of  the  Church  of  Christy  which  is 
dearest  to  him^  as  purchased  by  his  blood.     If  either  the 
Protestants,  or  the  Greeks,  or  the  Armenians,  Georgians, 
Syrians,  j^gyptians,  or  Ethiopian  Churches,  be  in  as  bad 
and  dangerous  a  case,  as  these  usurping  censurers  tell  the, 
world  they  are,  what  then  will  become  of  the  tyrannous,  su- 
perstitious, polluted,  blood-thirsty  Church  of  Rome? 

What  is  it  but  self-ignorance  that  perverteth  the  unset- 
tled among  us,  and  sends  them  over  to  the  Roman  tents? 
No  man  could  rationally  become  a  Papist,  if  he  knew  him- 
self.   Let  me  prove  this  to  you  in  these  four  instances. 

1.  If  he  had  but  the  knowledge  of  his  natural  senses,  he 
could  not  take  them  to  be  all  deceived,  (and  the  senses  of  all 
others  as  well  as  his)  about  their  proper  object ;  and  believe 
the  priests,  that  bread  is  no  bread,  or  wine  no  wine,  when 
dl  men's  senses  testify  the  contrary. 

2*  Some  of  them  turn  Papists  because  they  see  some  dif- 
ferences among  other  Christians,  and  hear  them  call  one 
another  by  names  of  contumely  and  reproach ;  and  there- 
fore they  think  that  such  can  be  no  true  Churches  of  Christ: 
but  if  they  knew  themselves,  they  would  be  acquainted  with 
more  culpable  errors  in  themselves,  than  those  for  which 
many  others  are  reproached ;  and  see  how  irrational  a  thing 
it  is  to  change  their  religion  upon  the  scolding  words  or 
slanders  of  another ;  or,  which  is  worse,  upon  their  own  un- 
charitable censures. 

3.  Some  turn  to  the  Papists,  as  apprehending  their  cere- 
monious kind  of  religion  to  be  an  easier  way  to  heaven  than 
ours :  but  if  they  knew  themselves,  they  would  know  that  it 
is  a  more  solid  and  spiritual  sort  of  food  that  their  nature 
doth  require,  and  a  more  searching  physic  that  must  cure 
their  diseases ;  and  that  shells  and  chaff  will  not  feed,  but 
choke  and  starve  their  souls. 

4*  All  that  turn  Papists,  must  believe  that  they  were  un- 
justified and  out  of  the  catholic  church  before,  and  conse- 
quently void  of  the  love  of  God  and  special  grace :  for  they 
receive  it  as  one  of  the  Romish  articles,  that  out  of  their 
church  there  is  no  salvation.  But  if  these  persons  were  in- 
deed before  ungodly,  if  they  knew  themselves,  they  would 
and  that  there  is  a  greater  matter  necessary,  than  believing 

VOL.  XVI.  E 


60  THE  MISCHIEFS  OF  SELF-IGNORANCE, 

in  the  Pope^  and  turning  to  that  faction ;  ^ven  to  turn  to ' 
God  by  faith  in  Christ,  without  which  no  opinions  Or  pro*- 
fession  can  save  them.  But  if  they  had  the  love  of  God  be* 
fore,  then  they  were  justified,  and  in  the  church  before ;  and 
therefore  Protestants  are  of  the  true  church,  and  it  is  not 
confined  to  the  Roman  subjects:  so  that  if  they  knew  this, 
they  could  not  turn  Papists  without  a  palpable  contradiction. 

The  Papists'  fugitives  tell  us,  we  are  no  true  ministere, 
nor  ourministry  effectual  and  blessed  of  God.  What  need  we 
more  than  imitate  Paul,  when  his  ministry  was  accused,  and 
call  them  to  the  knowledge  of  themselves,  "Examine  your- 
selves, whether  ye  be  in  the  faith  ?  Prove  yourselves :  know 
ye  not  your  own  selves,  how  that  Jesus  Christ  is  in  you,  ex- 
cejtt  ye  be  reprobates?'*  If  they  were  ungodly,  and  void  of 
the  love  of  God,  while  they  were  under  our  ministry,  no 
wonder  if  they  turn  Papists.  For  it  is  just  with  God,  that 
those  that  *'  receive  not  the  love  of  the  truth  that  they  may 
be  saved,  be  given  over  to  strong  delusions  to  believe  a  lie.** 
(2  Thess.  ii.  10,  11.)  But  if  they  received  themselves  the 
love  of  God  in  our  churches  by  our  ministry,  they  shall  be 
our  witnesses  against  themselves. 

And  it  is  others  as  well  as  Papists  that  would  be  kept 
from  church  divisions,  if  they  did  but  know  themselves* 
Church  governors  would  be  afraid  of  laying  things  unne- 
cessary, as  stumbling-blocks  before  the  weak,  and  of  laying 
the  unity  and  peace  of  the  church  upon  them ;  and  casting 
out  of  the  vineyard  of  the  Lord,  and  out  of  their  com« 
munion,  all  such  as  are  not  in  such  unnecessary  or  little 
things,  of  their  opinion  or  way.  The  words  of  the  great 
Apostle  of  the  Gentiles,  (Rom.  xiv.  15,)  so  plainly  and  fully 
deciding  this  matter,  would  not  have  stood  so  long  in  the 
Bible,  as,  'non-dicta,'  or  utterly  insignificant,  in  the 
eyes  of  many  rulers  of  the  churches,  if  they  had  known 
themselves,  a^  having  need  of  their  brethren's  charity  and 
forbearance.  '*  Him  that  is  weak  in  the  faith  receive  you, 
but  not  to  doubtful  disputations :  For  one  believeth  that 
he  may  eat  all  things,  another  that  is  weak  eateth  herbs. 
Let  not  him  that  eateth,  despise  him  that  eateth  not,  (mncb 
less  destroy  hifti,  or  excommunicate  him,)  and  let  not 
him  which  eateth  not,  judge  him  that  eateth :  for  God  hath 
received  him.  Who  art  thou  that  judgest  another  man's  ser* 
rant?  To  his  own  master  he  standeth  or  falleth;  yea  he 


AND.  BEXEFtTS  OF  SELF-ACQUAINTANCE.       51 

iihail1>eh61den  up,  for  God  is  able  to  make  him  stand.  One 
man  esteemeth  One  day  above  another ;  another  esteemeth 
every  day  alike :  let  every  man  be  fully  persuaded  in  his  owh 
mind."  (Ver.  13.)  "  Let  us  not  therefore  judge  one  another 
any  more ;  but  judge  this  rather,  that  no  man  put  a  stum- 
bling-blocky  or  an  occasion  to  fall  in  his  brother's  way."  (Ver. 
17.)  **  For  the  kingdom  of  God  is  not  meat  and  drink,  but 
righteousness,  and  peace,  and  joy  in  the  Holy  Ghost."  (Ver. 
18.)  *'  For  he  that  in  these  things  serveth  Christ,  is  accep- 
table to  God,  and  approved  of  men."  (Chap.  xv.  1.)  "We 
then  that  are  strong,  ought  to  bear  with  the  infirmities  of 
the  weak,  and  not  to  please  ourselves."  (Ver.  7.)  "Where- 
fore receive  ye  one  another,  as  Christ  also  received  us,  to 
the  glory  of  God."  Self-acquaintance  would  help  men  to 
understand  these  precepts ;  and  be  patient  with  the  weak, 
'when  we  ourselves  have  so  much  weakness,  and  not  to  vex  or 
reject  our  brethren  for  little  or  unnecessary  things,  lest 
Clhrist  reject  or  grieve  us  that  have  greater  faults. 

Self-acquaintance  also  would  do  much  to  heal  the  divi- 
ding humour  of  the  people ;  and  instead  of  separating  from 
all  that  are  not  of  their  mind,  they  would  think  themselves 
more  unworthy  of  the  communion  of  the  church,  than  the 
church  of  their's. 

Self-acquaintance  makes  men  tender  and  compassionate, 
andcureth  a  censorious,  contemptuous  mind.  It  also  silen- 
ceth  passionate,  contentious  disputes,  and  makes  men  sus- 
picious of  their  own  understandings,  and  therefore  forbid- 
deth  them  intemperately  to  condemn  dissenters.  It  also 
teacheth  men  to  submit  to  the  faithful  directions  and  con- 
duct of  their  pastors ;  and  not  to  vilify,  forsake  and  disobey 
them,  as  if  they  were  above  them  in  understanding,  and  iSt- 
ter  to  be  guides  themselves ;  so  that  in  all  these  respects,  it 
is  Ignorance  of  themselves  that  makes  men  troublers  of  the 
church,  and  the  knowledge  of  themselves  would  much  re- 
medy it. 

14.  And  it  is  ignorance  of  themselves  also,  that  makes 
Hien  troublers  of  the  state.  A  man  that  doth  not  know  him- 
MJlf/  is  unfit  for  all  society :  if  he  be  a  ruler  he  will  forget 
the  common  good,  and  instead  of  clemency  and  justice,  will 
violently  exercise  an  imperious  will.  If  he  be  a  subject,  he 
will  be  censuring  the  actions  of  his  rulers,  when  distaxvc^  ^xvA. 
iiB^cqu^tttance  makes  bim  an  incompetent  judge*    \^^ 


62  THE  MISCHIEFS  OF  SELF-IGNOEANCE, 

vfill  think  himself  fitter  to  rule  than  they,  and  whatever  thej 
do«  he  imagineth  that  he  could  do  it  better.  And  hence 
comes  suspicions  and  murmurings  against  them,  and  Co- 
rah's censures,  '^  Ye  take  too  much  upon  you :  are  not  all 
the  people  holy?"  Were  men  acquainted  with  themselves, 
their  weaknesses,  their  concernments,  and  their  duties,  they 
would  rather  inquire  whether  they  obey  well,  than  whether 
their  superiors  rule  well ;  and  would  think  the  lowest  place 
to  be  most  suitable  to  them ;  and  would  quiet  themselves  in  ; 
the  discharge  of  their  own  duty,  "making  supplications, 
prayers,  intercessions,  and  thanksgiving  for  all  men;  for  ' 
kings,  and  for  all  that  are  in  authority,  that  we  may  lead  a 
quiet  and  peaceable  life,  in  all  godliness  and  honesty ;  for 
this  is  good  and  acceptable  in  the  sight  of  God  our  Savi- 
our." (1  Tim.  ii.  1 — 3.)  It  would  quiet  all  the  seditions 
and  tumults  of  the  world,  if  men  were  well  acquainted  with 
themselves. 

I  confess,  seditions  seem  to  rise  from  a  too  great  know- 
ledge and  regard  of  ourselves,  and  of  our  own  commodity. 
'  Aliquid  commune  tuum  facere,  est  seditionis  et  discordis 
principium:  to  appropriate  common  benefits  to  ourselves, is  . 
the  spring  of  discord  and  sedition.  But  here,  as  in  other 
things,  self-seeking  cometh  from  self-ignorance,  and  tendeth 
to  self-deceit  and  disappointment.  The  end  of  contendings 
answer  not  the  promises  that  selfishness  and  passion  make 
men  in  the  beginnings. 

Si  sterna  semper  odia  mortales  agant 
Ne  ciBptus  unquam  cedat  ex  animis  furor. 
Sed  arma  felix  teneat,  infselix  pereat. 

Nihil  reiinquent  bella.  Sbneca. 

And  then. 

En  quo  discordia  cives 
Perduxit  miseros,  en  queis  oonsevimus  agros. 

15.  Self-acquaintance  would  end  abundance  of  contro- 
versies, and  very  much  help  men  to  discern  the  truth.  In  the 
controversy  of  freewill  or  human  power ;  to  know  ourselves 
as  we  are  men,  would  be  to  know  that  we  have  the  natural 
power  and  freedom  consisting  in  the  self-determining  h^ 
culty  and  principle.  To  know  ourselves  as  sinful,  would 
certify  us  how  much  we  want  of  the  moral  power  which  con- 
sisteth  in  right  inclinations^  and  the  mot^l  liberty^  from  vi- 


it 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.       53 

g^.  cious  dispositions  and  habits.    Would  time  permit,  I  might 
^  Bhewitin  the  instances  of  original  corruption,  of  the  nature  of 
£  .  grace,  of  merit,  the  cause  of  sin;  and  many  other  controversies, 
^  how  much  error  is  promoted  by  the  ignorance  of  ourselves. 
^        16.  Self-acquaintance  maketh  men  both  just  and  merci- 
^  fol.     One  cannot  be  so  much  as  a  good  neighbour  without 
^  it,  nor  yet  a  faithful  friend*    It  will  teach  you  to  put  up  inju- 
!^  ries,  and  to  forgive ;  as  remembering  that  you  are  likely  to  be 
^  injurious  to  others,  and  certainly  are  daily  so  to  God ;  and 
that  it  is  no  great  fault  that  is  done  against  such  poor,  un- 
worthy persons  as  ourselves  (if  it  had  no  higher  a  respect 
than  to  us).    It  is  such  only  that  "  with  all  lowliness,  and 
meekness,  and  long-sufiering,  forbear  one  another  in  love, 
(Ephes.  iv.  2,)  and  "  recompense  to  no  man  evil  for  evil, 
i.  and  "  be  not  overcome  of  evil,  but  overcome  evil  with  good, 
r    (Ver.  21.)  He  that  is  drawn  to  passion  and  revenge,  is  over- 
^  come  when  he  seems  to   overcome  by  that  revenge.     It 
I    teacheth  us  to  forgive,  to  know  that  much  is  forgiven  us  by 
Christ,  or  at  least,  what  need  we  have  of  such  forgiveness. 
(Ephes.  iv.  31,  32.)    '*  Let  all  bitterness,  and  wrath,  and  an- 
anger,  and  clamour,  and  evil  speaking,  be  put  away  from 
you,  with  all  malice :  and  be  ye  kind  one  to  another,  tender- 
hearted, forgiving  one  another,  even  as  God  for  Christ's 
sake  hath  forgiven  you."  O  that  this  lesson  were  well  learned ! 
1*4^.  Selfracquaintance  will  teach  us  the  right  estimate  of 
all  our  mercies :  when  we  know  how  unworthy  we  are  of  the 
least, and  whatit  is  we  principally  need,  it  will  teach  us  thank- 
fulness for  all ;  and  teach  us  which  of  our  mercies  to  prefer. 
Men  know  not  themselves  and  their  own  necessities,  and 
therefore  they  slight  their  chief  mercies,  accounting  them 
burdens,  and  are  unthankful  for  the  rest. 

18.  Self-acquaintance  is  necessary  to  the  solid  peace  and 
comfort  of  the  soul.    Security  and  stupidity  may  quiet  the 
ungodly  for  a  while,  and  self- flattery  may  deceive  the  hypo-  . 
crite  into  a  dream  of  heaven ;  but  he  that  will  have  a  dura- 
ble joy,  must  find  some  matter  of  joy  within  him,  as  the 
effects  and  evidence  of  the  love  of  God,  and  the  prognostics 
of  his  endless  love.    To  know  what  Christ  hath  suffered, 
and  done,  and  merited,  and  promised,  is  to  know  the  gene- 
ral and  principal  ground  of  our  rejoicing:  but  something  is 
wanting  to  make  it  peace  and  joy  to  us,  tUl  we  find  the 
fruits  of  his  Spirit  within  us,  without  which  no  man  can  be  his. 


54         THE  MISCHIEFS  OF  SELF'IGNORAVCB, 

(Rom.  viij.  9 ;  Gal.  v.  16,  17.  22.  24,  25.)  "  If  a  man  think 
himself  to  be  something  when  he  is  nothing,  he  deceiveth 
himself*  But  let  every  man  prove  his  own  work,  and  then 
shall  he  have  rejoicing  in  himself  alone,  and  not  in  another." 
(Gral.  yi.  3,  4.)  The  seal,  and  witness,  and  beginnings  of 
life,  must  be  within  you,  if  you  will  know  that  you  are  the 
heirs  of  life. 

19.  Self-ignorance  causeth  men  to  misinterpret  and  re- 
pine at  the  providence  of  God,  and  to  be  froward  under  his 
most  righteous  j  udgments.  Because  men  know  not  what  they 
have  deserved,  or  what  they  are,  and  what  is  good  for  them, 
therefore  they  know  not  the  reason  and  intent  of  Provi- 
dence ;  and  therefore  they  quarrel  with  their  Maker,  and 
murmur  as  if  he  did  them  wrong  :  when  self-acquaintance 
would  teach  them  to  justify  God  in  all  his  dealings,  and  re- 
solve the  blame  of  ail  into  themselves.    The  nature  of  man 
doth  teach  all  the  world,  when  any  hurt  is  done  to  societies 
or  persons,  to  inquire  by  whose  will,  as  well  as  by  whose 
hands,  it  was  perpetrated ;  and  to  resolve  all  the  crimes  that 
are  committed  in  the  world  unto  the  will  of  man,  and  there 
to  leave  the  guilt  and  blame,  and  not  excuse  the  malefactors 
upon  any  pretence  of  the  concourse  or  predetermination  of 
the  first  or  any  superior  cause :  and  to  justify  the  judge  and 
executioner  that  takes  away  men's  lives,  or  their  estates,  as 
long  as  themselves  are  proved  to  deserve  it.    And  surely 
the  knowledge  of  the  nature  and  pravity  of  man  should 
teach  us  to  deal  as  equally  with  God,  and  finally  resolve  all 
guilt  and  blame  into  the  free  and  vitiated  will  of  man. 
Humbling  self-knowledge  maketh  us  say  with  Job,  (chfip.. 
xl.  4,)  "  Behold,  I  am  vile,  what  shall  I  answer  thee?  I  wUl 
lay  my  hand  upon  my  mouth :"  and  when  God  is  glorifying 
himself  on  our  relations,  or  ourselves  by  his  judgments, 
itteacheth  us  with  Aaron  to  hold  our  peace,  (Lev.  x.  3,)> 
and  to  say  with  Eli,  "  It  is  the  Lord,  let  him  do  what  seemeth 
him  good/'  (1  Sam.iii.  18.)  And  with  David,  (2  Sam.xv.  26,) 
"  If  I  shall  find  favour  in  the  eyes  of  the  Lord  he  will  bring  me 
again,  and  show  me  it,  and  his  habitation :  But  if  he  thus 
say,  I  have  no  delight  in  thee  ;  behold  here  am  I,  let  him 
do  to  me  as  seemeth  good  to  him."    And  as  the  afflicted 
church,  (Mic.  vii.  9,)  **  I  will  bear  the  indignation  of  the 
Lord,  because  I  have  sinned  against  him."    Even  a  Pharaoh, 
when  affliction  hath  taught  him  a  little  to  know  himself,  will 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     55 

say,  ''The  Lord  is  righteous,  and  I  and  my  people  are 
wioked."  (Exod.  ix.  27.)  WhenRehoboam  and  his  princes 
are  humbled, they  say,  "The  Lord  is  righteous."  (2  Chron. 
xii.  6.)    See  Ezra  ix.  15. 

20.  Lastly,  it  is  for  want  of  the  knowledge  of  ourselves, 
that  precious  time  is  so  much  lost,  and  hastening  death  no 
more  prepared  for.     Did  we  carry  still  about  us  the  sensible 
knowledge  of  our  necessity,  our  mortality,  and  the  incon- 
ceivable change  that  is  made  by  death,  we  should  then  live 
as  men  that  are  continually  waiting  for  the  coming  of  their 
Lord ;  and  as  if  we  still  beheld  our  graves.     For  we  carry 
about  us  that  sin  and  frailty,  such  corruptible  fiesh,  as  may 
tell  us  of  death  as  plainly  as  a  grave  or  skeleton.     So  great, 
so  unspeakably  necessary  a  work  as  the  seriously  diligent 
preparation  for  our  end,  could  not  be  so  sottishly  neglected 
by  the  ungodly,  did  they  thoroughly  and  feelingly  know 
what  it  is  to  be  a  mortal  man,  and  what  to  have  an  immor- 
tal soul ;  what  it  is  to  be  a  sinner,  and  what  to  pass  into  an 
endless  life  of  joy  or  misery. 

And  thus  I  have  shewed  you  some  of  the  fruits,  both  of 
the  knowledge  and  ignorance  of  ourselves ;  even  in  our  na- 
tural, and  moral,  and  political  capacities  (though  it  be  the 
second  that  is  directly  intended  in  the  text);  which  may  help 
you  in  the  application. 

USE. 

Andnowlmay  suppose  that  the  best  of  you  all,  the  most  ho- 
nourable, the  most  learned,  the  most  religious  (of  them  I  dare 
a£Sirmit),willacknowledge,thatIwantnotsufficientreasonto 
urge  you,  with  the  question  in  my  text "  Know  ye  not  your  own 
selves?"  Judge  by  the  forementioned  effects,  whether  self-ac- 
quaintance, even  in  the  most  weighty  and  necessary  respects, 
be  cdmmon  among  professed  Christians.  Doth  he  duly  know 
himself  as  he  is  a  man,  that  doubteth  of  a  Deity  whose  image 
is  his  very  essence,  though  not  the  moral  image  that  must 
be  produced  by  renewing  grace?  Or  he  that  doubteth  of  a 
particular  providence,  of  which  he  hath  daily  and  hourly  ex- 
perience? Or  he  that  doubteth  of  the  impiortality  of  his  soul, 
or  of  the  life  to  come,  which  is  the  end  of  his  creation  and 
endowments,  and  is  legibly  engraven  on  the  nature  and  fa- 
culties of  his  soul?  Do  they  morally  know  themse\ve«.,\\\;sA. 
make  a  jest  of  sin ,  and  make  it  their  delightl  TVv^V.  Wd.t  V 


58  TH£  MI8CHI£FS  OF  SELF-lGNO&AVCJe, 

they  should  humbly  learn,  and  carefully  obey  him;  and  dM^rfi 
pise  a  life  of  holy  obedience,  instead  of  practising  it ;  mad  iaijia 
effect,  behave  themselves  as  if  they  were  fitter  to  rule  tkemWrj^ 
selves  and  the  world  than  God  is ;  and  as  if  it  were  not  God^  *  i 
but  they,  that  should  give  the  law,  and  be  the  judge;  and    \ 
God  were  the  subject,  and  man  were  God.    Do  you  thinks »  ' 
that  sinful,  creeping  worms,  that  stand  so  near thegrave  and 
hell,  do  know  themselves,  when  they  think,  or  speak^or  live  - 
at  such  rates,  and  according  to  such  unreasonable  arro* 
gancy  7  Do  they  know  themselves,  that  reproach  their  bre» 
thren  for  human  frailties,  and  difference  of  opinion  in  modes 
and  circumstances,  and  errors  smaller  than  their  own  ?  And 
that  by  calling  all  men  heretics,  sectaries,  or  schismatics* 
that  differ  from  them,  do  tempt  men  to  turn  infidels  or  Pa^ 
pists,  and  to  take  us  all  for  such  as  we  account  each  othert- 
And  that  instead  of  receiving  the  weak  in  faith,  whom  God 
receiveth,  will  rather  cast  out  the  most  faithful  labourers^ and 
cut  off  Christ's  living  members  from  his  church,  than  forbear 
the  imposing  of  unnecessary  things  ?  I  dare  say,  were  it  not 
for  unacquaintedness  with  our  brethren  and  ourselves,  we 
should  put  those  in  our  bosoms  as  the  beloved  of  the  Lord, 
that  now  we  load  with  censures  and  titles  of  reproach :  and 
the  restoring  of  our  charity  would  be  the  restoring  of 
our  unity.    If  blind  men  would  make  laws  for  the  banish-* 
ment  of  all  that  cannot  read  the  smallest  characters,  you 
would  say,  they  had  forgot  themselyes.    Nay,  when  men 
turn  Papists  or  Separatists  and  fiy  from  our  churches,  to 
shun  those  that  perhaps  are  better  than  themselves,  and  to 
get  far  enough  from  the  smaller  faults  of  others,  while  they 
carry  with  them  far  greater  of  their  own ;  when  people  are 
more  apt  to  accuse  the  church  than  themselves,  and  say  the 
church  is  unworthy  of  their  *  communion,  rather  than  that 
they  are  unworthy  the  communion  of  the  church,  and  think 
no  room  in  the  house  of  God  is  clean  and  good  enough  for 
them,  while  they  overlook  their  own  uncleanness ;  when 
men  endure  an  hundred  calumnies  to  be  spoken  of  their 
brethren,  better  than  a  plain  reprehension  of  themselves ;  as 
if  their  persons  only  would  render  their  actions  justifiable, 
and  the  reprover  culpable ;  judge  whether  these  men  are 
well  acquainted  with  themselves. 

What  should  we  go  further  in  the  search ;  when  in  all 
nges  and  countries  of  the  world  the  unmercifulness  of  the 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.       69^ 

rich,  the  murmuring  of  the  poor,  the  hard  usage  by  superi* 
ore,  thedisobedience  of  inferiors,  the  commotions  of  the  state, 
the  wars  and  rebellions  that  disquiet  the  world,  the  cruelty 
covered  with  pretences  of  religion,  the  unthankfulness  for 
mercies,  the  murmuring  under  afflictions,  too  openly  declare 
that  most  men  have  little  knowledge  of  themselves ;  to  con* 
elude,  that  when  we  see  that  none  are  more  self-accusing 
and  complaining  than  the  most  sincere,  and  none  more  self- 
justifying  and  confident  than  the  ungodly, careless  souls; 
that  none  walk  more  heavily  than  many  of  the  heirs  of  life, 
and  none  are  merrier  than  many  that  must  lie  in  hell  for 
ever :  that  all  that  a  minister  can  say,  will  not  convince 
many  upright  ones  of  their  integrity,  nor  any  skill  or  indus- 
try, or  interest,  suffice  to  convince  most  wicked  men  that 
they  are  wicked ;  nor  if  our  lives  lay  on  it,  we  cannot 
make   them  see   the  necessity   of  conversion,  nor  know 
their  misery  till  feeling  tell  them  it  is  now  too  late  :  when  so 
many  walk  sadly  and  lamentingly  to  heaven  ;  and  so  many 
go  fearlessly  and  presumptuously  to  hell,  and  will  not  believe 
it  till  they  are  there ;  by  all  Uiis  judge,  what  work  s^lf-igno- 
rance  maketh  in  the  world. 

TwoOi  (Kavrov  is  many  a  man's  motto,  that  is  a  stranger 
to  himself.  As  the  house  may  be  dark  within  that  hath  the 
sign  of  the  sun  hanging  at  the  door.  \  Multi  humilitatis  um- 
bram,  pauci  veritatem  sectantur,'  saith  Hieron.  A  blind  mnxk 
may  commend  the  sun,. and  dispute  of  light.  A  man  may 
discourse  of  a  country  that  he  knoweth  not.  It  is  easy  to 
say,  men  8h($uld  know  themselves,  and  out  of  the  book  or 
brain  to  speak  of  the  matters  of  the  heart :  But  indeed  to 
know  ourselves  as  men,  as  sinners,  as  Christians,  is  a  work  of 
greater  difficulty,  and  such  as  few  are  well  acquainted  with ; 
Shall  I  go  a  little  further  in  the  discovery  of  it  ? 

L  Whence  is  it  that  most  are  so  unhumbled ;  so  great 
and  good  in  their  own  esteem ;  so  strange  to  true  contrition 
and  self-abhorrence,  but  that  they  are  voluntary  strangers  to 
themselves?  To  loathe  themselves  for  sin,  to  be  little  in 
their  own  eyes,  to  come  to  Christ  as  little  children,  is  the 
cfiUBC  of  all  that  know  themselves  aright.  (Ezek.  xx.  43 ;  vi*  9 ; 
Matt,  xviii.  3,  4;  1  Sam.  xv.  17.)  And  Christ  made  himself 
of  no  reputation,  but  took  upon  him  the  form  of  a  servant,. 
and  set  us  a  pattern  of  the  most  wonderful  humiliation  that 
ever  was  performed,  to  convince  us  of  the  necessity  of  it,  that 


li 


60  THE  MISCHIEFS  OF  SELF-IGNOEANCE,  i^ 

sin  to  humble  us,  when  he  had  none.  (Phil.  ii. 
'*  Learn  of  me,  for  I  am  meek  and  lowly."  (Matt.  xi.  28^ 
And  one  would  think  it  were  a  lesson  easily  learned  by  8acl|i| 
as  we  that  carry  about  us  within  and  without  so  much  senst' 
ble  matter  of  humiliation.  Saith  Augustin  de  Verb.  Dei 
'  Discite  a  me^  non  mundum  fabricare,  non  cuncta  visibilia 
et  invisibilia,  creare,  non  miracula  facere,  et  mortuos  sosci* 
tare,  sed  quoniam  mitis  sum,  et  humilis  corde.'  Had  Chrirt 
bid  us  learn  of  him  to  make  a  world,  to  raise  the  dead,  aii4 

•  work  miracles,  the  lesson  had  been  strange :  but  to  be  meek 
and  lowly  is  so  suitable  to  our  low  condition,  that  if  we  knew 
ourselves  we  could  not  be  otherwise. 

To  be  holy  without  humility,  is  to  be  a  man  without  the 
essentials  of  nature,  or  to  build  without  a  foundation, '  Qui- 
sine  humilitate  virtu tes  congregat,  quasi  in  ventum  palverem 
portat,'  saith  Greg,  in  Psal.  3.  Pcenit.     It  is  but  carrying 
dust  into  the  wind,  to  think  to  gather  commendable  qualities 
without  humility.     It  is  the  contrite  heart  that  is  the  habita-. 
tion  and  delight  of  God  on  earth ;  the  acceptable  sacrifice; 
(Isa.  Ivii.  15;  Ixvi.  2 ;  Psal.  li.  17.)    '  Tanto  quis  vilior  Deo,, 
quanto  preciosior  sibi :  tanto  preciosior  Deo,  quanto  propter 
eum  vilior  est  sibi,'  saith  Greg.  Mor.    "  He  that  humbleth 
himself  shall  be  exalted,  and  he  that  exalteth  himself  shall 
be  brought  low."    We  must  not  overvalue  ourselves,  if  we 
would  have  God  esteem  us ;  we  must  be  vile  and  loathed 
either  in  his  eyes  or  our  own.     '  Solet  esse  specificum  elec* 
torum,  saith  Greg.  Mor.  quod  de  se  semper,  sentiunt  infra 
quam  sunt.'  It  is  specifical  to  the  elect  to  think  more  meanly 
of  themselves  than  they  are.    '  Recta  sacere  et  inutiles  se 
reputare,'  as  Bernard  speaks.    But  I  urge  you  not  to  err  in 
your  humility,  nor  '  humilitatis  causa  mentiri/  as  August. 
It  were  low  enough,  if  we  were  as  low,  in  our  own  esteem, 
as  we  are  indeed :  which  self-acquaintance  must  procure. 

*  Quanto  quis  minus  se  videt,  tanto  minus  sibi  displicet ;' 
saith  Greg.  '  £t  quanto  majoris  gratise  lumen  percipit, 
tanto  magis  reprehensibilem  se  esse  cognoscit.'  He  is  least 
displeased  with  himself,  that  least  knoweth  himself;  and  he 
that  hath  the  greatest  light  of  grace,  perceiveth  most  in  him-* 
self  to  be  reprehended.  Illumination  is  the  first  part  of 
conversion,  and  of  the  new  creature :  and  self-discovery  is 
not  the  least  part  of  illumination.  There  can  be  no  salva- 
tion without  it,  because  no  humiliation,    Saith  Bernard  in 


AND   BENEFITS  OF  SELF-ACQUAINTANCE.      61 

Cantic.  '  Scio  neminem  absque  sui  cognitione  salvari^  de  qua 
mmiruni  mater  salutis  humilitas  oritur^  et  timor  Domini/ 

But  how  rare  this  is,  let  experience  determine :  to  have  a 
poor  habitation,  a  poor  attire,  and  perhaps  of  choice  (though 
that  is  not  usual),  is  much  more  common  than  a  humble  soul, 
^  sed   tumet  animus,  sub  squallore  habitus,  ut    Hier*  et 
multo  ilia  deformior  est  superbia,  quoe  latet  sub  quibusdam 
signis  humilitatis,  inquit  idem.'     It  is  the  most  ill-favoured 
pride  that  stealeth  some  rags  of  humility  to  hide  its  shame. 
And  saith  Jerom  truly  *  Plus  est  animum  deposuisse  quam 
cultum:  diiBScilius  arrogantia  quam  auro  caremus,  aut  gem- 
mis.'     It  is  easier  to  change  our  clothing  than  our  mind, 
and  to  put  off  a  gaudy  habit  than  our  self-flattering  tumified 
hearts.     Many  a  one  can  live  quietly  without  gold  rings  and 
jewels,  or  sumptuous  houses  and  attendance,  that  cannot 
live  quietly  without  the  esteem  and  applause  of  men,  nor 
endure  to  be  accounted  as  indeed  he  is.    Saith  Ambrose, 
'Qui  paupertate  contentus  est,  non  est  con tentus  injuria. 

Et  qui  potest  administrationes  contemnere,  dolet  sibi 

aliquem  honorificentia  esse  preelatum.' 

O  therefore  as  you  would  escape  Divine  contempt,  and  the 
most  desperate  precipitation,  know  yourselves.  For  that 
which  cast  angels  out  of  heaven,  will  keep  you  out,  if  it  pre- 
vail. As  Hugo  acutely  saith,  '  Superbia  in  ccelo,  nata  est, 
fled  immemor  qua  via  inde  cecidit,  illuc  postea  redire  non 
potuit/  Pride  was  bred  in  heaven,  (no  otherwise  than  as  death 
in  life)  but  can  never  hit  the  way  thither  again,  from  whence 
it  fell.  Open  the  windows  of  our  breast  to  the  Gospel  light, 
to  the  laws  of  conviction,  to  the  light  of  reason,  and  then  be 
unhumbled  if  you  can.  '  Quare  enim  superbit  cinis  et 
terra?'  saith  Origen  :  '  oblitusquid  erit,etquam  fragili  vas- 
culo  contineatur,  et  quibus  stercoribus  immersus  sit,  et  qua- 
lia  semper  purgamenta  de  sua  carne  projiciat.'  Nature  is 
low,  but  sin  and  wrath  are  the  matter  of  our  great  humilia- 
tion^ that  have  made  us  miserably  lower. 

2.  The  abounding  of  hypocrisy  showeth  how  little  men 
are  acquainted  with  themselves.  I  speak  not  here  of  that 
gross  hypocrisy  which  is  always  known  to  hira  that  hath  it, 
but  of  that  close  hypocrisy,  which  is  a  professing  to  be  what 
we  are  not,  or  to  believe  what  we  believe  not,  or  to  have 
what  we  have  not,  or  to  do  what  we  do  not*  What  article 
of  the  faith  do  not  most  among  us  conMetvlY^  "^tolt^^^l 


62  TH£  MISCHIEFS  OF   SELF-IGNORANCE, 

What  petitioii  of  the  Lord's  Prayer  will  they  not  put  up! 
Which  of  the  Commandments  will  they  not  profess  thdr 
obedience  to  ?  While  the  stream  of  their  conversation  tes- 
tifieth,  that  in  their  hearts  there  is  none  of  the  belief,  the 
desire,  or  the  obedience  in  sincerity  which  they  profess. 
Did  they  know  themselves,  they  would  be  ashamed  of  the 
vanity  of  their  profession,  and  of  the  miserable  want  of  the 
things  professed;  and  that  God  who  is  so  nigh  their  mouths 
is  so  far  from  their  hearts.  If  you  heard  an  illiterate  man 
profess,  that  he  uuderstandeth  all  the  languages  and  sciences, 
or  a  beggar  boasting  of  his  wealth,  or  a  parrot  taught  to  say 
that  he  is  a  man,  would  you  take  any  of  these  to  be  the 
words  of  one  that  knows  himself?  '  Quid  est  vita  hypo« 
critsQ  (inquit  Gregor.)  nisi  quadam  visio  phantasmatis,  qun 
hie  ostenhit  in  imagine,  quod  non  habet  in  veritate  V  Sarely 
they  are  in  the  dark  that  spend  their  days  in  dreaming 
visions :  but  they  have  their  eyes  so  much  on  the  beholders, 
that  they  have  no  leisure  to  peruse  themselves  :  they  are  so 
careful  to  be  esteemed  good,  that  they  are  careless  of  being 
what  they  seem.  '  Quo  magis  exteriushominibusplaceant, 
eo  se  interius  aspicere  negligunt,  totosque  se  in  verbis  prox- 
imorum  fundunt,  et  sanctos  se  esse  aBstimant,  quia  sic  se 
haberi  ab  hominibus  pensant,  ut  Gregor.  Mor.' 

Especially  if  they  practise  not  the  vicious  inclinations 
of  their  hearts,  they  think  they  have  not  the  vice  they  prac- 
tise not,  and  that  the  root  is  dead  because  it  is  winter: 
when  it  is  the  absence  of  temptations  and  occasions,  and 
not  of  vicious  habits,  or  inclinations,  that  smooths  their 
lives  with  seeming  innocency,  and  keeps  their  sins  from 
breaking  forth  to  their  own  or  others' observation.  '  Mnl-* 
torum,  quae  imbecillia  sunt,  latent  vilia,  saith  Seneca  ;  in- 
strumenta  illis  explicandee  nequitiae  desunt.  Sic  tuto  ser- 
pens pestifer  tractatur,  dum  riget  frigore ;  non  desunt  tameii 
illi  venena,  sed  torpent:  ita  multorum  crudelitas,  luxuriaet 
ambitio.'  The  feeble  vices  of  many  lie  hid :  there  are 
wanting  instruments  of  drawing  forth  their  wickedness.  So 
a  poisonous  serpent  may  be  safely  handled,  while  he  is  stiff 
with  cold,  and  yet  it  is  not  because  he  hath  no  venom,  but 
because  it  is  stupified :  so  it  is  with  the  cruelty,  luxuiy  and 
ambition  of  many.  The  knowledge  of  yourselves  is  the 
bringing  in  of  light  into  your  souls,  which  will  awaken  you 
rom  the  hypocrite's  dream,  and  make  such  apparitions 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.        63 

Tanisb.     Come  near  this  fire,  and  the  paint  of  hypocrisy 
will  melt  away. 

3*  The  common  impatience  of  plain  reproof,  and  the 
love  of  flattery,  shew  us  how  much  self-ignorance  doth 
abound.     Most  men  love  those  that  have  the  highest  esti- 
mation of  tbem,  be  it  true  or  false.    They  are  seldom  of- 
fended with  any  for  overvaluing  them.     They  desire  hot 
much  to  be  accounted  well  when  they  are  sick,  nor  rich 
when  they  are  poor,  but  to  be  accounted  wise  though  they 
fpre  foolish,  and  godly  when  they  are  ungodly,  and  honest 
and  faithful  when  they  are  deceitful  and  corrupt,  this  is  a 
courtesy  that  you  must  not  deny  them ;  they  take  it  for 
their  due  :  They  will  never  call  you  heretics  for  such  errors 
as  these :  and  why  is  it,  but  because  they  err  themselves, 
about  themselves,  and  therefore  would  have  others  do  so  too. 
'  Nimis  perverse  seipsum  amat,  qui  et  alios  vult  errare, 
nt  error  suus  lateat  :*  saith    August.    He  too  perversely 
loveth  himself,  that  would  have  others  err  to  hide  his  error. 
A  wise  man  loveth  himself  so  well,  that  he  would  not  be 
flattered  into  hell,  nor,  die  as  Sisera  or  Samson,  by  good 
words,  as  the  harbingers  of  his  woe.     He  loveth  his  health 
80  well,  that  he  thinks  not  the  sweetness  or  colour  of  the 
frait  a  motive  sufficient  to  encourage  him  to  a  surfeit.    He 
loveth  ingenuous  penitence  so  well,  that  he  cannot  love  the 
flatterer's  voice,  that  contradicteth  it.     Faithful  reprovers 
are  the  messengers  of  Christ,  that  calls  us  to  repentance, 
Aat  is,  to  life  :  unfaithful  flatterers  are  the  messengers  of 
the  devil,  to  keep  us  from  repentance,  and  harden  us  in  im- 
penitency  unto  death  :  If  we  know  ourselves,  we  shall  know 
that  when  we  are  overvalued  and  overpraised  as  being  more 
learned,  wise,  or  holy  than  we  are,  it  is  not  we  that  are  loved 
and  praised  ;  for  we  are  not  such  as  that  love  or  praise  sup- 
posetfa  US  to  be ;  saith  August.  '  Vos  qui  me  multum  dili- 
gitis,  si  talem  me  asseritis,  ut  numquam  me  in  scrip tis  meis 
errasse  dicatis,  frustra  laboratis ;  non  bonam  causam  sus- 
cepistis :  facile  in  eo,  me  ipso  judice,  superamini.    Quoniam 
non  mihi  placet,  cum  k  charissimis  talis  esse  existimor,  qua- 
lis  non  sum.    Profect6  non  me,  sed  pro  me  alium  sub  meo 
nomine  diligunt;  si  non  quod  sum,  sed  quod  non  sum  dili- 
gont.'     It  pleased  him  not  to  be  accounted  unerring  in  his 
writings,  and  to  be  taken  by  his  friends  to  be  what  he  was 
not ;  which  is  not  to  love  him,  but  another  utldei  \v\^  wa.m'^* 


64  THE  MISCHIEFS   OF  SELF-IGNORANCE, 

He  that  knoweth  himself,  perceiveih  how  much. of  the  com- 
mendation is  his  due,  and  how  much  he  can  lay  just  claiou 
to :  and  knoweth  it  is  a  dishonour  to  own  the  honour  that 
is  not  his  own.  He  loves  not  to  be  belied  by  a  praiser,  any  - 
more  than  by  a  dispraiser ;  lest  truth  and  he  be  both  abused.^ 
Vices,  like  worms,  are  bred  and  crawl  in  the  inward  parts, 
unseen,  unfelt  of  him  that  carrieth  them  about  him ;  an4 
therefore  by  the  sweetmeats  of  flattery  and  sensuality  they 
are  ignorantly  fed  :  but  it  is  bitter  medicines  that  must  kill . 
them ;  which  those  only  will  endure,  that  know  they  have, 
them,  and  what  they  are.  '  Lenocinantur  dulcia  delictis : 
austera  vero  et  fortia  virtutibus  sunt  amica.'  You  speak 
bitterly,  saith  the  impatient  sinner  to  the  plain  reprover,  but 
such  are  sweet  and  excellent  men  that  meddle  not  with  the 
sore.  But  it  is  bitter  things  that  are  wholesome  to  your 
souls;  that  befriend  your  virtues,  and  kill  the  worms  of 
your  corruptions,  which  sweet  things  cherish.  Saith  Jerom  in 
Eccles.  '  Si  cujus  sermo  non  pungit,  sed  oblectationem  facjt 
audientibus,  ille  sermo  non  est  sapiens.'  Sermons  not  pierc- 
ing, but  pleasing,  are  not  wise.  But,  alas,  men  follow  the 
appetite  of  their  vices,  not  only  in  choosing  their  meat,  and 
drink,  and  company,  and  recreations,  but  also  in  the  choice 
of  the  church  that  they  will  hold  communion  with,  and  the 
preachers  that  they  will  hear :  and  they  will  have  the  sweet, 
and  that  which  their  corruption  loveth,  come  on  it  what  will, 
'  Libenter  enim  quod  delectat,  audimus,  et  o£fendit  omne, 
quod  nolumus,'  saith  Jerom  :  Nay,  pride  hath  got  so  great 
dominion,  that  flattery  goeth  for  due  civility;  and  he  is  ac- 
counted cynical  or  morose  that  useth  it  not.  To  call  men 
as  they  are^  (even  when  we  have  a  call  to  do  it,)  or  to  tell 
them  of  their  faults  with  necessary  freedom,  though  with  the 
greatest  love  and  caution  and  deprecation  of  offence,  is  a 
thing  that  most,  especially  great  ones,  cannot  digest :  A 
man  is  supposed  to  rail,  that  speaketh  without  flattery  ;  and 
to  reproach  them  that  would  save  them  from  their  sins. 
Saith  Jerom,  *  Adeo  regnat  vitium  adulationis,  quodque 
est  gravissimum,  quia  humilitatis  ac  benevolentisB  loco  duci- 
tur,  ita  fit  ut  qui  adulari  nescit,  aut  invidus,  aut  superbus 
reputetur:'  that  is,  the  vice  of  flattery  now  so  reigneth, 
and  which  is  worst,  goeth  under  the  name  of  humility  and 
good-will.  Chat  he  that  knoweth  not  how  to  flatter  is  reputed 
envious  or  proud.     Indeed  some  men  have  the  wit  to  hate 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      65 

H  feignied  hypocritical  flatterer,  and  also  modestly  to  take 
on  them  to  disown  the  excessive  commendations  of  a  friend; 
but  these  mistaken,  friendly  flatterers  do  seldom  displease 
mea  at  the  heart  *  Quanquam  respondeamus  nos  indignos, 
et  ^idus  rubor  ora  perfundat,  tamen  ad  laudem  suam  ani- 
ma  intrinsecus  leetatur/  Hieron.    We  can  say  we  are  un- 
worthy, and  modestly  blush ;  but,  within,  the  heart  is  glad 
at  its  own  commendation.      Saith   Seneca,    '  Cito  nobis 
placemus,  si  invenimus,  qui  nos  bonos  viros  dicant,  qui 
prudentes,  qui  sanctos :  Non  sumus  modica  laudatione  con- 
tenti ;  quicquid  in  nos  adulatio  sine  pudore  congessit,  tan- 
quam  debitum  prendimus :  optimos  nos  esse  et  sanctissimos 
affirmantibus  assentimur,  cum  sciamus  saepe  illos  mentiri  :* 
that  is.  We  soon  please  ourselves  to  meet  with  those  that 
call  us  good  men,  wise  and  holy :  and  we  are  not  content 
with  a  little  praise :  whatever  flattery  heapeth  on  us  without 
shame,  we  lay  hold  on  it  as  due ;  we  assent  to  them  that  say 
we  are  the  best  and  most  holy,  when  we  oftentimes  know 
ourselveis  that  they  lie.     All  this  is  for  the  want  of  the  true 
knowledge  of  themselves.    When  God  hath  acquainted  a 
sinner  effectually  with  himself,  he  quickly  calleth  himself 
by  other  names,  than  flatterers  do:  With  Paul  he  saith, 
**  We  ourselves  were  sometime  foolish,  disobedient,  serving 
divers  lusts  and  pleasures."  (Titus  iii.  3.)     And  (Acts  xxvi. 
11,)  that  he  was  mad  against  the  saints  in  persecuting  them. 
He  theiQ  speaks  so  much  against  himself,  that  if  tender  mi- 
nisters and  experienced  friends  did  not  think  better  of  him 
than  he  of  himself,  and  persuade  him  to  more  comfortable 
thoughts,  he  would  be  ready  to  despair,  and  think  himself 
unworthy  to  live  upon  the  earth. 

4.  Judge  also  how  well  men  know  themselves,  when  you 
have  observed,  what  different  apprehensions  they  have  of  their 
own  faults  and  of  other  men's ;  and  of  those  that  are  suitable 
to  their  dispositions,  interests  or  examples,  and  those  that 
are  against  them.  They  seem  to  judge  of  the  actions  by 
the  persons,  and  not  of  the  persons  by  the  actions.  Though 
he  be  himself  a  sensualist,  a  worldling,  drowned  in  ambition 
and  pride,  whose  heart  is  turned  away  from  God,  and  ut- 
terly strange  to  the  mystery  of  regeneration  and  a  heavenly 
life»  yet  all  this  is  scarcely  discerned  by  him,  and  is  little 
tfoableaome,  and  less  odious  than  the  failings  of  another, 

VOL.  XVI.  F 


66  THE  MISCHIEFS   OF   SELF-IGNORANCE, 

whose  heart  and  life  is  devoted  unto  Ood.    The  different 
opinions,  or  modes  and  circumstances  of  worship,  in  another 
that  truly  feareth  God,  is  matter  of  their  severer  censures  and 
reproach,  than  their  own  omissions, and  avcrseness  and  enmity 
to  holiness,  and  the  dominion  of  their  deadly  sins.  It  seems  to 
them  more  intolerable  for  another  to  pray  without  a  book,  than 
for  themselves  to  pray  without  any  serious  belief,  or  lovCj,  or 
holy  desire,  without  any  feeling  of  their  sins,  or  misery  or 
wants ;  that  is,  to  pray  with  the  lips  without  a  heart ;  to  pray 
to  God  without  God,  even  without  the  knowledge x)r  love  of 
God,  and  to  pray  without  prayers.  It  seemed  to  the  hypocri- 
tical Pharisees,  a  greater  crime  in  Christ  and  his  disciples,  to 
violate  their  traditions,  in  notwashing  before  they  eat,tobreidL 
the  ceremonious  rest  of  their  sabbath  by  healing  the  diseased, 
or  plucking  ears  of  com,  than  in  themselves  to  hate  and  p^- 
secute  the  true  believers  and  worshippers  of  God,  and  to  kill 
the  Lord  of  Life  himself.    They  censured  the  Samaritans  for 
not  worshipping  at  Jerusaleip,  but  censured  not  themselves  for 
not  worshipping  God,  that  is  a  spirit,  in  spirit  and  hi  truth. 
Which  makes  me  remember  the  course  of  their  successors,  the 
ceremonious  Papists;  that  condemn  others  for  heretics,  and 
fry  them  in  the  flames,  for  not  believing  that  bread  is  no  bread, 
and  wine  is  no  wine,  and  that  bread  is  to  be  adored  as  God,  and 
that  the  souls  of  dead  men  know  the  hearts  of  all  that  pray  to 
them  in  the  world  at  once ;  and  that  the  Pope  is  the  vice* 
Christ,  and  sovereign  of  all  the  Christians  in  the  world  ;  and 
for  reading  the  Scriptures  and  praying  in  a  known  tongue, 
when  they  forbid  it ;  and  for  not  observing  a  world  of  cere- 
monies ;  when  all  this  enmity  to  reason,  piety,  charity,  hu- 
manity, all  their  religious  tyranny,  hypocrisy,  and  cruelty, 
do  seem  but  holy  zeal  and  laudable  in  themselves.    To  lie, 
dissemble,  forswear,  depose  and  murder  princes,  is  a  smaller 
matter  to  them  when  the  Pope  dispenseth  with  it,  and  whrai 
Attends  to  the  advantage  of  their  faction,  which  they  call 
the  church,  than  to  eat  flesh  on  Friday,  or  in  Lent,  to  neg- 
lect the  mass,  or  images,  or  crossing,  ice. 

And  it  makes  me  remember  Hall's  description  of  an  hy- 
pocrite, 'He  turneth  all  gnats  into  camels,  and  cares  not  to 
undo  the  world  for  a  circumstance.  Flesh  on  Friday  is  more 
abominable  to  him,  than  his  neighbour's  bed:  he  abhors 
more  not  to  uncover  at  the  name  of  Jesus,  than  to  swear 


AND   BENEFITS  OF  S  ELF-ACaUAINTANCE.      67 

by  the  name  of  God,  &c.'  It  seems,  that  prelates  were 
guilty  of  this  in  Bernard's  days,  who  saith,  *  Preslati  nostri 
calicem  linquant,  et  Camelum  deglutiimt :  dum  majora  per- 
mitteflAes,  minora  discutiunt.  Optimi  rerum  eestimatores* 
qui  nagnam  in  minimis,  et  parvam  aut  nuUam  in  maxi- 
nis  adhibent  diligentiam  f  i.  e.  Our  prelates  strain  at 
a  gnat,  and  swallow  a  camel,  while  p^mitting  greater 
matters,  they  discuss  (or  sift)  the  less  :  Excellent  estimators 
of  things  indeed,  that  in  smaller  matters  employ  great  dili- 
gence; but  in  the  greatest,  little  or  none  at  all.  And  the 
caise  of  all  this  partiality  is,  that  men  are  unacquainted 
with  themselves.  They  love  and  cherish  the  same  corrup- 
tions in  themselves,  which  they  should  hate  ahd  reprehend 
in  others.  And  saith  Jerom,  '  Quomodo  potest  praeses 
Ecdesies  anferre  malum  de  medio  ejus,  qui  in  delictum 
simile  corruerit?  aut  qua  libertate  corripere  peccantera 
potest,  cnm  tacitus  ipsesibi  respondeat,  eadem  se  admisisse 
qmB  corripit:'  i.  e.  How  can  a  prelate  of  the  church  re- 
form the  evil  that  is  in  it,  that  rusheth  into  the  like  offence? 
Or  with  what  freedom  can  he  rebuke  a  sinner,  when  his  con- 
^science  secretly  tells  him,  that  he  hath  himself  committed 
the  same  faults  which  he  reproveth  ? 

Would  men  but  first  be  acquainted  with  themselves,  and 

pass  an  impartial  judgment  on  the  aifections  and  actions 

that  are  nearest  them,  and  that  most  concern  them,  they 

wotfld  be  more  competent,  and  more  compassionate  judges 

of  their  brethren,  that  are  now  so  hardly  used  by  them*     It 

IB  excellent  advice  that  Austin  gives  us,   '  Quum  aliquem 

veprehendere  nos  necessitas  coegerit,  cogitemus,  utrum  tale 

sit  vttinm,  quod  nunquam  habuimus ;  et  tunc  cogitemus  nos 

homines  esse,  et  habere  potuisse,  vel  qnod  tale  habuimus 

«t  jam  non  habemus ;  et  tunc  memoria  tangat  communis 

ftagilitatis,  ut  illam  correctionem  non  odium  sed  miseri- 

cordia  prsecedat :  Sin  autem  invenerimus  nos  in  eodem  vitio 

esse,  non  objnrgemus,  sed  ingemiscamus,  et  ad  eequaliter 

deponendum  invitemus :'  i.  e.  When  necessity  constrain- 

eth  ns  to  reprove  any  one,  let  ns  think  whether  it  be  such  a 

vice  as  we  never  had  ourselves  ;  and  then  let  us  think  that 

we  are  men,  and  might  have  had  it :  or  if  we  once  had  such, 

bat  have  not  now,  then  let  the  remembrance  of  common 

frailty  touch  ns,  that  compassion  and  not  hatred  may  lead 

the  way  to  our  reproof :  but  if  we  find  that  we  have  the 


ti8  THE  MISCHIEFS  OF  SELF-IGKOK ANC£, 

same  vice  ourselves,  let  us  not  chide,  but  groan,  and  move 
(or  desire)  that  we  may  both  equally  lay  it  by. 

5.  It  shews  how  little  men  know  themselves,  when  they 
must  needs  be  the  rule  to  all  other  men,  as  far  as  they  are 
able  to  commend  it ;  and  that  in  the  matters  that  men's  salva- 
tion dependeth  on,  and  in  the  smallest,  tender,  disputable 
points  ;  and  even  in  those  things  where  themselves  are  most 
unfit  to  judge.     In  every  controverted  point  of  doctrine^ 
(though  such  as  others  have  much  better  studied  than  them- 
selves,) he  that  hath  strength  to  suppress  all  those  that  dif- 
fer from  him,  must  ordinarily  be  the  umpire ;  so  is  it  even 
in  the  modes  and  circumstances  of  worship.  Perhaps  Christ 
may  have  the  honour  to  be.  called  the  King  of  the  Church, 
and  the  Scripture  have  the  honour  to  be  called  his  Laws. 
But  indeed  it  is  they  that  would  be  the  lords  themselves; 
and  it  is  their  wills  and  words  that  must  be  the  laws ;  and 
this  under  pretence  of  subserving  Christ,  and  interpreting 
his  laws ;  when  tikey  have  talked  the  utmost  for  councils, 
fathers,  church-tradition,  it  is  themselves  that  indeed  mast 
be  all  these ;  for  nothing  but  their  own  conceits  and  wills 
must  go  for  the  sense  of  decrees,  or  canons,  fathers,  or  tra- 
dition.   Even  they  that  hate  the  power  and  serious  practice 
of  religion,  would  fain  be  the  rule  of  religion  to  all  others : 
And  they  that  never  knew  what  it  was  to  worship  God  in 
spirit  and  truth,  with  delight  and  love,  and  suitableness  of 
soul,  would  needs  be  the  rule  of  worship  to  all  others,  even 
in  the  smallest  circumstances  and  ceremonies.     And  they 
would  be  the  governors  of  the  church,  or  the  determiners  of 
its  mode  of  government,  that  they  would  never  be  brought 
under  the  government  of  Christ  themselves.    If  it  please 
them  better  to  spend  the  Lord's-day  in  plays  or  sporti^,  or 
compliment  or  idleness,  than  in  learning  the  will  of  God  in 
his  word,  or  worshipping  him,  and  begging  his  mercy  and 
salvation,  and  seriously  preparing  for  an  endless  life,,  they 
would  have  all  others  do  the  like.     If  their  full  souls  loathe 
the  honey-comb,  and  they  are  weary  of  being  instructed 
above  an  hoTur,  or  twice  a  day,  they  would  have  all  others 
forced  to  their  measure,  that  they  may  seem  as  diligent  as 
others,  when  others  are  compelled  to  be  as  negligent. as.they. 
Like  a  queasy-stomached  lady,  that  can  eat  but  one  slender 
meal  a  day,  and  therefore  would  have  all  her  servants  and 
tenants  eat  no  more,  or  if  diey  do,  accuseth  them  of  excess. 


AND.R£N£FIT$  OF  SELF-ACQUAINTAXCE.      6ft 

If  the  emperor  of  Constantinople  make  a  law,  that  no 
subject  shall  be  suffered  in  his  dominions,  that  will  not  be 
coidrormable  to  him  in  time,  and  quality  and  measure,  for 
meats  and  drink,  and  sleep,  and  speech,  and  exercise,  it 
woald  be  an  honourable  misery,  and  uniform  calamity  and 
rain  to  his  subjects.     Alas,  did  men  but  know  themselves, 
the  weakness  of  their  understandings,  the  sinful  bias  that 
peroonal  interest  and  carnal  inclinations  have  set  upon  their 
wills,  they  would  be  less  arrogant  and  more  compassionate, 
and  not  think,  by  making  themselves  as  gods,,  to  reduce  the 
unavoidable  diversities  that  will  be  found  among  mankind, 
to  a  unity  in  conformity  to  their  minds  and  wills,  and  that 
in  the  matters  of  God  and  of  salvation  ;  where  every  man's 
conscience  that  is  wise  and  faithful,  will  be  tenacious  of  a 
double  interest  (of  God  and  of  his  soul)  which  he  cannot 
sacrifice  to  the  will  of  any.     But  be  so  just  as  not  to  mis- 
take and  misreport  me  in  all  this,  as  if  I  pleaded  for  liber- 
tinism or  disorder,  or  spoke  against  government,  civil  or 
ecclesiastical ;  when  it  is  only  private  ambition,  uncharita- 
tdeness,  and  cruelty,  and  Papal  usurpations  over  the  church 
and  consciences  of  men,  that  I  am  speaking  of;  which  men, 
I  am  sure,  will  have  other  thoughts  of,  when  God  hath  made 
diem  know  themselves,  than  they  have  while  passion  hin- 
dereth  them  from  knowing  what  spirit  they  are  of:  they 
will  then  see,  that  the  weak  in  faith  should  have  been  re- 
ceived, and  that  catholic  unity  is  only  to  be  founded  in  the 
Hoiversal  Head,  and  End,  and  Rule. 

6.  The  dreadful  change  that  is  made  upon  men's  minds, 
when  misery  or  approaching  death  awakes  them,  doth  shew 
how  little  they  knew  themselves  before.  If  they  have  taken 
the  trae  estimate  of  themselves  in  their  prosperity,  how 
come  they  to  be  so  much  changed  in  adversity  ?  Why  do 
they  begin  then  to  cry  out  of  their  sins,  and  of  the  folly  of 
their  worldliness  and  sensuality,  and  of  the  vanity  of  the 
honours  and  pleasures  of  this  life  ?  Why  do  they  then  begin 
Iq  wish,  with  gripes  of  conscience,  that  they  had  better  spent 
their  precious  time,  and  minded  more  the  matters  of  eternity, 
and  taken  the  course  as  those  did  whom  they  once  derided, 
as  making  more  ado  than  needs?  Why  do  they  then  trem- 
ble under  the  apprehensions  of  their  unreadiness  to  die,  and 
to  appear  before  the  dreadful  God,  when  formerly  such 
thoughts  did  little  trouble  them  ?     Now  there  is  no  such 


70  THE  MISCHIEFS  OF  8ELF-IGNOB ANCEy 

sense  of  their  sin  or  danger  upon  their  hearts*   'Who  k  it  (■ 
now  that  ever  hears  such  lamentations  and  self-aecusatioBi 
from  them,  as  then  it  is  likely  will  be  heard  ?  The  same  mn 
that  then  will  wish  with  Balaam,  that  he  might  ''die  thi  ^k 
death  of  the  righteous,  and  that  his  latter  end  might  be 
his,**  will  now  despise  and  grieve  the  righteous.  The  same 
that  then  will  passionately  wish  that  he  had  spent  his  dayi 
in  holy  preparations  for  his  change,  and  lived  as  strictly  ii 
the  best  about  him,  is  now  so  much  of  another  mind,  Unt 
he  perceives  no  need  of  all  this  diligence ;  but  thinks  it  it  I 
humourous  or  timorous  superstition,  or  at  least  that  he  may  \ 
do  well  enough  without  it.  The  same  man  that  will  then  cry,  | 
'  Mercy,  mercy — O  mercy.  Lord,  to  a  departing  soul,  that  it 
laden  with  sin,  and  trembleth  under  the  fear  of  thy  judg- 
ment,' is  now  perhaps  an  enemy  to  serious,  earnest  prayer, 
and  hates  the  families  and  persons  that  most  use  it;  or  at 
least  is  prayerless,  or  cold  and  dull  himself  in  his  desires, 
and  can  shut  up  all  with  a  few  careless,  customary  words, 
and  feel  no  pinching  necessity  to  awaken  him,  importunately 
to  cry  and  strive  with  God.     Doth  not  all  this  show,  that 
men  are  befooled  by  prosperity,  and  unacquainted  with 
themselves,  till  danger  or  calamity  call  them  to  the  bar,  and 
force  them  better  to  know  themselves. 

Your  mutability  proveth  your  ignorance  and  mistakes. 
If  indeed  your  case  be  now  as  good  as  present  confidence  or 
security  do  import,  lament  it  not  in  your  adversity ;  fear  it 
not  when  death  is  calling  you  to  the  bar  of  the  impartial 
Judge!  Cry  not  out  then  of  your  ungodliness  and  sen- 
suality ;  of  your  trifling  hypocrisy,  your  slight  contemptu- 
ous thoughts  of  God,  and  of  your  casting  away  your  hopes 
of  heaven,  by  wilful  negligence  and  delays !  If  you  are  sure 
that  you  are  now  in  the  right,  and  diligent,  serious  believers 
in  the  wrong,  then  stand  to  it  before  the  Lord:  Set  a  good 
face  on  your  cause  if  it  be  good ;  be  not  down  in  the  mouth 
when  it  is  tried ;  God  will  do  you  no  wrong :  If  your  cause 
be  good,  he  will  surely  justify  you,  and  will  not  mar  it: 
Wish  not  to  die  the  death  of  the  righteous :  say  not  to 
them,  "  Give  us  of  your  oil,  for  our  lamps  are  gone  out/' 
(Matt.  XXV.  8.)  If  all  their  care,  and  love,  and  labour,  in 
-'  seeking  first  the  kingdom  of  God  and  its  righteousness,'' 
be  a  needless  thing,  wish  not  for  it  in  your  extremity,  but 
call  it  needless  then.     If  fervent  prayer  may  be  spared  now 


ANP  BENEFITS  OF  SELF-ACQUAINTANCE.     71 

while  prayer  may  be  heard,  and  a  few  lifeless  words  that 
joa  have  learned  by  rote  may  serve  the  tarn,  then  call  not 
on  Qod  when  answering  is  past,  seek  him  not  when  he  will 
not  be  fonnd.  ''  When  your  fear  cometh  as  desolation,  and 
your  destruction  as  a  whirlwind ;  when  distress  and  anguish 
come  upon  you,"  (Prov.  i.  27,  28,)  cry  not  "  Lord,  Lord, 
open  unto  us,  when  the  door  is  shut."  (Matt  xzv.  10,  1 L) 
Call  them  not  foolish  then  that  slept,  bat  them  that  watched, 
if  Christ  was  mistaken,  and  you  are  in  the  right  (Matt.  xxv. 
2.  8 ;  Prov.  i.  22.) 

O  airs,  stand  but  at  the  bedside  of  one  of  these  ungodly, 
careless  men,  and  hear  what  he  saith  of  his  former  life,  of 
his  approaching  change,  of  a  holy  or  carnal  course,  whether 
a  heavenly  or  worldly  life  is  better,  (unless  God  have  left 
him  to  that  deplorable  stupidity  which  an  hour*s  time  will 
pat  an  end  to)  ;  hearken  then  whether  he  think  that  God  or 
the  world,  heaven  or  earth,  soul  or  body,  be  more  worthy  of 
inan'a  chief  care  and  diligence;  and  then  judge  whether 
sach  men  did  know  themselves  in  their  health  and  pride, 
when  all  this  talk  would  have  been  derided  by  them  as  too 
precise,  and  such  a  life  accounted  over-strict  and  needless, 
as  then  they  are  approving  and  wishing  they  bad  lived. 
When  that  minister  or  friend  should  have  once  been  taken 
for  censorious,  abusive,  self-conceited,  and  unsu£Perable, 
that  would  have  talked  of  them  in  that  language  as  wben 
death  approacheth,  they  talk  of  themselves ;  or  would  have 
spoke  as4)lainly,  and  hardly  of  them,  as  they  will  then  do  of 
themselves.    Doth  not  this  mutability  show,  how  few  men 
now  have  a  true  knowledge  of  themselves  ? 

What  is  the  repentance  of  the  living,  and  the  despera- 
tion of  the  damned,  but  a  declaration  that  the  persons  re- 
penting and  despairing,  were  unacquainted  with  themselves 
before?  Indeed  the  erroneous  despair  of  men,  while  grace  is 
offered  them,  comes  from  ignorance  of  the  mercy  of  God, 
and  willingness  of  Christ  to  receive  all  that  are  willing  to 
return.  But  yet  the  sense  of  sin  and  misery,  that  occasion- 
eth  this  erroneous  despair,  doth  show  that  men  were  before 
erroneous  in  their  presumption  and  self-esteem^  Saith  Ber- 
nard in  Cant.  '  Utraque  Cognitio,  Dei  scilicet  e.t  tui,  tibi 
necessaria  est  ad  salutem,  quia  sicut  ex  notitia  tui  venit  in 
te  timer  Dei,  atque  ex  Dei  notitia  itidem  amor ;  uc  ^  contra, 
de  ignorantia  tui  superbia,  ac  de  Dei  ignorantia  venit  de- 


72         THE  MISCHIEFS  OF  SELF-IGNORAKCE, 

sparatio ;'  that  is.  Both  the  knowledge  of  God  and  oJ 
self  is  necessary  to  salvation ;  because  as  from  the  k] 
ledge  of  thyself,  the  fear  of  God  cometh  into  thee,  and  loft 
from  the  knowledge  of  God  :  so  on  the  contrary,  firom  thf 
ignorance  of  thyself  cometh  pride ;  and  from  the  ignoranos 
of  God  comes  desperation.  '  Quid  est  sapientia  (tnquil 
Seneca  ?)  Semper  idem  velle,  et  idem  nolle  :  At  non  potest 
idem  semper  placere  nisi  rectum :'  Wisdom  appeareth  in 
always  willing,  and  always  nilling  the  same  thing :  but  it  it 
only  right  and  good  that  can  always  please. 

Poor  men  that  must  confess  their  sin  and  misery  at  last, 
would  show  a  more  seasonable  acquaintance  with  themselves^ 
if  they  would  do  it  now,  and  say  with  the  prodigal,  **  I  will  gu 
to  my  father,  and  say  to  him.  Father  I  have  sinned  against 
heaven  and  before  thee,  and  am  no  more  worthy  to  be  oalled 
thy  son."  In  time  this  knowledge  and  confession  may  be  sav- 
ing. Even  a  Seneca  could  say,  without  the  Scripture,  ^  Initiom 
est  salutis,notitia  peceati;  nam  qui  peccare  se  nescit,  corrigi 
non  vult.  Ideo  quantum  potes,  teipsum  argue.  Inquire  in  te ; 
accusatoris  primum  partibus  fungere ;  deinde  j  udicis,  novis^ 
sime  deprecatoris.'  i.e.  The  knowledge  of  sin  is  the  beginning 
of  recovery  (or  health):  for  he  that  knows  not  that  he  sinnetb; 
will  not  be  corrected.  Reprehend  thyself  therefore  as  much  as 
thou  canst.  Inquire  into  thyself:  first  play  the  part  of  an  ac- 
cuser, then  of  a  judge :  and  lastly,  of  one  that  asketh  pardon% 
It  is  not  because  men  are  innocent  or  safe,  that  we  now 
hear  so  little  confession  or  complaint ;  but  because  they  are 
sinful  and  miserable  in  so  great  a  measure,  as  not  to  know 
or  feel  it.  '  Quare  vitia  sua  nemo  confiletur  (inquit  Seneea?) 
Quia  etiam  nunc  in  illis  est.     Somnium  narrare,  vigilantis 
est;  et  vitia  sua  confiteri,  sanitatis  judicium  est:'  i.  e« 
Why  doth  no   man  confess  his  vices?     Because  he  is  yet 
in  them.    To  tell  his  dreams  is  the  part  of  a  man  that  is 
awake :  and  to  confess  his  faults,  is  a  sign  of  health.    If 
you  call  a  poor  man  rich,  of  a  deformed  person  beautiful, 
or  a  vile,  ungodly  person  virtuous,  or  an  ignorant  barbarian 
learned,  will  not  the  hearers  think  you  do  not  know  them? 
And  how  should  they  think  better  of  your  knowledge  .of 
yourselves,  if  any  of  y6u  that  are  yet  in  the  flesh,  will  say 
you  are  spiritual  ?    And  those  that  hate  the  holiness,  and 
justice,  and  government  of  God,  will  say  they  love  him? 
Or  those  that  are  in  a  state  of  enmity  to  God,  are  as  near 


AND  BENEFITS  OF  S£LF«ACQUAINTANC£.      73 

to  beli  as  the  execution  is  to  the  sentence  of  the  law,  will 
persuade  themselves  and  others,  that  they  are  the  members 
of  Christ,  the  children  of  God,  and  the  heirs  of  heaven  ? 
And  take  it  ill  of  any  that  would  question  it,  though  only 
to  persuade  them  to  make  it  sure,  and  to  take  heed  what 
they  trust  to,  when  endless  joy  or  misery  must  be  the  issue? 
7.  Doth  it  not  manifest  how  little  men  know  themselves^ 
when  in  every  suffering  that  befals  them,  they  overlook  the 
cause  of  all  within  them,  and  fall  upon  others,  or  quarrel 
with  every  thing  that  standeth  in  their  way  ?     Their  con- 
tempt of  God  doth  cast  them  into  some  affliction,  and  they 
quarrel  with  the  instruments,  and  meddle  not  with  the  mortal 
cause  at  home.    Their  sin  finds  them  out,  and  testifietb 
against  them;  and  they  are  angry  with  the  rod,  and  repine 
at  providence,  as  though  God  himself  were  more  to  be  sus- 
pected of  the  cause  than  they  :  yea,  it  is  become  with  many, 
a  serious  doubt,  whether  God  doth  not  necessitate  then  ta 
sin;  and,  whether  they  omit  not  duty  merely  because  he 
will  not  give  them  power  to  perform  it;  and,  whether  their 
sin  be  any  other  than  a  relation  unavoidably  resulting  from 
a  foundation  laid  by  the  hand  of  God  himself.     Do  men 
know  themselves,  that  will  sooner  suspect  and  blame  the 
most  righteous,  holy  God,  than  their  own  unrighteous,  car- 
nal hearts?    Man  drinketh  up  iniquity  like  water,  but  there 
is  no  unrighteousness  with  God.     Saith  Innocent,  '  Con- 
ceptus  est  homo  in  foetore  luxuriae  quodque  deterius  est,  in 
labe  peccati ;  natus  ad  laborem,  timorem,  dolorem,  &c,  Agit 
prava,-  quibus  o£Pendit  Deum ;  o£Pendit  proximum;  o£Pendit 
seipsum;  agit  turpia,  quibus  poUuit  famam,  poUuit  per- 
sonam, poUuit   conscientiam :   agit  vana,  quibus  negligit 
Sana;  negligit  utilia;  negligit  necessaria.'     Man  is  con- 
ceived in  the  filth  or  stink  of  luxury  (or  lu8t)«  and  which  is 
worse,  in  the  stain  of  sin ;  born  to  labour,  fear,  and  pain, 
&c.     He  doth  that  which  is  evil,  to  the  o£Pence  of  God,  his 
neighbour,  and  himself:  he  doth  that  which  is  filthy,  to  the 
polluting  of  his  fame,  his  person,  and  his  conscience ;  be 
doth  that  which  is  vain,  neglecting  what  is  sound,  and  pro- 
fitable, and  necessary.     And  is  not  such  a  frail  and  sinful 
wight,  more  likely  to  be  the  cause  of  sin  than  God  ?  and  to 
be  culpable  in  all  the  ill  that  doth  befal  us  ? 

And  it  shows,  that  men  little  tnow  themselves,  when  all 
their  complaints  are  poured  out  more  fluently  on  others  than 


74  TH£  MISCH1£FS  OF  SELF-IGNORAITCX, 

tbemselFes  :  like  stck  stomachs,  that  fiad  faall  with  enerj 
dish,  when  the  fault  is  within  them ;  or  like  pfdned,  weok^ 
or  froward  children,  that  quarrel  with  erery  thing  that 
tottcheth  them,  when  the  cause  is  in  themselves.  If  they  ¥rMt 
peace,  content,  or  rest,  they  lay  the  blame  on  this  plaoe  or 
that,  this  or  that  person  or  estate :  they  think  if  they  had 
their  mind  in  this  or  that,  they  should  be  well ;  and  there- 
fore they  are  still  contriving  for  somewhat  which  they  wa^ 
and  studying  changes,  or  longing  after  this  or  that,  whkli 
they  imagine  would  work  the  cure :  when,  alas  poor  souls, 
the  sin,  the  sickness,  the  want  is  in  themselves !     It  is  a 
wiser  mind,  a  better,  more  holy,  heavenly  will,  that  is  want- 
ing to  them ;  without  which  nothing  in  the  world  will  solidly 
content  and  comfort  them.    Seneca  can  teach  thesi  this 
much  by  the  light  of  nature,  *  Nou  longa  peregrinatione,  nee 
locorum  varietatibus,  tristitiam  mentis  gravitatSmque;  dia- 
cuties:  animum  debes  mutare,  non  ccelum:  lic^t  vastumtra* 
jeceris  mare,  sequuntur  te,  quocunque  perveneris,  vitia. 
Quid  miraris  tibi  peregrinationes  non  predesse,  cum  te  c\u 
cumferas?     Premit  te  eadem  causa  quea  expulit.    Quid 
terrarum  juvare  novitas  potest?     Quid  cogliitio  urbittni  ant 
locorum?    In  irritum  cedit  ista  jactantia.    Onus  amrni  de- 
ponendum  est,  non  ant^  tibi  uUus  placebit  locus.    Vadia 
hue  et  illuc,  ut  excutias  incidens  pondus,  quod  ipsajactsr 
tione  incommodius  fit :  sicut  in  navi  onera  immota  minils 
urgent,  incequalitur  convoluta  citids  eam  partem,  in  quam 
ixicumbunt,  demergunt.    Quicquid  facis,  contra  te  facis  :  et 
motn  ipso  noces  tibi :  eegrum  enim  conCutis.    At  cum  istud 
exemeris  malum  omnis  mutatio  loci  jucundus  fiet.  In  ultimas 
expellaris  terras  lic^t,  in  quolibet  Barbariffi  angulo  cuUoce- 
ris,  hospitalis  tibi  ilia  qualiscunque  sedes  erit.     Magis  quia 
veneris,  quam  qu6,  interest/  That  is,  it  is  not  by  long  tra- 
vels, or  by  change  of  places,  that  you  can  discuss  the  sad- 
ness and  heaviness  of  the  mind.     It  is  the  mind,  and  not  the 
climate  that  you  should  change ;  though  you  pass  the  vast- 
est sea,  your  vices  will  follow  you  whidiersoever  you  go. 
Why  marvellest  thou,  that  travels  avail  thee  not,  when  thou 
(iarriest  about  thyself?    The  same  cause  that  drovethee 
away,  doth  follow  thee.    What  can  the  novelty  of  countries 
avail  ?     Or  the  knowledge  of  cities  and  places  ?  This  tossing 
up  and  down  is  vain ;  u  is  the  load  of  thy  mind,  that 
must  be  laid  down :  till  that  be  done,  no  place  will  please 


A9D  B£N£FIYS   OF  S£LF-ACQPAINTANC£,    75 

Ikee  :  thou  goest  up  and  down  to  shake  off  a  burden  that  is 

jhstesed  on  thee ;  which  even  by  thy  motion  doth  become 

WKure  trooblesome.  As  in  a  ship,  the  settled  weight  is  least 

troablesome,  when  things  unequally  thrown  together^  do 

sink  the  part  in  which  they  lie.    What  thou  dost,  thou  dost 

it  against  thyself,  and  hurtest  thyself  by  the  very  motion ; 

for  them  shakest  a  sick  person.     But  when  once  thou  hast 

taken  out  of  thyself  the  evil,  every  change  of  place  will  be 

pleasant.  Though  thou  be  expelled  into  the  remotest  lands, 

<Mr  placed  in  any  corner  of  Barbary,  it  will  be  however  to 

thee  a  seat  of  hospitality  :  it  more  concerneth  thee  to  know 

who  (or  what)  thou  art  thyself  that  comest  thither,  than 

whither  it  is  that  thou  comest. 

Did  you  know  yourselves  in  all  your  griefis,  it  is  there 
that  yon  would  suspect  and  find  your  malady,  and  there 
that  you  would  most  solicitously  seek  the  cure. 

By  this  time,  if  you  are  willing,  you  may  see,  where  lieth 
the  disease  and  misery  of  the  world,  and  also  what  must  be 
the  cure.    Man  hath  lost  himself,  by  seeking  himself;  he 
hath  lost  himself  in  the  loss  of  Ood :  he  departed  from  God, 
that  he  might  enjoy  himself;  and  so  is  estranged  from  God 
I     and  himself.     He  left  the  sun,  and  retired  into  darkness, 
that  he  might  behold  himself,  and  not  the  light ;  and  now 
'    heholdeth  neither  himself  nor  the  light :  for  he  cannot  be- 
hold himself  but  by  the  light.    As  if  the  body  should  for- 
lake  the  soul,  and  say,  I  will  no  longer  serre  another,  but 
will  be  my  own.    What  would  such  a  selfish  separation  pro- 
cure, but  the  converting  of  a  body  into  a  loathsome  carcase, 
and  a  senseless  clod?    Thus  hath  the  soul  dejected  itself, 
by  turning  to  itself,  and  separating  from  God;  without 
whom  it  hath  neither  life,  nor  light,  nor  joy.    By  desiring  a 
selfish  kind  of  knowledge  of  good  and  evil,  withdrawing 
from  its  just  dependance  upon  God,  it  hath  involved  itself 
in  care  and  misery,  and  lost  the  quieting,  delighting  know- 
ledge which  it  had  in  God.     And  now  poor  man  is  lost  in 
error ;  he  is  straggled  so  iar  from  home,  that  he  knoweth 
not  where  he  is,  nor  which  way  to  return,  till  Christ  in  mercy 
seek  and  save  him.    (Matt,  xviii.  1 1 ;  Luke  xix.  10.) 

Yet  could  we  but  get  men  to  know  that  they  do  not 
know  themselves,  there  were  the  greater  hope  of  their  re- 
covery. But  this  is  contrary  to  the  nature  of  their  distem- 
per.    An  eye  that  is  blinded  by  a  suffusion  or  cataract. 


78  TUi:  MISCHIEFS  OF  SELF-IONOBANCE, 

seeth  not  the  thing  that  blindeth  it:  it  is  the  same  light 
that  most  shew  them  themselves,  and  their  ignorance  of 
themselves.    Their  self-ignorance  is  part  of  the  evil  whidi 
they  have  to  know.    Those  troubled  souls  that  complain 
that  they  know  not  themselves,  do  shew  that  they  begin  at 
least  to  know  themselves.    But  a  Pharisee  will  say  **  Are 
we  blind  also?"  (John  ix.  40.)    They  are  too  blind  to  knoir 
that  they  are  blind.  The  Gospel  shadl  be  rejected,  the  apos- 
tles persecuted,  Christ  liimself  abused  and  put  to  death,  the 
nation  ruined,  themselves  and  their  posterity  undone  by  the 
blindness  of  these  hypocrites,  before  they  will  perceive  that 
they  are  blind,  and  that  they  know  not  God  or  themselves. 
Alas,  the  long  calamities  of  the  church,  the  distempers  and 
confusions  in  the  state,  the  lamentable  divisions  and  dissen- 
tions  among  believers,  have  told  the  world,  how  little  most 
men  know  themselves;  and  yet  they  themselves  will  not 
perceive  it.    They  tell  it  aloud  to  all  about  them,  by  their 
self-conceitedness  and  cruelty,  uncharitable  censures^  re- 
preaches  and  impositions,  that  they  know  not  themselves, 
and  yet  you  cannot  make  them  know  it.    Their  afflicted 
brethren  feel  it  to    their  smart;    the  suiFering,  grieved 
churches  feel  it;   thousands  groan  under  it,  that  never 
wronged  them ;  and  yet  you  cannot  make  them  feel  it. 

Did  they  well  know  themselves  to  be  men,  so  many  would 
not  use  themselves  like  beasts,  and  care  so  little  for  their 
most  noble  part.  Did  they  know  themselves  aright  to  be 
but  men,  so  many  would  not  setup  themselves  as  gods; 
they  would  not  arrogate  a  divine  authority  in  the  matters  of 
God,  and  the  consciences  of  others,  as  the  Roman  prelates 
do :  nor  would  they  desire  so  much  that  the  observatioOf 
reverence,  admiration,  love,  and  applause  of  all  should  be 
turned  upon  them ;  nor  be  so  impatient  when  they  seem  to 
be  neglected ;  nor  make  so  great  a  matter  of  their  wrongs, 
as  if  it  were  some  Deity  that  were  injured. 

O  what  a  change  it  would  make  in  the  world,  if  men 
, were  brought  to  the  knowledge  of  themselves !  How  many 
would  weep,  that  now  laugh,  and  live  in  mirth  and  pleasure ! 
How  many  would  lament  their  sin  and  misery,  that  now  are 
pharisaically  confident  of  their  integrity !  How  many  would 
seek  to  faithful  ministers  for  advice,  and  inquire  what  they 
should  do  to  be  saved^  that  now  deride  them,  and  scorn  their 
counsel,  and  cannot  bear  their  plain  reproof  or  come  not 


AND  fi£NEFITS   OF  SELF-ACQUAINTANCE.      77 

near  them!  How  many  would  ask  directions  for  the  cure 
of  their  unbelief^  and  pride  and  sensuality,  that  now  take 
little  notice  of  any  such  sins  within  them !  How  many 
would  cry  day  and  night  for  mercy^  and  beg  importunately 
for  the  life  of  their  immortal  souls,  that  now  take  up  with  a 
few  words  of  course,  instead  of  serious,  fervent  prayer !  Do 
but  once  know  yourselves  aright,  know  what  you  are,  and 
what  you  have  done,  and  what  you  want,  and  what  is  your 
danger ;  and  then  be  prayerless  and  careless  if  you  'can : 
Then  sit  still  and  trifle  out  your  time,  and  make  a  jest  of  holy 
diligence,  and  put  God  off  with  lifeless  words  and  compli* 
ments  if  you  can.  Men  could  not  think  so  lightly  and  con- 
temptuously of  Christ,  so  unworthily  and  falsely  of  a  holy 
life,  so  delightfully  of  sin,  so  carelessly  of  duty,  so  fearlessly 
of  hell,  so  senselessly  and  atheistically  of  God,  and  so  dis- 
regardfully  of  heaven  as  they  now  do,  if  they  did  but 
thoroughly  know  themselves. 

And  now,  sirs,  methinks  your  consciences  should  begin 
to  stir,  and  your  thoughts  should  be  turned  inwards  upon 
yourselves,  and  you  should  seriously  consider  what  measure 
of  acquaintance  you  have  at  home,  and  what  you  have  done 
to  procure  and  maintain  such  acquaintance.  Hath  con- 
science no  use  to  make  of  this  doctrine,  and  of  all  that  hath 
been  said  upon  it?  Doth  it  not  reprove  you  for  your  self- 
neglect,  and  your  wanderings  of  mind,  and  your  alien,  un- 
necessary fruitless  cogitations?  Had  you  been  but  as  strange 
to  your  familiar  friend,  and  as  regardless  of  his  acquaintance, 
^correspondence  and  affairs,  as  too  many  of  you  have  been 
of  your  own,  you  may  imagine  how  he  would  have  taken  it, 
tmd  what  use  he  would  have  made  of  it :  some  such  use  it 
beseemeth  you  to  make  of  estrangedness  to  yourselves. 
.Would  not  he  ask,  *  What  is  the  matter  that  my  friend  so 
seldom  looketh  at  me;  and  no  more  mindeth  me  or  my 
affairs  ?  What  have  I  done  to  him  ?  How  have  I  deserved 
this  ?  What  more  beloved  company  or  employmenthath  he 
got  V  You  have  this  and  much  more  to  plead  against  your 
:great  neglect  and  ignorance  of  yourselves. 

In  order  to  your  conviction  and  reformation,  I  shall  first 
shew  you  some  of  those  reasons,  that  should  move  you  to 
know  yourselves,  and  consequently  should  humble  you  for 
neglecting  it :  and  then  I  shall  shew  you  what  are  the  bin- 


7S  THE  MISCHIEFS  OF  8£LF-IGXORANC£» 

drances  that  keep  men  from  self-aoqaaintancef  and  giv«  yoa 
some  directions  necessary  to  attain  it. 

In  general  consider,  it  is  by  the  light  of  knowledge  that 
all  the  afiairs  of  your  souls  must  be  directed:  and  therefore 
while  you  know  not  yourselves,  you  are  in  the  dark»  and  un- 
fit to  manage  your  own  affairs.  Your  principal  error  abont 
yourselves  will  have  influence  into  all  the  transactions  of 
your  lives;  you  will  neglect  the  greatest  duties,  and  abase 
and  corrupt  those  which  you  think  you  do  perform.  Whik 
you  know  not  yourselves,  yon  know  not  what  you  do, 
nor  what  you  have  to  do,  and  therefore  can  do  nothing  w  A 
For  instance : 

1.  When  you  should  repent  of  sin,  you  know  it  not  as 
in  yourselves,  and  therefore  cannot  savingly  repent  of  it.  If 
you  know  in  general  that  you  are  sinners,  or  know  your 
gross  and  crying  sins,  which  conscience  cannot  overlook, 
yet  the  sins  which  you  know  not,  because  you  will  not  know 
them,  may  condemn  yon.  How  can  you  repent  of  yoar 
pride,  hypocrisy,  self-love,  self-seeking,  your  want  of  love, 
and  fear,  and  trust  in  God,  or  any  such  sins,  which  yoa 
never  did  observe  ?  Or  if  you  perceive  some  sins,  yet  if  yoa 
perceive  not  that  they  reign  and  are  predominant,  and  that 
you  are  in  a  state  of  sin,  how  can  you  repent  of  that  estate 
which  you  perceive  not  ?  Or  if  you  have  but  a  slight  and 
superficial  sight  of  your  sinful  state  and  your  particular  sins, 
you  can  have  but  a  superficial,  false  repentance. 

2.  If  you  know  not  yourselves,  you  cannot  be  duly  sen- 
sible of  your  misery.  Could  it  be  expected  that  ibe  Phari- 
43ees  should  lament,  that  they  were  of  their  father  the  devil, 
as  long  as  they  boasted  that  they  were  the  children  of  Godi 
(John  viii.  41.  44.)  Will  they  lament  that  they  are  under 
the  wrath  of  God,  the  curse  of  the  law,  and  the  bondage  of 
the  devil,  that  know  not  of  any  such  misery  that  they  are  in, 
but  hope  they  are  the  heirs  of  heaven?  What  think  you  is 
the  reason,  that  when  Scripture  telleth  us  that  few  shall  be 
saved,  and  none  at  all  but  those  that  are  new  creatures,  and 
have  the  Spirit  of  Christ,  that  yet  there  is  not  one  of  many 
that  is  sensible  that  the  case  is  theirs?  Though  Scripture 
peremptorily  concludeth,  "  That  they  that  are  in  the  flesfc 
cannot  please  God,"  and  that  '^  to  be  carnally  minded  is 
death,  (Rom.  viii.  6 — 8,)  and  that  "  without  holiness  none 


AND   BENEFITS  OT  SELF-ACQUAINTANCE.     70 

•hall  see  Ood/'  (Heb.  xii.  14,)  and  that  all  "  they  «hall  be 
damned  that  believe  not  the  truth,  but  have  pleasure  in  un* 
righteousness/"  (2  Thess.  ii.  12,)  and  that  "  Christ  will  come 
in  flaming  fire,  taking  vengeance  on  them  that  know  not 
Grod,  and  that  obey  not  the  Gospel  of  our  Lord  Jesus  Christ; 
who  shall  be  punished  with  everlasting  destruction,  from  the 
presence  of  the  Lord,  and  the  glory  of  his  power,  when  he 
shall  come  to.  be  glorified  in  his  saints,  and  admired  in  all 
diem  that  do  believe."  (2  Thess.  i.  7-— 10.)  And  would  not 
a  ttian  think  that  such  words  as  these  should  waken  the 
guilty  soul  that  doth  believe  them;  and  make  us  all  to 
look  about  us  ?  I  confess  it  is  no  wonder,  if  a  flat  atheist 
or  infidel  should  slight  them  and  deride  them!  But  is  it 
sot  a  wonder  if  they  stir  not  those,  that  profess  to  believe 
the  word  of  God,  and  are  the  men  of  whom  these  Scriptures 
speak?  And  yet  among  a  thousand  that  are  thus  condemned 
already ;  (I  say,  by  the  word,  that  is  the  rule  of  judgment, 
even  condemned  already ;  for  so  God  saith,  John  iii.  18,) 
how  few  shall  you  see  that  with  penitent  tears  lament  their 
misery  ?  How  few  shall  you  hear,  with  true  remorse,  com- 
plain of  their  spiritual  distress,  and  cry  out  as  those  that 
were  pricked  at  the  heart,  ^Acts  ii.  37,)  Men  and  brethren, 
what  shall  we  <lo  ?  In  all  this  congregation,  how  few  hearts 
are  affected  with  «o  miserable  a  case !  Do  you  see  by  the 
tears,  or  hear  by  the  complaints  of  those  about  you,  :that 
th^y  know  what  it  is,  to  be  unpardoned  sinners,  under  tb^ 
wrath  of  the  most  holy  God !  And  what  is  the  matter  that 
there  is  no  more  such  lamentation  ?  Is  it  because  there  are 
few  or  none  so  miserable  ?  Ala3 !  no :  the  Scripture,  and 
their  worldly,  fleshly,  and  ungodly  lives,  assure  us  of  the 
contrary.  But  it  is  because  men  are  strangers  to  themselves : 
they  little  think  that  it  is  themselves,  that  all  the  terrible 
threatenings  of  God  do  mean.  Most  of  them  little  believe 
or  oonsider  what  Scripture  saith  ;  but  fewer  consider  what 
conscience  hath  to  say  within,  when  once  it  is  awakened, 
and  the  curtain  is  drawn  back,  and  the  light  appeareth. 
'Bm  first  proposition  inferreth  not  the  conclusion ;  and  the 
asaomption  they  overlook.  Did  all  that  read  and  hear,  the 
Scriptures  know  themselves,  I  vrill  tell  you  how  they  would 
hear  and  read  it.  When  the  Scripture  saith,  "  To  be  car- 
nally minded  is  death :"  and  ^'  If  ye  live  after  the  flesh  ye 
shall  die,"  (Rom.  viii.  8. 13,)  the  guilty  hearer  would  «a^^lvca 


80  THE  MKSCHIEVS  OF  iiELF-lGNOR ANCJE, 

carnally  minded:  and  I  live  after  the  flesh:  therefore  Imtult 
turn  or  die.  When  the  Scripture  saith,  "  Where  your  treiF' 
sure  is,  there  will  your  heart  be  also/'  (Matt.  vi.  21,)  Thh, 
guilty  conscience  would  assume,  my  heart  is  not  in  heafa^i 
therefore  my  treasure  is  not  there.  When  Scripture  saitli^ 
"  Except  ye  be  converted  and  become  as  little  children,  je 
shall  not  enter  into  the  kingdom  of  heaven,"  (Matt,  x viii.  3^ 
and  *'  Except  a  man  be  regenerate  and  born  again,  he  cannot 
enter  into  the  kingdom  of  God,"  (John  iii.  3.  5,)  and  "  If 
any  man  be  in  Christ,  he  is  a  new  creature :  old  things  an 
passed  away,  behold  all  things  are  become  new,"  (2  Cor.  ?• 
17,)  and  "  If  any  man  have  not  the  Spirit  of  Christ,  the  same 
is  none  of  his,"  (Rom.  viii.  9.)  The  guilty  hearer  would 
assume,  I  was  never  thus  converted,  regenerate,  born  again, 
and  made  a  new  creature :  I  have  not  the  Spirit  of  Christ;: 
therefore  I  am  none  of  his,  and  cannot  enter  into  the  king- 
dom of  heaven,  till  this  change  be  wrought  upon  me.  When 
the  Scripture  saith,  "  Whoremongers  and  adulterers  Ood 
will  judge,"  (Heb.  xiii.  4,)  The  guilty  hearer  would  say, 
How  then  shall  I  be  able  to  stand  before  him  ? 

Yea,  did  but  hearers  know  themselves,  they  would  per- 
ceive their  danger  from  remoter  principles,  that  mention  the 
dealing  of  God  with  others.  When  they  hear  of  the  judg- 
ment of  God  upon  the  ungodly,  and  the  enemies  of  the 
church,  they  would  say,  ''  Except  1  repent,  I  shall  likewise 
perish."  (Luke  xiii.  3.  6.)  When  they  hear  that  "judgment 
must  begin  at  the  house  of  God,"  they  would  infer  "  What 
shall  be  the  end  of  them  that  obey  not  the  Gospel  of  God  ? 
And  when  they  hear  that  "  the  righteous  are  scarcely  saved," 
they  would  think  "  Where  then  shall  the  ungodly  and  sinner 
appear?"  (1  Peter  iv.  17,  18.) 

3.  If  you  know  not  yourselves,  you  cannot  be  Christians: 
you  cannot  have  a  practical  belief  in  Christ ;  for  he  is 
offered  to  you  in  the  Gospel,  as  the  remedy  for  your  misery ; 
as  the  ransom  for  your  enthralled  souls ;  as  the  propitiation 
for  your  sin,  and  your  peace-maker  with  the  Father ;  without 
whose  merit,  satisfaction,  righteousness,  and  intercession, 
your  guilty  souls  can  have  no  hope.  And  can  you  savingly 
value  him  in  these  respects,  if  you  know  not  that  sin  and 
misery,  that  guilt  and  thraldom,  in  which  your  need  of 
Christ  consisteth  ?  Christ  is  esteemed  by  you  according  to 
the  judgment  you  pass  upon  yourselves. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.       81 

.     They  that  say  they  are  sinners,  from  a  general  brain* 
knowledge,  will  accordingly  say  Christ  is  their  Saviour  and 
their  hope^  with  a  superficial  belief,  and  will  honour  him 
fvith  their  lips  with  all  the  titles  belonging  to  the  Redeemer 
of  the  world:  but  they  that  feel  that  they  are  deadly  sick  of 
sin  at  the  very  heart,  and  are  lost  for  ever  if  he  do  not  save 
them,  will  feel  what  the  name  of  a  Saviour  signifieth,  and 
will  look  to  him  as  the  Israelites  to  the  brazen  serpent,  and 
cast  themselves  at  his  feet,  for  the  crumbs  of  grace,  and  will 
yield  up  themselves  to  be  saved  by  him,  in  his  way.    An  in- 
effectual knowledge  of  yourselves,  may  make  you  believe  in 
a  Redeemer,  as  all  the  city  do  of  a  learned,  able  physician, 
that  will  speak  well  of  his  skill,  and  resolve  to  use  him  when 
necessity  constraineth  them;  but  at  present  they  find  no 
such  necessity*     But  an  effectual  sight  and  sense  of  your 
condition,  will  bring  you  to  Christ,  as  a  man  in  a  dropsy  or 
consumption  comes  to  the  physician ;  that  feels  he  must 
have  help  or  die.     Saith  Bernard,  'Filium  Dei  non  reputat 
Jesum,  qui  ipsius  non  terretur  comminationibus.  Sec'  Yon 
will  not  take  the  Son  of  God  for  a  Saviour,  if  you  be  not 
affirighted  by  his  threatenings.     And  if  you  perceive  not 
that  you  are  lost,  you  will  not  heartily  thank  him  that  came 
to  seek  and  save  you.     '  Non  consolantur  Christi  lachrymce 
cachinnantes ;  non  consolantur  panni  ejus  ambulantes  in 
stolis ;    non  consolantur    stabulum    et  prsBsepe    amantes 
primas  cathedras  in  synagogis.'     Saith  Bernard,  Christ's 
tears  do  not  comfort  them  that  laugh :  his  rags  do  not  com- 
fort them  that  (love  to)  walk  in  robes :  his  stable  and  man- 
ger comfort  not  them  that  love  the  highest  seats  in  the  sy- 
nagogues.    Can  you  seek  to  Christ  to  take  you  up,  till  you 
find  that  you  have  fallen  and  hurt  you  ?     Will  you  seek  to 
him  to  fetch  you  from  the  gates  of  hell,  that  find  not  that 
you  are  there  ? 

But  to  the  self-condemning  soul  that  knoweth  itself,  how 
welcome  would  a  Saviour  be  ?  How  ready  is  such  a  soul  for 
Christ  ?  Thou  that  judgest  thyself  art  the  person  that  must 
come  to  Christ  to  justify  thee.  Now  thou  are  ready  to  be 
healed  by  him,  when  thou  findest  that  thou  art  sick,  and 
dead  :  hast  thou  received  the  sentence  of  death  in  thyself? 
Come  to  him  now  and  thou  shalt  have  life.  (John  v.  40; 
1  John  v.  11.)    Art  thou  weary  and  heavy  laden?  Come  to 

VOL.   XVI.  G 


82  THE  MISCHIEFS  OF  S£LF-1GN0RANC£, 

him  for  rest :  come  and  fear  not  ;  for  he  bidft  thee  comef 
(Matt.  xi.  27,28.)    Dost  thou  know  that  "  thoa  hast  sinned 
againtit  heaven  and  before  God,  and  art  not  worthy  to  be 
called  a  son?''  Do  but  cast  thyself  then  at  his  feet,  and  tell 
him  so,  and  ask  forgiveness,  and  try  whether  he  will  not 
welcome  and  embrace  thee,  pardon  and  entertain  thee,  clothe  j 
thee  and  feast  thee,  and  rejoice  over  thee  as  one  that  **  was  I 
lost  and  is  found,  was  dead  and  is  alive." (Luke  xv.)  For  "be 
came  to  seek  and  to  save  that  which  was  lost."  (Luke  xixt 
10.)    While  thou  saidst,  "  I  am  rich  and  increased  ingoodst 
and  have  need  of  nothing,  and  knowest  not  that  thou  art 
wretched,  and  miserable,  and  poor,  and  blind,  and  naked ;" 
thou  wouldst  not  "  buy  the  tried  gold  that  thou  mightestbe 
rich,  nor  his  white  raiment  that  thou  mightest  be  clothed, 
that  the  shame  of  thy  nakedness  might  not  appear ;  nor 
Christ's  eyesalve  that  thou  mightest  see."  (Rev.  iii.  17,  1&) 
But  now  thou  art  poor  i^  spirit,  and  findest  that  thou  art 
nothing,  and  hast  nothing,  and  of  thyself  canst  do  nothing 
that  is  acceptably  good,  (John  xv.  5,)  and  that  of  thyseUT 
thou  art  insufficient  to  think  any  thing  that  is  good;  (2  Cor. 
iii.  5;)  now  thou  art  readier  for  the  help  of  Christ,  and  a 
patient  fit  for  the  tender  healing   hand  of  the  physician. 
Whilst  thou  saidst,   "  God,  I  thank  thee  that  I  am  not  as 
other  men  are,  extortioners,  unjust,  adulterers,  nor  as  this 
publican,  thou  wast  farther  from  Christ  and  justification, 
than  now  thou  standest  as  afar  off,  and   dares t  scarcely 
look  up  to  heaven,  but  smitest  on  thy  breast  and  sayest^  Lead 
be  merciful  to  me  a  sinner."  (Luke  xviii.  11— '14.)    Not  that 
extortioners,  unjust,  adulterers,  or  any  that  are  ungodly,  are 
justified  or  can  be  saved,  while  they  are  such  :  not  that  a 
smiting  on  the  breast,  with  a  "  Lord  be  merciful  to  me  a 
sinner,"  will  serve  their  turn  while  they  continue  in  their 
wicked  lives :  but  when  thou  art  brought  to  accuse  and  con- 
demn thyself,  thou  art  prepared  for  his  grace  that  must 
renew  and  justify  thee.     None  sped  better  with  Christ  than 
the  woman  that  confessed  herself  a  dog,  and  begged  but  foe 
the  children's  crumbs  :  and  the  centurion  that  sent  friends  to 
Christ  to  mediate  for  him,  as  being  unworthy  to  come  him- 
self, and  unworthy   that  Christ  should  enter  under  his 
roof :  For  of  the  first  Christ  said,  "  O  woman,  great  is  thy 
faith :  be  it  unto  thee  even  as  thou  wilt;"  (Matt.  xv.  27, 28;) 


AND  BENEFITS  OF  SELF-ACQU  AINTA  ^'CE.        83 

ALod  of  the  second  he  saith  with  admiration,  '^  I  have  not 
found  60  great  faith,  no  not  in  Israel.'*  (Lukevii.  6 — 9.) 
Though  thou  art  ready  to  deny  the  title  of  a  child,  and  to 
number  thyself  with  the  dogs,  yet  go  to  him  and  beg  his 
crumbs  of  mercy.  Though  thou  think  that  Christ  will  not 
come  to  such  a  one  as  thousand  though  thou  beg  prayers  of 
others,  as  thinking  he  will  not  hear  thy  own,  thou  little 
tbinkest  how  this  self-abasement  and  self-denial  prepareth 
thee  for  his  tenderest  mercies,  and  his  esteem.  When  thou 
art  contrite  (as  the  dust  that  is  trodden  under  feet),  and  poor, 
and  tremblest  at  the  word,  then  will  he  look  at  thee  with 
compassion  and  respect.  (Isaiah  Ixvi.  2.)  "  For  thus  saith 
the  high  and  lofty  One  that  inhabiteth  eternity,  whose  name 
is  Holy  ;  I  dwell  in  the  high  and  holy  place  :  with  him  also 
that  is  of  a  contrite  and  humble  spirit,  to  revive  the  spirit 
of  the  humble,  and  to  revive  the  heart  of  the  contrite  ones : 
for  I  will  not  contend  for  ever,  neither  will  I  be  always 
wroth ;  for  the  spirit  should  fail  before  me,  and  the  souls 
which  I  have  made/'  (Isaiah  Ivii.  16.)  When  thou  art  using 
the  self-condemning  words  of  Paul,  (Rom.  vii.  14 — 26,)  "  I 
am  carnal,  sold  under  sin  :  what  I  would,  that  do  I  not ;  and 
what  I  hate,  that  do  I.     For  I  know  that  that  in  me,  that  is, 

in  my  flesh,  dwelleth  no  good  thing I  find  a  law,  that 

when  I  would  do  good,  evil  is  present  with  me .     A  law 

in  my  members  warring  against  the  law  of  my  mind,  and 

bringing  me  into  captivity  to  the  law  of  sin **  when  thou 

criest  out  with  him  **  O  wretched  man  that  I  am,  who  shall 
deliver  me,  from  the  body  of  this  death ;"  thou  art  then  fitter 
to  look  to  thy  Redeemer,  and  use  the  following  words,  **  1 
thank  God  through  Jesus  Christ  our  Lord."  When  thou 
didst  exalt  thyself,  thou  wast  obnoxious  to  the  storms  of 
justice,  which  was  engaged  to  bring  thee  low :  but  now  thou 
humblest  thyself,  thou  liest  in  the  way  of  mercy,  that  is 
engaged  to  exalt  thee.  (Luke  xiv.  11 ;  xviii.  14.)  Mercy 
looketh  downward,  and  can  quickly  spy  a  sinner  in  the  dust ; 
bat  cannot  leave  him  there,  nor  deny  him  compassion  and 
relief.  Art  thou  cast  out  as  helpless,  wounded  by  thy  sin, 
and  neglected  by  all  others  that  pass  by  ?  Thou  art  the 
fittest  object  for  the  skill  and  mercy  of  Him  that  washeth 
sinners  in  his  blood,  and  tenderly  bindeth  up  their  wounds, 
and  undertakes  the  perfecting  of  the  cure,  though  yet  thou 
must  bear  the  surgeon's  hand,  till  his  time  of  perfect  cp"-  ' 


84  THE  MISCHIEFS  OF  SELK-IGNORANCJE, 

come.  (Luke  x.  33—36.)  Now  thou  perceivest  the  greatneif 
of  thy  sin  and  misery,  thou  art  fit  to  study  the  greatnoM  rf 
his  mercy  ;  and  with  all  saints  (to  strive)  **  to  comprehend' 
what  is  the  breadth,  and  length,  and  depth,  and  height,  and 
to  know   the  love  of  Christ  which  passeth  knowledge.** 
(Ephes.  iii.  18,  19.)    Now  thou  hast  "  smitten  upon  the 
thigh,"  and  said,  "  What  have  I  done?"   (Jer.  xxxi.  19; 
viii.  6,)  thou  art  fitter  to  look  unto  him  that  was  wounded 
and  smitten  for  thy  transgressions,  and  to  consider  what  be  j 
hath  done,  and  suffered :  how  he  "  hath  borne  thy  grief  and  \ 
carried  thy  sorrows,  and  was  bruised  for  thy  iniquities;  tbe 
chastisement  of  our  peace  was  laid  upon  him,  and  we  aie 
healed  by  his  stripes  :  all  we  like  sheep  have  gone  astraj : 
we  have  turned  every  one  to  his  own  way,  and  the  Lord  haih 
laid  on  him  the  iniquity  of  us  all."  (Isaiah  liii.  4 — 6,  &c.) 
Art  thou  in  doubt  whether  there  be  any  forgiveness  for  thy 
sins;   and  whether  there  be  any  place  for  repentance? 
Remember  that  Christ  is  '*  exalted  by  God's  right  hand  to 
be  a  prince  and  a  Saviour,  to  give  repentance  unto  Israel^ 
and  forgiveness  of  sins.  (Acts  v.  31.)     And  that  he  himself 
hath  spoken  it,  that  "  all  manner  of  sin  and  blasphemy  shall 
be  forgiven  unto  men,  except  the  blasphemy  against-Hhe 
Spirit.  (Matt.  xii.  32.)    And  this  forgiveness  of  sins  thou  art 
bound  to  believe  as  an  article  of  thy  creed :  that  it  is  pur- 
chased by  Christ,  and  freely  offered  in  the  Gospel.     Mercy 
did  but  wait  all  this  while,  till  thou  wast  brought  to  under- 
stand the  want  and  worth  of  it,  that  it  might  be  thine.  When 
a  Peter  that  denieth  Christ  with  oaths  and  cursing,  goeth 
out  and  weepeth,  he  speedily  finds  mercy  from  him  without, 
that  he  but  now  denied  within.     When  so  bloody  a  perse* 
cuter  as  Paul  findeth  mercy,  upon  his  prostration  and  con- 
fession; and  when  so  great  an  offender  as  Manasseh  is  for- 
given upon  his  penitence,  in  bonds  ;  when  all  his  witchcrafti 
idolatry  and  cruelties  are  pardoned,  upon  a  repentance  that 
might  seem  to  have  been  forced  by  a  grievous  scourge ; 
what  sinner  that  perceives  his  sin  and  misery,  can  question 
his  entertainment  if  he  come  to  Christ.   Come  to  him  sinner, 
with  thy  load  and  burden ;  come  to  him  with  all  thy  acknow- 
leged  un worthiness :  and  try  whether  he  will  refuse  theet 
He  hath  professed  that  *'  him  that  cometh  to  him  he  will  in 
no  wise  cast  out."  (John  vi.  37.)    He  refused  not  his  very 
murderers^  when  they  were  pricked  at  the  heart  and  inquire4 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      85 

after  a  remedy;  (Acts  ii.  37;)  and  will  he  refuse  thee? 
Hath  our  Physician  poured  out  his  blood  to  make  a  medicine 
for  distracted  sinners ;  and  now  is  he  willing  to  work  th^- 
cure  ?  *  Fusus  est  sanguis  medici,  et  factum  est  medica- 
mentum  frenetici/  saith  Augustine.  O  sinner !  now  thou 
art  brought  to  know  thyself,  know  Christ  also  and  the  cure^ 
is  done.  Let  thy  thoughts  of  the  remedy  be  deeper,  and 
larger,  and  longer,  than  all  thy  thoughts  of  thy  misery :  it  is 
thy  sin  and  shame  if  it  be  not  so.^  Why  wilt  thou  have 
twenty  thoughts  of  sin  and  misery,  for  one  that  thou  hast  of 
Christ  and  mercy  ?  when  mercy  is  so  large,  and  great,  and 
wonderful  as  to  triumph  over  misery :  and  grace  aboundeth 
much  more  where  sin  hath  abounded.  (Rom.  5.  20.)  ^  Inspice 
Yulnera  pendentis;  Anguinem  morientis;  pretium  redi- 
mentis ;  cicatrices  resurgentis.  Caput  habet  inclinatum  ad 
osculandum ;  cor  apertum  ad  diligendum ;  brachia  extensa 
ad  amplexandum,  totum  corpus  expositum  ad  redimendum,' 
saith  Augustin.  Behold  the  wounds  of  Christ  as  he  is  hang- 
ing; the  blood  of  him  dying,  the  price  of  him  redeeming, 
the  scars  of  him  rising.  His  head  is  bowed  to  kiss  thee: 
his  heart  open  to  love  thee ;  his  arms  open  to  embrace  thee; 
his  whole  body  exposed  to  redeem  thee. 

*  Homo  factus  est  hominis  factor,  ut  sugeret  uberaregens 
sydera ;  ut  esuriret  panis ;  ut  siteret  fons ;  dormiret  lux,  ab 
itinere  via  fatigaretur ;  falsis  testibus  Veritas  occultaretur ; 
Judex  vivorum  et  mortuorum  a  judice  mortali  judicaretur; 
abinjustis  justitia  damnaretur ;  flagellis  disci plina  csedere- 
tur  spinis  botrus  coronaretur;  in  ligno  fundamentum  sus- 
penderetur;  virtus  infirmaretur ;  salus  vulneraretur;  vita 
moreretur/  saith  Augustin:  that  is.  The  Maker  of  man  was 
made  man ;  that  he  might  suck  the  breasts  that  rules  the 
stars ;  that  bread  might  hunger;  the  spring  (or  fountain) 
might  thirst;  the  light  might  sleep;  the  way  might  be  weary 
in  his  journey;  that  the  truth  might  be  hidden  by  false  wit« 
nesses :  that  the  Judge  of  quick  and  dead  might  be  judged 
by  a  mortal  judge:  justice  might  be  condemned  by  the 
unjust;  discipline  might  be  scourged  ;  the  cluster  of  grapes 
might  be  crowned  with  thorns ;  the  foundation  might  be 
hanged  on  a  tree  ;  that  strength  might  be  weakened  ;  that 
health  might  be  wounded ;  and  that  life  itself  might  die* 
This  is  the  wonderful  mystery  of  love,  which  will  entertain 
the  soul  that  comes  to  Christ,  and  which  thou  must  study 


86  TH£  MISCUIKFS  OF  SELF-ieNO&AUCE, 

to  know  when  thoa  knowest  thyself.  But  till  then  all  these 
will  be  riddles  to  thee,  or  little  relished :  and  Christ  ivill 
seem  to  thy  neglecting  heart  to  have  died  and  done  all  thii 
in  vain. 

And  hence  it  is,  that  as  proud,  ungodly,  sensual  men, 
were  never  sound  believers,  so  they  ofttimes  fall  from  tint 
opinionative  common  feiith  which  they  had,  and  of  all  mea 
do  most  easily  turn  apostates :  it  being  just  with  God  tbt 
they  should  lt)e  so  far  forsaken  as  to  vilify  the  remedy,  thtt 
would  not  know  their  sin  and  misery,  but  love  it,  and  perti- 
naciously hold  it,  as  their  felicity ! 

4.  If  you  know  not  yourselves,  you  will  not  know  what 
to  do  with  yourselves,  nor  to  what  end,  and  for  what  work 
you  are  to  live.  This  makes  the  hol^  work  neglected,  and 
most  men  live  to  little  purpose,  wasting  their  days  in  matters 
that  themselves  will  call  impertinent  when  they  come  to 
die  ;  as  if  they  were  good  for  nothing  else:  whereas  if  they 
knew  themselves,  they  would  know  that  they  are  made  and 
fitted  for  more  noble  works.  O  man,  if  thou  were  acquainted 
well  with  thy  faculties  and  frame,  thou  wouldst  perceive  the 
name  of  God  thy  Maker,  to  be  so  deeply  engraven  in  thy 
nature,  even  in  all  thy  parts  and  powers,  as  should  convince 
thee  that  thou  wast  made  for  him ;  that  all  thou  art  and  all 
thou  hast,  is  nothing  worth,  but  for  his  service :  as  all  the 
parts  and  motions  of  a  clock  or  watch  are  but  to  tell  the 
hour  of  the  day.  Thou  wouldst  know  then  the  meaning  of 
sanctification  and  holiness ;  that  it  signifieth  but  the  giving 
God  his  own,  and  is  the  first  part  of  justice,  without  which 
no  rendering  men  their  due  can  prove  thee  just.  Thou 
wouldst  then  know  the  unreasonableness  and  injustice  of 
ungodliness  and  all  sin :  and  that  to  serve  thy  fleshly  loste 
and  pleasures  with  those  noble  faculties  that  were  purpojeely 
formed  to  love  and  serve  the  Eternal  God,  is  more  absurd 
and  villainous,  than  to  employ  the  highest  oflBcers  of  the 
king  in  the  sweeping  of  your  chimnies,  or  the  serving  of 
your  swine.  Remember  it,  unreasonable,  brutish  many  the 
next  time  thou  art  going  to  thy  lusts  and  sensual  delightf. 
It  is  no  wiser  a  course  thou  takest :  it  is  no  more  honoura- 
ble  or  just:  but  as  much  worse,  as  God  is  to  be  preferred 
to  a  king ;  and  as  thy  sin  is  worse  than  the  serving  of  thy 
swine.  O  man,  didst  thou  but  know  thyself,  and  for  what 
employment  thy  faculties  are  made,  thou  wouldst  lift  up  thy 


AVD  BENEFITS  Of  SELF-ACQUAINTANCE.       87 

Iwed, and  seriously  think  who  holds  the  reins?  who  keeps 
the  breath  yet  in  thy  nostrils,  and  continueth  thee  in  life? 
and  where  it  is  that  thou  must  shortly  fix  thy  unchangeable 
abode ;  and  what  is  now  to  be  done  in  preparation  for  such 
aday :  '  Os  homini  sublime  dedit,  8cc.'  Thou  wouldst  know 
(hat  thou  hadst  not  that  reason,  and  that  will  and  executive 
power^  to  roll  in  the  earth,  and  be  but  a  cunning  kind  of 
beast,  that  hath  wit  to  play  the  fool,  and  can  ingeniously  live 
below  understanding,  and  do  that  with  argument  which 
other  brutes  can  do  without  it.  Thou  wouldst  know  that 
thy  higher  faculties  were  not  made  to  serve  the  lower :  thy 
reason  to  serve  thy  sensual  delights.  The  horse  was  not 
mtde  to  ride  the  man,  nor  the  master  to  follow  and  attend 
the  dog.  O  man!  hadst  thou  not  lost  the  knowledge  of  thy- 
self, thou  wouldst  be  so  far  from  wondering  at  a  holy  life, 
that  thou  wouldst  look  upon  an  unholy  person  as  a  monster, 
asd  wouldst  hear  the  deriders  and  opposers  of  a  holy  life,  as 
thou  wouldst  hear  him  that  were  deriding  a  man  because  he 
i»  not  a  swine,  or  were  reproaching  men  of  honour  and 
learning,  because  they  live  not  as  an  ass. 

I  confess,  my  soul  is  too  apt  to  lose  its  lively  sense  of  all 
these  things ;  but  whenever  it  is  awake,  I  am  forced  to  say,  in 
these  kind  of  meditations,  If  I  had  not  a  Grod  to  know  and  think 
on,  to  love  and  honour,  to  seek  and  serve,  what  had  I  to  do 
with  my  understanding,  will,  and  all  my  powers  ?  What  should 
I  do  with  life  and  time?  What  use  should  I  make  of  God's 
provisions  ?  What  could  I  find  to  do  in  the  world,  that  is 
worthy  of  a  man?  Were  it  not  as  good  lie  still,  and  sleep 
oat  my  days,  and  professedly  do  nothing,  as  to  go  dreaming 
with  a  seeming  seriousness,  and  wander  about  the  world  as 
in  my  sleep,  and  do  nothing  with  such  a  troublesome  stir, 
as  sensual,  worldly  persons  do  ?  Could  not  I  have  played 
the  beast  without  a  reasonable  free- working  soul  ?  Let  them 
turn  from  God,  and  neglect  the  conduct  of  the  Redeemer, 
and  disregard  the  holy  approaches,  and  breathings,  and 
Workings  of  the  soul  towards  its  beloved  centre  and  felicity, 
that  know  not  what  an  immortal  soul  is,  or  know  how  else 
to  employ  their  faculties,  with  satisfaction  or  content  unto 
themselves.  I  profess  here,  as  in  his  presence  that  is  the 
Father  of  spirits,  and  before  angels  and  men,  I  do  not,  I 
know  not  what  else  to  do  with  my  soul  that  is  worth  the 
doing,  1>|]|  what  is  subservient  to  its  proper  oVjecV./\\.^  ^vA 


88  THE  MISCHIEFS  OF  SELF-IGNORANCE^  ' 

■ 

and  everlasting  rest.     If  the  holy  service  of  God,  and  tht^ 
preparation  for  heaven,  and  making  after  Christ  and  bappi-'l 
ness,  be  forbidden  me,  I  have  no  more  to  do  in  the  world/ 
that  will  satisfy  my  reason,  or  satisfy  my  affections,  or  that' 
as  a  man  or  a  Christian  I  can  own.  And  it  is  as  good  not  IiyBi  ' 
as  to  be  deprived  of  the  uses  and  ends  of  life.    Though  qj 
love  and  desires  are  infinitely  below  the  Eternal  goodness, 
and  glory,  which  they  should  prosecute  and  embrace,  yet  ds 
my  little  tastes  and  dull  desires,  and  cold  affections  consent 
unfeignedly  to  say.  Let  me  have  God  or  nothing:   Letms 
know  him  and  his  will,  and  what  will  please  him,  and  how 
I  may  enjoy  him:  or,  O  that  I  never  had  an  understanding 
to  know  any  thing!  Let  me  remember  him ;  or,  O  that  I  hsd 
never  had  a  memory !     Let  me  love  him  and  be  beloved  of 
him;  or,  O  that  I  never  had  such  a  thing  as  love  within  me*' 
Let  me  hear  his  teachings,  or  have  no  ears :  Let  me  serve 
him  with  my  riches,  or  let  me  have  none ;  and  with  any  iop- 
terest  or  honour,  or  let  me  be  despised.    It  is  nothing  that 
be  gives  not  being  to  :  and  it  is  useless  that  is  not  for  his 
glory  and  his  will.     If  God  have  nothing  to  do  with  me,  I 
have  nothing  to  do  with  myself,  and  the  world  hath  nothing 
to  do  with  me. 

Let  dark,  and  dreaming,  doating  sinners,  declare  their 
shame,  and  speak  evil  of  what  they  never  knew,  and  neglect 
the  good  they  never  saw ;  let  them  that  know  not  themselves 
or  God,  refuse  to  give  up  themselves  to  God,  and  think  a 
life  of  sensuality  more  suitable  to  them.  But  "  Lord  lift  thou 
up  the  light  of  thy  countenance  on  me,"  (Psal.  iv,)  and  let 
me  no  longer  be  a  man,  nor  have  reason,  or  any  of  thy 
talents  in  my  trust,  than  I  shall  be  thine,  and  live  to  thee* 
I  say  as  Bernard,  *  Dignus  plane  est  morte,  qui  tibi  Chnste 
recusat  vivere  ;  et  qui  tibi  non  sapit,  desipit ;  et  qui  curat 
esse  nisi  propter  te,  pro  nihilo  est  et  nihil  est.  Propter 
teipsum  Deus  fecisti  omnia ;  et  qui  esse  vult  sibi,  et  non  tibi, 
nil  esse  incipit  inter  omnia.'  Worthy  is  that  man,  O  Christ  to 
die,  that  refuseth  to  live  to  thee:  and  he  that  is  not  wise  to 
thee,  is  but  a  fool ;  and  he  that  careth  to  be  unless  it  be  for 
thee,  is  good  for  nothing,  and  is  nothing.  For  thyself,  O 
God,  hast  thou  made  all  things ;  and  he  that  would  be  to 
himself  and  not  to  thee,  among  all  things  beginneth  to  be 
nothing. 

5.  If  you  know  not  yourselves,  you  know  not  how  to 


ANB  BENEFITS  OF  SELF-ACQUAINTANCE*      89 

ttpply  the  word  of  Qod,  which  you  read  or  hear ;  you  know 
not  how  to  use  either  promises  or  threatenings,  to  the  bene^ 
fit  of  your  souls :  nay,  you  will  misapply  them  to  your  hurt. 
If  you  are  unregenerate,  and  know  it  not,  you  will  put  by  all 
the  calls  of  God,  that  invite  you  to  come  in  and  be  converted, 
end  think  that  they  belong  to  grosser  sinners,  but  not  to 
you.    All  the  descriptions  of  the  unsanctified  and  their 
Hiisery,  will  little  affect  you ;  and  all  God's  threatenings  to 
such  will  little  move  you ;  for  you  will  think  they  are  not 
'  meant  of  you ;  you  will  be  pharisaically  blessing  yourselves, 
irhen  you  should  be  pricked  at  the  heart,  and  laid  in  contri- 
;  tioQ  at  the  feet'of  Christ :  you  will  be  thanking  God  that 
I   you  are  not  such  as  indeed  you  are ;  you  will  be  making 
:   tpplication  of  the  threatenings  to  others,  and  pitying  them 
I   when  you  should  lament  yourselves;  you  will  be  thundering 
when  you  should  be  trembling ;  and  speaking  that  evil  of 
others  that  is  your  own;  and  convincing  others  of  that 
which  you  had  need  to  be  convinced  of;  and  wakening 
others  by  talking  in  your  sleep  ;  and  calling  other  men  hy- 
pocrites, proud,  self-conceited,  ignorant,  and  other  such 
names  that  are  indeed  your  own  ;  you  will  read  or  hear  your 
own  condemnation,  and  not  be  moved  at  it,  as  not  knowing 
your  own  description  when  you  hear  it,  but  thinking  that  this 
thunderbolt  is  levelled  at  another  sort  of  men.  All  the  words 
of  peace  and  comfort,  you  will  think  are  meant  of  such  as 
you.    When  you  read  of  pardon,  reconciliation,  adoption, 
and  right  to  everlasting  life,  you  will  imagine  that  all  these 
are  yours.    And  thus  you  will  be  dreaming-rich  and  safe, 
when  you  are  poor  and  miserable,  and  in  the  greatest  peril. 
And  is  it  not  pity  that  the  celestial,  undeceiving  light  should 
be  abused  to  so  dangerous  self-deceit  ?     And  that  truth 
itself  should  be  made  the  furtherance  of  so  great  an  error  ? 
And  that  the  eyesalve  should  more  put  out  your  eyes  ?    Is 
it  not  sad  to  consider,  that  you  should  now  be  emboldened 
to  presumption,  by  that  very  word  which  (unless  you  be 
converted)  will  judge  you*  to  damnation?    And  that  self- 
deceit  should  be  increased  by  the  glass  of  verity  that  should 
undeceive  you  ? 

How  can  you  know  what  promise  or  threatening  doth 
belong  to  you,  while  you  know  not  what  state  your  souls 
are  in.  Can  you  tell  what  physic  to  take,  till  your  disease 
be  known?  Or  choose  your  plaister  till  you  know  your  sote? 


90     THB  MISCHIEFS  OK  SELF-IGNOBAKCE, 

6.  If  you  know  not  youreelves,  you  know  not  how  to 
fess  or  pray.  This  makes  men  confess  their  sins  so  seld^ 
and  with  so  little  remorse  to  God  and  man ;  you  hide 
because  they  are  hidden  from  yourselves;  and  therefore 
will  open  them  to  your  shame  :  whereas  if  they  were  0| 
to  you,  they  would  be  opened  by  you,  and  covered  byGMLJ 
Saith  Augustine  '  Non  operui,  sed  apemi  at  operires;  wm\ 
csBlavi,  ut  tegeres:  nam  quando  homo  detegit»  Deus  tegit 
Cum  homocsBlaty  Deus  nudat:  cum  homo  agnoscit.  Deal 
ignoscit.'  I  did  not  cover,  but  open  that  thou  mayest  COfer: 
I  concealed  not,  that  thou  mightest  hide.  For  when  man  dii- 
closeth,  God  covereth :  when  man  hideth,  God  maketh  ban: 
when  man  confesseth,  God  forgiveth.  For  want  of  self* 
acquaintance  it  is  that  men  hypocritically  confess  to  Godit 
way  of  custom,  the  sins  which  they  will  deny  or  excuse  to 
man ;  and  will  tell  God  formally  of  much,  which  they  cannot 
endure  to  be  told  of  seriously  by  a  reprover :  or,  if  they  con- 
fess it  generally  with  a  seeming  humility  to  others,  th^ 
cannot  bear  that  another  should  faithfully  charge  it  upon 
them,  in  order  to  their  true  humiliation  and  amendment 
*  Indicia  versB  confessionis  sunt,  si  ut  unusquisque  se  peccs^ 
torem  dicit,  id  de  se  dicenti  alteri  non  contradicat.  Nam 
non  peccator  sed  Justus  videri  appetit,  cum  peccatorem 
se  quisque  nullo  arguente  confitetur ;  superbim  quippe 
vitium  est,  ut  quod  de  se  fateri  quis  sua  sponte  dignatnr, 

hoc  sibi  dici  ab  aliis  dedignetur,'  saith  Bernard.  It  is  the 
sign  of  true  confession,  if,  as  every  one  saith  he  is  a  sinner, 
he  contradict  not  another  that  saith  it  of  him.  For  he  de* 
sireth  not  to  seem  a  sinner,  but  righteous,  when  one  con* 
fesseth  himself  a  sinner  when  none  reproveth  him*  It  is 
the  vice  of  pride,  for  a  man  to  disdain  to  have  that  spoken 
to  him  of  others,  which  he  stuck  not  to  confess  of  his  own 
accord  concerning  himself. 

And  for  prayer,  it  is  men's  ignorance  of  themselves  that 
makes  prayer  so  little  in  request :  hunger  best  teacheth 
men  to  beg.  You  would  be  oftener  on  your  knees,  if  yon 
were  oftener  in  your  hearts.  Prayer  would  not  seem  needless^ 
if  you  knew  your  needs.  Know  yourselves,  and  be  prayer- 
less  if  you  can.  When  the  prodigal  was  convinced,  he  pre- 
sently purposeth  to  confess  and  pray.  When  Paul  wa» 
converted,  Ananias  hath  this  evidence  of  it  from  God, 
"  Behold  he  prayeth."  (Acts  iz.  11.)     Indeed  the  inward 


A^D  BENEFITS  OF  SELF-ACQUAINTANCE.     91 

part  of  prayer;  is  the  motion  of  a  returning  soul  to  God  : 
Sliith  Hugo,  '  Oratio  est  pisB  mentis  et  humilis  ad  Deum 
coaTersio,  fide,  spe,  et  cbaritate  subnixa.'  Prayer  is  the 
tarning  of  a  pious,  bumble  soul  to  God,  leaning  upon  faith, 
hope  and  love.  It  is  '  Oranti  subsidium,  Deo  sacrificium, 
isemonibus  flagellum.'  The  relief  of  the  petitioner,  the 
lacrifice  of  God,  the  scourge  of  devils. 

And  self-knowledge  would  teach  men  how  to  pray.  Your 
own  hearts  would  be  the  best  prayer-books  to  you,  if  you 
were  skilful  in  reading  them.  Did  you  see  what  sin  is,  and 
in  what  relation  you  stand  to  God,  to  heaven  and  hell,  it 
would  drive  you  above  your  beads  and  lifeless  words  of 
course,  and  make  you  know,  that  to  pray  to  God  for  par- 
don and  salvation,  is  not  a  work  for  a  sleepy  soul.  Saith 
Gregory,  *  Ille  Deo  veram  orationem  exhibit  qui  semetipsum 
cognoscit,  quia  pulvis  sit ;  humiliter  videt,  qui  nihil  sibi 
virtutis  tribuit,'  &c.  He  offereth  the  truest  prayer  to  God,^ 
that  knoweth  himself,  that  humbly  seeth  he  is  but  dust,  and 
tscribeth  not  virtue  to  himself,  &c.  Nothing  quencheth 
prayer  more  than  to  be  mistaken  or  mindless  about  our- 
selves. When  we  go  from  home  this  fire  goes  out;  but 
when  we  return,  and  search  our  hearts,  and  see  the  sins,  the 
wants,  the  weaknesses  that  are  there,  and  perceive  the  dan- 
ger that  is  before  us,  and  withal  the  glorious  hopes  that  are 
offered  us,  here  is  fuel  and  bellows  to  inflame  the  soul,  and 
cure  it  of  its  drowsiness  and  dumbness.  Help  any  sinner  to 
a  clearer  light,  to  see  into  his  heart  and  life,  and  to  a  live- 
lier sense  of  his  own  condition,  and  I  warrant  you  he  will  be 
more  disposed  to  fervent  prayer,  and  will  better  understand 
the  meaning  of  those  words,  "  That  men  ought  always  to 
pray  and  not  to  faint;"  (Luke  xviii.  1 ;)  and  *'  Pray  without 
ceasing."  (1  Thess.  v.  17.)  You  may  hear  some  impious 
persons  now  disputing  against  frequent  and  fervent  prayer,, 
and  saying, '  What  need  all  this  ado  V  But  if  you  were  able 
to  open  these  men's  eyes,  and  shew  them  what  is  within 
them  and  before  them,  you  would  quickly  answer  all  their 
argoments,  and  convince  them  better  than  words  can  do, 
and  put  an  end  to  the  dispute.  You  would  set  all  the  pray- 
erless  families  in  town  and  country,  gentlemen's  and  poor 
men's,  on  fervent  calling  upon  God,  if  you  could  but  help 
them  to  such  a  sight  of  their  sin  and  danger,  as  shortly  the 
stoutest  of  them  must  have.    Why  do  they  pray,  and  call 


92      .    TH£  MISCHIEFS  OF  S£LF-IGNORAirC£r 

for  prayers^  when  they  come  to  die,  but  that  they  begi&f 
little  better  to  know  themselves  ?  They  see  then  that  yoiid^ 
and  healthy  and  honoar,  are  not  the  things^  nor  make  theii^ 
so  happy,  as  befooling  prosperity  once  persuaded  thesij 
Did  they  believe  and  consider  what  God  saith  of  them,  aikl  \ 
not  what  flattery  and  self-love  say,  it  would  open  the  moutlHi 
of  them  that  are  most  speechless.  But  those  that  are  bo» 
deaf  are  always  dumb.  How  can  they  speak  that  language 
with  desire  to  God,  which  they  never  learned  by  faith  firoD  ! 
God  or  by  knowledge  of  themselves? 

And  self-knowledge  would  teach  men  what  to  ask.  They 
would  feel  most  need  of  spiritual  mercies,  and  beg  hardest 
for  them ;  and  for  outward  things,  they  would  ask  but  for 
their  daily  bread,  and  not  be  foolishly  importunate  witH 
God  for  that  which  they  know  not  to  be  suitable  or  good 
for  thenu  *  Fideliter  supplicans  Deo  pro  necessitatibus 
hujus  vitas,  et  miserecorditer  auditur,  et  miserecorditer  noil 
auditur.  Quid  enim  infirmo  sit  utilius  magis  novit  medicwi 
quam  aegrotus,'  saith  Prosper.  It  is  mercy  to  be  denied 
sometimes  when  we  pray  for  outward  things :  our  physi- 
cian, and  not  we  must  choose  our  physic,  and  prescribe  our 
diet. 

And  if  men  knew  themselves,  it  would  teach  them  on 
what  terms  to  expect  the  hearing  of  their  prayers.  Neither 
to  be  accepted  for  their  merits,  nor  yet  to  be  accepted  with^' 
out  that  faith  and  repentance,  and  desire  that  seriousness, 
humility,  and  sincerity  of  heart,  which  the  very  nature  of 
prayer  to  God  doth  contain  or  pre-suppose.  ''He  that 
nameth  the  name  of  Christ,  must  depart  from  iniquity," 
(2  Tim.  ii.  19,)  and  must  "  wash  himself  and  make  him  clean, 
and  put  away  the  evil  of  his  doings  from  before  the  eyes  of 
God^  and  cease  to  do  evil,  and  learn  to  do  well."  (Isa.  i.  16, 
17.)  As  knowing  that  though  a  Simon  Magus  must  repent 
and  pray,  (Acts  viii.  22,)  and  the  "  wicked  in  forsaking  his 
way^  and  thoughts^  and  returning  to  the  Lord,  must  seek 
him  while  he  may  be  found,  and  call  upon  him  while  he  is 
near ;"  (Isa.  Iv.  6,  7 ;)  and  the  prayers  of  a  humble  publican 
are  heard,  when  he  sets  his  prayer  against  his  sins :  yet  if 
he  would  cherish  his  sin  by  prayer,  and  flatter  himself  into 
a  presumption  and  security  in  a  wicked  life,  because  he 
useth  to  ask  God  forgiveness :  if  he  thus  "  regard  iniquity 
m  his  hearty  God  will  not  hear  his  prayers;"  (Psal.lxvi.  18;) 


AND  B£N£FITS  OF  SELF-ACQUAINTANCE.        9fi 


JflHid  *'  we  know  that  such  impenitent  sinners  God  beareth 
|.jiol«"  (John  ix.  31.)  And  thus  the  prayers  of  the  wicked, 
rflawicked*  (which  are  not  a  withdrawing  from  his  wicked- 
ness, but  a  bolster  of  his  security,  and  as  a  craving  of  pro- 
lection  and  leave  to  sin)  are  but  *'  an  abomination  to  the 
Lord/'  (Prov.  xvii.  8  ;  xxviii.  9.)  '  Ferrum  prius  extrahen- 
.dum  {*  The  bullet,  the  thorn  must  be  first  got  out,  before  any 
medicine  can  heal  their  wounds.  Saith  Augustine,  '  Plus 
Deo  placet  latratus  canum,  mugitus  bonum,  grunnitus  por- 
coram,  quam  cantus  clericorum  luxuriantium.'  The  bark- 
ing of  dogs,  the  lowing  of  beasts,  the  grunting  of  swine, 
doth  please  God  better  than  the  singing  of  luxuriant  clergy- 
j&en«  Did  men  know  themselves,  and  who  they  have  to  do 
with  in  their  prayers,  they  would  not  go  from  cards,  and 
dice,  and  gluttony,  and  fornication,  and  railing,  lying,  or 
reviling  at  the  servants  of  the  Lord,  to  a  few  hypocritical 
words  of  prayer,  to  salve  all  till  the  next  time,  and  wipe 
their  mouths,  as  if  one  sin  had  procured  the  forgiveness  of 
tnother.  Nor  would  they  shut  up  a  day  of  worldliness, 
ambition,  sensuality,  or  profaneness,  with  a  few  heartless 
words  of  confession  and  supplication ;  or  with  the  words  of 
penitence,  while  their  hearts  are  impenitent,  as  if  when  they 
have  abused  God  by  sin,  they  would  make  him  amends,  or 
reconcile  him  by  their  mockery.  Nor  would  they  think  to 
be  accepted  by  praying  for  that  which  they  would  not  have; 
for  holiness,  when  they  hate  it,  and  for  deliverance  from  the 
sm  which  they  would  not  be  delivered  from,  and  would  not 
ha?e  their  prayers  granted. 

.  7.  If  you  know  not  yourselves,  it  will  unfit  you  for 
thanksgiving:  your  greatest  mercies  will  be  least  esteemed; 
and  the  lesser  will  be  misesteemed.  And  while  you  are  un- 
thankful for  what  you  have,  you  will  be  absurdly  thanking 
God  for  that  which  indeed  you  have  not. 

What  inestimable  mercies  are  daily  trodden  under  feet 
by  sinners,  that  know  not  their  worth,  because  they  know 
not  their  own  necessities !  They  have  time  to  repent,  and 
make  preparation  for  an  endless  life :  but  they  know  not  the 
worth  of  it,  but  unthankfully  neglect  it,  and  cast  it  away  on 
the  basest  vanities :  as  if  worldly  cares,  or  wicked  company, 
or  fleshly  lusts,  or  cards,  or  dice,  or  revellings,  or  idleness, 
were  exercises  in  which  they  might  better  improve  it,  than 
the  works  of  holiness,  justice,  and  mercy,  which  God  hath 


94  TH£  MISCHIEFS  OF  S£LF-IGNORANC£» 

made  the  business  of  their  lives :  or,  as  if  the  profits^  aad 
pleasures,  and  vainglory  of  this  world,  did  better  deserve 
than  their  Creator,  and  their  own  souls,  and  the  heav 
inheritance.  But  if  their  eyes  were  opened  to  see  w 
they  stand,  and  what  they  are,  and  what  are  their  dangoi 
and  necessities,  how  thankful  would  they  be  for  one  yetr, 
one  month,  one  day,  one  hour,  to  repent  and  cry  to  God 
for  mercy !  And  how  sensibly  would  they  perceive  that  t 
hundred  years'  time  is  not  too  long  to  spend  in  seriotii 
preparation  for  eternity ! 

They  have  now  the  faithful  ministers  of  Christ,  inviting 
them  in  his  name  to  come  to  him  and  receive  the  riches  of 
his  grace,  and  "  beseeching  them  in  his  stead  to  be  reconi- 
ciled  unto  God."  (Matt,  xxii ;  2  Cor.  v.  19,  20.)  But  tbej 
stop  their  ears,  and  harden  their  hearts,  and  sti£Pen  their 
necks,  and  love  not  to  be  disturbed  in  their  sins,  but  are 
angry  with  those  that  are  solicitous  for  their  salvation,  and 
revile  them  as  too  precise  and  strict,  that  tell  them  of  the 
one  thifig  needful,  and  persuade  them  to  choose  the  better 
part,  and  tell  them  where  their  sin  will  leave  them. '  lliey 
take  them  for  their  friends  that  will  encourage  them  in  the 
way  that  God  condemneth,  and  be  merry  with  them  in  the 
way  to  endless  sorrow,  and  flatter  them  into  security  and 
tmpenitency  till  the  time  of  grace  be  past ;  but  they  hate 
them  as  their  enemies  that  faithfully  reprove  them,  and  teD 
them  of  their  folly,  and  call  them  to  a  safer,  better  way. 
Alas,  sirs,  there  would  not  be  so  many  nations,  congrega- 
tions, and  souls  now  left  in  darkness  and  misery  by  their 
own  doing,  having  driven  away  the  mercy  of  the  Gospel,  and 
thrust  their  faithful  teachers  from  them,  if  they  knew  them- 
selves. Men  would  not  triumph  in  their  own  calamity, 
when  they  have  expelled  their  faithful  teachers,  (the  dust  of 
whose  feet,  the  sweat  of  their  brows,  the  tears  of  their  eyes, 
and  the  fervent  prayers  and  groans  of  their  hearts  must  wit- 
ness against  them,)  if  they  knew  themselves.  They  would 
not  be  like  a  madman  that  glorieth  that  he  hath  beaten  away 
his  physician  and  his  friends,  and  is  left  to  himself,  if  they 
knew  themselves.  When  they  have  the  earnest  calls  of  the 
Word  without,  and  convictions  and  urgings  of  the  Spirit 
of  God,  and  their  consciences  within,  they  would  not  wit- 
fully  go  on,  and  cast  these  mercies  at  their  heels,  if  they 
knew  themselves. 


ANP  BENEFITS  OF  S£LF-ACQUAINTANC£.      95 

They  have  leave  to  join  in  the  communion  of  saints,  and 
M  enjoy  the  benefit  of  holy  society  in  prayer,  and  con- 
ference, and  mutual  love  and  spiritual  assistance,  and  in  the 
pablic  worship  of  God  :  but  they  pass  these  by,  as  having 
more  of  trouble  and  burden  than  of  mercy,  because  they 
little  know  themselves. 

And  their  inferior  mercies  of  health,  and  wealth,  and 
food,  and  raiment,  and  friends,  and  accommodations,  they 
nisesteem  and  misuse  ;  and  value  them  but  as  provision 
for  the  flesh,  and  the  satisfaction  of  their  sensual  and 
inordinate  desires,  and  not  as  their  necessary  provision  for 
dieir  duty  in  the  way  to  heaven !  And  therefore  they  are 
ntost  thankful  for  their  greatest  snares :  for  that  honour  and 
abundance  which  are  stronger  temptations  than  they  can 
overcome:    for  those  fleshly  contentments  and  delights, 
which  are  the  enemies  of  grace,  and  the  prison  of  their  no- 
blest faculties,  and  the  undoing  of  their  souls.  If  they  could 
for  shame  speak  out,  they  would  thank  God  more  for  a 
whore,  or  a  successful  game,  or  the  favour  of  their  earthen 
gpds,  or  for  preferment,  or  commodity,  lands  or  houses, 
thin  ever  they  did  for  all  the  offers  of  Christ  and  grace,  and 
all  the  invitations  to  a  holy  life.     For  there  is  much  more 
joy  and  pleasure  in  their  hearts  for  the  former  than  the  latter. 
And  self-ignorance  will  also  corrupt  your  thanksgiving, 
and  turn  it  into  sin  and  folly.     Is  it  not  shame  and  pity  to 
hear  an  unpardoned  enemy  of  holiness,  and  of  God,  to 
thank  God  that  he  is  justified  and  reconciled  to  God,  and 
adopted  to  be  his  child,  and  made  a  member  of  Jesus  Christ? 
And  to  hear  a  carnal,  unregenerate  person  give  thanks  for 
his  regeneration  and  sanctification  by  the  Holy  Ghost?    As 
it  is  to  hear  a  leper  give  thanks  for  perfect  health,  or  a  fool 
or  madman  thank  God  for  making  him  wiser  than  his  neigh- 
bours?    Is  it  not  pity  to  hear  a  miserable  soul  thank  God 
for  the  grace  which  he  never  had?  and  one  that  is  near  eter- 
nal misery  to  thank  God  for  making  him  an  heir  of  glory  ? 
Ohow  many  have  thanked  God  pharisaically  for  the  pardon  of 
their  sins,  that  must  for  ever  suffer  for  those  sins !  How  many 
have  thanked  him  for  giving  them  the  assured  hopes  of 
glory,  that  must  be  thrust  out  into  endless  misery !    As  I 
have  known  many,  that  by  their  friends  and  by  themselves 
have  been  flattered  into  confident  hopes  of  life,  when  they 
were  ready  to  die,  have  thanked  God  that  they  were  pretty 


96       THE  m:iscui£fs  of  sflf-ignorance, 

well,  and  the  worst  was  past ;  which,  in  the  eyes  of  jai 
ons  standers-by,  was  not  the  least  i^gravation  of  their 
and  deplorable  state.     Methinks  it  is  one  of  the  sad< 
spectacles  in  the  world  to  hear  a  man  thanking  God  for  tktj 
assurance  of  salvation,  that  is  in  a  state  of  condemnatioBi 
and  likely  to  be  in  hell  for  ever !  These  absurdities  could  not{ 
corrupt  your  highest  duties,  and  turn  them  into  sin,  if  yoi 
knew  yourselves.  ^  1 

A  man  that  knoweth  his  own  necessities^  and  unworthi^  i 
ness,  is  thankful  for  a  little  to  God  and  man*     Mercy  is  u  i 
no  mercy,  where  there  is  no  sense  of  need  or  misery.    '  Sft* 
pienti  notum  est  quanti  resqueeque  taxandasit,'  saithSenect.  . 
Therefore  God  useth  to  humble  them  so  low  in  the  work  of 
conversion,  whom  he  meaneth  ever  after  to  employ  in  the 
magnifying  of  his  grace.     And  then  that  which  is  folly  and 
hypocrisy  from  a  Pharisee,  will  be  an  acceptable  sacrifice 
from  a  humble,  grateful  soul ;  and  he  that  by  grace  is  dif- 
ferenced  from  other  men,  may  (modestly)  thank  God  that 
he  is  not  as  other  men.     For  had  he  nothing  more  to  thank 
God  for,  than  the  ungodly  world,  he  would  be  rejected  and 
perish  with  the  world  :  and  if  he  have  more  than  the  world, 
and  yet  be  no  more  thankful  than  the  world,  he  would  be 
guilty  of  greater  unthankfulness  than  the  world.     '  Non  est 
superbia  elati,  sed  confessio  non  ingmti :  et  habere  te  cog- 
nosce, et  nihil  ex  te  habere ;  ut  nee  superbus  sis,  nee  ingra- 
tus  :  Die  Deo  tuo,  quoniam  sanctus  sum  quia  sanctificasti 
.  me :  quia  accept,  non  qusB  habui ;  quia  tu  dedisti,  non  qos 
ego  merui:'  saith  Augustine.    This  is  not  the  pride  of 
one  lift  up,  but  the  acknowledgement  of  one  that  is  not  un« 
thankful:   Know  that  thou  hast,  and  know  that  thou  hast 
nothing  of  thyself,  that  thou  mayest  neither  be  proud,  nor 
yet  unthankful.     Say  to  thy  God,  I  am  holy,  for  thou  hast 
sanctified  me:  for  I  have  received  what  I  had  not;  and 
thou  hast  given  me  what  I  deserved  not.     The  thanksgiv- 
ing of  a  faithful  soul  is  so  far  from  being  displeasing  to 
God  as  a  pharisaical  ostentation,  that  it  is  a  great  and  ex- 
cellent duty,  and  a  most  sweet  and  acceptable  sacrifice. 

"  Offer  unto  God  thanksgiving He  that  offereth  praise 

glorifieth  me."  (Psal.  1.  14. 23.) 

8.  And  as  to  the  Lord's-supper,  what  work  they  are 
there  like  to  make  that  are  unacquainted  with  themselves, 
you  may  conjecture  from  the  nature  of  the  work,  and  the 


ANJD  BENEFITS  OF  SELF-ACQUAINTANCE.      97 

^XMiiinand  of  self-examination  and  self-judging.  Though 
iome  may  be  welcomed  by  Christ,  that  have  faith  and  love, 
llu)Dgh  they  doubt  of  their  sincerity,  and  know  not  them- 
itiveg  to  be  children  of  God ;  yet  none  can  be  welcome 
that  know  not  themselves  to  be  sinners  condemned  by  the 
hiF,  and  needing  a  Saviour  to  reconcile  and  justify  them. 
Who  will  be  there  humbled  at  the  feet  of  grace,  and  thank- 
fill  for  a  Redeemer,  and  hunger  and  thirst  for  sacramental 
benefits,  that  knoweth  not  his  own  unworthiness  and  neces- 
lities  ?  O  what  inestimable  mercy  would  appear  in  a  sacra- 
meDt  to  us,  in  the  offers  of  Christ  and  saving  grace,  and 
eommanion  with  God  and  with  his  saints,  if  our  appetites 
were  but  quickened  by  the  knowledge  of  ourselves ! 

■  9.  And  I  beseech  you  consider,  whether  all  your  studies, 
and  learning,  and  employments,  be  not  irrational,  prepos- 
terous and  impertifient,  while  you  study  not  first  to  know 
yoorselves  ?  You  are  nearest  to  yourselves,  and  therefore 
•bbuld  be  best  acquainted  with  yourselves.  What  should 
joa  more  observe  than  the  case  of  your  own  souls !  and 
whltt  should  you  know  better  than  what  is  within  you,  and 
what  you  carry  still  about  you,  and  that  which  methinks 
jou  should  always  feel ;  even  the  bent  of  your  own  estima- 
.tions  and  affections;  the  sicknesses  of  your  souls ;  your  guilt, 
yovr  wants  and  greatest  necessities.  All  your  learning  is 
i)Qtthe  concomitant  of  your  dotage  till  you  know  your- 
tdves.  *Your  wisest  studies  are  but  the  workings  of  a  dis- 
tuftcted  mind,  while  you  study  not  yourselves,  and  the  things 
cfreverlasting  consequence.  The  wise  man  was  but  derided 
by  the  standers-by,  that  fell  overhead  into  a  ditch,  whilst  he 
was  busily  taking  the  height  of  a  star.  To  study  whether 
it  be  the  sun  or  earth  that  moveth,  and  not  consider  what 
motion  is  predominant  in  thy  soul  and  life,  is  a  pitiful,  pre- 
posterous study :  To  think  more  what  stars  are  in  the  fiima- 
meat,  than  what  grace  is  in  thy  heart ;  and  what  planet 
Mgneth,  than  what  disposition  reigneth  in  thyself;  and 
whether  the  spirit  or  the  flesh  have  the  dominion,  is  but  to 
1)6  leiEtmedly  besides  thyself. 


'  Illom  ego  jure 


Despiciam,  qui  scit  quanto  sublimior  Atlas 
Omnibus  in  Lybia  sit  montibus ;  hie  tamen  ideiu 
Ignoret  quantum  ferrata  distet  ab  area. 


VOL.  XVI.  H 


98  TH£  MISCHIEFS  OF  SELF-IOKOBAKCE, 

Is  it  not  a  laborioas  madness  to  travel  into  far  conntries; 
and  compass  sea  and  land,  to  satisfy  a  cunosity ;  and  to  be 
at  so  much  cost  and  pains  to  know  the  situation,  goveift* 
ment,  and  manners,  of  the  cities  and  countries  of  the  woiU» 
and  in  the  meantime  to  be  utterly  strange  at  home,  and 
never  bestow  one  day  or  hour  in  a  serious  survey  of  heul  ^ 
and  life?  To  carry  about  a  dark,  unknown,  neglected  soidf  ] 
while  they  are  travelling  to  know  remotest  things  that  lea 
concern  them  ?     Methinks  it  is  a  pitiful  thing,  to  hear  mea 
ingeniously  discoursing  of  the  quality,  laws  and  customs  of 
other  nations,  and  of  the  affairs  of  princes,  and  common* 
wealths,  and  of  the  riches  and  commodities  of  sea  and  land* 
and  to  be  mute  when  they  should  express  their  acquaintanct 
with  themselves,  either  in  confession  and  prayer  to  God,  or 
in  any  humble,  experimental  conference  with  men*    Te 
trade  abroad,  and  utterly  neglect  the  tirade  of  godlineu  tl 
home.    To  keep  correspondence  with  persons  of  all  de» 
grees,  and  to  have  no  correspondence  with  themselves*  To 
keep  their  shop-books  and  accounts  with  diligence,  and 
never  regard  the  book  of  conscience,  nor  keep  account  of 
that  for  which  they  must  ere  long  be  accountable  to  God* 
It  is  a  pitiful  thing  to  see  men  turn  over  voluminous  histo* 
ries,  to  know  what  hath  been  done  from  the  beginning  of 
the  world,  and  regard  no  more  the  history  of  their  ows 
lives,  nor  once  look  back  with  penitent  remorse  upon  their 
ungodly,  careless  conversations,  nor  say,  *What  have  we 
done  V    To  see  men  have  well-furnished  libraries,  and  reed 
over  a  multitude  of  books,  and  never  read  the  state  and  re* 
cords  of  their  souls  ! 

Quid  juvat  immeiuos  scire  atque  evolvere  ca8us« 
Si  facienda  fugis,  si  fu^enda  facis? 

It  maketh  you  but  objects  of  wonder  and  compassion,  to 
read  laws  and  records,  and  understand  all  cases,  and  never 
endeavour  to  understand  the  case  of  your  immortal  soolii 
To  counsel  others  for  their  temporal  estates,  and  never  un* 
derstand  your  own  spiritual  state  !  To  study  the  mysteries  of 
nature,  and  search  into  all  die  works  of  God,  except  yourselveSi 
and  that  which  your  happiness  or  misery  doth  depend  on! 
To  study  the  nature,and  causes,  and  signs  of  bodily  diseases, 
and  their  several  remedies,  and  never  study  the  diseases  oi 


AND  BENEFITS  OF  SELF-ACQUAINTANGE.      99 

yovr  own  souls,  nor  the  precious  remedy  which  mercy  faath 
provided  you.  To  cure  the  sicknesses  of  other  men's  bodies, 
uid  aerer  feel  a  stony,  proud  or  sensual  heart,  nor  use  any 
care  and  industry  for  the  cure !  To  know  the  matters  of  all 
vtB  and  sciences,  to  be  able  to  discourse  of  them  all  to  the 
•dmitrntion  of  the  hearers,  is  but  an  aggravation  of  thy  la- 
mentable folly,  if  thou  be  all  this  while  a  stranger  to  thyself, 
and  that  because  thou  art  mindless  of  thy  soul's  condition. 
Fou  would  but  laugh  at  such  a  learned  fool  that  knew  not 
how  to  dress  himself,  or  eat,  or  drink,  or  go,  and  yet  could 
tdk  of  the  profoundest  speculations  in  metaphysics  or  other 
sciences.  It  is  more  necessary  to  know  yourselves,  your 
sin,  your  duty,  your  hopes,  your  dangers,  than  to  know  how 
to  eat,  or  drink,  or  clothe  yourselves.  Alas,  it  is  a  pitiful 
kind  of  knowledge,  that  will  not  keep  you  out  of  hell ;  and 
a  foolish  wisdom  that  teaches  you  not  to  save  your  souls. 
'Per  veram  scientiam  itur  ad  disciplinam ;  per  disciplinam 
ad  bonitatem ;  per  bonitatem  ad  beatitudinem,'  saith  Hugo. 
Till  you  know  yourselves,  the  rest  of  your  knowledge  is  but 
a  confused  dream :  When  you  know  the  thing,  you  know 
not  the  «nd,  and  use,  and  worth  of  it.  Self-knowledge  wiU 
direct  you  in  all  your  studies,  and  still  employ  you  on  that 
which  is  necessary,  and  will  do  you  good,  when  others  are 
stadjiDg  bue  unprofitable,  impertinent  things;  and  indeed 
are  but  ''proud,  knowing. nothing  (when  they  seem  to  excel 
ia  knowledge)  but  doting  about  questions  and  strifes  of 
woids,  whereof  cometh  envy,  strife,  railings,  evil  surmisings, 
perverse  disputings  of  men  of  corrupt  minds  and  destitute 
of  the  truth,  that  take  gain  for  godliness."  (1  Tim.  vi.  4,  5.) 
Self-knowledge  will  help  you  in  all  your  studies,  to  know, 
'QsQordine,  quo  studio,  quo  fine  unumquodque  scire  opor- 
teat  Quo  ordine ;  ut  illud  prius,  quod  maturius  mo  vet  ad 
aaluteia  :  Quo  studio ;  ut  illud  ardentius,  quod  vehementius 
ad  amorem :  Quo  fine ;  ut  non  ad  inamen  gloriam  et  osten- 
taitianem,  sed  ad  tuam  et  aliorum  salutem,'  saith  Bernard. 
Vou  will  know  in  what  order,  with  what  study,  and  to 
wbnt  eatd  every  thing  should  be  known:  In  what  order,  that 
that  may  go  first,  that  most  promoteth  our  salvation :  With 
what  study  or  desire  ;  that  we  may  know  that  most  ardently, 
whioh  most  vehemently  provoketh  love :  To  what  end,  that 
it  be  not  for  vainglory  and  ostentation,  but  for  your  own  and 
other  men's  SMivation. 


100        THE   MISCHIEFS  OF  SEiF-IGNOR ANCE;  '. 

And  as  it  is  ourselves  and  our  own  affairs  that  are  aearest' 
to  us^  and  therefore  first  in  order  to  be  known ;  so  it  is  our- 
selves that  we  have  a  special  charge  of,  and  that  we  are  most: 
obliged  to  study  and  to  know  ;  and  it  is  our  own  conditioir 
and  soul  affairs  that  most  concern  us.    Though  sun,  and 
moon,  and  earth,  be  not  little  things  in  themselves ;  yet  the: 
knowledge  of  them  is  a  small,  inconsiderable  matter  to  thee, 
in  comparison  of  the  knowledge  of  thyself.  The  words  even 
of  Seneca  are  so  pungent  on  this  subject,  that  I  shall  recite 
some  of  them  to  shame  those  professed  Christians  that  are 
so  much  short  of  a  heathen.    '  Quid  ad  virtutem  viam  sterhit 
syllabarum  enerratio,  verborum  diligentia  et  fabularum  me- 
moria,  et  versuum  lex  et  modificatio  ?   Quid  ex  his  metum 
demit,  cupiditatem  freBnat?'     What  furtherance  to  virtue 
is  the  enarration  of  syllables,  the  diligence  of  words,  the  re- 
membering of  fables,  and  the  law  and  modification  of  verses!' 
What  of  these  taketh  away  fear,   and  bridleth  concnpi-' 
scence  ?     '  Metiri   me  geometer  docet  latifundia :   potias 
doceat  quomodo  nietiar  quantum  homini  satis  sit :  Docet 
quomodo  nihil  perdam  ex  finibus  meis  :  at  ego  discere  volo^ 
quomodo  totum  hilaris  amittam.     Scis  rotunda  metiri :  si 
artifex  es,  metire  hominis  animum ;  die  quam  nKignus,  die 
quam  pusillus  sit.     Scis  quee  recta  sit  linea :  quid  tibi  pro- 
dest  si  quid  in  vita  rectum  sit  ignoras  V    The  geometrician 
teacheth  me  to  measure  spacious  grounds :  let  him  rather 
teach  me  to  measure  how  much  is  sufficient  for  a  man :  He- 
teacheth  me  how  I  may  lose  nothing  of  my  possessions :  but 
that  which  I  would  learn  is,  how  I  may  lose  all  with  a  cheer- 
ful mind.    Thou  canst  measure  rounds ;  if  thou  be  an  artist, 
measure  the  mind  of  man ;  tell  him  how  great  it  is,  or  how 
little  or  low.     Thou  knowest  a  straight  line  :  and  what  the' 
better  art  thou  if  thou  know  not  what  is  right  or  straight  in 
thy  own  life  ?     *  Hoc  scire  quid  proderit,  ut  solicitus  sim, 
quum  Saturnus  et  Mars  h  contrario  stabunt?— —  Illali- 
beralium  artium  consectatio  molestos,  intempestivos,  ver*- 
bosos,  sibi  placentes  facit,  et  ideo  non  discentes  necessarit, 
quia  supervacua  didicenint.'    What  good  will  it  da  me, 
that  I  should  be  solicitous  to  know  when  Saturn  and  Mars' 

will  stand  in  opposition? This  diligent  study  of  the 

liberal  arts,  doth  make  men  troublesome,  unseasonable,' 
wordy,  self-pleasing,  and  such  as  therefore  learn  not  things*' 
necessary,  because  they  have  leatued  thiivga  superfluous.     > 


AXD  BENEFITS  OF  SELF-ACQUAIlf TAlf C£.      lOi 

•  .  When  our  hearer,  greater  works  are  done,  then  those 
that  are  more  distant  will  be  seasonable,  and  useful,  and  ex- 
cellenrin  their  proper  places.  When  men  understand  the 
state  and  affairs  of  their  souls,  and  have  made  sure  of  their 
everlasting  happiness,  they  may  then  seasonably  and  wisely 
manage  political  and  economical  affairs,  and  prudently  or- 
der and  prosecute  their  temporal  concernments  :  when  they 
"first  seek  the  kingdom  of  God  and  his  righteousness,"  su- 
bordinate things  may  be  seasonably  considered.  But  for  a 
man  to  be  taken  up  about  matters  of  law,  or  trade,  or  plea- 
sure, when  he  mindeth  not  the  matters  of  his  salvation ;  and 
to  study  languages,  arts  and  sciences,  when  he  studieth  not 
how  to  escape  damnation,  is  not  to  be  learned,  but  to  dote ; 
nor  to  be  honourably  or  prudently  employed,  but  to  walk  as 
a '  noctambulo,'  a  man  in  a  dream,  and  live  besides  the  rea- 
son of  a  man,  as  well  as  below  the  faith  of  a  Christian : 
These  seemingly  wise  and  honourable  worldlings,  that  la- 
bour not  to  know  what  state  and  relation  they  .stand  in  to- 
wards God,  and  his  judgment,  do  live  in  a  more  pernicious 
distraction  than  he  that  is  disputing  in  mood  and  figure 
while  his  house  is  burning  over  his  head,  or  he  that  is  learn- 
ing to  fiddle  or  dance»  when  he  is  assaulted  by  an  enemy, 
or  to  be  tried  for  his  life. 

Even  works  of  charity  seem  but  absurd,  preposterous 
acts,  in  those  that  are  not  charitable  to  themselves.  To  be 
careful  to  feed  or  clothe  the  bodies  of  tbe  poor,  and  sense- 
less of  the  nakedness  and  misery  of  your  own  souls,  is  an 
irrational,  distracted  course  of  mercy  :  As  if  a  man  should 
be  diligent  to  cure  another  of  a  bile,  while  he  minds  not  the 
plague  or  leprosy  upon  himself:  or  should  be  busy  to  pull 
a  thorn  out  of  another's  finger,  and  senseless  of  a  stab  that 
is  given  himself  in  the  bowels  or  at  the  heart.  To  love  your- 
self, and  not  your  neighbour,  is  selfish,  unsociable  and  un- 
charitable. To  love  neither  your  neighbour  nor  yourself,  is 
inhuman :  To  love  your  neighbour  and  not  yourself,  is  pre- 
posterous, irrational,  and  scarcely  possible.  But  to  love 
^rst  yourself  (next  God,)  and  then  to  love  your  neighbour 
as  yourself,  is  regular,  orderly.  Christian  charity. 
;  10.  Consider  also,  that  the  ignorance  of  yourselves  doth 
much  unfit  you  to  be  useful  unto  others.  If  you  are  Magis- 
trates, you  will  never  be  soundly  faithful  against  the  sin  of 
others,  till  you  have  felt  how  hurtful  it  is  to  yourselve^«    \i 


l02       TflS  MISCHXKFS  OF  SELF-ICNORABICl;, 

yott  axe  Miiiisters,  you  will  scarcely  ever  be  good  at  heart- 
searcbing  work^  till  yoa  have  searcbed  yoar  own :  nor  will 
you  know  the  deceitfulness  of  sin,  and  the  tumingo  and 
windings  of  the  crooked  serpent,  till  you  have  observed 
them  in  yourselves  :  nor  will  you  have  doe  compadsioo  on 
the  ignorant,  impenitent,  ungodly,  unconverted,  or  oft  tbe 
tempted,  weak,  disconsolate  souls,  tiU  yoo  bav^  learned 
rightly  to  be  affected  with  sin  and  misery  in  yourselves.  Tf 
men  see  a  magistrate  punish  offenders,  or  bear  a  minister  re- 
prove them,  that  is  as  bad  or  worse  himself,  they  will  but 
deride  the  justice  of  the  one,  and  reproofs  of  the  other,  as 
the  acts  or  words  of  blind  partiality  or  hypocrisy ; .  and  ac- 
cost you  with  a '  Medice  cura  teipsum,'  Physician  heal  Ay- 
self :  with  a  '  Loripidem  rectus  derideat,  ^tbiopem  abbus/ 
Sec— And  a  *  Primus  jussa  subi,'  &c.  And  a  *  Qui  al- 
ter um  incusat  probri,  ipsum  se  intueri  oportet*'  First  sweep 
before  your  own  door.  It  is  ridiculous  for  the  blind  to  re- 
proach the  purblind.  '  Quae  in  aliis  reprehendis,  in  teipso 
maxim^  reprehende.'  Reprehend  that  more  in  thyself,  which 
thou  reprehendest  in  another.  The  eye  of  the  soul  is  not 
like  the  eye  of  the  body,  that  can  see  other  things,  but  not 
itself.  There  are  two  evils  that  Christ  noteth  in  the  reproofft 
of  such  as  are  unacquainted  with  themselves,  in  Matt.  vit. 
3,  4.  Hypocrisy  and  unfitness  to  reprovei  '*  Why  beboldest 
thou  the  mote  that  is  in  thy  brother's  eye,  but  considerest 
not  the  beam  that  is  in  thy  own  eye?  Or  how  wilt  thou  say 
to  thy  brother.  Let  me  pull  out  the  mote  out  of  thine  eye, 
and  behold,  a  beam  is  in  thy  own  eye  ?  Thou  hypocrite, 
first  cast  the  beam  out  of  thine  own  eye,  and  then  thoii 
shalt  see  clearly  to  cast  out  the  mote  out  of  thy  brother's 
eye."  Thy  own  vices  do  corrupt  thy  judgment,  and  eause 
thee  to  excuse  the  like  in  others,  and  to  accuse  the  virtue 
that  in  others  is  the  condemner  of  thy  vice,  and  to  repre- 
sent all  as  odious  that  is  done  by  tho^e  that  by  their  piety 
and  reproofs  are  become  odious  to  thy  guilty  and  malicious 
soul.  Dost  thou  hate  a  holy,  heavenly  life,  and  art  void  of 
the  love  of  God,  and  of  his  servants  ?  Hast  thou  a  carnal, 
dead,  unconverted  heart?  Art  thou  a  presumptuous,  cipre« 
less,  worldly  wretch  ?  Hast  thou  these  beams  in  thy  own 
eye  ?  And  art  thou  fit  to  quarrel  with  others  that  are  bet- 
ter than  thyself,  about  a  ceremony,  or  a  holy  day,  or  a  cir-> 
cumstance  of  church-government  or  worship,  or  a  dbuMfuU 


AND  BENEFITS  OF  S£LF-ACQUAINTANC£.       103 

•  eontroverted  opinion  ?  And  to  be  pulling  these  motes  out 
;  €f  thy  brother's  eye?  (Yea,  rather  wouldst  pull  out  his 
[  eyes,  to  get  out  the  mote :)  First  get  an  illuminated  mind* 
tnd  a  renewed,  sanctified  heart ;  be  acquainted  with  the 
\  lore  of  God,  and  of  his  image ;  and  cast  out  the  beam  of 
infidelity,  ungodliness,  worldliness,  sensuality,  malice  and 
kypocriay,  from  thine  own  eye;  and  then  come  and  play 
the  oGQuIist  with  thy  brother,  and  help  to  cure  him  of  his 
lesser  involuntary  errors  and  infirmities.  Till  then  the  beam 
of  thy  sensuality  and  impiety  will  make  thee  a  very  incom- 
petent judge  of  the  mote  of  a  difierent  opinion  in  thy  bro- 
ther. Every  word  that  thou  speakest  in  condemnation  of 
thy  brother,  for  his  opinion  or  infirmity,  is  a  double  con* 
dssmation  of  thyself  for  thy  ungodly,  fleshly  life.  And  if  thou 
wilt  needs  have  ''judgment  to  begin  at  the  house  of  God," 
for  the  failings  of  his  sincere  and  faithful  servants,  it  may 
remember  thee  to  thy  terror,  "  what  the  end  of  them  shall 
be  that  obey  not  the  Gospel  of  God."  And  if  you  will  con- 
demn the  righteous  for  their  lamented  weaknesses,  '*  Where 
thiok  you  the  ungodly  and  the  sinner  shall  appear?"  (1  Pet, 
iv.  17,  18.) 

11.  If  you  begin  not  at  yourselves,  you  can  make  no 
progress  to  a  just  and  edifying  knowledge  of  extrinsic  things« 
Man's  self  is  the  alphabet  or  primer  of  his  learning.    *  Non 
pervenitur  ad  summa  nisi  per  inferiora.'    You  cannot  come 
to  the  top  of  the  stairs,  if  you  begin  not  at  the  bottom. 
'  Frustra  cordis  oculum  erigit  ad  videndum  Deum,  qui  non- 
4uia  idoneus  est  ad  videndum  seipsum :  Prius  enim  est  ut 
cognoscas  invisibilia  spiritus  tui,  quitm  possis  esse  idoneus 
sd  cognoscendum  invisibilia  Dei ;  et  si  non  potes  te  cog- 
Boacere,  non  prsBSumas  apprehendere  ea  qusB  sunt  supra  te 
(inquit.  Hug.  de  Anim.)'  i.  e.  In  vain  doth  he  lift  up  his 
heart  to  see  God,  that  is  yet  unfit  to  see  himself.    For  thou 
must  first  know  the  invisible  things  of  thy  own  spirit,  be* 
fore  thou  canst  be  fit  to  know  the  invisible  things  of  God^ 
And  if  thou  canst  not  know  thyself,  presume  not  to  know 
the  th\ngs  that  are  above  thyself.    You  cannot  see  the  face 
which  it  representeth,  if  you  will  not  look  upon  the  glass 
which  representeth  it.     God  is  not  visible,  but  appeareth  to 
us  in  his  creatures;  and  especially  in  ourselves.    And  if  we 
know  not  ourselves,  we  cannot  know  God  in  ourselves. 
'FrsBcipuum  et  principale  est  speculum  ad  videndum  Deum 


104       THE  MISCH1£FS  OF  SELF-IGNORANCE,     ; 

animus  rationalis  intuens  seipsum  (inq.  Hug.)'  1*he  princw 
pal  glass  for  the  beholding  of  God,  is  the  reasonable  sool 
beholding  itself. 

And  yon  will  make  but  an  unhappy  progress  in  your 
study  of  the  works  of  God,  if  you  begin  not  with  yonrselved*  \ 
You  can  know  but  little  of  the  works  of  nature,  till  you 
know  your  own  nature :  and  you  can  know  as  little  of  the 
works  of  grace,  till  self-acquaintance  help  you  to  know  the 
nature  and  danger  of  those  diseases  that  grace  HHist  cure. 
The  unhappy  error  of  presumptuous  students,  about  ikeir 
own  hearts,  misleadeth  and  perverteth  them  in  the  whole 
course  of  their  studies ;  that  by  all,  they  do  but  profit  in 
misapplied  notions  and  self-deceit.  It  is  a  lamentable  sight 
to  see  a  man  turning  over  fathers  and  councils,  and  diligently 
studying  words  and  notions,  that  is  himself  in  the  gall  of 
bitterness  and  bond  of  iniquity,  and  nerer  knew  it,  nor  stu^ 
dieth  the  cure.  And  it  is  a  pitiful  thing  to  see  such  in  a 
pulpit,  teaching  the  people  to  know  the  mysteries  of  salva- 
tion, that  know  not,  nor  ever  laboured  to  know  what  sins  are 
predominant  in  their  own  hearts  and  lives;  or,  whether  they 
stand  before  God  in  a  justified  or  a  condemned  state F  To 
hear  a  poor,  unsanctified  man,  as  boldly  treating  of  the  mys- 
teries of  sanctification,  as  if  he  had  felt  them  in  himself^ 
and  a  man  that  is  condemned  already,  and  stayeth  but 
awhile  till  the  stroke  of  death,  for  final  execution,  to  treat  as 
calmly  of  judgment  and  damnation,  as  if  he  were  out  of 
danger ;  and  exhorting  others  to  escape  the  misery  which 
he  is  in  himself,  and  never  dreameth  of  it!  This  shewetk 
how  sad  a  thing  it  is  for  men  to  be  ignorant  of  themselves. 
To  see  men  run  out  into  damnable  and  dangerous  errors  on 
each  hand,  some  into  the  proud  self-conceitedness  of  the 
fanatics,  enthusiasts  and  libertines,  and  some  into  contempt 
and  scorn  of  holiness,  and  every  one  confident  even  to  rage 
in  his  own  distractions;  this  doth  but  shew  us,  whither 
men  will  go,  that  are  unacquainted  with  themselves. 

This  also  maketh  us  so  troubled  with  our  auditors,  that 
when  they  would  learn  the  truth  that  should  convert  and 
save  them,  are  carping  and  quarrelling  with  us,  and  hear  us 
as  the  Pharisees  and  Herodians  heard  Christ,  to  catch  him 
in  his  words.  (Mark  xii.  13.)  As  if  a  dying  man  in  a  con- 
sumption, imagining  that  he  is  well,  should  go  to  the  jphy- 
sician  to  make  a  jest  of  him,  or  seek  to  ruin  him  for  telling 


AND  BENEFITS  OF  SELF-ACQUAIM'TANCE.     IO^ 

'bim  that  he  is  sick.  And  how  frowardly  do  they  reject  the 
wisest  counsely  and  cast  the  medicine  with  unthankful  in- 
dignation into  the  face  of  the  physician !  And  they  must 
tdl  us  themselves  what  medicine  must  be  given  them,  what 
doctrine,  and  what  administrations  they  must  have.  But 
lelf-acquaintance  would  teach  them  to  understand  that  of 
Augustine,  '  Novit  medicus  quid  salutiferum,  quidve  con- 
trarium  petat  aegrotus.  ^groti  estis,  nolite  ergo  drctare 
qaffi  vobis  medicamnia  velit  opponere.' 

Yea,  they  that  will  not  be  directed  or  healed  by  us,  wilt 
blame  us  if  others  be  not  healed,  and  hit  the  minister  in  the 
teeth  with  the  errors  and  faults  of  his  unteachable  hearers. 
Though  we  do  our  best  in  season  and  out  of  season,  and 
they  cannot  tell  us  what  we  have  neglected  on  our  part,  that 
was  like  to  do  the  cure  (though  1  confess  we  are  too  often 
negligent) :  and  though  we  succeed  to  the  conversion  of 
nmny  others,  yet  must  we  be,  reproached  with  the  disobe- 
dience of  the  impenitent !  As  if  it  were  not  grief  enough  to 
us,  to  have  our  labours  frustrated,  and  see  them  obstinate  in 
their  sin  and  misery,  but  we  must  also  be  blamed  or  derided 
for  our  calamity ! 

Fecerit  et  postquam  quicquid  jubet  ipsa  medeudi 

Norma,  iiisi  valeat  subitoque  revixerit  eeger;, 

Mormorat  insipiens  vulgus,  linguaque  loquaci, 

£t  loquitur  de  te  convitia,  taliajactans, 

Heu  raihi,  quam  stullum  est  medicorum  credere  nugis ! 

As  if  they  knew  not  the  power  of  the  disease ;  and  what 
a  wonder  of  mercy  it  is  that  any  and  so  many  are  recovered. 

Non  est  in  medico  semper  relevetur  ut  aeger ; 
Iiiterdum  docta  plus  valet  arte  malum. 

None  would  die  if  physicians  could  cure  all :  and  none 
would  perish  if  ministers  could  save  all.  *  Rhetor  non  sem-^ 
per  persuadebit,  nee  medicus  semper  sanabat,'  saith  the  phi- 
losopher. They  cast  away  the  medicine,  and  then  blame 
the  physician.  '  Crudelem  vel  infselicem  medicum  intem- 
perans  s^ger  facit.'  An  intemperate,  unruly  patient  maketb 
the  physician  seem  cruel  and  unsuccessful. 

12.  Lastly,  consider  but  how  many  great  and  necessary 
things  concerning  yourselves  you  have  to  know,  and  it  will 
shew  you  how  needful  it  is  to  make  this  the  first  of  your 
studies.    To  know  what  you  are  as  men ;  with  what  facul- 


.106        THi;  MISCHIEFS  OF  S£LF-IOVOII^KC£, 

ties  you  are  eudowed,  and  to  wliat  use ;  for  what  end  yi 
live ;  in  what  relation  you  stand  to  God  and  to  your 
creatures;  what  duties  you  owe;  what  sin  is  in  yourhi 
and  what  hath  been  by  commission  and  omission  in  y< 
lives;  what  humiliation,  contrition^  and  repentance 
have  for  that  sin ;  whether  you  have  truly  entertained 
offered  Christ ;  and  are  renewed  and  sanctified  by  his  Spi-^ 
rit ;  and  unreservedly  devoted  to  God,  and  resolved  to  1m)| 
entirely  his :  whether  you  love  him  above  all,  and  yov.j 
neighbours  as  yourselves :  whether  you  are  justified  andj 
have  forgiveness  of  all  your  sins :  whether  you  can  bear  af- 
flictions from  the  hand,  or  for  the  sake  of  Christ,  even  to  tbs, 
forsaking  of  all  the  world,  for  the  hopes  of  the  heavenly^, 
everlasting  treasure :  how  you  perform  the  daily  works  of 
your  relations  and  callings  :  whether  you  are  ready  to  die, 
and  are  safe  from  the  danger  of  damnation.  O  did  you  but 
know  how  it  concerneth  you  to  get  all  these  questions  wdl 
resolved,  you  would  find  more  matter  for  your  studies  in 
yourselves,  than  in  many  volumes.  You  would  then  per- 
ceive  that  the  matters  of  your  own  hearts  and  lives,  are  not 
so  lightly  and  carelessly  to  be  passed  over,  as  they  ordina- 
rily be  by  drowsy  sinners :  To  consider  but  *  quid,  quis, 
qualis  sis ;  quid  in  natura,  quis  in  persona,  qualis  in  vita 
(ut  Bern.)'  would  find  you  no  small  labour.  And  it  would 
redound  (saith  another)  '  in  utilitatem  sui,  charitatem  prox- 
imi,  contemptum  mundi,  amorem  Dei :'  To  our  own  profit, 
charity  to  our  neighbour,  the  contempt  of  the  world,  and 
the  love  of  God. 

If  you  have  but  many  and  weighty  businesses  to  think 
on  in  the  world,  you  are  so  taken  up  with  care,  that  yoa 
cannot  turn  away  your  thoughts.  And  yet  do  you  find  no 
work  at  home,  where  you  have  such  a  world  of  things  to 
think  on,  and  such  as  of  all  the  matters  in  the  world,  do 
most  nearly  concern  you  ? 

Having  shewed  you  so  much  reason  for  this  duty,  let  me 
now  take  leave  to  invite  you  all,  to  the  serious  study  of 
yourselves.  It  is  a  duty  past  all  controversy,  agreed  on  by 
heathens  as  well  as  Christians,  and  urged  by  them  in  the 
general,  though  many  of  the  particulars  to  be  known  are  be- 
yond their  light :  It  brutifieth  man  to  be  ignorant  Of  him- 
self.   '*  Man  that  is  in  honour  and  understandeth  not  (himr 


AKD  BKKEFITS  OF  SELF-ACQUAINTANCE.      107 

(Bspccmlly)  is  as  ike  beasts  that  perish."  (Psal.  xlix.  20.) 
Boctims,  '  Humana  natara  infra  bestias  redigitur,  si  se 
desierit:  Nam  cseteris  animantibas  sese  ignorare  na- 
€Bt ;  hominibus  vitio  venit.'    It  is  worse  than  beastly 
||»  be  ignorant  of  ourselves,  it  being  a  vice  in  us,  which  is 
nKtore  in  them. 

Come  borne  you  wandering,  self*neglecting  souls;  lose 
Mt  yovrselves  in  a  wilderness  or  tumult  of  impertinent, 
fBiD,  distracting  things ;  your  work  is  nearer  you ;  the 
L  country  that  you  should  first  survey  and  travel,  is  within 
you ;  from  which  you  must  pass  to  that  above  you :  When 
\  by  losing  yourselves  in  this  without  yoa,  you  will  find  your- 
*  Mives  before  you  are  aware,  in  that  below  you.    And  then 
:'  (is  Gregory  speaks)  he  that  was  '  stultus  in  culpa,'  a  fool 
\  is  sinning,  will  be  *  sapiens  in  poena,'  wise  in  suffering !  You 
skull  then  have  time  enough  to  review  your  lives,  and  such 
eoostraining  help  to  know  yourselves,  as  you  cannot  resist* 
0  that  you  would  know  but  a  little  of  that  now,  that  then 
]fon  must  else  know  in  that  overwhelming  evidence  which 
Will  everlastingly  confound  you !  And  that  you  would  now 
tbiiik  of  that  for  a  timely  cure,  which  else  must  be  thought 
of  endlessly  in  despair.    Come  home  then,  and  see  what 
woik  is  there.    Let  the  eyes  of  fools  be  in  the  corners  of  the 
\    esfth  t  Leave  it  to  men  besides  themselves,  to  live  as  with- 
I    out  themselves,  and  to  be  still  from  home,  and  waste  that 
I    fame  in  other  business,  that  was  given  them  to  prepare  for 
life  eternal.  '  Laudabilior  est  animus,  cui  nota  est  infirmitas 
propria,  quam  qui  ea  non  perspecta,  mania  mundi,  vias  sy- 
deram,  fundamenta  terrarum,  et  fastigia  coelorum  scrutatur^ 
(inqnit  August.)'    The  soul  is  more  laudable  that  knows  it» 
own  infirmity,  than  he  that  without  discerning  this  doth 
search  after  the  compass  of  the  world,  the  courses  of  the 
stars,  the  foundations  of  the  earth,  and  the  heights  of  the 
heavens*    Dost  thou  delight  in  the  mysteries  of  nature? 
Consider  well  the  mysteries  of  thy  own.    '  Mirantur  aliqui 
altitadines    montium,    ingentes   fluctus   maris,    altissimos 
hpsus  flnminum,  et  oceani  ambitum,  et  gyros  syderum,  et 
relinquunt  seipsos,  nee  mirantur,'  saith  Augustine.     Some 
men  admire  the  heights  of  mountains,  the  huge  waves  of 
the  sea,  the  great  falls  of  the  rivers,  the  compass  of  the 
ocean,  and  the  circuit  of  the  stars,  and  they  pass  by  them 
themselves  without  admiration.     The  compendium  of  all 


108       THE  MISCHIEFS  OF  S£LF-IGNOEANC£, 

that  thou  studiest  without  thee,  is  near  thee,  even  wit 
thee,  thyself  being  the  epitome  of  the  world.    If  eithef 
cessity  or  duty,  nature  or  grace,  reason  or  faith,  intemalii 
ducements,  external  repulses,  or  eternal  attractives  and 
tives,  might  determine  of  the  subject  of  your  studies 
contemplations,  you  would  call  home  your  lost,  disi 
thoughts,  and  employ  them  more  on  yourselves  and  Qod. 

But  before  I  urge  this  duty  further,  Imust  prevent 
misapplication  of  some  troubled  souls.  I  must  confess  it 
a  grievous  thing  for  a  guilty  soul  to  judge  itself,  and  seeil 
own  deformity  and  danger :  and  I  observe  many  troubled,! 
humbled  souls,  especially  where  melancholy  much  prevaikf.; 
are  exceeding  prone  to  abuse  this  duty,  by  excess  and  miit 
doing  it.  Though  wandering  minds  must  be  called  homBi 
we  must  not  run  into  the  other  extreme,  and  shut  up  01l^ 
selves,  and  wholly  dwell  on  the  motions  of  our  own  distein- 
pered  hearts.  Though  straggling  thoughts  must  be  turned 
inward,  and  our  hearts  must  be  watched,  and  not  neglected^ 
yet  must  we  not  be  always  poring  on  ourselves,  and  neglect 
the  rest  of  our  intellectual  converse.  To  look  too  long  od 
the  running  of  a  stream,  will  make  our  eyes  misjudge  of 
what  we  after  look  on,  as  if  all  things  had  the  same  kind  of 
motion.  To  look  too  long  on  the  turning  of  a  wheel,  will 
make  us  vertiginous,  as  if  all  turned  round.  And  to  pore 
too  long  on  the  disordered  motions,  the  confused  thoughts, 
the  wants,  the  passions  of  our  diseased  minds,  will  bat 
molest  us,  and  cast  us  into  greater  disquiet  and  confusion. 
The  words  of  Anselme  notably  express  the  straits  that 
Christians  are  here  put  to,  '  O  nimis  gravis  Angustia,  si  me 
inspicio,  non  tolero  meipsum :  si  non  inspicio,  nescio  meip- 
sum :  si  me  considero,  terret  me  facies  mea :  si  me  non  con- 
sidero,  fallit  me  damnatio  mea;  si  me  video,  horror  est 
intolerabilis :  si  non  video,  mors  est  inevitabilis.'  O  griev- 
ous strait !  If  I  look  into  myself,  I  cannot  endure  myself:  if 
I  look  not  into  myself,  I  cannot  know  myself.  If  I  consider 
myself,  my  own  face  affrighteth  me :  if  I  consider  not  myselC 
my  damnation  deceiveth  me  :  if  I  see  myself  the  horror  is 
intolerable  :  if  I  see  not  myself,  death  is  unavoidable. 

In  this  strait  we  must  be  careful  to  avoid  both  ex- 
tremes ;  and  neither  neglect  the  study  of  ourselves,  nor  yet 
exceed  in  poring  on  ourselves.  To  be  carelessly  ignorant  o£ 
ourselves,  is  to  undo  ourselves  for  ever :  To  be  too  muck 


'  /     AND  BENEFITS  OF  SELF-ACQUAINTANCE.     109 

It  ourselTes,  is  to  disquiet  rather  than  to  ediiy  ourselves ; 
to  turn  a  great  and  necessary  duty  into  a  great  un- 
sary  trouble. 

Consider,  1.  That  we  have  many  other  matters  of  great 
iportance  to  study  and  know  when  we  know  ourselves, 
^e  must  chiefly  study  God  himself^  and  all  the  books  of 
Scripture,  Nature,  and  Governing  Providence,  which,  make 
him  known.  What  abundance  of  great  and  excellent  truths 
have  we  in  all  these  to  study!  What  time,  what  industry 
s  necessary  to  understand  them !  And  should  we  lay  out 
ill  this  time  about  our  own  hearts  and  actions,  which  is  but 
one  part, of  our  study  ?  What  sinful  omissions  should  we  be 
gailty  of  in  the  neglecting  of  all  these !  It  is  indeed  but  the 
burying  of  our  talent  of  understanding,  to  confine  it  to  so 
narrow  a  compass  as  ourselves,  and  to  omit  the  study  of  God, 
ind  his  word  and  works,  which  are  all  with  delight  and  dili- 
gence to  be  studied. 

We  have  also  Christ  and  his  Gospel  mysteries  and  bene- 
fits to  study.  We  have  the  church's  ease,  its  dangers,  suf- 
ferings, and  deliverances  to  study  :  we  have  the  state  of  our 
neighbours  and  brethren  to  consider  of:  the  mercies,  and 
dangers,  and  sufferings  both  of  their  souls  and  bodies  :  we 
have  our  enemies  to  think  of  with  due  compassion :  and  our 
daty  to  all  these. 

2.  And  as  it  is  negligence  and  omission  to  be  all  at 
home,  and  pass  by  so  great  a  part  of  duty ;  so  is  it  a  double 
fimstration  of  our  labour,  and  will  make  even  this  study  of 
ourselves  to  be  in  vain.  (1.)  We  cannot  come  by  all  our 
study  to  the  true  knowledge  of  ourselves,  unless  we  also 
study  other  things  besides  ourselves :  For  we  are  related  to 
6od,as  his  creatures,  as  his  own,  as  his  subjects,  and  as  his 
dependent  children,  as  his  redeemed,  and  his  sanctified 
ones,  (or  such  as  should  be  such.)  And  if  we  know  not 
Qod  as  Creator,  Redeemer,  and  Sanctifier ;  as  our  Owner, 
Ruler  and  Benefactor ;  and  know  not  what  his  creation,  re- 
demption, sanctification,  his  title,  government,  and  benefits 
mean,  it  is  not  possible  that  we  should  know  ourselves» 
Mutual  relations  must  be  known  together,  or  neither  can  be 
known. 

(2.)  And  if  we  could  know  ourselves,  and  know  no  more, 
it  were  but  to  know  nothing,  and  lose  that  knowledge :  for 
tjiis  18  but  the  entrance  into  wisdom,  and  the  means  and  way 


110         THE  MISCHI£FS  OF  SELF-IGKOKANCJE, 

to  higher  knowledge.  This  learning  of  our  alphmbei  ev 
primer  is  lost,  if  we  learn  no  farther ;  yoa  are  therefore  te 
study  and  know  yourselves,  that  you  may  advance  to  the 
knowledge  of  Christ  and  his  grace,  and  be  acquainted  with 
the  remedy  of  all  that  you  find  amiss  at  home :  and  dnt 
by  Christ  you  may  be  brought  unto  the  Father^  and  knot 
God  as  your  happiness  and  rest;  you  are  not  your  own  ulti- 
mate ends,  and  therefore  must  go  farther  in  your  etudiet 
than  yourselves. 

3.  We  shall  never  attain  to  rectitude  or  solid  comfort 
and  content,  unless  our  etudies  go  farther  than  ourselves: 
for  we  are  not  the  rule  to  ourselves,  but  crooked  lines !  And 
cannot  know  what  is  right  and  wrong,  if  we  study  not  the 
rule  as  well  as  ourselves.  And  alas,  we  are  diseased,  mieefft- 
ble  sinners.  And  to  be  always  looking  on  so  sad  a  specta^ 
cle,  can  bring  no  peace  or  comfort  to  the  mind.  To  be  still 
looking  on  the  sore,  and  hearing  only  the  cry  of  conscience, 
will  be  but  a  foretaste  of  hell.  When  we  would  be  humbled 
and  have  matter  of  lamentation,  we  must  look  homeward, 
where  the  troubling  thorns  and  nettles  of  corruption  grow. 
But  if  we  would  be  comforted  and  lift  up,  we  mu«t  look 
higher,  to  Christ  and  to  his  promises,  and  to  everlasting  life: 
our  garden  beareth  no  flowers  or  fruits  that  are  so  cordial. 

This  much  I  have  spoken  by  way  of  caution.  1 .  That 
you  may  not  think  I  am  driving  you  into  the  extreme  of 
solitude,  and  confining  or  imprisoning  you  at  home.  2. 
Because  some  scarcely  know  how  to  avoid  a  fault,  without 
running  into  another  on  the  other  side  of  the  way:  nor  how 
to  understand  the  right  use  of  a  doctrine,  but  are  turning  it 
into  an  abuse,  and  building  sin  upon  the  foundation  of 
righteousness. 

Two  sorts  of  persons  have  great  need  of  this  cautioB, 
that  they  dwell  not  too  much  on  themselves.  One  is  poor 
melancholy  people,  that  can  think  of  almost  nothing  else: 
their  distemper  disposeth  them  to  be  alwa]^^  poring  on  tbem^ 
selves,  and  fixing  their  thoughts  on  th^r  sin  and  misery,  and 
searching  into  all  their  own  miscarriages,  and  making  ibtm 
worse  than  indeed  they  are :  you  cannot  call  off  their  thooghtft 
from  continual  self-condemning,  and  musing  on  their  own 
misdoings  and  uuhappiness.  They  have  a  God,  a  Chri$t,  a 
heaven,  a  treasure  of  precious  promises  to  meditate  on  i  and 
they  CMnnot  bold  their  thoughti^  lo  t\iA«e,  (^x\V^^  i.<^  tkc^^ 


AND  BENEFITS   OF  SELF-ACQUAINTANCE.      Ill 

i&ggraTate  their  sin  and  sorrows)  but  live  as  if  they  had 
nothing  to  think  on  but  themselves,  and  were  made  to  be 
their  own  tormentors :  day  and  night,  even  when  they  should 
labour,  and  when  they  should  sleep,  they  are  busy  in  a 
firuitless  vexation  of  themselves.  These  poor  afflicted  souls 
have  need  to  be  called  from  the  excessive  study  of  them- 
selves. 

Another  sort  is,  those  Christians  that  are  wholly  taken  up 
in  inquiring,  whether  they  have  saving  grace  or  not;  while 
they  neglect  that  exercise  of  their  grace,  in  doing  all  the 
good  they  can  to  others,  and  following  on  the  way  of  faithful 
duty,  which  might  do  more  to  their  assurance  than  solitary 
trials. 

The  former  sort  by  overdoing  in  this  one  part  of  their 
work,  disable  themselves  to  all  the  rest :  they  tire  and  dis- 
tract their  minds,  and  raise  such  fears  as  hinder  their  under- 
standings, and  cast  their  thoughts  into  such  confusion,  that 
they  quite  lose  the  command  of  them,  and  cannot  gather 
them  up  for  any  holy  work :  yea,  while  they  study  nothing 
but  themselves,  they  lose  even  the  knowledge  of  themselves : 
they  gaze  so  long  upon  their  faults  and  wants,  till  they  can 
see  nothing  else,  and  know  no  apprehensions  but  dark  and 
sad ;  and  wilfully  unlearn  the  language  of  thanksgiving  and 
praise;  and  the  burden  of  all  their  thoughts  and  speeches, 
is  Miserable  and  Undone ;  as  if  there  were  for  them  no  mercy, 
no  help,  no  hope,  but  they  were  utterly  forsaken  and  cast  off 
by  God. 

The  other  sort  do  so  exceed  in  the  measure  of  that  self-love, 
which  in  itself  is  good,  that  they  neglect  the  study  of  the 
love  of  God,  and  are  still  thinking  what  they  are  and  have 
been,  when  they  should  consider  what  they  must  be.  They 
spend  so  much  time  in  trying  their  foundation,  that  they  can 
make  but  little  progress  in  the  building :  they  are  like  mu- 
sicians, that  will  spend  all  the  day  in  setting  instruments  in 
tune;  or  like  a  mower  that  spends  most  of  his  time  in 
whetting.  They  are  all  day  preparing  their  tods,  while  they 
should  be  working !  and  putting  on  their  armour,  and  pre- 
paring their  weapons,  when  they  should  be  fighting :  and 
inquiring  which  is  the  way,  while  they  should  be  travelling. 
They  leave  undone  too  much  of  their  work  without  doors, 
while  they  confine  themselves  to  that  within :  and  that  within 
goes  on  the  worse,  because  they  neglect  t\iatvi\l\io\\\.dL<So\^» 


llii       THE  MISCHIEFS  OF  S£LF-iG  NOKANCE, 

which  should  further  it.    When  they  should  instruct  tb#i 
ignorant,  exhort  the  obstinate,  confirm  the  weak,  or  comfo^: 
the  afflicted,  they  are  complaining  of  their  own  ignorancv 
obstinacy,  weakness,  or  affliction;  and  help  not  others, b^^ 
cause  they  feel  such  need  of  help  themselves;  as  if  thef 
were  like  beggars,  that  had  nothing  to  give,  but  must  lin 
by  asking  and  receiving.    They  understand  not  that  it  ii 
one  of  the  mysteries  of  godliness,  that  teaching  others  doth 
inform  themselves,  and  the  light  which  they  bring  in  for 
others,  will  serve  themselves  to  work  by;  and  that  reproving 
others  doth  correct  themselves  ;  and  exhorting  others  doth 
prevail  with  themselves ;  and  persuading  the  obstinate  wills 
of  others,  doth  tend  to  bend  and  resolve  their  own ;  and  that 
comforting  others  doth  tend  to  revive  and  raise  themselves: 
their  own  spirits  may  be  a  little  revived,  by  the  very  smell 
of  the  cordials  they  prepare  for  others.     In  this  case,  giving 
is  both  begging  and  receiving.     Doing  good  is  not  the  least 
effectual  kind  of  prayer ;  and  that  we  may  be  so  employedf 
is  not  the  smallest  mercy.     Many  a  one  hath  thus  grpwa 
rich  by  giving :  many  a  one  hath   convinced  himself,  by 
confuting  his  own  objections  from  another:  and  many  a  od6 
hath  raised  and  comforted  himself,  by  offering  comfort  to 
others  that  have  the  same  infirmities ;   and  have  banished 
their  own  excessive  doubts  and  fears,  by  frequent  compas- 
sionate answering  the  same   in  others,  whose    sincerity 
they  have  less  suspected  than  their  own. 

None  thrive  more  than  they  that  grow  in  the  sunshine  of 

God's  blessing :  and  God  blesseth  those  most  that  are  the 

most  faithful  in  his  work  :  and  the  work  of  love  is  the  work 

of  God.    To  do  good,  is  to  be  most  like  him :  and  they  that 

are  most  like  him,  do  best  please  him  :  In  subordination  to 

Christ,  in  whom  we  are  accepted,  we  must,  by  his  Spirit,  be 

made  thus  acceptable  in  ourselves  :  we  must  be  amiable  if 

we  will  be  loved.     And  those  that  God  loveth  best,  and  is 

most  pleased  with,  are  like  to  receive  most  plenteously 

from  his  love.     It  is  necessary  therefore  to  our  own  safety^ 

and  holiness,  and  consolation,  that  we  look  much  abroad  at 

the  necessities  of  others,  and  study  our  brethren  and  the 

church  of  God,  as  well  as  ourselves  :  that  we  *'  look  not 

every  man  on  his  own  things,  but  every  man  also  on  th^ 

things  of  others,"  (Phil.  ii.  4.) 

There  may  be  somewhat  of  inordinate  selfishness  even 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     113 

\t  our  souls ;  and  sinful  selfishness  is  always;  a  losing, 
oonne.  As  he  that  will  be  a  self-saver,  in  point  of  estate, 
orhonour,  or  life,  taketh  the  ready  way  to  lose  them,  (Matt. 
Zfi.  15,)  so  he  that  for  the  saving  of  his  soul,  will  con- 
fine all  his  care  and  charity  to  his  own  soul,  taketh  not  the' 
way  indeed  to  save  it.  We  keep  not  ourselves;  we  quicken 
not,  we  comfort  not,  we  save  not  ourselves;  but  only  as 
agents  under  Christ,  manuring  the  land,. and  sowing  the 
icied,  to  which  he  alone  can  give  the  blessing :  it  is  not  there- 
fore our  inordinate  self-studying  that  will  do  it :  With  all 
oar  care,  without  his  blessing,  we  cannot  add  one  cubit  to 
the  stature  of  our  graces:  therefore  it  must  needs  be  our 
safest  course,  to  be  as  careful  and  faithful  as  we  can  in 
dnty,  and  lay  out  most  of  our  study  to  please  him ;  and  then 
if  we  come  not  to  assurance  of  his  love,  or  discern  not  his 
nnage  and  grace. upon  us,  yet  we  must  trust  him  with  our 
aouls^  and  leave  the  rest  to  his  care  and  goodness,  that  hath 
undertaken  that  none  shall  be  losers  by  him,  nor  be  ashamed 
or  firoBtate  of  their  hopes,  that  wait  upon  him :  "Let  us 
commit  the  keeping  of  our  souls  to  him  in  well  doing,  as 
unto  a  faithful  Creator/'  (1  Peter  iv.  19.)  "  As  the  eyes  of 

aeirvants  Ipok  to  the  hand  of  their  masters so  our  eyes 

(in  a  way  of  duty)  must  wait  upon  the  Lord  our  God,  till  he 
have^^lercy  upon  us."  (Psal.  cxxiii.  1,  2.)  And  though  we 
"  grow  weary  of  crying,  and  our  throat  be  dried,  and  our 
eyes  fail  while  we  wait  for  God,"  (Psal.  Ixix.  3,)  yet  "  our 
hope  is  only  in  him,  and  therefore  we  must  continue  to  wait 
upon  him."  (Psal.  xxxix.  7.)  '*  And  they  that  wait  for  him 
Bhall  not  be  ashamed."  (Isa.  xlix.  23.) 

It  is  not  the  pretended  necessity  of  one  work,  that  will 
excuse  him  that  hath  many  as  necessary  to  do ;  especially 
when  they  are  conjunct  in  nature  and  necessity,  and  must 
go  together,  to  attain  their  end.  Concerning  God,  as  we 
nmy  well  say  that  we  must  love  and  serve  him  only,  and 
none  but  him,  because  we  must  love  nothing  b.ut  for  his 
sake,  and  as  a  means  to  him  the  end  of  all ;  and  so  while  it 
is  God  in  all  things  that  we  love,  we  are  more  properly  said 
to  love  God  than  the  creature  by  that  act,  because  he  is  the 
ultimate  first  intended  end,  and  principal  object  of  that  love; 
^  as  the  means,  as  a  means,  hath  its  essence  in  its  relation 
to  the  end ;  so  the  love  of  the  means,  as  such,  is  accordingly 

VOL.  XVI.  I 


114        THE  MISCHIEFS  OF  SELF-IGNORANCE, 

specified:  and  so  we  may  say  of  our  study  and  knowledge 
of  Ood,  that  nothing  but  God  is  to  be  studied  or  knowo; 
because  it  is  God  in  the  creature  that  must  be  studied :  It 
is  a  defective  similitude  (as  all  are)  to  say,  *  As  it  is  the  faee  : 
that  we  behold  the  glass  for :'  for  God  is  more  in  the  crea* 
ture  than  the  face  in  the  glass.  But  though  all  the  means 
be  united  in  the  end,  yet  are  they  various  among  themselves^ 
And  therefore  though  we  must  study,  know,  and  love  no- 
thing but  God,  yet  we  must  study,  know,  and  love  man? 
things  besides  ourselves :  the  means  that  are  many,  mustsU 
be  thought  on.  More  strings  must  be  touched  than  <»e 
(how  near  soever)  if  we  will  have  any  musio.  More  letters 
must  be  learned  than  /,  or  we  shall  never  learn  to  read. 

All  men  will  confess,  that  to  confine  our  charity  to  on^ 
selves,  and  to  do  good  to  no  others,  is  unlike  a  Christiaiii 
To  deny  to  feed  and  clothe  our  brother  in  his  need)  is  to 
deny  it  unto  Christ :  and  it  will  be  no  excuse,  if  we  were 
able,  to  say, '  I  laid  it  out  upon  myself/  And  the  objects  of 
our  charity  must  be  the  objects  of  our  thoughts  and  care: 
and  it  will  not  suffice  for  our  excuse  to  say,  *  I  was  taken 
up  at  home,  I  had  a  miserable  soul  of  my  own  to  think  cm' 

And  yet  if  these  self-studying  souls,  that  confine  almost 
all  their  thoughts  unto  themselves,  would  but  seek  after 
God  in  themselves,  and  see  his  grace  and  benefits,  it  were 
the  better :  but,  poor  souls,  in  the  darkness  of  temptation, 
they  overlook  their  God  ;  and  most  of  their  study  of  them- 
selves, is  to  see  Satan  and  his  workings  in  themselves :  to 
find  as  much  of  his  image  as  they  can>  in  the  deformities 
or  infirmities  of  their  souls ;  but  the  image  of  God  they 
overlook,  and  hardly  will  acknowledge.  And  so,  as  noble 
objects  raise  the  soul,  and  amiable  objects  kindle  love,  and 
comfortable  objects  fill  it  with  delight;  and  God,  who  is 
all  in  one  perfection,  doth  elevate  and  perfect  it,  and  make 
it  happy ;  so  inferior  objects  do  depress  it ;  and  ugly,  loath- 
some objects  fill  it  with  distaste  and  loathing ;  and  sad  and 
mournful  objects  turn  it  into  grief:  and  therefore  to  be  still 
looking  on  our  miseries  and  deformities,  must  needs  turn 
calamity  and  woe  into  the  temperament  and  complexion  of 
the  soul. 

This  much  I  thought  needful  to  be  spoken  here,  to  pre- 
vent misunderstanding  and  misapplication ;  that  while  I  am 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      116 

pressing  you  to  study  and  know  yourselves,  I  may  not  en- 
courage any  in  extremes,  nor  tempt  them  to  make  an  ill  use 
of  so  great  and  necessary  a  doctrine*  And  indeed  the  ob- 
nervationof  the  sad  calamity  of  many  poor,  drooping,  afflicted 
mqIs,  that  are  still  poring  excessively  on  their  own  hearts, 
oommanded  me  not  to  overpass  this  caution.  And  yet  when 
I  have  done  it,  I  am  afraid  lest  those  in  the  contrary  extreme, 
will  take  encouragement  to  neglect  themselves,  by  my  re- 
pfebensions  of  those  that  are  so  unlike  them. 

And  therefore  I  must  add,  to  save  them  from  deceit;  L 
That  it  is  but  a  very  few  that  are  faulty  in  over-studying 
themselves,  in  comparison  of  the  many  thousands  that  err 
on  the  other  hand,  in  the  careless  neglecting  of  themselves. 
2.  And  that  it  is  symptomatically  and  effectively  far  more 
du^erous  to  study  yourselves  too  little  than  too  much. 
Though  it  be  a  fault  here  to  exceed,  yet  it  is  for  the  most  part 
a  sign  of  an  honest  heart  to  be  much  at  home,  and  a  sign  of 
Uk  hypocrite  to  be  little  at  home  and  much  abroad.  Sincerity 
nuikedi  men  censurers  of  themselves;  for  it  maketh  them 
more  impartial,  and  willing  to  know  the  truth  of  their  con- 
dition :  it  cureth  them  of  that  folly,  that  before  made  them 
think  that  presumption  shall  deliver  them,  and  that  they 
flIiaU  be  justified  by  believing  promises  of  their  own,  though 
contrary  to  the  word  of  God ;  yea,  by  believing  the  promises 
of  the  devil,  and  calling  this  a  faith  in  Christ :  They  are 
awakened  from  that  sleep  in  which  they  dreamed,  that 
winkii^  would  save  them  from  the  stroke  of  justice,  and 
that  a  strong  conceit  that  they  shall  not  be  damned,  will 
deliver  them  from  damnation;  and  that  they  are  safe  from 
hell  if  they  can  but  believe  that  there  is  no  hell,  or  can  but 
foi^et  it,  or  escape  the  fears  of  it.  These  are  the  pernicious 
conclusions  of  the  ungodly ;  discernible  in  their  lives,  and 
intimated  in  their  presumptuous  reasonings,  though  too 
gross  to  be  openly  and  expressly  owned :  and  therefore  they 
are  indisposed  to  any  impartial  acquaintance  with  them- 
adves* 

But  grace  recovereth  men  from  this  distraction,  and 
makes  them  know  that  the  judgment  of  God  will  not  follow 
the  conceits  of  men ;  and  that  the  knowledge  of  their  dis- 
ease is  necessary  to  their  cure,  and  the  knowledge  of  their 
danger  is  necessary  to  the  prevention ;  and  that  it  is  the 


lie       THE  MISCHIEFS  OF  SELF-IGNORANCE, 

greatest  madness  to  go  on  to  hell,  for  fear  of  knowing  thttf 
we  are  in  the  way ;  and  to  refuse  to  know  it,  for  fear  of  be* 
ing  troubled  at  the  news. 

And  an  upright  soul  is  so  far  fallen  out  with  sin^  that  he* 
taketh  it  seriously  for  his  enemy^  and  therefore  is  willing  to 
discover  it,  in  order  to  its  destruction,  and  willing  to  seardi 
after  it  in  order  to  a  discovery. 

Axid  he  hath  in  him  some  measure  of  the  heavenly  illoh 
mination,  which  maketh  him  a  child  of  light,  and  disposedi, 
him  to  love  the  light,  and  therefore  cometh  to  it,  ''  that  his 
deeds  may  be  made  manifest."  (John  iii.  21.)  Hypocritei 
are  quick-sighted  in  discovering  the  infirmities  of  othefi; 
but  at  home  they  shut  the  windows,  and  draw  the  curtaini^' 
that  they  may  not  be  disturbed  or  frightened  in  their  sin: 
Thieves  and  sleepers  choose  not  light;  darkness  suits  the 
works  of  darkness.  It  is  a  good  sign  when  a  man  dare  see 
his  own  face  in  the  glass  of  God's  word ;  and  when  he  dare 
hear  his  conscience  speak.  I  have  ever  observed  it  in  the 
most  sincere-hearted  Christians,  that  their  eye  is  more  npon 
their  own  hearts  and  lives,  than  upon  others :  and  I  have-, 
still  observed  the  most  unsound  professors  to  be  least  cen- 
sorious and  regardful  of  themselves,  and  hardly  drawn  to 
converse  at  home,  and  to  pass  an  impartial  judgment  on 
themselves. 

Hence  therefore  you  may  be  informed  of  the  reason  of 
many  other  differences  between  sincere  believers  and  the  un- 
godly. As,  1.  Why  is  it  that  the  sincere  are  so  ready  to 
discourse  about  matters  of  the  heart;  and  that  they  so  much 
relish  such  discourse ;  and  that  they  have  so  much  to  say 
when  you  come  to  such  a  subject.  It  is  because  they  know 
themselves  in  some  good  measure.  They  have  studied,  and 
are  acquainted  with  the  heart,  and  therefore  can  talk  the 
more  sensibly  of  what  is  contained  in  a  book  which  they, 
have  so  often  read,  and  are  so  conversant  in.  Talk  wit^ 
them  about  the  matters  of  the  world,  and  perhaps  you  may 
find  them  more  simple  and  ignorant  than  many  of  their 
neighbours :  but  when  you  talk  about  the  corruptions  of 
the  heart,  and  the  secret  workings  of  them ;  the  matter,  and 
order,  and  government  of  the  thoughts,  and  affections,  and 
passions ;  the  wants  and  weaknesses  of  believers ;  the  na- 
ture and  workings  of  inward  temptations ;  the  ways  of  grace. 


i 


JLND  BENEFITS  OF  SELF-ACQUAINTANCE.      117 

mud  of  the  exercise  of  each  grace ;  the  motions  and  opera- 
tions of  the  Spirit  upon  the  heart;  the  breathings  of  love 
'and  desire  after  God ;  the  addresses  of  the  soul  to  Christ 
by  faith,  and  dependance  on  him,  and  receivings  from  him ; 
about  these  secret  matters  of  the  heart,  he  is  usually  more 
able  in  ^discourse  than  many  learned  men  that  are  unsanc- 
tified. 

And  hence  it  is  that  upright^  self-observing  souls  are  so 
^  hll  in  prayer,  and  able  to  pour  out  their  hearts  so  enlargedly 
biefore  the  Lord,  in  confessing  their  sins,  and  petitioning 
for  grace,  and  opening  their  necessities,  and  thanking  God 
iorspiritual  mercies !  Some  that  are  themselves  acquainted 
with  themselves,  and  the  workings  of  grace,  despise  all  this, 
and  s&y,  '  It  is  but  an  ability  to  speak  of  the  things  which 
they  are  most  used  to/    I  doubt  not  but  mere  acquired 
abilities  and  custom  may  advance  some  hypocrites,  to  pray 
in  the  language  of  experienced  Christians.     And  I  doubt 
not  but  natural  impediments,  and  want  of  use,  and  of  right 
education,  may  cause  many  to  want  convenient  expressions, 
that  have  true  desires,     but  the  question  is,  from  whence  it 
.    comes  to  pass,  that  so  great  a  number  of  those  that  are  most 
:    careful  and  diligent  for  their  souls,  are  so  full  in  holy  con- 
ference and  (Irayer,  when  very  few  others  that  excel  them 
in  learning  and  natural  parts,  have  any  such  ability?    And 
doubtless  the  chief  reason  is,  that  the  care  and  study  of 
these  Christians  hath  been  most  about  their  spiritual  estate ; 
and  that  which  they  set  their  hearts  upon,  they  use  their 
fongues  upon :  generally  it  cannot  be  imagined,  why  they 
ahould  use  themselves  to  those  studies  and  exercises  which 
j>rocure  those  abilities,  but  that  they  more  highly  esteem, 
and  iaost  seriously  regard  the  matters  that  concern  their 
aalvation,  which  are  the  subject.     I  doubt  not,  but  God  be- 
itowetb  his  gifts  upon  men  iii  the  use  of  means,  and  that  it 
if  partly  use  that  maketh  men  able  and  ready  in  these  ser- 
▼ices  of  God.     But  what  reason  can  be  given,  why  one  part 
of  men  use  themselves  to  such  employments,  and  another 
part  are  unable  through  disuse,  but  that  some  do  set  their 
hearts  upon  it,  and  make  it  their  business  to  know  them- 
selves, their  sins,  and  wants,  and  seek  relief,  when  by  the 
others  all  this  is  neglected*  Some  hypocrites  may  be  moved 
by  lower  ends,  both  in  this  and  in  other  duties  of  religion ; 
but  that  is  no  rule  for  our  judging  of  the  intentionii  of  the 


110       THE  MISCHIEFS  OF  S£LF*IGNOEAMC£» 

l^euarality,  or  of  any  that  are  sincere.  As  a  man  that  hstfc. 
lived  in  the  East  or  West  Indies,  is  able  to  discourse  of  ths , 
places  and  people  which  he  hath  seen ;  and  perhaps  anothir 
by  a  map  or  history  may  say  somewhat  of  the  same  subjeoly 
though  less  distinctly  and  sensibly ;  but  others  can  say  no- 
thing of  it:  so  a  man  of  holy  experience  in  the  mysteries  ef 
sanctification,  that  is  much  conversant  at  home,  and  S9- 
quainted  with  his  own  heart,  is  able  (if  other  helps  concur) 
to  speak  what  he  feels,  to  God  and  man,  and  from  his  ps^ 
ticttlar  observation  and  experience,  to  frame  his  prayers  sad 
spiritual  conference;  and  an  hypocrite  from  reading  sod 
common  observation,  may  do  something  affectedly  that  v 
like  it:  But  careless,  self-neglecting  worldlings,  are  ususlly 
dumb  about  such  matters,  and  hear  you  as  they  do  men  of 
another  country,  that  talk  in  a  language  which  they  do  not 
understand,  or  at  least  cannot  make  them  any  answer  iii« 

But  if  any  of  you  will  needs  think  more  basely  and  mt 
liciously  of  the  cause  of  holy  prayer  and  conference  in  be- 
lievers, let  us  leave  them  for  the  present  (to  the  justificalioD 
of  him  that  gave  them  the  spirit  of  supplication,  which  yoa 
reproach),  and  let  us  only  inquire  what  is  the  reason  Uisft 
*  men  that  can  discourse  as  handsomely  as  others,  about 
worldly  matters,  have  nothing  to  say  (beyond  a  few  cold, 
affected  words,  which  they  have  learned  by  rote)  either  to 
God  or  man,  about  the  matters  of  the  soul,  the  methods  of 
the  Spirit,  the  workings  of  a  truly  penitent  hearty  or  the 
elevations  of  faith,  and  the  pantings  of  desire  aflter  Gpd. 
Why  are  you  dumb  when  you  should  speak  this  language, 
and  frequently  and  delightfully  speak  it?  Is  it  because 
your  reason  is  lower  than  those  men's  that  do  speak  it, 
whom  you  despise  ?  and  that  you  are  naturally  near  kin  to 
idiots  ?  No ;  you  are  wise  enough  to  do  evil :  you  can  talk 
of  your  trades,  your  honours  or  employments,  your  ac- 
quaintance and  correspondencies  all  the  day  long ;  you  are 
more  wordy  about  these  little  things,  than  the  preachers 
themselves,  that  you  count  more  tedious,  are  about  the 
greatest.  You  are  much  longer  in  discoursing  of  your  de- 
lusory toys,  than  the  lovers  of  God,  whose  souls  long  after 
him,  are  in  those  prayers,  which  trouble  you  with  their 
length  :  Many  a  time  have  I  been  forced  to  hear  your  dream- 
ing, incoherent  dotage  :  how  copious  you  are  in  the  words 
that  signify  no  greater  matters  than  flesh-pleasing,  or  fanci- 


ANP  BENJKFIT6  OF  S£LF-AC^UAINTANC£.      119 

f«l  honours  and  accommodationB  ;  I  had  almost  biud,  than 
chaffy  or  straw^  or  dirt.    One  may  hear  you  from  morning  to 
ta^t,  from  day  to  day,  discoursing  in  variety  of  company, 
OB  various  subjects^  with  freedom  and  plausible  ingenuity ; 
.  aad  when  all  is  set  together^  it  is  but  a  hodgepodge  of  earth 
asd  flesh,  and  windy  vanity,  a  frothy  puddle.    As  the  ridi* 
;  dloos  orator,  '  Magno  Conatu  et  hiatu  bihil  dicitis  :*  You 
gtiaiu  and  gape  an  hour  or  a  day  together  to  say  nothing, 
$et  all  the  words  of  a  day  together,  and  peruse  them  at 
sight,- and  see  what  they  are  worth:  there  is  little  higher 
[   than  visible  materials,  (that  I  say  not,  than  the  dunghill  or 
.   yoor  shadows)  than  meat  and  drink,  and  play  and  compli- 
j.  vent,  than  houses,  or  lands,  or  domineering  affections  or 
r  actions,  in  many  hours  or  days  discourse.     I  think  of  you 
I    lometiines,  when  I  see  how  ingeniously  and  busily  children 
I    do  make  up  their  babies  of  clouts,  and  how  seriously  they 
i    talk  about  them,  and  how  every  pin  and  clout  is  matter  of  em« 
I    pbymont  and  discourse,  and  how  highly  they  value  them, 
:    and  how  many  days  they  can  unweariedly  spend  about  them. 
Pardon  my  comparison:  If  you  repent  not  of  your  dis- 
courses and  employments  more  than  they,  and  do  not  one 
day  call  yourselves  far  worse  fools  than  them,  then  let  me 
be  stigmatized  with  the  most  contumelious  brand  of  folly. 

It  is  not  tlien  your  want  of  natural  faculties  and  parts 
that  makes  you  mute  in  the  matters  of  God  and  your  salva- 
tion, when  men  of  meaner  parts  than  you  do  speak  of  those 
things  with  the  greatest  freedom  and  delight. 

And  surely  it  is  not  for  want  of  an  ingenuous  education ; 
aa  you  would  take  it  ill  to  be  thought  below  them  in  natural 
^ulowments,  so  much  more  in  those  acquisitions  and  furni- 
ture of  the  mind,  which  comes  by  breeding  and  due  culture 
of  your  naturals.  You  would  disdain  in  these  to  be  com- 
pared with  many  poor  rustics  and  mechanics,  that  are  almost 
as  fluent  in  speaking  of  the  great  things  of  immortality,  as 
you  are  in  talking  of  your  transient  occurrences,  your  sub- 
lunary felicities,  and  the  provisions  of  your  appetites  and 
your  skins.  What  then  can  be  the  cause  of  this  dumb  dis- 
ease, but  that  you  are  unacquainted  with  yourselves?  And 
as  you  have  not  a  new-birth,  and  a  divine  nature,  and  the 
Spirit  of  Christ,  to  be  either  the  spring  and  principlei  or  the 
matter  of  your  discourse;  so  you  have  not  the  due  know- 
ledge of  your  sin  and  misery,  which  should  teach  you  in  the 


120        THE  MISCHIEFS  OF  SELF-IGNORAN€E, 

language  of  serious  penitents,  before  you  have  tbe  language 
of  justified  believers. 

If  you  say  again,  *  It  is  because  we  have  not  been  used 
to  this  kind  of  speech/  I  answer.  And  whence  is  it  tbatyoii 
have  not  been  used  to  it?  If  you  had  known  the  greatnew 
and  goodness  of  the  Lord,  as  sensibly  as  they,  would  not 
you  have  used  to  pray  to  him  and  speak  of  him  as  well  a» 
they?  If  you  had  known  and  considered  your  sin,  and 
wants,  and  miseries,  or  dangers,  as  well  as  they,  would  yoa 
not  have  been  used  to  beg  mercy,  pardon  and  relief,  and  to 
complain  of  your  distress  as  much  as  they?  If  you  did  as 
highly  value  the  matters  of  eternal  consequence  as  they  do, 
and  laid  them  to  heart  as  seriously  ias  they,  would  not  your 
minds  and  hearts  have  appeared  in  your  speeches,  and  made 
you  use  yourselves  to  prayer  and  holy  conference  as  well  as 
others  ? 

If  you  sayj  '  That  many  have  that  within  them^  which 
they  are  not  able  to  express,  or  which  they  think  not  meet 
to  open  unto  others,'  I  answer : 

1.  As  to  ability,  it  is  true  of  those  that  have  the  impedi- 
ments of  some  natural  disability,  or  excessive  bashfulness, 
melancholy,  or  the  like  disease ;  and  of  those  that  are  so 
lately  converted,  that  they  have  not  had  time  to  leafn  and 
use  themselves  to  a  holy  language  :  But  what  is  this  to  them 
that  are  of  as  good  natural  parts  and  free  elocution  as  other 
men,  and  suppose  themselves  to  have  been  true  Christians 
long? 

2.  And  as  to  the  point  of  prudence  which  is  pleaded  for 
this  silence,  it  is  so  much  against  nature,  and  so  much  against 
the  word  of  God,  that  there  is  no  room  at  all  for  this  pre- 
tence, unless  it  be  for  inferiors,  or  such  as  want  an  oppor- 
tunity to  speak  to  their  superiors  or  to  strangers ;  or  unless 
it  be  only  for  some  particular  omissions  when  the  thing 
would  be  unseasonable. 

Nature  hath  made  the  tongue  the  index  of  the  mind; 
especially  to  express  the  matters  of  most  urgency  and  con- 
cernment. Do  you  keep  silent  ordinarily  the  matters  which 
you  most  highly  esteem ;  which  yon  most  often  think  of; 
which  you  take  your  life  and  happiness  to  consist  in;  and 
which  you  are  most  deeply  affected  with,  and  prefer  before 
all  other  matters  of  the  world  ?  What  a  shameful  pretence 
is  it,  for  those  that  are  dumb  to  prayer  and  holy  conference* 


D  BENEFITS  OF  SELF-ACQUAINTANCE.      12t 

of  any  sense  of  their  condition,  or  love  to  God, 

uld  open  their  lips,  to  talk  on  them?     Is  it  for 

igues,  or  because  their  prudence  directeth  them 

When  they  hold  not  their  tongues  about  those 

h  they  must  confess  are  ten  thousandfold  less 

tney  can  discourse  unweariedly  about  their 

woeir  sport,  their  friend,  their  honour,  because  they 

.  them :  And  if  a  man  should  here  tell  them,  that  the 
iieart  is  not  to  be  opened  or  exercised  by  the  tongue,  they 
would  think  he  knew  not  the  natural  use  of  heart  or  tongue : 
lod  yet  while  they  pretend  to  love  God  above  all,  they  have 
Mither  skill  nor  will  to  make  expression  of  it,  you  strike 
diem  dumb  when  you  turn  the  stream  of  conference  that 
way;  and  you  may  almost  as  well  bid  them  speak  in  a 
•tiange  language,  as  pray  to  God  from  the  sense  of  their 
necessities,  and  yet  they  say,  their  hearts  are  good. 

Let  the  word  of  God  be  judge  whether  a  holy,  experienced 
heart  should  hide  itself,  and  not  appear  in  prayer  and  holy 
conference  by  the  tongue.  "  Pray  continually."  (1  Thess. 
T.  17.)  '*  Christ  spake  a  parable  to  this  end,  that  men  ought 
always  to  pray  and  not  wax  faint."  (Luke  xviii.  L)  "Be 
cuefiil  for  nothing ;  but  in  every  thing  by  prayer,  and  sup- 
plication with  thanksgiving,  let  your  requests  be  made 
known  unto  God."  (Phil.  iv.  6.) 

And  how  they  must  pray,  you  may  gather  from  2  Chron. 
TL  29.  In  case  of  dearth,  pestilence,  blasting,  mildews, 
locusts,  caterpillars^  enemies,  sicknesses  or  sores,  "Then 
what  prayer  or  supplication  soever  shall  be  made  of  any 
man,  or  of  all  the  people,  when  every  one  shall  know  his 
own  tore,  and  his  own  grief,  and  shall  spread  forth  his 
hands  in  this  house,  then  hear  thou  from  heaven,  &c."  I 
am  not.  speaking  of  the  prescribed  prayers  of  the  church, 
nor  denying  the  lawfulness  of  such  in  private :  but  if  you 
have  no  words  but  what  you  say  by  rote,  and  pray  not  from 
the  knowledge  of  your  own  particular  sore  and  grief,  it  is 
because  you  are  too  much  unacquainted  with  yourselves, 
and  strangers  to  those  hearts  where  the  greatest  of  your 
sores  and  griefs  are  lodged. 

And  whether  good  hearts  should  be  opened  in  holy  con- 
ference (as  well  as  prayer),  you  may  easily  determine  from 
the  command  of  God,  "As  every  man  hath  received  the 
gift,  so  minister  the  same  one  to  another,  as  good  stewards 


122       T£Lfi  MZ8CliI£F6  OF  S£LF-IONORANG£» 

of  the  manifold  grace  of  God.  If  any  man  speak,  left  bitt 
speak  as  the  oracles  of  God."  (1  Pet.  ir.  10, 11.)  "  Let  Wk 
corrupt  communication  proceed  out  of  your  mouth,  but  that 
which  is  good  to  the  use  of  edifying,  that  it  may  minister 
grace  unto  the  Jiearers.^'  (Eph.  iv.  29.)  "  Exhort  one  an- 
other daily,  while  it  is  called  to-day,  lest  any  of  you  be  hardr 
ened  through  the  deceitfulness  of  sin."  (Heb.  iii.  13.)  '*  Tbt 
mouth  of  the  righteous  speaketh  wisdom,  and  his  tongue 
talketh  of  judgment :  The  law  of  his  God  is  in  his  heart,  &c," 
(Psal.  xxxvii.  30,  31.)  ''Let  my  mouth  be  filled  with  tby 
praise  and  with  thy  honour  all  the  day."  (Psal.  Ixxi.  8.) 
"  The  mouth  of  a  righteous  man  is  a  well  of  life.  The  lips 
of  the  righteous  feed  many."  (Prov.x.  IL  2L)  And  Cbriit 
himself  decideth  it  expressly,  "  Out  of  the  abundance  of  the 
heart  the  mouth  speaketh :  A  good  man  out  of  the  good 
treasure  of  his  heart  bringeth  forth  good  things."  (Matt 
xii.  34,  36.) 

For  a  man  that  hath  no  heart  to  prayer  or  holy  con* 
ference,  but  loathes  them,  and  is  weary  of  them,  and  had 
rather  talk  of  fleshly  pleasures,  to  pretend  that  yet  his  heart 
is  good,  and  that  God  will  excuse  him  for  not  expressing 
it ;  and  that  it  is  his  prudence,  and  his  freedom  from  hypo- 
crisy, that  maketh  his  tongue  to  be  so  much  unacquainted 
with  the  goodness  of  bis  heart,  this  is  but  to  play  the  hy^- 
pocrite  to  prove  that  he  is  no  hypocrite,  and  to  cover  his 
ignorance  in  matters  of  his  salvation,  with  the  expression 
of  his  ignorance  of  the  very  nature  and  use  of  heart  and 
tongue,  and  to  cast  by  the  laws  of  God,  and  his  own  duty, 
and  cover  this  impiety  with  the  name  of  prudence.  If  heart 
and  tongue  be  not  used  for  God,  what  do  you  either  with  a 
heart  or  tongue  ? 

The  case  is  plain,  to  men  that  can  see  that  it  is  your 
strangeness  to  yourselves,  that  is  the  cause  that  you  have 
little  to  say  against  yourselves,  when  you  should  confess 
your  sins  to  God ;  and  so  little  to  say  for  yourselves,  when 
you  should  beg  his  grace ;  and  so  little  to  say  of  yourselves, 
when  you  should  open  your  hearts  to  those  that  can  advise 
you:  but  that  you  see  not  that  this  is  the  cause  of  your 
dumbness,  who  see  so  little  of  your  own  corruptions,  is  no 
wonder,  while  you  are  so  strange  at  home.  Had  you  but 
so  much  knowledge  of  yourselves  as  to  see  that  it  is  the 
strangeness  to  yourselves  that  maketh  you  so  prayerless 


AND  BSN£FITS  OF  $£LF-ACQUAINTANQ£.      198 

and  mute;  and  so  much  sense  as  to  complain  of  yoUr  dark- 
neasy  and  be  willing  to  come  into  the  lights  it  were  a  sign  that 
hght  is  coming  in  to  you«  and  that  you  are  in  a  hopeful  way 
of  cure.  But  when  you  neither  know  yourselves,  nor  know 
thai  you  do  not  know  yourselyes,  your  ignorance  and  pride 
ue  likely  to  cherish  your  presumption  and  impiety,  till  the 
light  of  grace,  or  the  fire  of  hell,  have  taught  you  better  to 
know  yourselves. 

2.  And  here  you  may  understand  the  reason  why  people 
finuring  God  are  so  apt  to  accuse  and  condemn  themselves, 
to  be  too  much  cast  down ;  and  why  they  that  have  cause  of 
greatest  joy,  do  sometimes  walk  more  heavily  than  others. 
It  is  because  they  know  more  of  their  sinfulness,  and  take 
more  notice  of  their  inward  corruptions  and  outward  fail- 
ings, than  presumptuous  sinners  do  of  theirs*   Because  they 
know  their  faults  and  wants,  they,  are  cast  down ;  but  when 
they  come  further  to  see  their  interest  in  Christ  and  grace, 
they  will  be  raised  up  again.     Before  they  are  converted, 
they  usually  presume,  as  being  ignorant  of  their  sin  and 
misery :  in  the  infancy  of  grace  they  know  these,  but  yet 
languish  for  want  of  more  knowledge  of  Christ  and  mercy. 
Bat  he  that  knoweth  fully  both  himself  and  Christ,  both 
misery  and  mercy,  is  humbled  and  comforted,  cast  down 
and  exalted.    As  a  man  that  never  saw  the  sea,  is  not  afraid 
of  it ;  and  he  that  seeth  it  but  afar  off,  and  thinks  he  shall 
never  come  near  it,  is  not  much  afraid  of  it:  he  that  is 
drowned  in  it,  is  worse  than  afraid  :  and  he  that  is  tossed 
by  the  waves,  and  doubteth  of  ever  coming  safe  to  harbour, 
is  the  fearful  person :  he  that  is  tossed  but  hath  good  hope& 
of  a  safe  arrival,  hath  fears  that  are  abated  or  overcome  with 
hope :  but  he  that  is  safe  landed  is  past  his  fears.    The  first 
is  like  him  that  never  saw  the  misery  of  the  ungodly:  the 
second  is  like  him  that  seeth  it  in  general,  but  thinks  it  doth 
not  belong  to  him :  the  third  is  like  the  damned  that  are  past 
remedy :  the  fourth  is  like  the  humbled,  doubting  Chris- 
tian, Uiat  seeth  the  danger,  but  doth  too  much  question  or 
forget  the  helps :  the  fifth  is  like  the  Christian  of  a  stronger 
faith,  that  sees  the  danger,  but  withal  seeth  his  help  and 
safety :  the  sixth  is  like  the  glorified  saints,  that  are  past 
the  danger. 

Though  the  doubting  Christian  know  not  his  sincerity, 
and  therefore  knoweth  not  himself  so  well  as  the  strong  be- 


124        THE  MISCHIEFS  OF  S£LF-IGNORANC£, 

lieverdothy  yet  in  that  he  knoweth  his  sinfalness  and  ui' 
■  worthiness,  he  knoweth  himself  better  than  the  presumptiK 
ous  world. 

These. two  remarks,  with  the  foregoing  caution,  having 
interposed  (somewhat  out  of  place),  I  now  return  to  prose- 
cute my  exhortation,  that  no  matters  may  seem  so  sweet,  so 
honourable,  so  great,  or  necessary,  as  to  pass  with  you  fiv 
excuses  for  the  neglecting  of  the  most  diligent  and  impartial 
study  of  yourselyes. 

AH  persons  to  whom  I  can  address  this  exhortation,  are 
either  godly  or  ungodly;  in  the  state  of  sin,  or  in  the  state 
of  grace.  And  both  of  them  have  need  to  study  themselves. 
I.  And  to  begin  with  the  unrenewed,  carnal  sort,  it  is 
they  that  have  the  greatest  need  to  be  better  acquainted 
with  themselves.  O  that  I  knew  how  to  make  them  sensi- 
ble of  it ;  if  any  thing  will  do  it,  methinks  it  should  be  done 
by  acquainting  them  how  much  their  endless  state  is  con- 
.  cerned  in  it.  In  order  hereunto,  let  me  yet  add,  to  all  that 
is  said  already,  these  few  considerations : 

1.  If  you  know  not  yourselves,  you  know  not  whether 
you  are  the  children  of  God,  or  not;  nor  whether  you  must 
be  for  ever  in  heaven  or  hell ;  no,  nor  whether  yon  may  not 
within  this  hour  behold  the  angry  face  of  God,  which  will 
frown  you  into  damnation.     And  is  this  a  matter  for  a  man 
of  reason  to  be  quietly  and  contentedly  ignorant  of?  It  is  a 
business  of  such  unspeakable  concernment,  to  know  whe- 
ther you  must  be  everlastingly  in  heaven  or  bell,  that  no 
man  can  spare  his  cost  or  pains  about  it,  without  betraying 
and  disgracing  his  understanding.   You  are  sure  you  shall 
be  here  but  a  little  while  :  those  bodies  you  all  know,  will 
hold  your  souls  but  a  little  longer :  as  you  know  that  yon 
that  are  now  together  here  attending,  must  presently  quit 
this  room  and  be  gone ;  so  you  know  that  when  you  have 
stayed  a  little  longer,  you  must  quit  this  world,  and  be  gone 
into  another.     And  I  think  there  is  not  the  proudest  of  you 
but  would  be  taken  down,  nor  the  most  sluggish  or  dead- 
hearted  but  would  be  awakened,  if  you  knew  that  you  must 
ga  to  endless  misery,  and  that  your  dying  hour  would  be 
your  entrance  into  hell.    And  if  you  know  not  yourselves, 
you  know  not  but  it  may  be  so.    And  to  know  nothing  to 
.die  contrary,  would  be  terrible  to  you  if  you  well  considered 
•it,  especially  when  you  have  so  much  cause  to  fear  it.     O, 


AND  BENEFITS  OF   SKLF-ACQUAINTANCE.     125' 

8U8«  for  a  man  to  sit  here  senselessly  in  these  seats^that- 

knows  not  but  he  may  burn  in  hell  for  ever,  and  knows 

not  because  he  is  blind  and  careless ;  how  unsuitable  is  it 

to  the    principle  of   self-preservation?    And  how  much 

vttbeseeming   the  rational   nature^  to  have  no  sense    or 

care,  when  you  look  before  you  into  the  unquenchable 

r  fire,  and  the  utter  darkness,  where,  as  the  heathen  poet 

ipeaks. 

Nee  molds  poenas  mors  altera  finiet  huJHs; 
Horaqae  erit  tantb  aldma  nulla  malb. 

If  any  of  you  think  that  all  these  matters  are  to  be  put  to 
tke  adventure,  and  cannot  now  be  known,  you  are  danger- 
amly  mistaken.    As  you  may  certainly  know  by  Scripture 
and  the  light  of  nature,  that  there  is  a  future  life  of  joy  to 
the  godly,  and  of  misery  to  the  wicked,  so  may  you  know  by 
a  faithful  trial  of  yourselves,  to  which  of  these  at  present  you 
belong,  and  whether  you  are  under  the  promise  or  the 
threatening ;  know  yourselves,  and  you  may  know  whether 
joa  are  justified  or  condemned  already,  and  whether  you 
are  the  heirs  of  heaven  or  hell.    Surely  He  that  comforteth 
his  servants  with  the  promise  of  glory  to  all  that  believe 
and  are  new  creatures,  and  sanctified  by  his  Spirit,  did  sup- 
pose that  we  may  know  whether  we  believe,  and  are  renewed 
and  sanctified  or  not :  or  else,  what  comfort  can  it  be  to  us  ? 
If  blinded  infidels,  have  no  means  to  quiet  themselves  but 
their  unbelief,  and  a  conceit  that  there  is  no  such  life  of 
misery,  they  have  the  most  pitiful  opiate  to  ease  them  in  the 
world ;  and  may  as  well  think  to  become  immortal,  by  a  con- 
fident conceit  that  they  shall  never  die.     If  they  befool 
themselves  with  the  ordinary  questions,  ^  Where  is  hell,  and 
what  kind  of  fire  is  it  ?  &c.'  I  answer  them  with  Augustine, 
*  Melius  est  dubitare  de  occultis,  quam  litigare  de  incertis: 
lUumquippedivitem  in  clrdore  p(&narum,et  ilium  pauperem 
in  Tefrigerio  gaudiorum  esse  intelligendos  non  dubito  :  sed 
quomodo  intell  igenda  ilia  flam  ma  in  inferno  iUe  sinus  AbrahsB, 
ilia  divitis  lingua,  ille  digitus  pauperis,  ilia  sitis  tormenti, 
ilia  tStilla  refrigerii,  vix  fortasse  h  mansuet^  queerentibus, 
contentiose  autem  sectantibus  nunquam  invenitur ;'  that  is. 
It  is.  better,  to  be  in  doubt  about  things  that  are  hidden  from 
us,  than  to  quarrel  about  things  that  are  uncertain  to  us.    I 
am  past  doubt  that  we  must  understand  that  that  t\cV\  m^\i 


1^       THE  MISCUI£FS  OF  SELF-IGNORANCE, 

taken  off,  and  the  nakedness  and  deformity  of  the  Pharisee 
will  appear. 

Doth  the  name  of  a  Christian,  and  the  heartless  use  of 
outward  ordinances,  and  that  good  esteem  of  others,  now 
go  for  godliness  and  saving  grace  ?  The  autumn  is  at  hand, 
when  these  leaves  will  all  lie  in  the  dirt,  and  will  go  for  fruit 
no  longer. 

Do  you  now  take  it  for  true  religion  to  be  hot  for  lost, 
and  pride,  and  gain,  and  cold  for  God  and  your  salvation? 
and  to  obey  God  as  far  as  will  stand  with  your  outward 
prosperity,  and  as  the  flesh,  or  your  other  masters  will  give 
leave?  This  is  an  opinion  that  never  accompanied  any  man 
beyond  the  grave. 

Do  you  think  to  be  saved  by  all  that  devotion,  which  givca 
God  but  the  leavings  of  the  flesh  and  world,  and  by  a  reli- 
gion that  gives  him  but  the  outer  rooms  (when  pleasure  and 
gain  are  next  your  hearts),  and  that  makes  him  but  an  under- 
ling to  your  covetousness  and  ambition  ?  Think  so  if  you 
can,  when  you  are  gone  hence. 

Cannot  the  preacher  now  make  the  ungodly  to  know 
that  they  are  ungodly,  the  unsanctified  to  know  they  are 
but  carnal,  and  the  pharisee  to  know  that  his  religion  is  vain? 
Death  can  convince  the  awakened  soul  of  all  this  in  a  moment. 

You  can  choose  whether  you  will  believe  us ;  but  death 
will  so  speak  as  to  be  believed.  You  must  be  voluntary  in 
knowing  your  misery  now;  but  then  you  shall  know  it 
against  your  wills.  You  must  open  the  windows,  or  must 
open  your  eyes,  if  you  will  see  yourselves  by  the  light  which 
we  bring  to  you ;  but  death  irresistibly  throws  open  all.  To 
say  in  pride  and  obstinacy, '  I  will  not  believe  it,*  will  now 
serve  turn  to  quiet  your  consciences,  and  make  you  seem 
as  safe  as  any;  but  when  God  saith  You  shall  feel  it,  your 
unbelief  is  ineffectual :  it  can  then  torment  you,  but  it  can 
no  longer  ease  you.  There  is  then  no  room  for  *  I  will  not 
believe  it.*  God  can  without  a  word  persuade  you  of  that 
which  you  were  resolved  you  would  never  be  persuaded  of. 

This  day  while  you  all  sit  here  in  the  body,  you  are  every 
one  affected  according  as  you  apprehend  your  state  to  be, 
whether  it  be  indeed  as  you  apprehend  it  or  not ;  but  when 
death  hath  opened  you  the  door  into  eternity,  you  will  be 
all  affected  with  your  conditions  as  they  are  indeed. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE,     129 

To-day,  you  are  here  quiet,  because  you  think  your  souls 
are  safe :  and  some  are  troubled  that  think  they  are  in  a 
state  of  misery :  and  it  is  likely  that  some  on  both  sides  are 
mistaken:  and  the  quiet  of  one,  and  the  disquiet  of  another, 
may  arise  for  want  of  the  knowledge  of  yourselves :  but 
death  will  rectify  both  these  errors :  and  then  if  you  are  un- 
sanctified,  no  false  opinions,  no  unbelief,  no  confident  con- 
ceits of  your  integrity,  will  abate  your  desperation,  or  give 
any  ease  to  your  tormented  minds  :  nor  will  there  be  any 
doubts,  or  fears,  or  despairing,  self-afflicting  thoughts,  to 
disquiet  those  that  Cnl^t  hath  justified,  or  abate  their  joys, 
O  how  many  thousands  will  then  think  much  otherwise 
of  themselves  than  they  now  do  !  Death  turns  you  out  of 
the  company  of  flatterers,  and  calls  you  out  of  the  world  of 
error,  where  men  laugh  and  cry  in  their  sleep ;  and  bringeth 
you  among  awakened  souls,  where  all  things  are  called  by 
their  proper  names ;  and  all  men  are  taken  by  themselves  to 
be  as  they  are  indeed.  Serious  religion  is  not  there  a 
derision ;  nor  loving,  and  seeking,  and  serving  God  with 
all  the  heart,  and  soul,  and  might,  is  not  there  taken  for  un- 
necessary preciseness.  Holiness  is  notthere  called  humour 
or  hypocrisy :  nor  is  the  pharisaical  ceremonious  hypocrite 
taken  for  a  man  of  the  most  prudent,  safe  and  moderate 
religion.  Oo^  udgeth  not  as  man,  by  outward  appearances, 
but  with  rignteous  judgment:  "That  which  is  highly  es- 
teemed among  men,  is  abomination  in  the  sight  of  God." 
(Luke  xvi,  15.)  And  he  will  make  you  then  to  judge  of 
yourselves  as  he  hath  judged  you.  Though  wisdom  now  be 
justified  but  of  her  children,  it  shall  then  be  justified  by  all : 
not  by  a  sanctifying,  but  a  constrained,  involuntary,  torment- 
ing light :  and  though  now  men  can  believe  as  well  of 
themselves,  as  self-love  and  the  quieting  of  their  con- 
sciences doth  require,  yet  then  they  will  have  lost  this  mas- 
tery over  their  own  conceits. 

O  therefore,  beloved  hearers,  seeing  you  are  all  going 
.into  an  irresistibly  convincing  light,  and  are  almost  in 
that  world  where  all  must  fully  know  themselves :  seeing 
''  nothing  is  covered  that  shall  not  be  revealed,  nor  hid  that 
shall  not  be  made  known,"  (Matt,  x.26,)  and  no  unsanctified 
hypocrite  doth  flatter  himself  into  such  high  presumption, 
but  a  dying  hour  will  take  him  down,  and  turn  it  all 

VOL.  XVI.  K 


130        THE  MISCHIEFS  OF  SKLF-IGNOHANCf:, 

into  endless  desperation^  if  true  conversion  prevent  it  not; 
I  beseech  you  be  more  conversant  with  conscience  than  you 
have  been :  be  ashamed  that  a  wanton  sot,  that  knoweth 
nothing  better  than  flesh  to  adorn  and  to  be  carefalof, 
should  bestow  more  hours  in  looking  into  the  glass,  than 
you  bestow  to  look  into  God's  word  and  your  own  hearts : 
yea,  more  in  a  year,  than  you  have  thus  bestowed  in  aU 
your  lives! 

O  that  you  knew  what  a  profitable  companion  conscience 
is  for  you  to  converse  with !  You  would  not  thep  think 
yourselves  so  solitary  as  to  be  destitute  of  company  and  em^- 
ployment,  while  you  have  so  much  to  do  at  home,  and  one 
in  your  bosom  that  you  have  so  much  business  with. 

And  it  is  a  necessary  and  inseparable  companion*  If  the 
wife  of  your  bosom  should  be  a  shrew,  you  must  not  there** 
fore  be  a  stranger  to  her,  because  of  nearness,  neeemty 
and  business.  If  conscience  should  give  you  9onie  foul 
words,  and  chide  you  when  you  had  rather  be  flattered;  yet 
there  is  no  running  from  it  for  more  pleasant  company : 
Home  is  homely :  It  is  there  that  you  must  dwell :  consoieoce 
is  married  to  you :  please  it  on  safe  terms  as  well  as  youcao; 
but  do  not  think  to. overrun  it:  for  it  will  follow  you;  or 
you  must  return  to  it  home  again,  when  you  h^v^  gone 
your  furthest,  and  done  your  worst.  You  haye  taken  copr 
science  for  better  and  for  worse*  There  is  no  expectation 
of  a  divorce :  no,  not  by  death ;  it  will  follow  you  to  eternity. 
And  therefore  be  not  strange  to  conscience,  that  will  b^yoitt 
comforter  or  tormenter  at  the  hour  of  death ;  that  om  4o  ^ 
much  to  make  sickness,  and  all  suffering  light  or  grievous; 
and  to  make  death  welcome  or  terrible  to  you :  Fly  not  froffi 
conscience  that  must  dwell. with  you  for  ever. 

O  foolish  sinners  !  Do  you  want  company  and  business 
to  pass  away  your  time  ?  Are  you  fain  to  go  to  c^ds  or  dice 
to  waste  this  treasure,  which  is  more  precious  than  your 
money  ?  Do  you  go  to  an  alehouse,  a  playhouse,  or  other 
such  pest-house,  to  seek  for  company  or  pastipie?  (I  wy  noU 
to  Bedlam;  for  that  is  as  pauch  more  honourable  thfm 
your  sinful  society,  as  the  place  that  curetb  or  restruin^th 
the  mad,  is  better  than  that  which  makes  them  luad,)  Jh 
you  forget  what  company  and  business  you  have  at  howe? 
As  you  love  your  peace  and  happiness,  instead  of  converaiag 


AND  BENEFITS  OF  SELI -ACQU  AINTANCE.       ISl 

with  vaiu,  lascivious,  or  ungodly  persons,  O  spend  that 
time  in  converse  with  your  consciences !    You  may  there 
We  a  thousand  times  more  profitable  discourse.    Be  not 
offended  to  give  conscience  a  sober^  faithful  answer,  if  it 
ttk  you.  What  have  you  done  with  all  your  time  ?  and  how 
you  have  lived  in  the  world?  and  how  you  have  obeyed  the 
calls  of  grace  ?  and  how  you  have  entertained  Christ  into 
your  hearts?  and  whether  you  have  obeyed  him  or  his 
enemy?  and  whether  you  have  been  led  by  the  Spirit  or  the 
flesh  ?  and  what  forwardness  the  work  of  your  salvation  is  in, 
for  which  you  came  into  the  world  ?  and  what  assurance 
you  have  of  your  justification  and  salvation?  and  what  rea- 
diness to  die  ?    Think  it  not  presumption  in  conscience  thas 
to  examine  you :  though  you  have  perhaps  unthankfuUy 
disdained  to  be  thus  examined  by  your  pastors,  your  ex- 
ternal guides,  whose  office  is  to  help  you,  and  watch  for  your 
souls ;   yet  do  not  disdain  to  be  accountable  to  yourselve<f. 
Accountable  you  must  be  ere  long  to  God :   and  that  friend 
ibat  would  help  you  to  make  ready  such  accounts,  on  which 
80  great  a  weight  dependeth,  methinks  should  be  welcomed 
with  a  thousand  thanks.     Ministers  and  conscience  shauld 
he  acceptable  to  you,  that  come  on  so  necessary  a  work. 

The  chidings  of  conscience  are  more  friendly  language 
than  the  flattery  of  your  ignorant  or  proud  associates:  and 
Aould  be  more  grateful  to  you  than  ''  the  laughter  of  fools, 
wtueh  is  like  the  crackling  of  thorns  in  the  fire."  (!l^ccles|. 
Tii.  6.)  Thy  own  home,  though  it  be  a  house  of  mourning,  is 
better  for  thee  than  such  a  sinful  house  of  mirth.  Hear  but 
what  conscience  hath  to  say  to  you.  No  one  will  speak 
with  you,  that  hath  words  to  speak,  which  more  nearly  con- 
cern you.  I  beseech  you,  sirs,  be  more  frequent  and  familiar 
with  conscience  than  most  men  are.  Think  not  the  time 
loit,  when  you  walk  and  talk  with  it  alone.  Confer  with  ijb 
about  your  endless  state,  and  where  you  are  likely  to  be  for 
ever;  and  what  way  you  are  in;  and  what  thoughts  you 
will  have  of  your  sins  and  duties,  of  the  world  and  God,  of 
yielding  or  overcoming  at  the  last.  Is  there  no  sense  in 
tbia  discourse  ?  Thou  art  dead  and  senseless  if  thou  think 
10.  Is  idle  talk  and  prating  better  ?  I  hope  you  are  not  so 
dutracted  as  to  say  so.  If  you  have  not  blinded,  deceived 
^  bribed  it,  I  tell  you,  conscience  hath  other  kind  of  dis- 
course for  you ;  more  eATcellent  and  necessary  iVving^  to  1%^ 


132         THE  MISCHIEFS  OF  SELF-IGNORANCE, 

of,  than  wantons,  or  worldlings,  or  pot-companions  have. 
It  is  better  to  be  giving  conscience  an  account,  what  busi- 
ness thou  hast  had  so  often  in  such  company ;  and  how  thou 
wouldst  have  looked,  if  death  had  found  thee  there,  than 
without  leave  from  God  or  conscience,  to  go  thither  again. 

The  thriving  way  is  neither  to  be  still  at  home,  nor  still 
abroad ;  but  to  be  at  home  when  home-work  is  to  be  done; 
and  to  be  abroad  only  for  doing  and  for  getting  good,  in  a 
way  of  diligent,  Christian  trading;  and  to  bring  that  home 
that  is  got  abroad  :  But  never  to  go  abroad  upon  loitering, 
vain,  expensive  occasions.  When  you  have  done  with  con- 
science, converse  with  others  that  your  business  lieth  with, 
and  go  abroad  when  it  is  for  your  Master's  work :  but  go 
not  upon  idle  errands :  Converse  not  with  prodigal  wasters 
of  your  time,  and  enemies  to  your  souls. 

One  time  or  other  conscience  will  speak,  and  have  a 
hearing:  the  sooner  the  better:  put  it  not  off  to  a  time  so 
unseasonable  as  death;  I  say  not  unseasonable  for  con- 
science to  speak  in ;  but  unseasonable  for  it  to  begin  to 
speak  in ;  and  unseasonable  for  those  terrible  words  that 
need  a  calmer  time  for  answer ;  and  unseasonable  for  so 
many  things  and  so  great,  as  self-betrayers  use  to  put  off 
until  then,  which  need  a  longer  time  for  due  consideration 
and  despatch. 

3.  And  I  beseech  you  consider,  with  what  amazing  hor- 
ror it  must  needs  surprise  you,  to  find  on  a  sudden  and  un- 
expectedly when  you  die,  that  all  is  worse  with  you  than 
you  imagined  or  would  believe  !  After  a  whole  life  of  confi- 
dent presumption,  to  be  suddenly  convinced  by  so  dreadful 
an  experience  of  your  so  long  and  wilful  a  mistake !  To  find 
in  a  moment,  that  you  have  flattered  your  souls,  into  so 
desperate  a  state  of  woe !  To  see  and  feel  all  the  selfish 
cavils  and  reasonings  confuted,  in  one  hour,  which  the 
wisest  and  holiest  men  on  earth  could  never  beat  you 
from  before !  O,  sirs,  you  know  not  what  a  day,  what  a 
conviction,  that  will  be !  You  know  not  what  it  is  for  a 
guilty  soul  to  pass  out  of  the  body,  and  find  itself  in  the 
plague  of  an  unsanctified  state,  and  hated  of  the  holy  Ood, 
that  never  would  know  it  till  it  was  too  late.  You  know  not 
what  it  is  to  he  turned,  by  death,  into  the  world  of  spirits, 
where  all  self-deceit  is  detected  by  experience ;  and  all  must 
undergo  a  righteous  judgment;  vfYvexe  \!\\Tv<&xk%,%%  «xkd  aelf- 


AND  BENEFITS   OF  SELF-ACQUAINTANCE.      133 

love  can  no  more  persuade  the  miserable  that  they  are  happy ; 
the  unholy,  |that  they  are  sanctified ;  the  fleshly-minded 

I  nen,  that  they,* are  spiritual ;  the  lovers  of  the  world,  that 
they  are  the  lovers  of  God.  Men  cannot  there  believe 
what  they  list;  nor  take  that  for  a  truth  which  makes 
for  their  security,  be  it  never  so  false :  men  cannot  there  be- 
lieve that  they  are  accepted  of  God,  while  they  are  in  the 
bonds  of  their  iniquity ;  or  that  their  hearts  are  as  good  as 
the  best,  while  their  tongues  and  lives  are  opposite  to  good- 
ness^or  that  they  shall  be  saved  as  soon  as  the  godly,  though 
they  be  ungodly. 

It  is  easy  for  a  man  to  hear  of  waves,  and  gulfs,  and  ship- 
wreck, that  never  saw  the  sea;  and  without  any  fear  to  hear 
of  battles,  that  never  saw  the  face  of  an  enemy ;  and  with- 
out any  trouble  to  hear  of  sickness  and  tormenting  pains, 

and  barning.  and  cutting  off  of  limbs,  that  never  felt  or  saw 
such  things.  It  is  easy  for  you  here  in  these  seats,  in  the 
midst  of  health,  and  peace,  and  quietness,  to  hear  of  a  de- 
parting soul,  and  where  it  shall  appear,  and  what  it  shall 
there  see,  and  how  great  a  disco  very  death  will  make.  But, 
0  sirs,  when  this  must  be  your  case,  (as  you  know  it  must 
be,  alas,  how  speedily !)  these  matters  will  then  seem  con- 
uderable  :  they  will  be  new  and  strange  to  those  that  have 
heard  of  them  a  hundred  times,  because  they  never  heard  of 
them  sensibly  till  now.  One  of  those  souls  that  have  been 
here  before  you,  and  have  passed  that  way  into  eternity, 
have  other  thoughts  of  these  things  than  you  have!  O  how 
do  they  think  now,  of  the  fearless  slumber  and  stupidity  of 
those  that  they  have  left  behind !  What  think  they  now 
of  those  that  wilfully  fly  the  light,  and  flatter  themselves 
in  guilt  and  misery,  and  make  light  of  all  the  joys  and  tor- 
ments of  the  other  world  ?  Even  as  the  damned  rich  man 
in  Luke  xvi,  thought  of  his  poor  brethren,  that  remained  ia 
prosperity  and  presumption  upon  earth,  and  little  thought 
what  company  he  was  in,  what  a  sight  he  saw,  and  what  he 
did  endure ! 

Poor  careless  souls,  you  know  not  now  what  it  is,  for  the 
ungodly  to  see  that  they  are  ungodly,  by  the  irresistible 
light  of  another  world ;  and  for  the  unholy  to  feel  in  hell 
that  they  are  unholy,  and  to  be  taught  by  flames  and  the 
vrath  of  the  Almighty,  what  is  the  difiereuce  between  the 


134         THE  MISCHIEFS  OF  S£LF-IGN0RANC£, 

tanctifled  and  the  carnal ;  between  an  obedient  and  a  rebeL' 
lious  life.    While  you  sit  here  you  little  know  these  tiiingti^ 
You  see  them  not :  you  feel  them  not :  and  the  Lord  graHt 
you  may  never  so  know  them  by  wofiil  experience:  that  jrOQ 
may  escape  such  a  knowledge,  is  the  end  of  all  that  I  tm  j 
saying  to  you :  But  that  will  not  be,  but  by  another  kind  of 
knowledge,  even  the  knowledge  of  belief  and  serious  c6f^ 
sideration. 

For  your  souls'  sake  therefore  come  into  the  light,  and   ' 
try  yourselves,  and  huddle  not  over  a  work  of  such  unspent 
able  consequence,  as  the  searching  of  your  hearts  and  judg- 
ing of  your  spiritual  state!     O  be  glad  to  know  what  yoQ 
are  indeed !     Put  home  the  question,  '  Am  I  sanctified  or 
not  ?  Am  I  in  the  Spirit  or  in  the  flesh  V  Be  glad  of  mj 
help  for  the  sure  resolution  of  such  doubts.    Take  not  up 
with  slight  and  venturous  presumptions.     It  is  your  own 
case ;  your  nearest  and  your  greatest  case ;  all  lies  upon  it: 
who  should  be  so  willing  of  the  plainest  dealing,  the  speediest 
and  the  closest  search  as  you  ?  O  be  not  surprised  by  an 
unexpected  sight  of  an  unrenewed,  miserable  soul  at  deathi 
If  it  be  so,  see  it  now,  while  seeing  it  may  do  good :  if  it  be 
not  so,  a  faithful  search  can  do  you  no  harm,  but  comfort 
you  by  the  discovery  of  your  sincerity.    Say  not  too  late« 
'  I  thought  I  had  been  bom  again  of  the  Spirit,  and  had  been 
in  a  state  of  grace :  I  tho.ught  I  had  been  a  child  of  God,  and 
reconciled  to  him,  and  justified  by  faith !'     O  what  a  heart- 
tearing  word  would  it  be  to  you,  when  time  is  past,  to  say, 
'  I  thought  it  had  been  better  with  me !' 

4.  Consider  also,  that  it  is  one  of  Satan's  principal  de- 
signs of  your  damnation,  to  keep  you  ignorant  of  yourselves. 
He  knows  if  he  can  but  make  you  believe,  that  you  are  re« 
generate  when  you  are  not,  you  will  never  seek  to  be  regene- 
rate: and  that  if  he  can  make  you  think  that  you  are  godly, 
when  you  are  ungodly,  and  have  the  Spirit  of  Christ,  while 
you  are  servants  to  the  flesh,  he  may  defeat  all  the  labours 
of  your  teachers,  and  let  them  call  on  you  to  be  converted 
till  their  hearts  ache,  to  no  purpose,  but  leave  you  as  you 
are  :  He  knows  how  light  you  will  sit  by  the  physician,  if  he 
can  but  make  you  believe  that  you  are  well !  and  how  little 
care  you  will  take  for  a  pardon,  if  you  think  that  you  need 
not,  or  have  one  already.     In  vain  we  may  call  on  you  till 


AND  B£N£FITS  OF  6£LF-AGQUAINTAKC£.      135 

ilto  mre  bo&i%e,  to  tufT^  and  become  new  creatures,  and  give 
ip  yourselves  lo  Cbrist,  if  you  think  that  you  are  good 
dtristiatis,  and  are  in  the  way  to  heaven  already. 

And  when  you  know  beforehand,  that  there  lieth  the 
principal  game  of  the  deceiveri  and  that  it  will  be  hid  chief 
Contrivance,  to  keep  you  unacquainted  with  your  sin  and 
danger^  till  you  are  past  recovery,  one  would  think  there 
should  be  no  need  to  bid  you  to  be  diligent  to  know  your- 
telvei^. 

6.  And  I  beseech  you  consider  also,  that  without  this 
design  there  is  no  likelihood  that  Satan  could  undo  you  :  if 
he  keep  you  not  ignorant  of  yourselves,  he  is  never  likely  to 
keep  you  in  his  power :  you  come  out  of  his  kingdom  when 
you  come  out  of  darkness.  He  knoweth  that  if  once  you 
did  but  see  how  near  you  stand  to  the  brink  of  hell,  you 
Would  think  it  time  to  change  your  standing. 

There  is  a  double  principle  in  nature,  that  would  do 
Bomethidg  towards  your  repentance  and  recovery,  if  your 
eyes  were  opened  to  see  where  you  are. 

1«  There  is  since  the  seduction  and  ruin  of  man,  by  Sa- 
tan's temptations,  an  enmity  put  into  the  whole  nature  of 
JUiXk  against  the  whole  satanical,  serpentine  nature ;  so  that 
this  natural  enmity  would  so  much  conduce  to  your  deliver- 
uice»  as  that  you  would  not  be  contented  with  your  relation, 
if  you  knew  that  you  are  the  drudges  of  the  devil;  nor 
would  you  be  charmed  into  sin  so  easily,  if  you  knew  that 
it  is  he  indeed  that  doth  invite  you  ;  nor  would  you  dance 
after  his  pipe,  or  take  his  bait,  if  you  perceived  indeed  that 
it  is  his  :  no  language  would  be  so  taking  with  you,  which 
you  knew  was  uttered  by  his  voice.  It  would  do  much  to 
affright  you  from  his  service,  if  you  knew  that  it  is  he  indeed 
that  setteth  you  on  to  work,  and  is  gratified  by  it.  He 
keepeth  men  in  his  bondage,  by  making  them  believe  that 
ihey  are  free :  he  persuadeth  men  to  obey  him,  by  persuading 
them  that  it  is  God  that  they  obey :  and  he  draweth  them 
to  hell  by  making  them  believe  that  they  are  following 
Christ  to  heaven  ;  or  at  least,  that  they  are  following  the  in* 
eli&ationof  their  nature  in  a  pardonable  infirmity. 

2.  And  the  natural  principle  of  self-love,  would  in  order 
to  self-preservation,  do  much  to  drive  you  from  your  sinful 
JJtate,  if  you  did  but  know  what  a  state  it  is.  There  is  no 
aao  to  far  hatetb  himself,  as  to  be  willing  to  be  d'Oimw^A. 


136       THE  MISCHI£FS  OF  SELF-IGNORANCE, 

You  cannot  choose  an  habitation  in  hell ;  for  such  a  fhuuf 
can  never  be  desired.  Surely  he  that  cannot  choose  but  to  flf 
from  an  enemy,  or  a  bear  that  did  pursue  him,  or  fly  firooi  ^ 
fire,  or  water,  or  pestilence,  when  he  perceives  his  danger, 
would  fly  from  hell  if  he  perceived  his  danger. 

I  beReech  you  all,  that  are  secure  in  an  unsanctified 
state,  do  but  look  inwards,  and  help  me  in  preaching  this 
doctrine  to  your  hearts^  dnd  tell  yourselves,  whether  you  do 
think  that  your  state  is  good,  and  that  you  are  the  children 
of  God  as  well  as  others ;  and  that  though  you  are  sinnerii 
yet  your  sins  are  pardoned  by  the  blood  of  Christ,  and  that 
you  shall  be  saved  if  you  die  in  the  state  that  you  are  in  1 
And  are  not  these  thoughts  the  reason  why  you  venton 
to  continue  in  your  present  state,  and  look  not  after  sa 
great  a  change  as  Scripture  speaketh  of  as  necessary  ? 

And  I  pray  you  deal  plainly  with  your  hearts,  and  tell  me, 
you  careless  sinners,  young  or  old,  that  sit  here  as  quietly 
as  if  all  were  well.with  you.  If  you  did  but  know  that  you  are 
at  this  hour  unregenerate,  and  that  without  regeneration 
there  is  no  salvation  :  if  you  did  but  know  that  you  are  yet 
carnal  and  unholy,  and  that  "  without  holiness  none  shall 
see  God :"  if  you  did  but  know  that  you  are  yet  in  a  state  of 
enmity  to  God  while  you  call  him  Father,  and  of  enmity  to 
Christ  while  you  call  him  your  Saviour,  and  of  enmity  to 
the  Holy  Spirit,  while  you  call  him  your  Sanctifier :  if  you 
did  but  know  that  your  sins  are  unpardoned,  and  your  souls 
unjustified,  and  that  you  are  condemned  already,  and  shall 
certainly  be  damned  if  you  die  as  you  are.  Could  you  live 
quietly  in  such  a  state  ?   Could  you  sleep,  and  eat  and  drink 
quietly,  and  follow  your  trades,  and  let  time  run  on  without 
repenting  and  returning  unto  God,  if  you  knew  that  you  are 
past  hope,  if  death  surprise  you  in  this  condition  ?  For  the 
Lord's  sake,  sirs,  rouse  up  yourselves  a  little,  and  be  serious 
in  a  business  that  concerneth  you  more  than  ten  thousand 
natural  lives;  and  tell  me,  or  rather  tell  yourselves.  If  you 
did  but  know  that  while  you  sit  here,  you  are  unrenewed, 
and  therefore  under  the  curse  of  God,  and  in  the  bondage  of 
the  devil, .  and  are  hastening  towards  perdition,  and  are 
gone  for  ever,  if  you  be  not  sanctified  and  made  new  crea« 
tures  before  yjou  die :   could  you  then  put  off  this  sermon 
with  a  sleepy,  careless  hearing,  and  go  home  and  talk  of 
common  matters,  and  no  more  mind  it,  as  you  have  done  by 


AND  BENEFITS  Ol'^  SELF-ACQUAINTANCE.      137 

leimons  until  now  ?  Could  you  forbear  going  alone,  and 
there  bethink  yourselves,  '  O  what  a  sinful,  dreadful  condi- 
tion are  we  in !  What  will  become  of  us,  if  we  be  not  rege- 
aerate  before  we  die!  Had  we  no  understandings,  no  hearts, 
DO  life  or  sense,  that  we  have  lingered  so  long,  and  lived  so 
carelessly  in  such  a  state !  O  where  had  we  been  now,  if 
we  had  died  unregenerate !  How  near  have  we  been  oft  to 
death !  How  many  sicknesses  might  have  put  an  end  to 
life  and  hope!  Had  any  of  them  cut  off  the  slender  thread 
tlmtour  lives  have  hanged  on  so  long,  and  had  we  died  be- 
fore this  day,  we  had  been  now  in  hell  without  remedy/ 
Could  any  of  you  that  knew  this  to  be  your  case,  forbear  to 
betake  yourselves  to  God,  and  cry  to  him  in  the  bitterness 
of  your  souls,  O  Lord,  what  rebels,  what  wretches  have  we 
been !  We  have  sinned  against  heaven  and  before  thee,  and 
are  no  more  worthy  to  be  called  thy  chfldren  !  O  how  sin 
hath  captivated  our  understandings,  and  conquered  our 
very  sense,  and  made  us  live  like  men  that  were  dead,  as  to 
the  love  and  service  of  Grod,  and  the  work  of  our  salvation, 
which  we  were  created  and  redeemed  for !  O  Lord,  have 
fluercy  upon  these  blind  and  senseless  miserable  souls !  Have 
mercy  upon  these  despisers  and  abusers  of  thy  mercy !  O 
aave  us  or  we  perish !  Save  us  from  our  sins,  from  Satan, 
from  thy  curse  and  wrath  !  Save  us,  or  we  are  undone  and 
lost  for  ever !  Save  us  from  the  unquenchable  fire,  from  the 
worm  that  never  dieth  !  from  the  bottomless  pit,  the  outer 
darkness,  the  horrid  gulf  of  endless  misery!  O  let  the 
bowels  of  thy  compassion  yearn  over  us!  O  save  us  for  thy 
mercy  sake ;  shut  not  out  the  cries  of  miserable  sinners. 
Regenerate,  renew  and  sanctify  our  hearts  ;  O  make  us  new 
creatures !  O  plant  thine  image  on  our  souls,  and  incline 
them  towards  thee,  that  they  may  be  wholly  thine  !  O  make 
U8  such  as  thou  commandest  us  to  be  !  Away  with  our  sins, 
and  sinful  pleasures,  and  sinful  company !  We  have  had  too 
much,  too  much  of  them  already !  Let  us  now  be  thine,  asso- 
ciated with  them  that  love  and  fear  thee ;  employed  in  the 
works  of  holiness  and  obedience  all  our  days!  Lord,  we  are 
willing  to  let  go  our  sins,  and  to  be  thy  servants  :  or  if  we 
be  not,  make  us  willing/ 

What  say  you,  sirs,  if  you  knew  that  you  were  this  hour 
in  a  state  of  condemnation,  could  you  forbear  making  haste 


138       TH£  MI66HISFS  OF  S£LF-lGNORANC£y 

with  sach  confessions,  complaints^  and  earnest  supplications 
to  God  ? 

And  could  you  forbear  going  presently  to  some  faithful 
minister^  or  godly  friend,  and  telling  him  your  case  and 
danger,  and  begging  his  advice,  and  prayers,  and  asking 
him,  what  a  poor  sinner  must  do  to  be  recovered,  pardoned 
and  saved,  that  is  so  deep  in  sin  and  misery,  and  hath  de»* 
pised  Christ  and  grace  so  long  ?  Could  you  tell  how  to 
skep  quietly  many  nights  more,  before  you  had  earnestly 
sought  out  for  help,  and  made  this  change?  How  could  yoii 
choose  but  presently  betake  yourselves  to  the  company, 
and  converse,  and  examples  of  the  godly  that  are  within 
your  reach  7  (For  whenever  a  man  is  truly  changed,  his 
friendship  and  company  is  changed,  if  he  have  opportunity.) 
And  how  could  you  choose  but  go  and  take  your  leave  of 
your  old  companions,  and  with  tears  and  sorrow  tell  them, 
how  foolishly  and  sinfully  you  have  done,  and  what  wrong 
you  have  done  each  other's  souls,  and  entreat  them  to 
repent  and  do  so  no  more,  or  else  you  will  renounce  them, 
and  fly  from  their  company  as  from  a  pesthouse  ? 

Can  a  man  forbear  thus  to  fly  from  hell,  if  he  saw  that 
he  is  as  near  it  as  a  condemned  traitor  to  the  gallows  ?  He 
that  will  beg  for  bread,  if  he  be  hungry,  and  rather  lay  by 
shame  than  famish,  would  beg  for  grace,  if  he  saw  and  felt 
how  much  he  needeth  it:  and  seeing  it,  is  the  way  to  feel 
it.  He  that  will  seek  for  medicines  when  he  is  sick,  and  would 
do  almost  any  thing  to  escape  a  temporal  death,  would  he 
not  seek  out  to  Christ,  the  remedy  of  his  soul,  if  he  knew 
and  felt  that  otherwise  there  is  no  recovery  ?  and  would  he 
not  do  much  against  eternal  death  ?  **  Skin  for  skin,  and  all 
that  a  man  hath,  he  will  give  for  his  life;''  was  a  truth  that 
the  devil  knew  and  maketh  use  of  in  his  temptations*  And 
will  a  man  then  be  regardless  of  his  soul,  that  knows  he 
hath  an  immortal  soul  ?  and  of  life  eternal,  that  knows  his 
danger  of  eternal  death  ? 

OfSirs^  it  is  not  possible,  but  the  true  knowledge  of  your 
state  of  sin  and  danger,  would  do  very  much  to  save  you 
fhMn  it.  For  it  is  a  wilful,  chosen  state.  All  the  devils  in 
hell  cannot  bring  you  to  it,  and  continue  you  in  it  against 
yotir  will.  You  are  willing  of  the  sin,  though  unwilling  of 
th6  pUBisfament.    And  if  you  truly  knew  the  punishment. 


AND  BENEFITS  OF  S£LF-ACaUAIfrTANC£.      139 

and  your  danger  of  it,  you  would  be  the  more  unwilling  of 
the  sin ;  for  God  hath  affixed  punishment  to  sin  for  this 
end,  that  they  that  else  would  love  the  serpent,  may  hate  it 
for  the  sting.  Will  you  not  say,  he  is  a  beast  and  not  a 
man,  that  will  avoid  no  danger  but  what  he  seeth  ?  Fore-< 
seeing  is  to  a  man,  what  seeing  is  to  a  beast :  if  he  see  it 
before  his  eyes,  a  beast  will  not  easily  be  driven  into  a  coal* 
pit  or  a  gulf;  he  will  draw  back  and  strive,  if  you  go  about 
to  kill  him.  And  is  he  a  man,  or  some  monster  that  wants 
a  name,  that  will  go  on  to  hell,  when  he  seeth  it  as  it  were 
before  him?  and  that  will  continue  in  a  state  of  sin,  when 
he  knows  he  must  be  damned  in  hell  for  ever,  if  he  so  con- 
tinue  to  the  end?  Indeed  sin  is  the  deformity  and  mons- 
trosity of  the  soul.  He  is  a  monster  of  blindness  that  seeth 
not  the  folly  and  peril  of  such  a  state,  and  that  a  state  of 
holiness  is  better.  He  is  a  monster  of  stupidity  that  finds 
himself  in  such  a  state,  and  doth  not  feel  it,  but  maketh 
light  of  it.  And  he  is  a  monster  of  slothfulness,  that  will 
not  stir  when  he  finds  himself  in  such  a  case,  and  seek  for 
mercy,  and  value  the  remedy,  and  use  the  means,  and  for- 
sake his  sinful  course  and  company,  till  further  mercy  take 
him  up  and  bring  him  home,  and  make  him  welcome,  a» 
"  one  that  was  lost  but  now  is  found,  was  dead  but  is  alive.*' 

I  do  not  doubt,  for  all  these  expostulations,  but  some 
men  may  be  such  monsters,  as  thus  to  see  that  they  are  in 
a  state  of  wrath  and  misery,  and  yet  continue  in  it. 

As,  1.  Such  as  have  but  a  glimmering,  insufficient  sight 
of  it,  and  a  half  belief,  while  a  greater  belief  and  hope  of  the 
contrary  (that  is,  presumption)  is  predominant  at  the  heart : 
But  these  are  rather  to  be  called  men  ignorant  of  their 
misery,  than  men  that  know  it ;  and  men  that  believe  it  not, 
than  men  that  do  believe  it,  as  long  as  the  ignorance  and 
presumption  is  the  prevailing  part. 

2.  Such  as  by  the  rage  of  appetite  and  passion  are  bur* 
ried  into  deadly  sin,  and  so  continue,  whenever  the  tempter 
offereth  them  the  bait  against  their  conscience,  and  some 
apprehension  of  their  misery.  But  these  have  commonly  a 
prevalent  self-flattery  secretly  within,  encouraging  and  up- 
holding them  in  their  sin,  and  telling  them,  that  the  re- 
luctancies  of  their  consciences  are  the  Spirits'  strivings 
against  the  flesh,  and  their  tits  of  remorse  are  true  repen- 


140       TU£  UlSCHIfiFS  OF  SELF-IGNOaANCfi, 

tance :  and  thoagh  they  are  sinners,  they  hope  the; 
pardoned,  and  shall  be  saved,  so  that  these  do  not 
themselves  indeed. 

3.  Such  as  by  their  deep  engagiements  to  the  world, 
love  of  its  prosperity,  and  a  custom  in  sinning,  are  so 
ened,  and  cast  into  a  slumber,  that  though  they  have 
secret  knowledge  or  suspicion  that  their  case  is  miseraUc^j 
yet  they  are  not  awakened  to  the  due  consideration  andfc 
of  it;  and  therefore  they  go  on  as  if  they  knew  it  not: 
these  have  not  their  knowledge  in  exercise.  It  is  but  a  candb^ 
in  a  dark  lantern,  that  now  and  then  gives  them  a  convino*^ 
ing  flash,  when  the  right  side  happens  to  be  towards  thenivf  j 
or  like  lightning,  that  rather  frightens  and  amazeth  them^v 
than  directeth  them.    And  (as  1  said  of  the  former)  astSfj 
the  act,  their  self-ignorance  is  the  predominant  part,  and-j 
therefore  they  cannot  be  said  indeed  to  know  themselves. 
Now  and  then  a  convinced  apprehension,  or  a  fear,  is  not 
the  tenor  of  their  minds. 

4.  Such  as  being  in  youth  or  health,  do  promise  them- 
selves long  life,  or  any  others  that  foolishly  put  away  die 
day  of  death,  and  think  they  have  yet  time  enough  befon 
them ;  and  therefore  though  they  are  convinced  of  their  J 
misery,  and  know  they  must  be  converted  or  condemned,  ^ 
do  yet  delay,  and  quiet  themselves  with  purposes  to  repent 
hereafter,  when  death  draws  near,  and  there  is  no  other 
remedy  but  they  must  leave  their  sins,  or  give  up  all  their  "" 
hopes. of  heaven.  Though  these  know  somewhat  of  their 
present  misery,  it  is  but  by  such  a  flashy,  ineffectual  know- 
ledge as  is  afore  described;  and  they  know  little  of  the 
wickedness  of  their  hearts,  while  they  confess  them  wicked. 
Otherwise  they  could  not  imagine  that  repentance  is  so 
easy  a  work  to  such  as  they,  as  that  they  can  perform  it 
when  their  hearts  are  further  hardened,  and  that  so  easily 
and  certainly,  as  that  their  salvation  may  be  ventured  on  it 
by  delays.  Did  they  know  themselves,  they  would  know 
the  backwardness  of  their  hearts  ;  and  manifold  difficulties 
should  make  them  see  the  madness  of  delays,  and  of  longer 
resisting  and  abusing  the  grace  of  the  Spirit  that  must  con- 
vert them,  if  ever  they  be  saved. 

5.  Such  as  have  light  to  show  them  their  misery,  but 
Hve  v^here  they  hear  not  the  discovery  of  the  remedy,  and 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      141 

left  without  any  knowledge  of  a  Saviour :  I  deny  not 
itsocbmay  go  on  in  a  state  of  misery^  though  they  know 
It  when  they  know  no  way  out  of  it, 

6.  Such  as  believe  not  the  remedy,  though  they  hear  of 
\k,  bat  think  that  Christ  is  not  to  be  believed  in,  as  the  Sa- 
viour of  the  world. 

7.  Such  as  believe  that  Christ  is  the  Redeemer,  but  be- 
not  that  he  will  have  mercy  upon  them,  as  supposing 

Aeir  hearts  are  not  qualified  for  his  salvation,  nor  ever  will 
be,  because  the  day  of  grace  is  past,  and  he  hath  concluded 
Aem  under  a  sentence  of  reprobation ;  and  therefore  think- 
ug  that  there  is  no  hope,  and  that  their  endeavours  would 
be  all  in  vain,  they  cast  off  all  endeavours,  and  give  up 
Ibemselves  to  the  pleasures  of  the  flesh,  and  say,  '  tt  is  as 
good  to  be  damned  for  something,  or  for  a  greater  matter, 
as  for  a  less.' 

So  that  there  are  three  sorts  of  despair  that  are  not 
equally  dangerous.  1.  A  despair  of  pardon  and  salvation, 
irising  from  infidelity,  as  if  the  Gospel  were  not  true,  nor 
Christ  a  Saviour  to  be  trusted  with  our  souls,  if  predomi- 
nant, is  damnable.  2.  A  despair  of  pardon  and  salvation, 
arising  from  a  misunderstanding  of  the  promise,  as  if  it 
favdoned  not  such  sins  as  ours,  and  denied  mercy  to  those 
that  have  sinned  so  long  as  we ;  this  is  not  damnable  neces- 
tarilyof  itself,  because  it  implieth  faith  in  Christ ;  and  not 
inlBdelity.  but  misunderstanding  hindereth  the  applying, 
comforting  act :  and  therefore  this  actual  personal  despair, 
it  accompanied  with  a  general  actual  hope,  and  with  a  par- 
-tioulu:  personal,  virtual  hope.  3.  A  despair  of  pardon  and 
«dvaUon,  upon  the  misunderstanding  of  ourselves,  as  think- 
ing both  that  we  are  graceless,  and  always  shall  be  so,  be- 
cause of  the  blindness  and  hardness  of  our  hearts.  Of  this 
despair,  I -say  as  of  the  former,  it  is  joined  with  faith,  and 
with  general  and  virtual  hope ;  and  therefore  is  not  the  des- 
puT'that  of  itself  condemneth.  Many  may  be  saved  that 
are  too  much  guilty  of  it. 

But  if  either  of  these  two  latter  sorts  shall  so  far  prevail, 
as  to  turn  men  off  from  a  holy,  to  a  fleshly,  worldly  interest 
and  life,  and  make  them  say,  *  We  will  take  our  pleasure 
while  we  may,  and  will  have  something  for  our  souls  before 
we  lose  them,'  and  do  accordingly ;  this  kind  of  despera- 


142        THE  MISCHIEFS  OF   SKLF-ICNOB AKC£» 

tion  ifl  damnable  by  the  effect'?,  becanse  it  takes  men  off  d||| 
means  of  life,  and  giveth  them  up  to  damning  sina.  4 

Thus  I  have  showed  yon  of  seven  sorts  of  persons  tli!ti| 
may  know  themselves,  their  sin  and  danger,  with  such  ii^ 
ineffectual,  partial  knowledge  as  I  have  described,  and  y^r- 
continue  in  that  sin  and  misery. 

And  in  two  cases,  even  sound  believers  may  possibly  ffte^ 
on  to  sin,  when  they  see  the  sin  :  and  not  only  see  the  daH^^ 
ger  of  it,  but  despairingly  think  it  greater  than  it  is,  Ai^.. 
1.  In  case  of  common,  unavoidable  failings,  infirmities,  saA 
low  degrees  of  grace  :  We  are  all  imperfect,  and  yet  we  A 
know  that  it  is  our  duty  to  be  perfect  (as  perfection  is  opr 
posed  to  sinful,  and  not  to  innocent  imperfection),  and  yefc 
this  knowledge  maketh  us  not  perfect.  We  know  we  shoiM 
be  more  humbled,  and  more  believing,  and  more  watqhfal^ 
and  love  God  more,  and  fear  and  trust  him  more,  and  \m 
more  fruitful  and  diligent,  and  obedient  and  zealous;  and 
yet  we  are  not  what  we  know  we  should  be  in  any  of  tbew^ 
(n  these  we  all  live  in  sin  against  knowledge;  else  W9 
should  be  all  as  good  as  we  know  we  ought  to  be,  which  09 
man  is.  And  if  through  temptation  any  of  us  should  hc 
ready  to  despair,  because  of  any  of  these  infirmities,  b^t^ 
cause  we  cannot  repent,  or  love  God,  watch,  or  pray,  or 
obey  more  perfectly,  or  as  we  should,  yet  grace  ceaseth  not 
to  be  grace,  though  in  the  least  degree,  because  we  luns 
ready  to  despair  for  want  of  more,  Nor  will  the  sinceiifey 
of  this  spark,  or  grain  of  mustard  seed,  be  unsucoeasful,  as 
to  our  salvation,  because  we  think  so,  and  take  ourselves  ta 
be  insincere,  and  our  sanctification  to  be  none :  Nor  yet  be- 
cause we  cannot  be  as  obedient  and  good  as  we  know  we 
should  be.  For  the  Gospel  saitb  not, '  He  that  knoweth  be 
hath  foith  or  sincerity  shall  be  saved  ;  and  be  that  knowetk 
it  not,  shall  be  damned :  or,  he  that  is  less  holy  or  obedient 
than  his  conscience  tells  him  he  should  be,  shall  be  damned*' 
But ''  He  that  believetb  and  repenteth,  shall  be  saved/'  wbisr 
ther  he  know  it  to  be  done  in  sincerity  or  no :  and  *'  he  that 
doth  not,  shall  be  damned,"  though' h^  never  so  con&dently 
think  he  doth.  So  that  in  the  degrees  of  holiness  find  ob^ 
dience,  all  Christians  ordinarily  sin  against  knowledge. 

2.  And  besides  what  is  ordinary,  some  extraordinarily  in 
the  time  of  a  powerful  temptation  go  fijirtber  than  ordinarily 


ANP  B5N5FIT8  OF  SELF-ACQUAINTAlfqE.     J4S 

tbay  do.  And  ^ome  under  dull,  pblegmatic  meltmoholy,  or 
choleric  diseases  or  distempers  of  body>  or  und^r  a  diseased, 
violent  appetite,  may  transgress  mor^  against  tbeir  know- 
ledge, than  otherwise  they  would  do :  When  the  spirits  are 
flatted,  the  thoughts  confused,  the  reason  weakened*  the 
passion  strengthened,  and  the  executive  faculties  undis- 
posed, so  that  their  actions  are  but  imperfectly  human  or 
mor^l ;  (imperfectly  capable  of  virtue  or  vice,  good  or  evil) 
it  ia  np  wonder  here,  if  poor  souls  not  only  perceive  their 
sin,  but  think  it  and  the  danger  to  be  tenfold  greater  than 
they  are,  and  yet  go  on  against  their  knowledge,  and  yet 
havQ  trj^e  grace* 

This  much  I  have  said,  both  to  stay  you  from  misunder- 
standing what  I  said  before,  concerning  the  power  of  con- 
viction to  conversion  (for  few  auditories  want  hearers  that 
will  bf»  still  excepting,  if  caution  stop  not  every  hole)*  and 
also  to  help  you  to  tbe  fuller  understanding  of  the  matter 
il;self,  of  which  I  treat.  But  *  exceptio  firmat  regulam  in  nop 
exceptis,'  exceptions  strengthen  and  not  weaken  any  rule 
or  proposition  in  the  points  not  excepted*  Still  I  say,  that 
out  of  these  cases,  the  true  knowledge  of  a  sinful,  miserable 
state,  is  so  great  a  help  to  bring  us  out  of  it,  that  it  is  hardly 
imaginable,  how  rational  men  can  wilfully  continue  in  a 
state  of  such  exceeding  danger,  if  they  be  but  well  acquaint- 
ed that  they  are  in  it,  I  know  a  hardened  heart  hath  an  un- 
reasonable, obstinate  opposition  against  the  means  of  its 
own  recovery :  hut  yet  men  have  some  use  of  re^^on  and 
self-preserving  love  and  care,  or  they  are  not  men  (and  if 
they  be  not  men,  they  cannot  be  sinful  men).  And  though 
little  transient  lightnings  often  come  to  nothing,  but  leave 
some  men  in  greater  darkness ;  yet  could  we  but  set  up  a 
standing  light  in  all  your  consciences,  could  we  fully  con- 
vince and  resolve  the  unregenerate,  that  they  cannot  be 
saved  in  tbe  carnal  state  and  way  that  they  are  in,  but  miftst 
be  aanetified  or  never  saved ;  what  hope^  should  we  have, 
that  all  the  subtleties  and  snares  of  Satan,  and  all  the  pleA- 
snres  and  gain  of  sin*  and  all  the  allurementu  of  ungodly 
company,  could  no  longer  hinder  you  from  falling  down 
at  the  feet  of  mercy*  and  begging  forgiveness,  through  the 
blood  of  Christ,  and  giving  up  yourselves  in  Qovenant  to  the 
Lord*  and  speedily  and  r^olutely  betaking  yourselves  to 
an  holy  life !    Could  I  but  mako  you  thoroughly  known  un- 


144    •    THE  MISCHIEFS  OF  SELF-IGNORANCE^ 

to  .yourselves^  I  should  hope  that  all  the  unsancti&ed  that 
.hear  me^  would  date  their  conversion  from  this  very  day; 
•and  that  you  would  not  delay  till  the  next  morning,  to  be- 
wail your  sin  and  misery,  and  fly  to  Christ,  lest  you  should 
die  and  be  past  hope  this  night. 

And  doth  so  much  of  our  work,  and  of  your  recovery, 
lie  upon  this  point,  and  yet  shall  we  not  be  able  to  accom- 
plish it?  Might  you  be  brought  into  the  way  to  heaven,  if 
we  could  but  persuade  you  that  you  are  yet  out  of  the  way; 
and  will  you  be  undone,  because  you  will  not  suffer  so  small 
and  reasonable  a  part  of  the  cure  as  this  is  ?  O  God  forbid ! 
O  that  we  knew  how  to  illuminate  your  minds  so  far,  as  to 
make  you  find  that  you  are  lost !  how  ready  would  Christ  be 
then  to  find  you,  and  to  receive  and  welcome  you,  upon 
your  return !  Here  is  the  first  difficulty,  which  if  we  could 
but  overcome,  we  should  hope  to  conquer  all  the  rest.  Had 
we  but  a  wedge  to  cleave  this  knot,  the  rest  would  the  more 
easily  be  done.  Could  we  draw  but  this  one  pin  of  self- 
deceit,  the  frame  of  Satan's  building  were  like  to  tumble 
down.  O  that  any  of  you  that  know  the  nature  of  self- 
deceit,  and  know  the  accesses  to  the  inwards  of  a  sinner, 
and  know  the  fallacious  reasonings  of  the  heart,  could  tell 
us  but  how  we  might  undeceive  them !  O  that  any  of  you 
that  know  the  nature  of  human  understanding,  with  its  seve- 
ral maladies,  and  their  cure,  and  know  the  power  of  saving 
truth,  could  tell  us  what  key  will  undo  this  lock!  what 
medicine  will  cure  this  disease,  of  wilful,  obstinate,  self-de- 
ceiving !  Think  but  on  the  case  of  our  poor  people,  and  of 
ours,  and  sure  you  cannot  choose  but  pity  both  them  and 
us.  We  are  all  professors  of  the  Christian  faith,  and  all  say 
we  believe  the  word  of  God.  This  word  assureth  us,  that 
all  men  are  fallen  in  Adam,  and  are  by  *'  nature  children  of 
wrath,"  and  increase  in  sin  and  misery,  till  supernatural 
grace  recover  them.  It  tells  us,  that  the  Redeemer  is  be- 
come by  office,  the  Physician  or  Saviour  of  souls,  washing 
away  their  guilt  by  his  blood,  and  renewing  and  cleansing 
their  corrupted  natures^  by  his  Spirit.  It  tells  us,  that  he 
will  freely  work  the  cure,  for  all  that  will  take  him  for  their 
Physician,  and  will  forgive  and  save  them  that  penitently 
fly  to  him,  and  value,  and  accept,  and  trust  upon  his  grace : 
and  that  except  they  be  thus  made  new  creatures,  all  the 
world  cannot  save  them  from  everlasting  wrath.    This  is  the 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      145 

doctrine  that  we  all  believe,  or  say  we  do  believe.    Thus 
doth  it  open  the  case  of  sinners.    We  come  now,  according 
to  our  office,  and  the  trust  reposed  in  us^  and  we  tell  our 
hearers  what  the  Scripture  saith  of  man,  and  what  it  com- 
mandeth  us  to  tell  them.    We  tell  them  of  their  fall,  their 
sin  and  misery ;  of  the  Redeemer,  and  the  sure  and  free  sal- 
ration,  which  they"  may  have  if  they  will  but  come  to  him. 
But,  alas,  we  cannot  make  them  believe  that  they  are  so 
sick,  as  to  have  so  much  need  of  the  Physician:  and  that 
they  are  dead,  and  have  need  of  a  new  creation,  as  to  the 
inclinations  of  their  hearts,  and  the  end,  and  bent,  and  busi- 
ness of  their  lives.    We  are  sent  to  tender  them  the  mercy 
of  Christ,  but  we  cannot  make  them  believe  that  they  are 
miserable.    We  are  sent  to  offer  them  the  riches,  and  eye- 
salve,  and  white  raiment  of  the  Gospel ;  but  we  cannot  make 
them  know  that  they  are  poor,  and  blind,  and  naked.    We 
are  sent  to  call  them  to  repent  and  turn,  that  they  may  be 
saved ;  and  we  cannot  make  them  know  that  they  are  so 
far  out  of  the  way,  as  to  need  a  change  of  lieart  and  life. 
Here  they  sit  before  us,  and  we  look  on  them  with  pity,  and 
know  not  how  to  help  them.    We  look  on  them,  and  think, 
Alas,  poor  souls,  you  little  see  what  death  will  quickly  make 
you  see !  You  will  then  see  that  there  is  no  salvation,  by  all 
the  blood  and  merits  of  Christ,  for  any  but  the  sanctified : 
but  O  that  we  could  now  but  make  you  understand  it !  We 
lookonthem^with  compassion  ;  aiid  think,  Alas,  poor  souls, 
as  easily  and  quietly  as  you  sit  here,  a  change  is  near !    It 
will  be  thus  with  you  but  a  little  while,  and  where  will  you 
be  next  ?    We  know,  as  sure  as  the  word  of  God  is  true, 
that  they  must  be  converted  and  sanctified,  or  be  lost  for 
ever:  and  we  cannot  make  them  believe,  but  that  the  work 
is  done  already.    The  Lord  knoweth,  and  our  consciences 
witness  to  our  shame,  that  we  be  not  half  so  sensible  of  their 
misery,  nor  so  compassionate  towards  them  as  we  ought  to 
be^.     But  yet  sometimes  our  hearts  melt  over  them,  and  fain 
we  would  save  them  from  the  '*  wrath  to  come ;''  and  we 
should  have  great  hopes  of  the  success,  if  we  could  but 
make  them  know  their  danger*    It  melts  our  hearts  to  look 
cm  them,  and  think  that  they  are  so  neiur  damnation,  and 
never  likely  to  escape  it,  till  they  know  it ;  till  they  know 
that  their  corruption  is  so  great,  that  nothing  but  the  quipl^i 

VOL.  XVf.  L 


146        THE  MISCHIEFS  OF  SELF-IGNORANCE, 

ening  Spirit  can  recover  them,  and  nothing  less  than  to  be- 
come new  creatures  will  serve  the  turn.     But  if  we  would 
never  so  fain  we  cannot  make  them  know  it.     O  that  we 
knew  how  to  acquaint  them  with  their  case!  O  that  we 
knew  how  to  get  within  them,  and  to  open  the  windows, 
that  the  light  of  Christ  might  show  them  their  condition! 
But  when  we  have  done  all,  we  find  it  past  our  power.    We 
know  they  will  be  past  help  in  hell,  if  they  die  before  they 
are  regenerate.     And  could  we  but  get  themselves  to  know 
it,  we  could  not  but  hope  that  they  would  better  look  about 
them  and  be  saved.     But  we  are  not  able.     It  is  more  than 
we  can  do.  We  cannot  get  the  grossest  worldling,  the  basest 
sensualist,  the  filthiest  lecher,  the  proudest  child  of  the 
spirit  of  pride,  to  know  that  he  is  in  a  state  of  condemnation, 
and  must  be  sanctified  or  be  damned.  Much  less  can  we  pro- 
cure the  formal  Pharisee,  thus  to  know  himself.    We  can 
easily  get  them  to  confess  that  they  are  sinners,  and  deserve 
damnation,  and  cannot  be  saved  without  Christ ;  bat  this 
will  not  serve :  the  best  saint  on  earth  must  say  as  much  as 
this  comes  to.    There  are  converted  and  unconverted  sin- 
ners, sanctified  and  unsanctified  sinners,  pardoned  and  un- 
pardoned sinners,  sinners  that  are  members  of  Christ,  and 
the  children  of  God,  and  heirs  of  heaven ;  and  sinners  that 
are  not  so,  but  contrary.    They  must  know  not  only  that 
they  are  sinners,  but  that  they  are  yet  unconverted,  unsanc- 
tified, unpardoned  sinners ;  not  only  that  they  cannot  be 
saved  without  Christ,  but  that  they  have  no  special  interest 
in  Christ:  they  will  not  turn,  while  they  think  they  are 
turned  already :  they  will  not  so  value  and  seek  for  conver- 
sion, and  remission,  and  adoption,  as  to,  obtain  them,  while 
they  think  they  have  them  already.     They  will  not  come  to 
Christ  that  they  may  have  life,  while  they  think  they  have 
part  in  Christ  already.    Paul  after  his  conversion  was  a  sin- 
ner, and  had  need  of  Christ:  but  Paul,  before  his  conver- 
sion, was  an  unsanctified,  unjustified  sinner,  and  had  no 
part  in  Christ :  This  is  the  state  of  sin  and  misery  that  you 
must  come  out  of>  or  you  are  lost : .  and  how  can  you  be 
brought  out  of  it,  till  you  know  that  you  are  in  it? 

0  therefore  that  we  knew  how  to  make  you  know  it! 
How  should  we  make  poor  sinners  see  that  they  are  within 
a  few  steps  of  everlasting  fire,  that  we  might  procure  them 


AND  BENEFITS   OF  SELF-ACQUAINTANCE.     147 

to  run  away  from  it,  and  be  saved !  We  cry  so  often,  and 
lose  our  labour,  and  leave  so  many  in  their  security  and 
self-deceits,  that  we  are  too  discouraged,  and  remit  our  de- 
sires, and  lose  our  compassion ;  and  ourselves,  alas,  grow 
doll,  and  too  insensible  of  their  case,  and  preach  too  often 
M  coldly  as  if  we  could  be  content  to  let  them  perish.  We 
are  too  apt  to  grow  weary  of  holding  the  light  to  men  asleep, 
or  that  shut  their  eyes  and  will  not  see  it.  When  all  that 
we  have  said  is  not  regarded,  and  we  know  not  what  more 
to  say  than  hath  been  said  so  long  in  vain,  this  damps  our 
spirits ;  this  makes  so  many  of  us  preach  almost  as  care- 
lessly as  we  are  heard.  Regardless,  sleepy  hearers,  .make 
regardless,  sleepy  preachers.  Frequent  frustration  abateth 
hope :  and  the  fervour  and  diligence  of  prosecution  ceaseth, 
as  hope  abateth.  This  is  our  fault :  your  insensibility  is  no 
good  excuse  for  ours :  .but  it  is  a  fault  not  easily  avoided. 
.  And  when  we  are  stopped  at  the  first  door,  and  ciSLnnot 
conquer  Satan's  out-works,  what  hope  have  we  of  going  fur- 
ther? If  all  that  we  can  say,  will  not  convince  you  that 
you  are  yet  unsanctified  and  unjustified,  how  shall  we  get 
you  to  the  duties  that  belong  to  such,  in  order  to  the  attain- 
ment of  this  desirable  state  ? 

And  here  I  think  it  not  unreasonable  to  inform  you  of 
the  reason  why  the  most  able,  faithful  ministers  of  Christ  do 
search  so  deep,  and  speak  so  hardly  of  the  case  of  unrenewed 
souls,  as  much  displeaseth  many  of  their  hearers,  and  makes 
them  say,  they  are  too  severe  and  terrible  preachers.  The 
xealous  Antimonian  saith,  they  are  legalists ;  and  the  pro- 
hne  Antinomian  saith,  they  rail  and  preach  not  mercy,  but 
judgment  only,  and  would  drive  men  to  despair,  and  make 
them  mad.  But  will  they  tell  God  he  is  a  legalist  for  making 
the  law,  even  the  Gospel  law  as  well  as  the  law  of  nature, 
and  commanding  us  to  preach  it  to  the  world?   Shall  they 
escape  the  sentence  by  reproaching  the  law-maker  ?    Will 
not  God  judge  the  world ;  and  judge  them  by  a  law ;  and 
will  he  not  be  just  and  beyond  the  reach  of  their  reproach? 
0,  sinner,  this  is  not  the  smallest  part  of  thy  terror,  that  it 
is  the  Gospel  that  speaks  this  terror  to  thee,  and  excludes 
thee  from  salvation,  unless  thou  be  made  new :  it  is  mercy 
itself  that  thus  condemneth  thee,  and  judgeth  thee  to  end- 
less misery.  You  are  mistaken,  sirs,  when  you  say  we  preach 
not  mercy,  ond  say  we  preach  not  the  Gospel,  but  l)^e\a>N  \ 


148       THE  MISCHIEFS  OF  SELF-IGNORANCE, 

1 1  is  the  Gospel  that  saith,  "  Except  a  man  be  bora  again/ 
he  cannot  enter  into  the  kingdom  of  heaven !  and  that  if  any 
man  hav.e  not  the  Spirit  of  Christ,  the  same  is  none  of  his.'' 
(John  iii.  3.  5 ;  Rom.  viii.  9.)    The  same  Gospel  that  saith, 
"  He  that  believeth  shall  be  saved/'  saith  also,  that  ''  He 
that  believeth  not  shall  be  damned."  (Mark  xvi.  16.)    Will 
you  tell  Christ,  the  Saviour  of  the  world,  that  he  is  not 
merciful,  because  he  talks  to  you  of  damnation  ?    Mercy  it- 
self, when  it  tells  you  that  "there  is  no  condemnation/' 
doth  limit  this  pardon  to  them  **  that  are  in  Christ  Jesiuu 
who  walk  not  after  the  flesh,  but  after  the  Spirit."  (Rom.* 
viii.  1.)    It  is   sanctifying  mercy  that  must  save  you,  if 
ever  you  be  saved,  as  well  as  justifying  mercy.    And  will 
you  refuse  this  mercy,  and  by  no  entreaty  yield  to  have  it, 
and  yet  think  to  be  saved  by  it?  What,  saved  by  that  mercy 
which  you  will  not  have  ?  And  will  you  say,  we  preach  not 
mercy,  because  we  tell  you,  that  mercy  will  not  save  yoo, 
if  you  continue  to  reject  it?    To  be  saved  by  mercy  with- 
out Hanctification,  is  to  be  saved  and  not  saved  ;  to  be  saved 
by  mercy  without  mercy  :  your  words  have  no  better  sense 
than  this  :  And  are  those  afraid,  lest  preachers  should  make 
them  mad  by  showing  them  their  need  of  mercy,  that  are  no 
wiser  than  to  cast  away  their  souls  upon  such  senseless, 
self- contradicting  conceits  as  these  ? 

I  beseech  you,  tell  us  whose  words  are  they,  think  you, 
that  say,  '*  Without  holiness  none  shall  see  God?"  (Heb«xii. 
14.)  and  that  '*  He  that  is  in  Christ,  is  a  new  creature,'' 
(2  Cor.  V.  17,)  and  such  like  passages  which  offend'  you;' 
Are  they  ours,  or  are  they  God's  ?  Did  we  indite  the  Holy 
Scriptures,  or  did  the  Holy  Ghost?  Is'it  long  of  us,  if  there 
be  any  words  there  that  cross  your  flesh,  and  that  you  caU: 
bitter?  Can  we  help  it,  if  God  will  save  none  but  sanctified 
believers  ?  If  you  have  any  thing  to  say  against  it,  you  most 
say  it  to  him  :  we  are  sure  that  this  is  in  his  word :  luid  we 
are  sure  he  cannot  lie :  and  therefore  we  are  sure  it  is  true ; 
We  are  sure  that  he  may  do  with  his  own  as  he  list,  and  that 
he  oweth  you  nothing,  and  that  he  may  give  his  pardon  and 
salvation  to  whom,  and  upon  what  terms  he  please :  and 
therefore  we  are  sure  he  doth  you  no  wrong.    But  if  you 
think  otherwise,  reproach  not  us  that  are  but  messengers ; 
but  prepare  your  (Charge,  and  make  i(  good  against  your 
Maker,  if  you  dare  and  can :  You  shall  shortly  come  before 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      149 

him,  and  be  pat  to  it  to  justify  yourselves :  if  you  can  do  it 
bf  recrimination,  and  can  prevent  your  condemnation,  by 
eondemning  the  law  and  the  Judge,  try  your  strength  and 
do  your  worst. 

Ah,  poor  worms !  dare  you  lift  up  the  head,  and  move  a 
Hmgae  against  the  Lord !  Did  Infinite  wisdom  itself  want 
wisdom,  to  make  a  law  to  rule  the  world  ?  And  did  Infinite 
goodniess  want  goodness  to  deal  mercifully,  and  as  was  best 
'with  man!  And  shall  justice  itself  be  judged  to  be  unjust? 
md  that  by  you!  by  such  silly,  ignorant,  naughty  and  un- 
i%bteou8  ones  as  you!  as  if  you  had  the  wisdom  and  good- 
ness, which  you  think  God  wanted  when  he  made  his  laws ! 
And  whereas  you  tell  us  of  preaching  terribly  to  you^  we 
cannot  help  it,  if  the  true  and  righteous  threatenings  of  God 
b^  terrible  to  the  guilty.     It  is  because  we  know  the  terrors 
[of  the  Lord,  that  we  preach  them,  to  warn  you  to  prevent 
[tiiem.     And  so  did  the  apostles  before  us.  (2  Cor.  v.  Tl.) 
[Eitfacfr  it  is  true  that  the  unq^uenchable  fire  will  be  the  por- 
tidn  of  impenitent,  unbelieving,  fleshly,  worldly,  unsancti- 
-ied  men,  or  it  is  not  true  :  If  it  were  not  true,  the  word  of 
pGod  were  not  true :  and  then  what  should  you  do  with  any 
[^reaching  at  all,  or  any  religion  !    But  if  you  confess  it  to 
[tie  true,  do  yoa  think  in  reason  it  should  be  silenced?  Or 
can  we  tell  men  of  so  terrible  a  thing  as  hell,  and  tell  them 
I'Aat  it  will  certainly  be  their  Ibt,  unless  they  be  new  crea- 
tares^  and  not  speak  terribly  to  them  \  O,  sirs,  it  is  the  won- 
|4er  of  my  soul  that  it  seemeth  no  more  terrible,  to  all  the 
tWDgodly  that  think  they  do  believe  it.    Yea,  and  I  would  it 
^ttd  aeem  more  terrible  to  the  most,  that  it  might  affright 
firom  your  sin  to  God,  and  you  might  be  saved.    If  you 
running  ignorantly  into  a  coalpit,  would  you  revile 
jlim  that  told  you  of  it,  and  bid  you  stop  if  you  love  your 
lifcl  would  you  tell  him  that  he  speaks  bitterly  or  terribly 
Id  yon  7     It  is  not  the  preacher  that  is  the  cause  of  your    ^ 
liii^r :  he  doth  but  tell  you  of  it,  that  you  may  escape.    If 
are  saved,  you  may  thank  him :  but  if  you  are  lost,  you 
thank  yourselves.     It  is  you  that  deal  bitterly  and  ter- 
'"Viy  with  yourselves.     Telling  you  of  hell  doth  not  make 
Ar  warning  you  of  it,  is  not  causing  itr  nor  is  it  God 
latia  unmerciful,  but  you  are  foolishly  cruel  and  unmerci- 
1  to  yourselves.    Do  not  think  to  despise  the  patience 
Jd  mercy  of  the  Lord,  and  then  think  to  escape  by  ^ccvus- 


150        THE  MISCHIEFS  OF  SELF-IGNORANCE, 

ing  him  of  being  anmerciful«  and  by  sayings  it  is  a  terrible 
doctrine  that  we  preach  to  you  impenitent  sinners  I  I  con- 
fess to  thee  it  is  terrible^  and  more  terrible  than  thy  sense- 
less heart  imagineth,  or  is  yet  aware  of:  One  day,  if  grace 
prevent  it  not,  thou  shalt  find  it  ten  thousand  times  more 
terrible  than  thou  canst  apprehend  it  now.  When  thou 
aeest  thy  Judge  with  millions  of  his  angels  coming  to  con- 
demn thee,  thou  wilt  then  say  his  laws  are  terrible  indeed. 
Thou  hast  to  do  with  a  holy,  jealous  God,  who  is  a  *' con- 
suming fire,"  (Heb.xii.29,)  and  can  such  a  God  be  despised, 
and  not  be  terrible  to  thee  ?  He  is  called,  "  The  great,  the 
mighty,  and  the  terrible  God."  (Neh.  ix.  32;  Deut.  vii.  21.) 
"  With  God  is  terrible  majesty."  (Job  xxxvii.  22.)  "  He  is 
terrible  out  of  his  holy  place."  (Psal.  Ixviii.  36.)  "  He  is 
terrible  to  the  greatest,  even  to  the  kings  of  the  earth." 
(Psal.  Ixxvi.  12.)  It  is  time,  for  you  therefore  to  tremble 
and  submit,  and  think  how  unable  you  are  to  contend  with 
him :  and  not  revile  his  word  or  works,  because  they  are 
terrible ;  but  fear  him  for  them,  and  study  them  on  purpose 
that  you  may  fear  and  glorify  him.  And  as  David,  ''Say 
unto  God,  How  terrible  art  thou  in  thy  works !  Through  the 
greatness  of  thy  power  shall  thy  enemies  submit  themselves 

unto  thee Come  and  see  the  works  of  the  Lord !  He 

is  terrible  in  his  doings  towards  the  children  of  men." 
(Psal.  Ixvi.  3.  5.)  "  Let  them  praise  thy  great  and  terrible 
name,  for  it  is  holy."  (Psal.  xcix.  3.)  And  will  you  reproach 
God,  or  his  word,  or  works,  or  ministers,  with  that  which  is 
the  matter  of  his  praise  ?  If  it  be  terrible  to  hear  of  the 
wrath  of  God,  how  terrible  will  it  be  to  feel  it?  Choose  not 
a  state  of  terror  to  yourselves,  and  preaching  will  be  less 
terrible  to  you.  Yield  to  the  sanctifying  work  of  Christ, 
and  receive  his  Spirit :  and  then  that  which  is  terrible  to 
others  will  be  comfortable  to  you.  What  terror  is  it  to  the 
regenerate  (that  knoweth  himself  io  be  such)^  to  hear  that 
none  but  the  regenerate  shall  be  saved  ?  What  terror  is  it  tq 
them  that  mind  the  things  of  the  Spirit,  to  hear  of  the  misery 
of  a  fleshly  mind,  and  that  they  that  live  after  the  flesh  shall 
die  ?  (Rom.  viii.  8.  13.)  The  word  of  God  is  full  of  terror  to 
the  ungodly :  but  return  with  all  your  hearts  to  God,  and 
then  what  word  of  God  speaks  terror  to  you  ?  Truly,  sirs, 
it  is  more  in  your  power  than  ours,  to  make  our  preaching 
easy  and  less  terrible  to  you !  We  cannot  change  our  doc- 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      151 

trine^  but  you  may  change  your  state  and  lives :  we  cannot 
preach  another  Gospel ;  but  you  may  obey  the  Gospel 
which  we  preach.  Obey  it«  and  it  will  be  the  most  com- 
fortable word  to  you  in  the  world.  We  cannot  make  void 
the  word  of  God  ;  but  you  may  avoid  the  stroke  by  penitent 
submission.  Do  you  think  it  is  fitter  to  change  our  Mas- 
ter's word,  and  falsify  the  laws  of  God  Almighty ;  or  for 
you  to  change  your  crooked  courses,  which  are  condemned 
by  this  word,  and  to  let  go  the  sin  which  the  law  forbiddeth  ? 
It  is  you  that  must  change,  and  not  the  law.  It  is  yau  that 
most  be  conformed  to  it,  and  not  the  rule  that  must  be 
made  crooked  to  conform  to  you. 

Say  not  as  Ahab  of  Michaiah,  of  the  minister :  "  I  hate 
him,  for  be  prophesieth  not  good  of  me,  but  evil ;"  (1  Kingf^ 
xxii.  8  ;)  For  a  Balaam  could  profess  that  if  the  king  "  would 
give  bim  his  house  full  of  silver  and  gold,  he  could  not  go 
beyond  the  word  of  the  Lord  his  God,  to  do  less  or  more," 
(Numb.  xxii.  19,)  or  "  to  do  either  good  or  bad  of  his  own 
mind/'  as  he  after  speaks,  xxiv.  13.  What  good  would  it 
do  you  for  a  preacher  to  tell  you  a  lie,  and  say  that  you 
may  be  pardoned  and  saved  in  an  impenitent,  unsanctified 
state  ?  Do  you  think  our  saying  so,  would  make  it  so  ?  Will 
God  falsify  his  word  to  make  good  ours  ?  Or  would  he  not 
deal  with  us  as  perfidious  messengers  that  had  betrayed  our 
trusty  and  belied  him,  and  deceived  your  souls?  And  would 
it  save  or  ease  an  unregenerate  man  to  have  Christ  con- 
demn the  minister  for  deceiving  him,  and  telling  him  that 
he  may  be  saved  in  such  a  state  ? 

Do  but  let  go  the  odious  sin  that  the  word  of  God  doth 
speak  so  ill  of,  and  then  it  will  speak  no  ill  of  you. 

Alas,  sirs,  what  would  you  have  a  poor  minister  do, 
when  God's  command  doth  cross  your  pleasure ;  and  when 
he  is  sure  to  offend  either  God  or  you  ?  Which  should  he 
venture  to  offend?  If  he  help  not  the  ungodly  to  know 
their  misery,  he  offendeth  God :  if  he  do  it,  he  offendeth 
them.  If  he  tell  you,  that  *'  All  they  shall  be  damned  that 
believe  not  the  truth,  but  have  pleasure  in  unrighteousness," 
your  hearts  rise  against  him  for  talking  of  damnation  to 
you :  and  yet  it  is  but  the  words  of  the  Holy  Ghost,  (2  Thess. 
ii.  12,)  which  we  are  bound  to  preach !  If  he  tell  you  that 
"If  ye  live  after  the  flesh,  ye  shall  die,"  you  will  bo  angry, 
(especially  if  he  closely  apply  it  to  yourselves :)  dud  Mi  Vl^ 


152       THE  MISCHIEFS  OF  SELF-IGNORANCfi, 

do  not  tell  you  so^  God  will  be  angry  ;  for  it  is  his  express  Y_ 
determination.  (Rom.  Tiii.  13.)  And  whose  anger  think  you  f 
should  a  wise  man  chouse ;  or  whose  should  he  most  feso-  ^ 
lutely  avoid ;  the  anger  of  the  dreadful  God  of  heaven,  or   ^ 
yours  ?  Your  anger  we  can  bear,  if  there  is  no  remedy ;  but   ^ 
his  anger  is  intolerable.  When  you  have  fretted,  and  fumed,    - 
and  railed,  and  slandered  us  and  our  doctrine,  we  can  lite    ^ 
yet ;  or  if  you  kill  the  body,  you  can  do  no  more :  you  do    f 
but  send  us  before,  to  be  witnesses  against  you,  when  you    ^ 
come  to  judgment.    But  who  can  live,  when  God  will  poor    r 
out  wrath  upon  him  ?  (Numb.  xxiv.  23.)  We  may  keep  your    ' 
slanders  and  indignation  from  our  hearts ;  but  it  is  the  heart    '' 
that  the  heart-searching  God  contendeth  with:  and  who 
can  heal  the  heart  which  he  will  break  ?  You  may  reach  the 
flesh ;  but  he  that  is  a  Spirit  can  afflict  and  wound  the  spi- 
rit :  ''  And  a  wounded  spirit  (and  wounded  by  him)  who 
can  bear?"  (Prov.  xviii.  14.)    Would  you  tiot  yourselves 
say  he  were  worse  than  mad,  that  would  rather  abuse  the 
eternal  God,  than  cross  the  misguided  desires  of  such  worms 
as  you  ;  that  would  displease  God  to  please  you,  and  sell 
his  love  to  purchase  yours  ?  Will  you  be  instead  of  God  16 
us  when  we  have  lost  his  favour  ?  Will  you  save  us  from 
him,  when  he  sendeth  for  our  souls  by  death,  or  sentenceth 
us  to  hell  by  judgment  ?  Silly  souls !  how  happy  were  you, 
could  you  save  yourselves !  Will  you  be  our  gods  if  we  for- 
sake our  God  ?   What  you  that  are  but  skinfuls  of  corrup- 
tion !  that  will  shortly  be  choked  with  'your  own  filth  and 
phlegm,  and  by  your  friends  be  laid  to  rot  in  silent,  undis- 
cemed  darkness,  lest  the  loathsome  sight  or  smell  of  you 
should  annoy  them !  Blame  not  God  to  use  them  as  enemiesl 
and  rebels,  that  will  change  him  for  such  earthen  gods  as 
you.    We  have  one  God,  and  but  one,  and  he  must  be 
obeyed,  whether  you  like  or  dislike  it :  "  There  is  one  Law- 
giver that  is  able  to  save  and  destroy/'  James  iv.  12,)  and 
he  must  be  pleased,  whether  it  please  your  carnal  minds  or 
not :  If  your  wisdom  now  will  take  the  chair,  and  judge  the 
preaching  of  the  Gospel  to  be  foolishness,  or  the  searching 
Application  of  it  to  be  too  much  harshness  and  severity,  I 
ftm  sure  you  shall  come  down  ere  long,  and  hear  his  sen- 
tence that  will  convince  you,  that  the  **  wisdom  of  the  world 
1b  foolishness  with  God,  and  the  foolishness  of  God  (as 
Qjr  dare  call  it)  is  wiser  thaxi  men.''  (Ji  Cor.  iii.  19 ; 


ANl>  BENEFITS  OF  SELF-ACQUAINTANCE.      16S  • 

L  25.)  And  Ood  will  be  the  final  Judge^  and  his  word  shall 
stand  when  you  have  done  your  worst.  The  worst  that  the 
serpent  can  do^  is  but  to  hiss  awhile  and  put  forth  the  sting, 
and  bruise  our  heel :  but  God*s  day  will  be  the  bruising  of 
hk  head,  and  "  Satan  shall  be  bruised  under  feet/'  (Rom. 
m.  20.) 

The  sun  will  shine,  and  the  light  thereof  discover  your 
deformtties,  whether  you  will  or  not.  And  if  adulterers  or 
thieves^  that  love  the  works  of  darkness,  will  do  their  worst 
by  force  or  flattery,  they  cannot  make  it  cease  its  shining, 
though  they  may  shut  their  eyes,  or  hide  themselves  in 
darkness  from  its  light:  Faithful  teachers  are  the  'Mights 
of  the  world."  (Matt.  v.  14.)  They  are  not  lighted  by  the 
Holy  Ghost,  to  be  ''  put  under  a  bushel,  bu^  on  a  candle- 
stick, that  they  may  give  light  to  all  that  are  in  the  house.'* 
(ver.  15.)  What  would  you  do  with  teachers  but  to  teach 
you?  and  what  should  they  make  known  to  you,  if  not  your* 
selves  ?  Shall  not  the  physician  have  leave  to  tell  you  of 
your  diseases  ? 

Verily,  sirs,  a  sinner  under  the  curse  of  the  law,  unsanc- 
tified  and  unpardoned,  is  not  in  a  state  to  be  jested  and 
dallied  with,  unless  you  can  play  in  the  flames  of  hell :  it  is 
plain  dealing  that  he  needs.  A  quibbling,  toyish,  flashy 
Bermon,  is  not  the  proper  medicine  for  a  lethargic,  misera- 
ble soul,  nor  fit  to  break  a  stony  heart,  nor  to  bind  up  a 
heart  that  is  kindly  broken.  Heaven  and  hell  should  not 
be  talked  of  in  a  canting,  jingling,  or  pedantic  strain.  A 
Seneca  can  tell  you  that  it  is  a  physician  that  is  skilful, 
and  not  one  that  is  eloquent,  that  we  need.  If  he  have  also 
fine  and  neat  expressions,  we  will  not  despise  them ; .  nor 
overmuch  value  them  :  '  urendum,  secandum :'  It  is  a  cure 
that  we  need ;  and  the  means  are  best,  be  they  never  so 
sharp,  that  will  accomplish  it.  Serious,  reverent  gravity 
best  sniteth  with  matters  of  such  incomprehensible  concern- 
ment. You  set  not  a  schoolboy  to  make  an  oration,  to 
give  an  assaulted  city  an  alarm,  or  to  call  men  out  to  quench 
a  common  fire.  You  may  play  with  words  when  the  case 
will  bear  it  t  but  as  dropping  of  beads  is  too  ludicrous  for 
one  that  is  praying  to  be  saved  from  the  flames  of  hell ;  so 
a  sleepy,  or  a  histrionical,  starched  speech,  is  too  light  and 
udikely  a  means  to  call  back  a  sinner  that  is  posting  to  per- 
dition^ and  must  he  humbled  and  renewed  by  llie  S^ml,  qy 


164         TH£  MISCHIEFS  OF  S£LF-lGNO&ANC£» 

be  for  ever  damned.    This  is  your  case,  sirs :   and  do  you 
think  the  playing  of  a  part  upon  a  stage  doth  fit  your  case  f 
O,  no !  So  great  a  business  requireth  all  the  serious  eameBt* 
ness  in  the  speaker  that  he  can  use.     I  am  sure  you  wiO 
think  so  ere  long  yourselves ;  and  you  will  then  think  wdl 
of  the  preachers  that  faithfully  acquainted  you  withyov 
case:  and  (if  they  succeed  to  your  perdition)  you  will  cone 
those  that  smoothed  you  up  in  your  presumption,  and  hid 
your  danger,  by  false  doctrine,  or  misapplication,  or  seemiDg 
to  discover  it,  indeed  did  hide  it,  by  an  hypocritical  light, 
not  serious  mention  of  iu    God  can  make  use  of  clay  and 
spittle  to  open  the  eyes  of  men  born  blind  ;  and  of  ramSf 
horns  to  bring  down  the  walls  of  Jericho :  but  usually  he 
fitteth  the  means  unto  the  end,  and  works  on  man  agreeably 
to  his  nature :  and  therefore  if  a  blind  understanding  must  1 
be  enlightened,  you  cannot  expect  that  it  should  be  done  by 
squibs  and  glowworms,  but  by  bringing  into  your  souls  tbe 
powerful  celestial  truth,  which  shall  show  you  the  hidden 
corners  of  your  hearts,  and  the  hidden  mysteries  of  the 
Gospel,  and  the  unseen  things  of  the  other  world.    If  a 
hardened  heart  be  to  be  broken,  it  is  not  stroking,  but 
striking  that  must  do  it.     It  is  not  the  sounding  brass,  the 
tinkling  cymbal,  the  carnal  mind  puffed  up  with  superfioal 
knowledge,  that  is  the  instrument  fitted  to  the  renewing  of 
men's  souls :    but  it  is  he  that  can  acquaint  you  with  what 
he  himself  hath  been  savingly  acquainted :  the  heart  is  not 
melted  into  godly  sorrow,  nor  raised  to  the  life  of  faith  and 
love,  by  the  bubbles  of  a  frothy  wit,  or  by  a  game  at  words, 
or  useless  notions,  but  by  the  illuminating  beams  of  sacred 
truth,  and  the  attraction  of  Divine  displayed  goodness,  com^- 
municated  from  a  mind  that  by  faith  hath  seen  the  glory  of 
God,  and  by  experience  found  that  he  is  good,  and  that 
liveth  in  the  love  of  God  :  such  a  one  is  fitted  to  assist  you 
first  in  the  knowledge  of  yourselves,  and  then  in  the  know- 
ledge of  God  in  Christ. 

Did  you  consider  what  is  the  office  of  the  ministry,  you 
would  soon  know  what  ministers  do  most  faithfully  perform 
their  office,  and  what  kind  of  teaching  and  oversight  you 
should  desire :  and  then  you  would  be  reconciled  to  the 
light:  and  would  choose  the  teacher  (could  you  have  your 

loice)  that  would  do  most  to  help  you  to  know  yourselves, 
'lhow  the  Lord. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      155 

I  beseech  you  judge  of  our  work  by  our  commissioD,  and 
judge  of  it  by  your  own  necessities.  Have  you  more  need 
to  be  acc[uainted  with  your  sin  and  danger?  or  to  be  pleased 
with  a  set  of  handsome  words«  which  when  they  ar6  said,  do 
leave  you  as  they  found  you ;  and  leave  no  light,  and  life,  and 
heavenly  love  upon  your  hearts :  that  have  no  substance  that 
yon  can  feed  upon  in  the  review  ? 

And  what  our  commission  is  you  may  find  in  many  places 
of  the  Scripture,  (Ezek.  iii.  18 — 21,)  "  When  I  say  unto  the 
wicked,  thou  shalt  surely  die ;  and  thou  givest  him  not  warn- 
ing, nor  speakest  to  warn  the  wicked  from  his  wicked  way,  to 
save  his  life ;  the  same  wicked  man  shall  die  in  his  iniquity, 
but  his  blood  will  I  require  at  thy  hand:  yet  if  thou  warn  the 
wicked,  and  he  turn  not  from  his  wickedness,  nor  from  his 
wicked  viray,  he  shall  die  in  his  iniquity,  but  thou  hast  de- 
livered thy  soul: "  And  "  If  thou  warn  the  righteous 

man,  that  the  righteous  sin  not,  and  he  doth  not  sin,  he  shall 
surely  live,  because  he  is  warned,  also  thou  hast  delivered 
thy  Boul/' 

And  what  if  they  distaste  our  doctrine,  must  we  forbear? 
(Rzek,  iii.  11.)  **  Tell  them,  thus  saith  the  Lord  God,  whe- 
ther they  will  hear,  or  whether  they  will  forbear.''  So 
Ezek.  xxxiii.  1 — 10. 

You  know  what  became  of  Jonah  for  refusing  to  deliver 
God's  threatenings  against  Nineveh. 

Christ's  stewards  must  give  to  each  his  portion.  He 
himself  threateneth  damnation  to  the  impenitent,  the  hypo- 
pocrites,  and  unbelievers.  (Luke  xiii.  3.  5 ;  Mark  xvi.  16 ; 
Matt,  xxiv,  51.)  Paul  saith  of  himself,  **  If  I  yet  pleased 
men,  1  should  not  be  the  servant  of  Christ."  (Gal.  i.  10.) 
Patience  and  meekness  is  commanded  to  the  ministers  of 
Christ,  even  in  the  instructing  of  opposers,  but  to  what  end? 
But  **  that  they  may  escape  out  of  the  snare  of  the  devil, 
who  are  taken  captive  by  him  at  his  will."  So  that  with 
all  our  meekness  we  must  be  so  plain  with  you,  as  to  make 
you  know  that  you  are  Satan's  captives,  taken  alive  by  him 
in  his  snares,  till  God  by  giving  you  repentance  shall  recover 
you,  (2  Tim.  ii.  26,  26.) 

The  very  ofiice  of  the  preachers  sent  by  Christ  was  "  to 
open  men's  eyes,  and  turn  them  from  darkness  to  light, 
and  from  the  power  of  Satan  unto  God,  that  they  may  re- 
ceive remission  of  sin»^  and  inheritance  with  the  sanctiCLed 


166        fHE  MISCHIEFS  OF  SELF-lGNORAKCEj 

by  faith  in  Christ,"  (Acts  xxvi,  18,)  which  telleth  yon,  that |i 
we  must  let  men  understand,  that  till  they  are  conTcrted  and  R] 
sanctified,  they  are  blind,  and  in  the  dark,  and  in  the  power  t 
of  Satan,  far  from  God  ;  unpardoned,  and  haying  no  part  k  p 
the  inheritance  of  saints. 

Christ  tells  the  Pharisees,  that  they  were  of  their  father 
the  devil,  when  they  boasted  that  God  was  their  Father; 
(John  yiii.  44 ;)  And  how  plainly  he  tells  them  of  their  hy- 
pocrisy, and  asked  them  how  they  can  escape  the  danma^ 
tion  of  hell,  you  may  see  in  Matt,  xxiii. 

Paul  thought  it  his  duty  to  tell  Elymas,  (Acts  xiii.  10,>' 
that  he  ''  was  full  of  all  subtlety  and  mischief,  the  child  of 
the  devil,  and  the  enemy  of  all  righteousness,  a  perverter  of 
the  right  ways  of  the  Lord."  And  Peter  thought  meet  to 
tell  Simon  Magus,  that  he  had  ''  neither  part,  nor  lot  in  that 
matter ;  that  his  heart  was  not  right  in  the  sight  of  God ;" 
that  he  was  in  ''  the  gall  of  bitterness  and  bond  of  iniquity. 
(Acts  viii.  21—23.) 

The  charge  of  Paul  to  Timothy  is  plain  and  urgent,  (2 
Tim.  iv.  1,  2,)  "  I  charge  thee  before  God,  and  the  Lord 
Jesus  Christ,  who  shall  judge  the  quick  and  the  dead  at  his 
appearing,  and  his  kingdom.  Preach  the  word,  be  instant  in 
season  and  out  of  season,  reprove,  rebuke,  exhort."  And 
to  Titus,  (chap.  i.  13,)  "  Rebuke  them  sharply,  that  they 
may  be  sound  in  the  faith.'' 

Judge  now,  whether  ministers  must  deal  plainly  or  deceit- 
fully with  you,  and  whether  it  be  the  searching,  healing 
truth  that  they  must  bring  you,  or  a  smooth  tale  that  hath 
no  salt  or  savour  in  it:  And  would  you  have  us  break  these 
laws  of  God,  for  nothing  but  to  deceive  you  and  tell  you  a 
lie,  and  make  the  ungodly  believe  that  he  is  godly,  or  to  hide 
the  truth  that  is  necessary  to  your  salvation  ?  Is  the  know- 
ledge of  yourselves  so  intolerable  a  thing  to  you  ? 

Beloved  hearers,  either  it  is  true  that  you  are  yet  un- 
sanctified,  or  it  is  not :  If  it  be  not,  it  is  none  of  our  desire 
you  should  think  so :  we  do  all  that  we  can  to  cure  the  mis- 
takes of  troubled  Christians,  that  think  themselves  worse 
than  indeed  they  are.  But  if  it  be  true,  tell  me,  why  would 
in  not  know  it  ?  I  hope  it  is  not  because  you  would  not  be 

tebered  of  your  woe,  and  so  tormented  before  the  time, 
yon  think  not  that  we  delight  to  vex  men's  con- 
^with  feaTi  or  to  see  men  live  in  grief  and  trouble^ 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     157 

rather  than  in  well-grounded  peace  and  joy.    And  if  indeed 
you  are  yet  unregenerate,  that  is  not  long  of  us  that  tell  you 
of  it,  but  of  yourselves  that  wilfully  continue  it.     Do  we 
make  you  ungodly^  by  telling  you  of  your  ungodliness  ?  Is 
it  we  that  hinder  the  forgiveness  of  your  sins,  by  letting  you 
know  that  they  are  not  forgiven?     O  no!  we  strive  for 
your  conversion  to  this  end,  that  your  sins  may  be  forgiven 
you ;  and  you  hinder  the  forgiveness  of  them,  by  refusing 
to  be  converted.    When  God  forsaketh  stubborn  souls  for 
resisting  his  grace,  note,  how  he  expresseth  his  severity 
against  them,  "  That  seeing  they  may  see  and  not  perceive, 
and  hearing  they  may  hear  and  not  understand,  lest  at  any 
tinie  they  should  be  converted,  and  their  sins  should  be  for- 
given them.  (Mark  iv.  12.)    You  see  here,  that  till  they  are 
converted,  men's  sins  are  not  forgiven  them.   And  that  who- 
ever procureth  the  forgiveness  of  their  sins,  must  do  it  by 
procuring  their  conversion ;  and  that  the  hindering  of  their 
conversion  is  the  hindering  of  their  forgiveness.    And  that 
blindness  of  mind  is  the  great  hindrance  of  conversion ; 
when  men  do  not  perceive  the  very  things  which  they  see, 
(not  knowing  the  reason,  and  the  sense,  and  the  end  of 
them,  but  the  outside  only  :)  nor  understand  the  things 
which  they  hear :  And  therefore  undoubtedly  the  teacher 
that  brings  you  a  light  into  your  minds,  and  first  showeth 
you  yourselves,  and  your  unconverted  and  your  unpardoned 
itate,  is  he  that  takes  the  way  to  your  conversion  and  for- 
giveness :  as  the  forecited  text  showeth  you,  ''  I  send  thee 
to  open  their  eyes,  and  to  turn  them  from  darkness  to  light,'' 
(Acts  xviii.  26,)  (that  they  may  first  know  themselves,  and 
then  know  God  in  Jesus  Christ),  **  and  from  the  power  of  Sa- 
tan," (who  ruled  them  as  their  prince,  and  captivated  them  as 
thm  gaoler),''  unto  God"  (whom  they  had  forsaken  as  aguide 
and  governor,  and  were  deprived  of  as  their  protector,  por- 
tion and  felicity,) "  that  they  may  receive  forgiveness  of  sins'' 
(which  none  receive  but  the  converted,)  **  and  an  inheritance 
among  them  that  are  sanctified,"  for  glory  is  the  inheritance 
of  the  saints  alone;  (Col.  i.  12;)  and  all  this  '' through  faith 
that  is  in  me"  (by  believing  in  me,  and  giving  up  themselves 
into  me,  that  by  my  satisfaction,  merits,  teaching.  Spirit, 
intercession,  and  judgment,  it  may  be  accomplished). 

7nily  sirs,  if  we  knew  how  to  procure  your  conversion 
Ukd  forgiveness,   without  making  you  know  iVial  ^o^^t^ 


300        THE  MISCHIEFS  OF  8ELF-IGNORAN€£y 

And  I  must  needs  remember  you,  that  yoar  infant  cove- 
nant made  in  baptism,  being  upon  your  parents'  £uth  and 
consent,  and  not  your  own,  will  serve  your  turn  no  longer 
than  your  infancy,  unless  when  you  come  to  the  use  of  rea- 
son, you  renew  and  own  that  covenant  yourselves,  and  have 
a  personal  faith  and  repentance  of  your  own.  And  what* 
ever  you  received  in  baptism,  this  must  be  our  next  inquiry. 
Quest,  5.  Did  you  ever  since  you  came  to  age,  upon 
sound  repentance,  and  renunciation  of  the  flesh,  the  world, 
and  the  devil,  give  up  yourselves  unfeignedly  by  faith,  to 
God  the  Father,  Son,  and  Holy  Ghost ;  and  show  by  the 
performance  of  this  holy  covenant,  that  you  were  sincere  ia 
the  making  of  it? 

I  confess  it  is  a  matter  so  hard  to  most,  to  assign  the  time 
and  manner  of  their  conversion,  that  I  think  it  no  safe  way 
of  trial.     And  therefore  I  will  issue  all  in  this  one  question. 
Quest,  6.  Have  you  the  necessary  parts  of  the  new  crea- 
ture now?  Though  perhaps  you  know  not  just  when,  or  how 
it  was  formed  in  you?  The  question  is,  whether  you  are  now 
in  a  s^ate  of  sanctification  ?     And  not,  whether  you  can 
tell  just  when  you  did  receive  it?   He  that  would  know, 
whether  he  be  a  man,  must  not  do  it  by  remembering  when 
he  was  born,  or  how  he  was  formed ;  but  by  discerning  the 
rational  nature  in  himself  at  present.     And  though  grace  be 
more  observable  to  us  in  its  entrance,  than  nature  (as  finding, 
and  entering  into  a  discerning  subject,  which  nature  doth 
not) :  yet  it  beginneth  so  early  with  some,  and  so  obscurely 
with  others,  and  in  others,  the  preparations  are  so  long  or 
notable,  that  it  is  hard  to  say  when  special  grace  came  in« 
But  you  may  well  discern,  whether  it  be  there  or  not*     And 
that  is  the  question  that  must  be  resolved,  if  you  would  know 
yourselves. 

And,  though  I  have  been  long  in  these  exhortations,  to 
incline  your  wills,  I  shall  be  short  in  giving  you  those  evi- 
dences of  the  holy  life,  which  must  be  before  your  eyes  while 
you  are  upon  the  trial. 

In  sum,  if  your  very  hearts  do  now  unfeignedly  consent- 
to  the  covenant  which  you  made  in  baptism,  and  your  lives 
express  it  to  be  a  true  consent,  I  dare  say  you  are  regene- 
rate, though  you  know  not  just  when  you  first  consented. 

Come  on  then,  and  let  us  inquire  what  you  say  to  the 
6)everal  parts  of  your  baptismal  covenant. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     161 

1*  If  you  are  sincere  in  the  covenant  you  have  made  with 
Christ,  you  do  resolvedly  iDonsent,  that  God  shall  be  your 
only  Gody  as  reconciled  to  you  by  Jesus  Christ.  Which  is, 
1.  That  you  will  take  him  for  your  Owner  or  your  absolute 
Lord,  and  give  up  yourselves  to  him  as  his  own. 

2.  That  you  will  take  him  for  your  supreme  Governor, 
and  consent  to  be  subject  to  his  government  and  laws, 
taking  his  wisdom  for  your  guide,  and  his  will  for  the  rule 
of  your  wills  and  lives. 

3.  That  you  will  take  him  for  your  chiefest  Benefactor, 
from  whom  you  receive  and  expect  all  your  happiness,  and 
to  whom  you  owe  yourselves  and  all,  by  way  of  thankfulness. 
And  that  you  take  his  love  and  favour  for  your  happiness 
itself,  and  prefer  the  everlasting  enjoyment  of  his  glorious 
sight  and  love  in  heaven,  before  all  the  sensual  pleasures  of 
the  world. 

I  would  prove  the  necessity  of  all  these  by  Scripture  as 
we  go,  but  that  it  is  evident  in  itself;  these  three  relations 
being  essential  to  God,  as  our  God  in  covenant.  He  is  not 
our  God,  if  not  our  Owner,  Ruler,  and  Benefactor.  You 
profess  all  this,  when  you  profess  but  to  love  God,  or  to 
take  him  for  your  God. 

2.  In  the  covenant  of  baptism  you  do  profess  to  believe 
in  Christ,  and  take  him  for  your  only  Saviour.  If  you  do 
this  in  sincerity,  1.  You  do  unfeignedly  believe  the  doctrine 
of  his  Gospel,  the  articles  of  the  Christian  faith,  concerning 
his  person,  his  offices,  and  his  sufferings  and  works.  2. 
You  do  take  him  unfeignedly  for  the  only  Redeemer  and 
Saviour  of  mankind,  and  give  up  yourselves  to  be  saved  by 
his  merits,  righteousness,  intercession,  8cc.  as  he  hath  pro- 
mised in  his  word.  3.  You  trust  upon  him  and  his  promises, 
for  the  attainment  of  your  reconciliation  and  peace  with 
God,  your  justification,  adoption,  sanctification,  and  the 
glory  of  the  life  to  come.  4.  You  take  him  for  your  Lord 
and  King,  your  Owner  and  Ruler  by  the  right  of  redemp- 
tion ;  and  your  grand /Benefactor,  that  hath  obliged  you  to 
love  and  gratitude,  by  saving  you  from  the  wrath  to  come, 
and  purchasing  eternal  glory  for  you  by  his  most  wonderful 
condescension,  life  and  sufferings. 

3.  In  the  baptismal  covenant,  you  are  engaged  to  the 
Holy  Ghost.     If  you  are  sincere  in  this  branch  of  your  cove- 

VOL.   XVI.  M  * 


162        TH£  MISCHIEFS  OF  SELF-IGNORAITCK, 


J) 
III 


nant,  1.  You  didcern  your  sins  as  odious  and  dangerous,  as 
the  corruption  of  your  souls,  and  that  which  displeaseth  the  i 
most  holy  God.  2.  You  see  an  exeellency  in  holiness  of  l 
heart  and  life,  as  the  image  af  God,  the  rectitude  of  man,  ;- 
and  that  which  fits  him  for  eternal  blessedness,  and  maketk  ■ 
him  amiable  in  the  eyes  of  God.  3.  You  unfeignedly  desire'  k 
to  be  rid  of  your  sin,  how  dear  soever  it  hath  been  to  yoa^  a 
and  .to  be  perfectly  sanctified  by  the  Holy  Spirit,  by  his  de? 
grees,  in  the  use  of  the  means  which  he  hath  appointed:  and 
you  consent  that  the  Holy  Ghost,  as  your  Sanctifier,  do 
purify  you  and  kindle  the  love  of  God  in  you,  and  bringitfa>  i 
perfection. 

4.  In  baptism,  you  profess  to  renounce  the  world,  theflesb* 
and  the  devil ;  that  is,  as  they  stand  for  your  hearts  against 
the  will  and  love  of  God,  and  against  the  happiness  of  the 
unseen  world;  and  against  your  faith  in  Christ  your  Sv- 
viour  ^  and  against  the  sanctifying  work  of  the  Holy  Ghost 
If  therefore  you  are  sincere  in  this  part  of  your  covenant, 
you  do  t^pon  deliberation  perceive  all  the  pleasures,  profits^ 
and  honours  of  this  world,  to  be  so  vain  and  worthless,  thftt 
you  are  habitually  resolved  to  prefer  the  love  and  favour  of 
God,  and  your  salvation,  before  them ;  and  to  be  ruled  bj 
Jesus  Christ,  and  his  Spirit  and  word,  rather  than  by  the  de- 
sires of  the  flesh,  or  the  world's  allurements,  or  the  will  of 
man,  or  the  suggestions  of  the  devil ;  and  to  forsake  all 
rather  than  forsake  the  Father,  the  Saviour,  the  Sanctifier^ 
to  whom  you  are  devoted,  and  the  everlasting  life,  which 
upon  his  promise  you  have  taken  for  your  hope  and  por* 
tion.    This  is  the  sense  of  baptism,  and  all  this  in  profes* 
sion  being  essential  to  your  baptism,  must  be  essential  to 
your  Christianity.     Your  parents'  profession  of  it  was  Wr 
cessary  to  your  infant  title  to  the  outward  privileges  of  the 
church*    Your  own  personal  profession  is  necessary  to  your 
continuance  of  those  privileges,  and  your  visible  Christianity 
and  communion  with  the  adult*    And  the  truth  of  what  you 
profess,  is  necessary  to  your  real  Christianity  before  God, 
and  to  your  title  to  salvation  :  and  this  is  it  that  is  to  be  now 
inquired  after.     You  cannot  hope  to  be  admitted  into  hea* 
Ten,  upon  lower  terms  than  the  sincerity  of  that  profession 
which  entereth  you  into  the  church  :  while  we  tell  you  of 
«»  higher  matters  necessary  to  your  salvation,  than  the  ain^ 


AND  BEN£FITS  OF  SELF-ACQCAlNTAKCi:.      163 

cerity  of  that  which  is  necessary  to  baptism  and  Christianity^ 
[  hope  you  will  not  say  we  deal  too  strictly  with  you.     In- 
quire now  by  a  diligent  trial  of  your  hearts,  whether  you 
truly  consent  to  all  these  articles  of  your  baptismal  tow  or 
coyenant.     If  you  do,  you  are  regenerate  by  the  Spirit :  if 
yon  do  not,  you  have  but  the  sacrament  of  regeneration ; 
which  aggravateth  your  guilt,  as  a  violated  profession  and 
covenant  must  needs  do.     And  I  do  not  think,  that  any  man 
worthy  to  be  discoursed  with,  will  have  the  face  to  tell  you, 
that  any  man,  at  the  use  of  reason,  is  by  bis  baptism,  (or 
anything  else)  in  a  state  of  justification  and  salvation,  whose 
heart  doth  not  sincerely  consent  to  the  covenant  of  baptism, 
•od  whose  life  expresseth  not  that  consent. 

Hence  therefore  you  may  perceive  that  it  is  a  thing  un- 
qvestionable,  that  all  these  persons  are  yet  unregenerate, 
and  in  the  bond  of  their  iniquity. 

1.  All  those  that  have  not  unfeignedly  devoted  themselves 
to  God,  as  being  not  their  own,  but  his.  His  by  the  title  of 
creation,  (Psal.  c.  3,)  ''  Know  ye  that  the  Lord  he  is  Ood ; 
it  is  he  that  hath  made  us,  and  not  we  ourselves,  we  are  his 
people,  and  the  sheep  of  his  pasture.''  And  his  by  the  title 
of  redemption;  for  "  we  areboughtwith  a  price.*'  (1  Cor,  vii. 
S3.)  And  he  that  unfeignedly  taketh  God  for  his  owner, 
tnd  absolute  Lord,  will  heartily  give  up  himself  unto  him ; 
M  Paul  saith  of  the  Corinthians,  (2  Cor.  viii.  6,)  *'  They  first 
give  up  their  own  selves  to  the  Lord,  and  to  us  by  the  will 
of  God." 

And  he  that  entirely  giveth  up  himself  to  God,  doth  with 
Umself  surrender  M.  that  he  hath  in  desire  and  resolution. 
As  Christ  with  himself  doth  give  us  all  things,"  (Rom.  viii. 
12,)  and  *'  addeth  other  things  to  them  that  seek  first  his 
kingdom  and  its  righteousness,  (Matt,  vi.33,)  so  Christians 
with  themselves  do  give  up  all  they  have  to  Christ. 

And  he  that  giveth  up  himself  to  God,  will  live  to  God : 
ud  he  that  taketh  not  himself  to  be  his  own,  will  take  no- 
fliing  for  his  own ;  but  will  study  the  interest  of  his  Lord, 
ind  think  he  is  best  disposed  of,  when  he  honoureth  him 
most,  and  serveth  him  best,  (1  Cor.  vi.  19, 20,) ''  Ye  are  not 
your  own,  for  ye  are  bought  with  a  price ;  therefore  glorify 
Ood  in  your  body,  and  in  your  spirit,  which  are  God's." 

If  any  of  you  devote  not  yourselves  unfeignedly  to  God, 
wd  make  it  not  your  first  inquiry,  what  God  wow\^  Wn^ 


164       THE  MISCHIEFS  OF  SELF-IGNORANCE, 

you  be  and  do,  but  live  to  yourselves,  and  yet  tbink  your-, 
selves  in  a  state  of  life,  you  are  mistaken,  and  do  not  know 
yourselves.  Wbat  abundance  might  easily  see  their  miserable 
condition  in  this  discovery,  who  say  in  effect,  "  Our  lips  are- 
our  own  :  who  is  Lord  over  us?"  (Psal.  xii.  4,)  and  rather 
hate  and  oppose  the  interest  of  God  and  holiness  in  the 
world,  than  devote  themselves  to  the  promoting  of  it!  (Deot 
xxxii.  6.)  "  Do  ye  thus  requite  the  Lord,  ye  foolish  people 
and  unwise  ?  Is  not  he  thy  Father  that  hath  bought  theel 
Hath  he  not  made  thee,  and  established  thee  V* 

2.  All  those  are  unregenerate  and  in  a  state  of  death; 
that  are  not  sincerely  subjected  to  the  governing  will  of 
God,  but  are  ruled  by  their  carnal  interest  and  desires ;  and 
the  word  of  a  man  that  can  gratify  or  hurt  them,  can  do 
more  with  them  than  the  word  of  God  :  To  shew  them  the 
command  of  a  man  that  they  think  can  undo  them  if  thej: 
disobey,  doth  more  prevail  with  them,  than  to  shew  them 
the  command  of  God,  that  can  condemn  them  unto  endless 
misery.  They  more  fear  men  that  can  kill  the  body,  than . 
God,  that  can  destroy  both  soul  and  body  in  hell  fire.  When 
the  lust  of  the  flesh,  and  the  will  of  man  do  bear  more  sway 
than  the  will  of  God,  it  is  certain  that  such  a  soul  is  unre- 
generate. (Rom.  vi.  3,  4,  6.)  '*  Know  ye  not  that  so  many  of 
us  as  were  baptized  into  Jesus  Christ,  were  baptized  into  his 
death  ?  Therefore  we  are  buried  with  him  by  baptism  into 
death,  that  like  as  Christ  was  raised  from  the  dead,  by  the 
glory  of  the  Father,  even  so  we  also  should  walk  in  newness 

of  life Knowing  this,  that  our  old  man  is  crucified  with 

him,  that  the  body  of  sin  might  be  destroyed  ;  that  hence- 
forth we  should  not  serve  sin, (ver.  16.)    Know  ye  not 

that  to  whom  you  yield  yourselves  servants  to  obey,  his 
servants  ye  are  to  whom  ye  obey,  whether  of  sin  unto  death, 
or  of  obedience  unto  righteousness?  Forasmuch  then  as 
Christ  hath  suffered  for  us  in  the  fiesh,  arm  yourselves  like- 
wise with  the  same  mind ;  for  he  that  hath  suffered  in  the 
fiesh  hath  ceased  from  sin  :  that  he  no  longer  should  live  the 
rest  of  his  time  in  the  fiesh,  to  the  lusts  of  men,  but  to  the 
will  of  God."  (1  Pet.  iv.  1,2.) 

3.  All  those  are  unregenerate,  that  depend  not  upon  God 
as  their  chief  benefactor;  and  do  not  most  carefully  apply 
themselves  to  him,  as  knowing  that   "  in  his  favour  is  life,*' 

^sal^xxx.  5,)  and  that  "  his  loving-kindness  is  better  than 


AND   BENEFITS   OF   SELF-ACQUAINTANCE.     '165 

life,"  (Psal.  Ixiii.  3,)  and  that  to  his  judgment  we  must  fi- 
nally stand  or  fall:  but  do  ambitiously  seek  the  favour  of 
men,  and  call  them  their  benefactors,  (Luke  xxii.  25;  Matt* 
xxiii.9,)whatever  become^  of  the  favour  of  God.  He  is  no  child 
of  God  that  preferreth  not  the  love  of  God  before  the  love 
of  all  the  world.     He  is  no  heir  of  heaven,  that  preferreth 
not  the  fruition  of  God  in  heaven,  before  all  worldly  glory 
and  felicity.     "  If  ye  be  risen  with  Christ,  seek  the  things 
that  are  above,  where  Christ  sitteth  on  the  right  hand  of 
<jod :  Set  your  affections  on  things  above,  not  on  things  on 
the  earth.*'  (Col.  iii.  1 — 3.)     The  love  of  God  is  the  sum  of 
holiness ;  the  heart  of  the  new  creature  ;  the  perfecting  of 
•it  is  the  perfection  and  felicity  of  man. 

4.  They  are  certainly  unregenerate,  that  believe  not  the 
Gospel,  and  take  not  Christ  for  their  only  Saviour,  and  his 
fromises  of  grace  and  glory,  as  purchased  by  his  sacrifice 
amid  merits,  for  the  foundation  of  their  hopes,  on  which  they 
resolve  to  trust  their  souls  foir  pardon  and  for  peace  with 
flod,  and  endless  happiness.  "  Neither  is  there  salvation  in 
any  other :  for  there  is  none  other  name  under  heaven  given 
among  men,  whereby  we  must  be  saved."  (Acts  iv.  12.) 
"This  is  the  record  tifat  God  hath  given  us  eternal  life,  and 
tbis  life  is  in  his  Son  :  He  that  hath  the  Son,  hath  life ;  and 
lie  that  hath  not  the  Son,  hath  not  life."  (1  John  v.  11,  12.) 
When  our  happiness  V^as  in  Adam's  hands,  he  lost  it :  it 
is  now  put  into  safer  hands,  and  Jesus  Christ  the  second 
Adam  is  become  our  treasury.  He  is  the  head  of  the  body, 
^m  whom  each  member  hath  quickening  influence.  (Eph. 
i.22.)  The  life  of  saints  is  in  him,  as  the  life  of  the  tree  is 
in  the  root,  unseen.  (Col.  iv.  3,  4.)  Holiness  is  a  living  un- 
to God  in  Christ ;  though  we  are  dead  with  Christ,  to  the 
law,  and  to  the  world,  and  to  the  flesh,  we  are  alive  to  God. 
So  Paul  describeth  our  case  in  his  own,  "  I  through  the 
law  am  dead  to  the  law,  that  I  might  live  unto  God :  I  am 
cnicified  with  Christ :  nevertheless  I  live :  yet  not  I,  but 
Christ  liveth  in  me :  and  the  life  which  I  now  live  in  the 
Scsh,  I  live  by  the  faith  of  the  Son  of  God,  who  loved  me, 
and  gave  himself  for  me."  (Gal.  ii.  19,  20.)  *'  Likewise 
redion  ye  also  yourselves  -to  be  dead  indeed  unto  sin,  but 
alive  unto  God  through  Jesus  Christ  our  Lord."  (Rom.  vi. 
II.)  "Christ  is  the  vine,  and  we  are  the  branches \  mlVi- 
ovthim  we  can  do  nothing:  If  you  abide  not\w\\\tiv,  ^xvd. 


Iflfl        THE   MISCHIEFS  OF   SKLF-IONOR AKCE,      . 

his  words  in  you>  you  are  cast  forth  as  a  branchy  and 
withered,  which  men  gather  and  cast  into  the  fire,  and  they 
are  burned."  (John  xv.  1.  5—7.)  In  baptism  you  are  married 
unto  Christ,  as  to  the  external  solemnization;  and  in  spi- 
ritual regeneration  your  hearts  do  inwardly  close  with  hii&i 
entertain  him,  and  resign  themselves  unto  him  by  faith  and 
love;  and  by  a  resolved  covenant  become  his  own:  and 
therefore  baptism  and  the  Lord's-supper  are  called  Sacra- 
ments ;  because  as  soldiers  were  wont,  by  an  oath,  and  list-  S 
ing  their  names,  and  other  engaging  ceremonies,  to  oblige,! 
themselves  to  their  commanders,  and  their  vow  was  called  ^ 
a  Sacrament :  so  do  we  engage  ourselves  to  Christ  in  the  ' 
holy  vow  or  covenant  entered  in  baptism,  and  renewed  in 
the  Lord's-supper. 

5.  That  person  is  certainly  unregenerate,  that  never  was 
convinced  of  a  necessity  of  sanctification,  or  never  perceived 
an  excellency  and  amiableness  in  holiness  of  heart  and  life, 
and  loved  it  in  others,  and  desired  it  himself;  and  never 
gave  up  himself  to  the  Holy  Ghost,  to  be  further  sanctified 
in  the  use  of  his  appointed  means ;  desiring  to  b^  perfect, 
and  willing  to  press  forward  towards  the  mark,  and  to 
abound  in  grace.  Much  less  is  that  person  renewed  by  the 
Holy  Ghost,  that  hateth  holiness,  and  had  rather  be  without 
it,  and  would  not  walk  in  the  fear  and  obedience  of  the  Lord. 

The  spirit  of  holiness  is  that  life  by  which  Christ  quick- 
eneth  all  that  are  his  members.  He  is  no  pember  of  Christ 
that  is  without  it.  (Rom.  viii.  9.)  '*  According  to  his  mercy, 
he  saveth  us  by  the  washing  of  regeneration,  and  renewing 
of  the  Holy  Ghost."  (Titus  iii.  5.) 

6.  That  person  is  unregenerate,  that  is  under  the  do- 
minion of  his  fleshly  desires,  and  ''  mindeth  the  things  of 
the  flesh  above  the  things  of  the  Spirit ;"  and  hath  not  mor- 
tified it  so  far,  as  not  to  live  according  to  it.  A  carnal 
mind,  and  a  carnal  life,  are  opposite  to  holiness,  as  sickness 
is  to  health,  and  darkness  unto  light.  "  There  is  no  con- 
demnation to  them  that  are  in  Christ  Jesus,  who  walk  not 

%fter  .the  flesh,  but  after  the  Spirit. For  they  that  are 

ifter  the  flesh  do  mind  the  things  of  the  flesh :  but  they  that 

Hi  aflLer  the  Spirit,  the  things  of  the  Spirit.    For  to  be  car- 
Ally  minded  is  death ;  but  to  be  spiritually  minded  is  life 

^peiijce.  Because  the  carnal  mind  is  enmity  against  God; 

i  i^Mkpt  0«bject  to  the  law  of  God»Ti.e\ti[t^t  md^^d  c^sLbe : 


AND  B£N£FITS  OF  SELF-ACQUAINTANCE.      l6t 


io  then  they  that  are  in  the  flesh,  cannot  please  God — ■ 

^or  if  ye  live  after  the  flesh,  ye  shall  die :  but  if  by  the  Spi- 
it  ye  xnoTtify  the  deeds  of  the  body,  ye  shall  live."  (Rom. 
'iiu  1 — 14.)  **  Now  the  works  of  the  flesh  are  manifest, 
vhich  are  adultery,  fornication,  uncleanness,  lasciviousness, 
dolatry,  witchcraft,  hatred,  variance,  emulations,  wrath, 
itrife,  seditions,  heresies,  envyings,  murders,  drunkenness, 
revellings,  and  such  like ;  of  which  I  tell  you  before,  as  I 
have  also  told  you  in  time  past,  that  they  which  do  such 
things  shall  not  inherit  the  kingdom  of  God.  But  the  fruit 
of  the  Spirit  is  love,  joy,  peace,  long-suflering,  gentleness, 
goodness,  faith,  meekness,  temperance :  against  such  there 
ie  no  law.  And  they  that  are  Christ's  have  crucified  the 
flesh,  with  the  affections  and  lusts."  (Gal.  v.  18 — 26.) 

7.  Lastly,  That  person  is  certainly  unregenerate,  that  so 
far  valueth  and  loveth  the  world,  or  any  of  the  carnal  ac- 
commodations therein,  as  practically  to  prefer  them  before 
fte  love  of  God,  and  the  hopes  of  everlasting  glory :  seek- 
ing it  first,  with  highest  estimation,  and  holding  it  fastest; 
so  as  that  he  will  rather  venture  his  soul  upon  the  threatened 
wrath  of  God,  than  his  body  upon  the  wrath  of  man ;  and 
will  be  religious  no  further  than  may  consist  with  his  pros- 
perity or.  safety  in  the  world,  and  hath  something  that  he 
cumot  part  with  for  Christ  and  heaven,  because  it  is  dearer 
to  him  than  they :  Let  this  man  go  never  so  far  in  religion, 
u  long  as  he  goeth  further  for  the  world,  and  setteth  it 
aearest  to  his  heart,  and  holds  it  fastest,  and  will  do  most 
for  it,  and  consequently  loveth  it  better  than  Christ,  he  is 
flo  true  Christian,  nor  in  a  state  of  grace. 

The  Scriptures  put  this  also  out  of  doubt,  as  you  may 
<ae  Matt.  x.  37,  38 ;  Luke  xiv.  26,  27. 33  ;  "  He  that  loveth 
&ther  or  mother  more  than  me,  is.  not  worthy  of  me.  Sec. 
Whosoever  doth  not  bear  his  cross  and  come  after  me,  can- 
dot  b^  my  disciple.  Whoever  he  be  of  you  that  forsaketh 
not  sdl  that  he  hath,  he  cannot  be  my  disciple."  *^  Know 
je  not  that  the  friendship  of  the  world  is  enmity  with  God  ? 
whosoever  therefore  will  be  a  friend  of  the  world,  is  the  enemy 
of  God."  (James  i v.  4.)  No  wonder  then  if  the  world  must 
be  renounced  in  our  baptism.  "  Love  not  the  world,  neither 
the  things  that  are  in  the  world  :  if  any  man  love  the  world, 
the  love  of  the  Father  is  not  in  him."  (1  John  ii.  16.) 

you  see  hy  this  time,  what  it  is  to  be  TegeneiaXe,  ^xvdi  V^ 

/ 


168        THE  MISCHIEFS  OF  SELF-IGNORANCE, 

be  a  Christian  indeed,  by  what  is  contained  even  in  our 
baptism  :  and  consequently  how  you  may  know  yourselves, 
whether  you  are  sanctified,  and  the  heirs  of  heaven,  or  not 
Again  therefore  I  summon  you  to  appear  before  your 
consciences  :  And  if  indeed  these  evidences  of  regeneration 
are  not  in  you,  stop  not  the  sentence,  but  confess  your  sin- 
iul,  miserable  state,  and  condemn  yourselves,  and  say  no 
longer,  I  hope  yet  that  my  present  condition  may  serve  turn, 
and  that  God  will  forgive  me,  though  I  should  die  without 
any  further  change:  Those  hopes  that  yuu  may  be  saved 
without  regeneration,  or  that  you  are  regenerate  when  yoa 
are  not,  are  the  pillars  of  Satan's  fortress  in  your  hearts,  and 
keep  you  from  the  saving  hopes  of  the  regenerate,  that  will 
never  make  you  ashamed.  Uphold  not  that  which  Christ  is 
engaged  against :  down  it  must,  either  by  grace  or  judg- 
ment: and  therefore  abuse  not  your  souls  by  under-prop- 
ping such  an  ill-grounded,  false,  deceitful  hope.  You  have 
now  time  to  take  it  down  so  orderly  and  safely,  as  that  it 
fall  not  on  your  heads,  and  overwhelm  you  not  for  ever.  But 
if  you  stay  till  death  shall  undermine  it,  the  fall  will  be 
great,  and  your  ruin  irreparable.  If  you  are  wise,  therefore 
know  yourselves  in  time. 

II.  I  have  done  with  that  part  of  my  special  exhortation 
which  concerned  the  unregenerate :  I  am  next  to  speak  to 
those  of  you  that  by  grace  are  brought  into  a  better  state: 
and  to  tell  you,  that  it  very  much  concerneth  you  also,  even 
the  best  of  you,  to  labour  to  be  well  acquainted  with  your- 
selves :  and  that  both  in  respect  of,  1 .  Your  sins  and  wants ; 
and,  2.  Your  graces  and  your  duties. 

I.  Be  acquainted  with  the  root  and  remnant  of  your  sins: 
with  your  particular  inclinations  and  corrupt  affections; 
with  their  quality,  their  degree  and  strength:  with  the 
weaknesses  of  every  grace:  with  your  disability  to  duty; 
and  with  the  omissions  or  sinful  practices  of  your  lives. 
Search  diligently  and  deeply ;  frequently  and  accurately  pe- 
nile your  hearts  and  ways,  till  you  certainly  and  thoroughly 
know  yonrselTeB. 

.   ,  And  I  beseech  you,  let  it  not  suffice  you  that  you  know 

'W;State8,  and  have  found  yourselves  in  the  love  of  God, 

4ni  ftiih  of  Christ,  aUd  possessed  by  his  Spirit.    Though. 

a.nercy  worth  many  worlds,  yet  this  is  not  all  con- 


AND   BENEFITS   OF  SELF-ACQUAINTANCE.     169 

.cerning  yourselves  that  you  have  to  know.    If  yet  you 
say  that  you  have  no  sin,  you  deceive  yourselves.     If  yet 
you  think  you  are  past  all  danger,  your  danger  is  the  greater 
for  this  mistake.     As  much  as  you  have  been  humbled  for 
sin ;  as  much  as  you  have  loathed  it ;  as  often  as  you  have 
confessed  it,  lamented  it,  and  complained  and  prayed  against 
it,  yet  it  is  alive :  though  it  be  mortified,  it  is  alive.     It  is 
said  to  be.  mortified  as  to  the  prevalency  and  reign,  but  the 
relics  of  it  yet  survive:  were  it  perfectly  dead,  you  were 
perfectly  delivered  from  it,  and  might  say,  you  have  no  sin : 
hut  it  is  not  yet  so  happy  with  you.     It  will  find  work  for 
the  blood  and  Spirit  of  Christ,  and  for  yourselves,  as  long 
as  you  are  in  the  flesh.     And,  alas,  too  many  that  know 
themselves  to  be  upright  in  the  main,  are  yet  so  much  un- 
acquainted with  their  hearts  and  lives,  as  to  the  degrees  of 
grace  and  sin,  as  that  it  much  disadvantageth  them  in  their 
Christian  progress.    Go  along  with  me  in  the  careful  obser- 
vation of  these  following  evils,  that  may  befal  even  the  re* 
generate  by  the  remnants  of  self-ignorance. 

1.  The  work  of  mortification  is  very  much  hindered,  be- 
cause you  know  yourselves  no  better,  as  may  appear  in  all 
these  following  discoveries. 

(1.)  You  confess  not  sin  to  God  or  man  so  penitently  and 
sensibly  as  you  ought,  because  you  know  yourselves  no 
better.  Did  you  see  your  inside  with  a  fuller  view,  how 
deeply  would  you  aggravate  your  sin !  how  heavily  would 
yo.u  charge  yourselves !  repentance  would  be  more  intense 
and  more  effectual;  and  when  you  were  more  contrite, 
you  would  be  more  meet  for  the  sense  of  pardon,  and  for 
God's  delight.  (Isa.  li.  16;  Ixvi.  2.)  It  would  fill  you  more 
with  godly  shame  and  self-abhorrence,  if  you  better  knew 
yourselves.  It  would  make  you  more  sensibly  say  with 
Paul,  "  I  see  another  law  in  my  members,  >^arring  against 
the  law.  of  my  mind,  and  bringing  me  into  captivity  to  the 
law  of  sin,  which  is  in  my  members.  O  wretched  man  that 
I  am,  who  shall  deliver  me  from  the  body  of  this  death !'' 
(Rom.  vii.  23,  24.)  And  with  David,  "  I  will  declare  my 
iniquity ;  I  will  be  sorry  for  my  sin.  They  are  more  than 
the  hairs  of  my  head.  I  acknowledged  my  sin  unto  thee, 
and  mine  iniquity  have  I  not  hid  :  I  said  I  will  confess  my 
transgressions  to  the  Lord,  and  thou  forgavest  the  iniquity 
of  my  sin."  (Psal.  xxxviii.  18  ;  xl.  12  •,  xxxu.  5,^    "^^^^tv- 


)70         THE   MISCHIEFS  OF  SELF-IGKORANCE, 

tance  is  the  death  of  sin :  and  the  knowledge  of  ourseWeti 
and  the  si^ht  of  our  sins  is  the  life  of  repentance. 

(2.)  You  pray  not  against  sin,  for  grace  and  pardon,  so 
earnestly  as  you  should^  because  you  know  yourselves  no 
better.    O  that  God  would  but  open  these  too-close  hearts 
unto  us,  and  anatomize  the  relics  of  the  old  man,  and  show 
us  all  the  recesses  of  our  self-deceit,  and  the  filth  of  world- 
liness,  and  carnal  inclinations  that  lurk  within  us,  and  read 
us  a  lecture  upon  every  part;  what  prayers  would  it  teach  us 
to  indite !   That  you  may  not  be  proud  of  your  holiness,  let 
me  tell  you.  Christians,  that  a  full  display  of  the  corruptions 
that  the  best  of  you  carry  about  you,  would  not  only  take 
down  self-exalting  thoughts,  that  you  be  not  lifted  up  abo^e 
measure,  but  would  teach  you  to  pray  with  fervour  and  im* 
portunity,  and  waken  you  out  of  your  sleepy  indifference, 
and  make  you  cry,  **  O  wretched  man  that  I  am,  who  shall 
deliver  me  !"     If  the  sight  of  a  lazar,  or  cripple,  or  naked 
person,  move  yen  to  compassion,  though  theyuse  no  words: 
if  the  sight  of  a  man  that  is  gasping  for  want  of  your  relief, 
will  affect  you :  surely  the  sight  of  your  own  deformities, 
wants  and  dangers,  would  affect  you  if  you  saw  them  as 
they  are.     How  many  a  sin  do  you  forget  in  your  confes- 
sions that  should  have  a  particular  repentance  !     And  how 
many  wants  do  you  overlook  in  prayers,  that  should  have 
particular  petitions  for  a  merciful  supply  !    And  how  many 
are  lightly  touched,  and  run  over  with  words  of  course,  that 
would  be  earnestly  insisted  on,  if  you  did  but  better  know 
yourselves !  O  that  God  would  persuade  you  better  to  study 
your  hearts,  and  pray  out  of  that  book  whenever  you  draw 
nigh  to  him,  that  you  might  not  be  so  like  the  hypocrites,  that 
draw  near  to  him  with  the  lips,  when  their  hearts  are  fat 
from  him.     To  my  shame  I  must  confess,  that  my  soul  is 
too  dry  and  barren  in  holy  supplications  to  God,  and  too 
little  affected  with  my  confessed   sins  and  wants :  but  I 
am  forced  to  lay  all  in  a  vejry  great  measure  upon  the  im- 
perfect acquaintance  that  I  have  at  home  :  I  cannot  think  I 
should  want  matter  to  pour  out  before  the  Lord  in  confes- 
sion and  petition,  nor  so  much  want  fervour  and  earnestness 
with  God,  if  my  heart  and  life  lay  open  to  my  view,  while  I 
am  upon  my  knees. 

(3.)  It  is  for  want  of  a  fuller  knowledge  of  yourselves  that 
u  are  so  negligent  in  your  Christian  watch,  that  you  do 


AND  BENEFITS  OF  SELF-ACQUAINTANC^.       171 

no  better  guard  your  senses ;  that  you  make  no  stricter  a 
covenant  with  your  eyes,  your  appetites,  your  tongues: 
that  you  no  more  examine  what  you  think,  alSect  and  say : 
what  passeth  in  your  heart  and  out  of  it :  that  you  call  not 
yourselves  more  frequently  to  account;  but  days  run  on, 
and  duties  are  carelessly  performed  as  of  course,  and  no 
daily  or  weekly  redconiug  made  to  conscience  of  all.  The 
knowledge  of  your  weaknesses,  and  readiness  to  yield,  and 
of  your  treacherous  corruptions  that  comply  with  the  ene- 
my, would  make  you  more  suspicious  of  yourselves,  and  to 
walk  more  "  circumspectly,  not  as  fools,  but  as  wise,^'  (Eph. 
V,  1.3,)  and  to  look  under  your  feet,  and  consider  your  ways 
before  you  were  too  bold  and  venturous.  It  was  the  con- 
sciousness of  their  own  infirmity,  that  should  have  moved 
the  disciples  to  watch  and  pray.  "  Watch  and  pray  that  ye 
enter  not  into  temptation  :  the  spirit  indeed  is  willing,  but 
the  flesh  is  weak."  (Matt  xxvi.  41.)  And  all  have  the  same 
charge,  because  all  have  the  same  infirmity  and  danger. 
"  What  I  say  to  you,  I  say  unto  all.  Watch."  (Mark  xiii.  37,) 
Did  we  better  know  how  many  advantages  our  own  cor- 
ruptions give  the  tempter,  that  charge  of  the  Holy  Ghost 
would  awake  us  all  to  stand  to  our  arms  and  look  about  us: 
*'  Watch  ye,  stand  fast  in  the  faith :  quit  you  like  men»  be 
strong."  (1  Cor.  xvi.  13.)  "Put  on  the  whole  armour  of 
God,  that  ye  may  be  able  to  stand  against  the  wiles  of  the 
devil :  for  we  wrestle  not  against  flesh  and  blood,  but  against 
principalities  and  powers,  against  the  rulers  of  the  darkness 
of  this  world,  against  spiritual  wickedness  in  high  places/' 
&c.  (Eph.  vi.  11 — 14.)  When  men  know  not  whose  legs  they 
stand  upon,  they  grow  heedless  of  their  way,  and  quickly  slide. 

The  knowledge  of  ourselves  doth  show  us  all  the  advan- 
tages of  the  tempter :  what  he  hath  to  work  upon,  and  what 
in  us  to  take  his  part,  and  consequently  where  he  is  most 
likely  to  assault  us  :  and  so  puts  us  into  so  prepared  a  pos- 
ture for  defence,  as  very  much  hindereth  his  success.  But 
so  far  as  we  do  not  know  ourselves,  we  are  like  blind  men 
in  fencing,  that  the  adversary  may  hit  in  what  part  he  please : 
we  have  so  many  hidden  enemies  in  our  houses,  as  will 
quickly  open  the  door  to  more.  What  sin  may  not  Satan 
tempt  a  man  into,  that  is  not  acquainted  with  the  corruptions 
and  frailties  of  his  own  heart ! 

(4*)  It  is  for  want  of  self-acquamtauce  lYv^lN^e  \xvdk^  w^V 


172        THE  MISCHIEFS  OF  SELF-IGNORANCE, 

out  for  help  against  our  sin  to  ministers  or  other  friends 
that  could  assist  us :  and  that  we  use  the  confirming  ordi- 
nances with  no  more  care  and  diligence.  All  the  abilities 
and  willingness  of  others,  and  all  the  helps  df  God's  ap- 
pointment, will  be  neglected,  when  we  should  employ  them 
against  our  sins,  so  far  as  self-ignorance  doth  keep  us  from 
discerning  the  necessity  of  them. 

(5.)  It  is  for  want  of  a  fuller  knowledge  of  ourselves,  that.; 
many  lie  long  in  sins  unobserved  by  themselves  :  and  many 
are  on  the  declining  hand,  and  take  no  notice  of  it.    And 
how  little  resistance  or  mortifying  endeavours  we  are  likely 
to  bestow  upon  unknown  or  unobserved  sins,  is  easy  to  con- 
ceive.  How  many  may  we  observe  to  have  notable  blemishes 
of  pride,  ostentation,  desire  of  pre-eminence  and  esteem, 
envy,  malice,  self-conceitedness,  self-seeking,  censorious- 
,  ness,  uncharitableness,  and  such  like,  that  see  no  more  of  it 
in  themselves,  than  is  in  more  mortified  men !     How  ordi- 
narily  do  we  hear  the  pastors  that  watch  over  them,  and 
their  friends  that  are  best  acquainted  with  them,  lamenting 
the  miscarriages,  and  the  careless  walking  and  declining  of 
many  that  seem  religious,  when  they  lament  it  not  them- 
selves, nor  will  be  convinced   that  they  are  sick   of  any 
such  disease,  any  more  than  all  other  Christians  are  !  Hence 
comes  the  stiffness  of  too  many  such,  against  all  that  can  be 
said  to  humble  and  reform  them :  and  that  they  are  so  im- 
patient of  reproof,  and  think  reprovers  do  them  wrong ;  and 
it  is  well  if  it  abate  not  Christian  love,  and  procure  not  some 
degree  of  hatred  or  displeasure.     Like  a  man  that  is  enter- 
ing into  a  consumption,  and  takes  it  for  an  injury  to  be  told 
80,  till  his  languishing  and  decay  convince  him.     Hence  it 
is  that  we  have  all  need  to  lament  in  general  our  unknown 
sins,  and  say  with  David,  "  Who  can  understand  his  errors? 
Cleanse  thou  me  from  secret  faults."  (Psal.  xix.  12.)  Hence 
it  is  that  we  can  seldom  tell  men  of  the  most  discernible 
faults, but  they  meet  us  with  excuses,  and  justify  themselves. 
i     There  are  few  of  us,  I  think,  that  observe  our  hearts  at 
.aU»  but  find  both  upon  any  special  illumination,  and  in  the 
liour  t)f  discovering  trials,  that  there  were  many  distempers 
ULOor  hearts,  and  many  miscarriages  in  our  lives,  that  we 
/ .  never  took  notice  of  before.    The  heart  hath  such  secret 
t  :  comers  of  uncleanness,  such  mysteries  of  iniquity,  and 
'  /\depthM  of deceitfvlne^s,  thatman^j  fewcvTv^God,^t^^tt«xv^ely 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      173 

unacquainted  with  themselves,  as  to  the  particular  motions     j 
and  degrees  of  sin,  till  some  notable  providence,  or  gracious    i 
light  assist  them  in  the  discovery.     I  think  it  not  unprofit- 
able here  to  give  you  some  instances,  of  sin  undiscerned  by 
the  servants  of  the  Lord  themselves  that  have  it,  till  the  light 
come  in  that  makes  them  wonder  at  their  former  darkness. 

In  general,  first  observe  these  two.     1.  The  secret  habits 
of  sin,  being  discernible  only  by  some  acts,  are  many  times 
unknown  to  us,  because  we  are  under  no  strong  temptation 
to  commit  those  sins.     And  it  is  a  wonderful  hard  thing  for 
a  man  that  hath  little  or  no  temptation  to  know  himself,  and 
know  what  he  should  do»  if  he  had  the  temptations  of  other 
men.     And  O,  what  sad  discoveries  are  made  in  the  hour  of    • 
temptation!     What  swarms  of  vice  break  out  in  some,  like    ( 
Termin,  that  lay  hid  in  the  cold  of  winter,  and  crawl  about    , 
when  they  feel  the  summer's  heat!  What  horrid  corruptions 
which  we  never  observed  in  ourselves  before,  do  show  them- 
selves in  the  hour  of  temptation !  Who  would  have  thought    ; 
that  righteous  Noah  had  in  the  ark  such  a  heart,  as  would    . 
by  carelessness  fall  into  the  sin  of  drunkenness !  Or  that  righ- 
teous Lot  had  carried  from  Sodom  the  seed  of  drunkenness 
and  incest  in  him!  Or  that  David,  a  man  so  eminent  in  holi-    , 
ness,  and  a  man  after  God's  own  heart,  had  a  heart  that  had    ' 
in  it  the  seeds  of  adultery  and  murder!     Little  thought    i 
Peter,  when  he  professed  Christ,  (Matt.  xvi.  16,)  that  there    '. 
had  been  in  him  such  carnality  and  unbelief,  as  would  so 
soon  have  provoked  Christ  to  say,   "  Get  thee  behind  me 
Satan,  thou  art  an  offence  unto  me :  for  thou  savourest  not 
the  things  that  be  of  God,  but  those  that  be  of  men,"  (ver.  22, 
23.)  And  little  did  he  think  when  he  so  vehemently  professed 
his  resolution  rather  to  die  with  Christ  than  deny  him,  that 
there  had  been  then  in  his  heart  the  seed  that  would  bring 
forth  this  bitter  fruit.  (Matt.  xxvi.  74,  75.)    Who  knows 
what  is  virtually  in  a  seed,  that  never  saw  the  tree,  or  tasted 
of  the  fruit? 

Especially  when  we  have  not  only  a  freedom  from  temp- 
tations, but  also  the  most  powerful  means  to  keep  under 
vicious  habits,  it  is  hard  to  know  how  far  they  are  mortified 
at  the  root.  When  men  are  among  those  that  countenance 
the  contrary  virtue,  and  where  the  vice  is  in  disgrace,  and 
where  examples  of  piety  and  temperance  are  still  before  their 
eyes:  if  they  dwell  in  such  places  and  compaxi^ ,  >n\v^\^  %.>aL-. 


174       THE  MISCHIEFS  OF  SELF-IGNORAITCK^ 

thority  and  friendship  and  reason  do  all  take  part  witbgocM^ 
and  cry  down  the  evil,  no  wonder  if  the  evil  that  is  anmorti* 
fied  in  men's  hearts^  do  not  much  break  out  to  their  own  or 
others'  observations  through  all  this  opposition.  The  in- 
stance of  King  Joash  is  famous  for  this,  who  '*  did  that  whidi 
was  right  in  the  sight  of  the  Lord,  all  the  days  of  Jehoiada 
the  priest  that  instructed  him/'  (2  Kings  xii.  2,)  but  **  after 
his  death,  when  the  princes  of  Judah  flattered  him  with  their 
obeisance,  he  left  the  house  of  God  and  served  idols,  till 
wrath  came  upon  the  land  :  and  was  so  hardened  in  sin,  as 
to  murder  Zechariah  the  prophet  of  God,  and  son  of  that 
Jehoiada  that  had  brought  him  out  of  obscurity,  and  set  him 
upon  the  throne,  even  because  he  spake  in  the  name  of  the 
Lord  against  his  sin.  (2  Chron.  xxiv.  20.  22.) 

Who  would  have  thought  that  it  had  been  in  the  heart 
of  Solomon,  a  man  so  wise,  so  holy,  and  so  solemnly  engaged 
to  God,  by  his  public  professions  and  works,  to  have  com- 
mitted the  abominations  mentioned  1  Kings  xi.  4.? 

If  you  say, '  That  all  this  proveth  not  that  there  was  any 
seed  or  root  of  such  a  sin  in  the  heart  before,  but  only  that 
the  temptation  did  prevail  to  cause  the  acts  first,  and  iheo 
such  habits  as  those  acts  did  tend  to ;'  I  answer,  1.  I  grant 
that  temptations  do  not  only  discover  what  is  in  the  heart, 
but  also  make  it  worse  when  they  prevail;  and  that  is 
no  full  proof  that  a  man  had  a  proper  habit  of  sin  before, 
because  by  temptation  he  commits  the  act :  for  Adam  sinned 
by  temptation  without  an  antecedent  habit.  2.  But  we 
know  the  nature  of  man  to  be  now  corrupted,  and  that  this 
corruption  is  virtually  or  seminally  all  sin,  disposing  us  to 
all ;  and  that  this  disposition  is  strong  enough  to  be  called 
a  general  habit.  When  grace  in  the  sanctified  is  called  a 
nature,  (2  Peter  i.  4,)  there  is  the  same  reason  to  call  the 
sinful  inclination  a  nature  too ;  which  can  signify  nothing 
else  than  a  strong  and  rooted  inclination.  Knowing  there- 
fore that  the  heart  is  so  corrupted,  we  may  well  say,  when 
the  evil  fruit  appears,  that  there  was  the  seed  of  it  before. 
And  the  easy  and  frequent  yielding  to  the  temptation,  shows 
there  was  a  friend  to  sin  within.  3.  But  if  it  were  not  so, 
yet  that  our  hearts  should  be  so  frail,  so  defectible,  mutable, 
aqd  easily  drawn  to  sin,  is  a  part  of  self-knowledge  necessary 

^r  preservation,  and  not  to  be  disregarded.     4.  I  am 
brfst  himself  tells  us,  that  ''  out  of  the  heart  proceed 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      175 

|)i9  ftins  of  the  life,  (Matt.  xv.  19,)  and  that  the ''  evil  things 
of  evil  men  come  out  of  the  evil  treasure  of  their  hearts."' 
(Matt.  xii.  35.)    And  when  God  permitted  the  fall  of  good 
King  Hezekiah,  the  text  saith,  "  God  left  him  to  try  him,, 
that  he  might  know  all  that  was  in  his  heart/^  (2  Chron* 
xxzii.  31,)  that  is,  that  he  might  show  all  that  was  in  his 
heart,  so  that  the  weakness  and  the  remaining  corruption  of 
Hezekiah's  heart  were  shewn  in  the  sin  which  he  committed* 
2.  And  as  the  sinful  inclinations  are  hardly  discerned,, 
and  long  lie  hid  till  some  temptation  draw  them  out ;  so  the 
act  itself  is  hardly  discerned  in  any  of  its  malignity,  till  it 
he  done  and  past,  and  the  soul  is  brought  to  a  deliberate 
review.     For  while  a  man  is  in  the  act  of  sin,  either  hi& 
understanding  is  so  far  deluded,  as  to  think  it  no  sin  in  its 
kind,  OF  none  to  him  that  then  committeth  it ;  or  that  it  is 
better  venture  on  it  than  not,  for  the  attaining  of  some  seem- 
ing; good,  or  the  avoiding  of  some  evil :  or  else  the  restrain* 
ing  act  of  the  understanding  is  suspended,  and  withdrawn  ; 
md  it  discerneth  not  practically  the  pernicious  evil  of  the 
nn,  and  forbiddeth  not  the  committing  of  it,  or  forbids  it  so 
lemissly  and  with  so  low  a  voice,  as  is  drowned  by  the  cla- 
Boar  of  contradicting  passion :  so  that  the  prohibition  is  not 
lieard.    And  how  can  it  be  then  expected,  that  when  a  man 
kath  not  wit  enough  in  use,  to  see  his  sin  so  far  as'  to  forbear 
it,  he  should  even  then  see  it  so  far  as  rightly  to  judge  of 
f    Umself  and  it  ?    And  that  when  reason  is  low,  and  sensuality 
prevaileth,  we  should  then  have  the  right  use  of  reason  for 
•elf-discerning  ?     When  a  storm  of  passion  hath  blown  out 
the  light,  and  error  hath  extinguished  it,  we  are  unlikely 
then  to  know  ourselves.    When  the  sensual  part  is  pleasing; 
itself  with  its  forbidden  objects,  that  pleasure  so  corrupts 
the  judgment,  that  men  will  easily  believe  that  it  is  lawful,, 
or  that  it  is  not  very  bad :  so  that  sin  is  usually  least  known 
and  felt,  when  it  is  greatest  and  in  exercise,  and  one  would 
think  should  then  be  most  perceptible.     Like  a  phrensy  or 
madness,  or  other  deliration,  that  is  least  known  when  it  i» 
greatest  and  most  in  act,  because  its  nature  is  destructive 
to  the  reason  that  should  know  it :  like  a  spot  in  the  eye,- 
that  is  itself  unseen,  and  hindereth  the  sight  of  all  things 
else.  Or  as  the  deeper  a  man's  sleep  is,  the  less  he  knoweth 
that  he  is  asleep.    '  Somnium  narrare  vigilantis  est,'  saitb 
Seneca:   It  is  men  awake  that  tell  their  dreams* 


176  .      THE  MISCHIEFS  OF  SELF-IGNORAKCE, 

And  thus  you  see  that  through  self-ignorance  it  comes  to 
pass,  that  both  secret  habits^  and  the  most  open  acts  of  sin 
are  ofttimes  little  known.  A  man  that  is  drunk,  is  in  an  unfit 
state  to  know  what  drunkenness  is,  and  so  is  a  man'  that  is 
in  his  passion :  you  will  hardly  bring  him  to  repentance  till 
it  be  allayed.  And  so  is  a  man  in  the  brutifying  heat  of  lost: 
or  in  the  childish  use  of  such  recreations  as  he  doteth  on: 
or  in  the  ambitious  pursuit  of  his  deluding  honours:  and 
therefore  abundance  of  unknown  sin,  may  remain  in  a  soul 
that  laboureth  not  to  be  well  acquainted  with  itself. 

And  as  I  have  showed  you  this  in  general,  both  of  habits 
and  acts  of  sin,  let  us  consider  of  some  instances  in  particu- 
lar, which  will  yet  more  discover  the  necessity  of  studying 
ourselves. 

1.  Little  do  we  think  what  odious  and  dangerous  errors 
may  befal  a  person  that  now  is  orthodox !  What  a  slippery 
mutability  the  mind  of  man  is  liable  unto !  How  variety  of 
representations  causeth  variety  of  apprehensions :  like  some 
pictures  that  seem  one  thing  when  you  look  on  them  on  one 
side,  and  another  thing  when  on  another  side;  if  you  change 
your  place,  or  change  your  light,  they  seem  to  change.  In- 
deed God's  word  hath  nothing  in  it  thus  fitted  to  deceive: 
but  our  weakness  hath  that  whrch  disposeth  us  to  mistakes. 
We  are  like  an  unlearned  judge  that  thinks  the  cause* is* 
good  which  he  first  hears  pleaded  for,  till  he  hear  the  con- 
futation by  the  other  party,  and  then  he  thinks  the  other 
h^th  the  best  cause,  till  perhaps  he  hear  both  so  long,  till 
he  know  not  whose  cause  is  the  best:  The  person  that  now* 
is  a  zealous  lover  of  the  truth,  (when  it  hath  procured  enter- 
tainment by  the  happy  advantage  of  friends,  acquaintance, 
ministers,  magistrates,  or  common  consent  being  on  its  side) 
may  possibly  turn  a  zealous  adversary  to  it,  when  it  loseth 
those  advantages :  When  a  minister  shall  change  his  mind, 
how  many  of  the  fiock  may  he  mislead ! 

When  you  marry,  or  contract  any  intimate  friendship  with 
a  person  of  unsound  and  dangerous  principles,  how  easily 
are  they  received  !  . 

When  the  stream  of  the  times  and  authority  shall  change, 
and  put  the  name  of  truth  on  falsehood,  how  many  may  be 
carried  down  the  stream ! 

How  zealous  have  many  been  for  a  faithful  ministry,  that 
have  turned  their  persecutors,  ot  wva^d^  \\.^  %,t^at^art  of 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      177 

their  religion  to  reTile  them,  when  once  they  have  turned 

to  some  sect  that  is  possessed  by  the  malicious  spirit, 

(especially  the  Papists  and  Quakers  are  famous  for  such 

fadguage  of  reproach:  though  the  former  excel  the  latter 

much  in  the  slandering  part,  and  the  latter  excel  in  the  open 

bawling  and  incivility  of  speech.) 

And  O  that  we  could  stop  here,  and  could  not  remem- 
ber how  faithfully  and  honestly  some  have  seemed  to  love 
wdA  obey  the  word  of  God,  and  to  delight  in  the  communion 
of  saints,  that  by  seducers  have  been  brought  to  deny  the 
Divine  authority  of  the  Scriptures,  and  to  turn  their  backs 
|.   on  all  God*s  public  ordinances  of  worship,  and  excommuni- 
1    cate  themselves  from  the  society  of  the  saints,  and  vilify 
i    erdeny  the  works  of  the  Spirit  in  them!     Little  did  these 
nea  once  think  themselves,  whither  they  should  fall,  under 
the  conceit  of  rising  higher:  and  little  would    they  have 
.    believed  him  that  had  told  them  what  a  change  they  would 
make.     Had  these   men  known  themselves  in  time,  and 
known  what  tinder  and  gunpowder  was  in  their  hearts,  they 
would  have  walked  more  warily,  and  it  is  likely  have  escaped 
the  snare ;  but  they  fell  into  it,  because  they  feared  it  not :  and 
they  feared  it  not,  because  they  knew  not  or  observed  not, 
how  prone  they  were  to  be  infected. 
■  2.  little  do  many  think  in  their  adversity,  or  low  estate, 
what  seeds  are  in  their  hearts,  which  prosperity  would  turn 
into  very  odious,  scandalous  sins,  unless  their  vigilancy,and 
especial  preservation,  do  prevent  it.     Many  a  man  that  in 
his  shop,  or  at  his  plough,  is  censuring  the  great  miscar- 
riages of  his  superiors,  doth  little  think  how  bad  he  might 
prove,  if  he  were  in  the  place  of  those  he  censureth.    Many 
a  poor  man  that  freely  talks  against  the  luxury,  pride,  and 
cruelty  of  the  rich,  doth  little  think  how  like  them  he  should 
he,  if  he  had  their  temptations  and  estates.    How  many  per- 
sons that  lived  in  good  repute  for  humility,  temperance,  and 
piety,  have  we  seen  turn  proud,  and  sensual,  and  ungodly, 
when  they  have  been  exalted !  I  would  mention  no  man's  case 
by  way  of  insulting  or  reproach,  but  by  way  of  compassion, 
and  in  order  to  their  repentance  that  survive.   I  must  say  that 
this  age  hath  given  us  such  lamentable  instances,  as  should 
inake  all  our  hearts  to  ache  and  fear,  when  we  consider  the 
erimes  and  their  effects.    Would  the  persons  that  once 

VOL.  XVI.  N 


178       THE  MIflCHIEFS  OF  SSLF-IGNORANCE, 

walked  with  us  in  the  ways  of  peace,  and  concord,  and  obe- 
dience^ have  believed  that  man  that  should  have  foretold 
them  twenty  years  ago,  how  many  should  be  puffed  up  and 
deluded  by  successes,  and  make  themselves  believe,  by  the 
ebullition  of  pride,  that  victories  authorized  them  to  denv 
subjection  to  the  higher  powers,  and  by  right  or  wrong  to 
take  down  all  that  stood  in  their  way,  and  to  take  the  go- 
vernment into  their  own  hands,  and  to  depose  their  rightiil 
governors,  never  once  vouchsafing  to  ask  themselves  the  t 
question  that  Christ  asked,  Luke  xii.  14,  **  Man,  who  made  4; 
me  a  judge,  or  a  divider  over  you?"  As  if  authority  had  \ 
been  nothing  but  strength,  and  he  had  the  best  right  to  ^ 
govern,  that  could  make  the  greatest  force  to  compel  obedi-  r 
ence.  Little  were  the  seeds  of  all  this  evil  discerned  in  the  \ 
heart,  before  prosperity  and  success  did  cherish  them,  and 
bring  them  to  that,  which  with  grief  we  have  long  observed. 
They  would  have  said  as  Hazael,  **  Am  I  a  dog  that  I  should 
do  this  ?"  If  one  had  told  them  before,  that  when  God  hath 
charged  every  soul  to  be  subject  on  pain  of  condemnation, 
and  they  had  vowed  fidelity,  they  should  break  all  these 
bonds  of  commands  and  vows ;  and  all  because  they  hirers 
able  to  do  it:  when  they  would  not  justify  him  that  should 
do  any  mischief  to  themselves,  and  think  it  warrantable  be- 
cause he  Was  able :  when  the  ministers  of  the  Gospel,  and 
their  dearest  friends,  bore  witness  against  the  sin,  the  heart 
could  not,  by  all  this  be  brought  to  perceive  its  guilt ;  or 
that  it  was  any  sin  to  overturn,  overturn,  overturn,  till  they 
had  overturned  all,  and  left  not  themselves  a  bough  to  stand 
upon*  And  how  hardly  to  this  day,  do  the  notable  disco- 
verings  of  God,  and  the  plainness  of  his  word,  and  the  con- 
tinued witness  of  his  servants,  prevail  for  kindly  true  repent- 
ance !  The  unrighteous  usage  of  magistracy  and  ministry, 
and  the  licentious  indulgence  of  the  open  enemies  and  re« 
vilers  of  both,  and  of  all  the  ordinances  and  churches  of  the 
Lord,  do  proclaim  aloud  to  all  that  fear  God,  '  The  depths 
and  deceits  of  the  heart  are  wonderful,  and  you  little  think 
what  an  hour  of  temptation  may  discover  in  you,  or  bring 
you  to :  O  therefore  know  yourselves,  and  fear,  and  watch/ 
3.  A  man  that  in  adversity  is  touched  with  penitent  and 
mortifying  considerations,  and  strongly  resolveth  how  holily 
and  diligently  he  will  live  hereafter,  if  he  be  recovered  or 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      179 

delivered  from  his  suffering,  doth  ofttimes  little  think  what  a 
treacherous  heart  he  hath,  and  how  little  he  may  retain  of 
all  this  sense  of  sin  or  duty,  when  he  is  delivered,  and  that 
he  will  be  so  much  worse  than  he  seemed  or  promised,  as 
that  be  may  have  cause  to  wish  he  had  been  afflicted  still. 
0  how  many  sick-bed  promises  are  as  pious  as  we  can  de-* 
aire,  that  wither  away  and  come  to  almost  nothing,  when 
health  hath  scattered  the  fears  that  caused  them !  How  many 
with  that  great  imprisoned  Lord,  do,  as  it  were,  write  the 
story  of  Christ  upon  their  prison  walls,  that  forget  him 
when  they  are  set  at  liberty !   How  many  are  tender-con- 
scienced  in  a  low  estate,  that  when  they  are  exalted,  and 
converse  with  great  ones,  do  think  that  they  may  waste  their 
time  in  idleness  and  needless  scandalous  recreations,  and 
he  silent  witnesses  of  the  most  odious  sins  from  day  to  day ; 
and  pray  God  be  merciful  to  them  when  they  go  to  the  house 
ofRimmon;  and  dare  scarcely  own  a  downright  servant, 
or  hated  and  reproached  cause  of  God!     O  what  a  preserva- 
ti?e  would  it  be  to  us  in  prosperity,  to  know  the  corruption 
of  our  hearts,  and  foresee  in  adversity  what  we  are  in  dan- 
ger df !     We  should  then  be  less  ambitious  to  place  our 
dwellings  on  the  highest  ground,  and  more  fearful  of  the 
storms  that  there  must  be  expected.    How  few  are  there 
(to  a  wonder)  that  grow  better  by  worldly  greatness  and 
prosperity !  Yea,  how  few  that  hold  their  own,  and  grow 
Bot  worse !  And  yet  how  few  are  there  (to  a  greater  wonder) 
that  refuse,  or  that  desire  not  this  perilous  station,  rather 
Aan  to   stand   safer  on  the   lower  ground!     Verily,  the 
lamentable  fruits  of  prosperity,  and  the  mutability  of  men 
that  make  great  professions  and  promises  in  adversity, 
should  make  the  best  of  us  jealous  of  our  hearts,  and  con- 
rince  us  that  there  is  greater  corruption  in  them,  than  most 
are  acquainted  with,  that  are  never  put  to  such  a  trial.  The 
height  of  prosperity  shews  what  the  man  is  indeed,  as  much 
u  the  depth  of  adversity. 

Would  one  have  thought  that  had  read  of  Hezekiah's 
earnest  prayer  in  his  sickness,'and  the  miracle  wrought  to  sig- 
nify his  deliverance,  (2  Kings  xx.  2,  3«  9,)  and  of  his  writ- 
ten song  of  praise,  (Isa.  xxxviii,)  that  yet  Hezekiah's  heart 
should  so  deceive  him,  as  to  prove  unthankful  ?  You  may 
see  by  his  expressions,  his  high  resolutions  to  spend  his  life 
in  the  praise  of  Qod,  "  The  h'ving,  the  living, be  €\ia\\  ipt^v^^ 


180       THE  MISCHIEFS  OF  SELF-IGNORANCE, 

thee,  as  I  do  this  day :  the  fathers  to  the  children  shall  make 
known  thy  truth.  The  Lord  was  ready  to  save  me :  there- 
fore we  will  sing  my  songs  to  the  stringed  instruments  all 
the  days  of  our  life  in  the  house  of  the  Lord  !'*  (Isa*  xxztiiL 
19»  20.)  Would  you  think  that  a  holy  man,  thus  wrapt  up  in 
God's  praise,  should  yet  miscarry,  and  be  charged  with  in- 
gratitude? And  yet  in  2  Chron.  xxxii.  ^25,  it  is  said  of 
him,  **  But  Hezekiah  rendered  not  again  according  to  the 
benefit  done  unto  him;  for  his  heart  was  lifted  up:  therefore 
there  was  wrath  upon  him  and  upon  Judah  and  Jerusalem.'* 
And  God  was  fain  to  bring  him  to  a  review,  and  humble  him 
for  being  thus  lifted  up,  as  the  next  words  shew,  (yen  26.) 
'*  Notwithstanding  Hezekiah  humbled  himself  for  the  pride 
of  his  heart."  O  sirs,  what  Christian  that  ever  was  in  a  deep 
affliction,  and  hath  been  recovered  by  the  tender  hand  of 
mercy,  hath  not  found  how  false  a  thing  the  heart  is,  and 
how  little  to  be  trusted  in  its  best  resolutions,  and  most  con* 
fident  promises !  Hezekiah  still  remained  a  holy  faithful  man; 
but  yet  thus  failed  in  particulars  aud  degrees.  Which  of  ss 
can  say,  who  have  had  the  most  affecting  and  engaging  de- 
liverances, that  ever  our  hearts  did  fully  answer  the  purposes 
and  promises  of  our  afflicted  state !  and  that  we  had  as 
constant  sensible  thanksgivings  after,  as  our  complaints  and 
prayers  were  before !  Not  I ;  with  grief  I  must  say.  Not  I, 
though  God  hath  tried  me  many  a  time.  Alas,  we  are  too 
like  the  deceitful  Israelites,  (Psal.  Ixxvfii.  34.)  "  When  he 
slew  them,  then  they  sought  him ;  and  they  returned  and 
inquired  after  God :  and  they  remembered  that  God  was 
their  rock,  and  the  high  God  their  Redeemer.  Nevertheless 
they  did  flatter  him  with  their  mouth,  and  they  lied  unto 
him  with  their  tongues :  for  their  heart  was  not  right  with 
him,  neither  were  they  stedfast  in  his  covenant.  Prosperity 
oft  shews  more  of  the  hypocrisy  of  the  unt^ound,  and  the  in- 
firmity of  the  upright,  than  appeared  in  adversity.  When 
we  feel  the  strong  resolutions  of  our  hearts  to  cast  off  our 
sin,  to  walk  more  thankfully  and  fruitfully,  and  accurately 
with  God  than  we  have  done,  we  can  hardly  belieye  that 
ever  those  hearts  should  lose  so  much  of  those  affections 
and  resolutions,  as  in  a  little  time  we  find  they  do.  Alas, 
how  quickly  and  insensibly  do  we  slide  into  our  former  in- 
ability, and  into  our  dull  and  heavy  fruitless  course, 
1  once  the  pain  and  fear  \b  gotvel    And  then  when  the 


AND  BENEFITS  OF  SELF-ACaUAINTANOE.      181 

next  affliction  comes,  we  are  confounded  and  covered  with 
shamef  and  ba.ye  not  the  confidence  with  God  in  our  prayers. 
and  cries  as  we  had  before,  because  we  are  conscious  of 
our  covenant-breaking  and  backsliding ;  and  at  last  we  grow 
80  distrustful  of  our  hearts,  that  we  know  not  how  to  believe, 
any  promises  which  they  make,  or  how  to  be  confident  of 
any  evidence  of  grace  that  is  in  them ;  and  so  we  lose  the 
comfort  of  our  sincerity,  and  are  cast  into  a  state  of  too 
much  heaviness  and  unthankful  denial  of  our  dearest  mer- 
cies :  And  all  this  comes  from  the  foul,  unexpected  relapses, 
and  coolings,  and  declinings  of  the  heart  that  comes  not  up. 
to  the  promises  we  made  to  God  in  our  distress. 

But  if  exaltation  be  added  to  deliverance,  how  often  doth 
it  make  the  reason  drunk,  so  that  the  man  seems  not  the 
«aine !  If  you  see  them  drowned  in  ambition,  or  worldly  cares 
or  pleasures  ;  if  you  see  how  boldly  they  can  play  with  the 
sin,  that  once  they  would  have  trembled  at ;  how  powerful 
fleshly  arguments  are  with  them ;  how  strangely  they  now 
look  at  plain-hearted,  zealous,  heavenly  Christians,  whose 
case  they  once  desired  to  be  in  ;  and  how  much  they  are 
seamed  or  afraid,  to  appear  openly  for  an  opposed  cause 
of  Christ,  or  openly  to  justify  the  persons  that  he  justifieth, 
as  if  they  had  forgot  that  a  day  is  coming,  when  they  will 
be  loath  that  Christ  should  be  ashamed  of  them,  and  refuse 
to  justify  them,  when  the  grand  accuser  is  pleading  for  their 
condeomation !  I  say,  if  you  see  these  men  in  their  pros- 
perity, would  you  not  ask  with  wonder,  '  Are  these  the 
men  that  lately  in  distress,  did  seem  so  humble,  penitent, 
and  sincere:  that  seemed  so  much  above  these  vanities: 
that  could  speak  with  so  much  contempt  of  all  the  glory  and 
pleasures  of  the  world :  and  with  so  much  pity  of  those 
vertiginous  men,  that  they  now  admire?' 

O  what  pillars  have  been  shaken  by  prosperity !  What 
promises  broken !  What  sad  eruptions  of  pride  and  worldli- 
ness !  What  openings  and  sad  discoveries  of  heart,  doth  this 
alluring,  charming  trial  make !  And  why  is  it  that  men  know 
not  themselves  when  they  are  exalted,  but  because  they  did 
not  sufficiently  know  themselves  when  they  were  brought 
low,  nor  suspected  enough  the  purposes  and  promises  of 
their  hearts,  in  the  day  of  their  distress ! 

4.  We  would  little  think,  when  the  heart  is  warmed  and 
raised  even  to  heaven,  in  holy  ordinances,  how  cold  it  will 


1B2       TH£  MISCHIEFS  OF  8£LF-I6NOftANC£, 

grow  again,  and  how  low  it  will  fall  down !    And  when  we 
have  attained  the  clearest  sight  of  our  sincerity,  we  little 
think  how  quickly  all  such  apprehensions  may  be  lost;  «Btd 
the  misjudging  soul,  that  reckons  upon  nothing  but  whtt 
it  sees,  or  feels  at  present,  may  be  at  as  great  a  loss,  as  if  it 
had  never  perceived  any  fruits  of  the  Spirit,  or  lineamenti 
of  the  image  of  God  upon  itself.    How  confident  upon  good 
grounds,  is  many  an  honest  heart  of  its  sincerity !  HowceN 
tain  that  it  desireth  to  be  perfectly  holy  !     1.  That  it  woiiU 
be  rid  of  the  nearest,  dearest  sin.  2.  That  it  loves  the  saintk 
8.  That  it  loves  the  light  of  the  most  searching  nunistrj. 
4.  And  loveth  the  most  practical,  sanctifying  truths.    5. 
And  loves  the  ministry  and  means  that  have  the  greatest  and 
most  powerful  tendency  to  make  themselves  more  holy  (aU 
of  which  are  certain  evidences  of  sincerity).     How  clearly 
may  the  heart  perceive  all  these,  and  write  them  down;  and 
yet  ere  long  have  lost  the  sight  and  sense  of  them  all,  and 
find  itself  in  darkness  and  confusion,  and  perhapB  be  pe^ 
suaded  that  all  is  contrary  with  them !  And  when  they  read 
in  their  diary,  or  book  of  heart-accounts,  that  at  such  a  day 
in  examination  they  found  such  or  such  an  evidence;  and 
such  a  one  at  another ;  and  many  at  a  third ;  yet  now  they 
maybe  questioning,  whether  all  this  were  not  deceit,  because 
it  seems  contrary  to  their  present  sight  and  feeling ;  for  it 
is  present  light  that  the  mind  discerneth  by,  and  not  by  that 
which  is  past  and  gone,  and  of  which  we  cannot  so  easily 
judge  by  looking  back.  They  find  in  their  accounts.  At  such 
a  time  I  had  my  soul  enlarged  in  prayer ;  and  at  such  a  time 
I  was  full  of  joy ;  and  at  another  time  I  had  strong  assurance, 
and  boldnesss  with  God,  and  confidence  of  his  love  in  Christ, 
and  doubted  not  of  the  pardon  of  all  my  sins,  or  the  justifi- 
cation or  acceptance  of  my  person:   But  now,  no  joy,  no 
assurance,  no  boldness,  or  confidence,  or  sense  of  love  and 
pardon  doth  appear ;  but  the  soul  seemeth  dead,  and  carnal, 
and  unrenewed:  As  the  same  trees  that  in  summer  are  beau- 
tified with  pleasant  fruits  and  flowers,  in  winter  are  deprived 
of  their  natural  ornaments,  and  seem  as  dead,  when  the  life 
is  retired  to  the  root.    The  soul  that  once  would  have  defied 
the  accuser,  if  he  had  told  him  that  he  did  not  love  the  bre- 
thren, nor  love  the  sanctifying  word  and  means,  nor  desire 
to  be  holy,  and  to  be  free  from  sin,  is  now  as  ready  to  believe 
the  accusation,  aad  will  sooner  believe  the  tempter  than  the 


AND  BENEFITS  OF  SELF-ACQUAINTANCf.      J83 

minister  that  watcheth   for  them,  as  one  that  must  give 
account.     Yea,  now  it  will  turn  the  accuser  of  itself,  and  say 
at  Satan,  and  falsely  charge  itself  with  that  which  Christ 
will  acquit  it  of.    (And  must  Christ  be  put  to  justify  us 
against  ourselves,  as  well  as  against  Satan!)    The  same 
work  that  a  well  composed  believer  hath  in  confuting  the 
calumnies  of  Satan,  the  same  hath  a  minister  to  do  in  con- 
fating  the  false  accusations  of  disturbed  souls  against  them- 
selves.   And  how  subtle !  how  obstinate  and  tenacious  are 
they !  As  if  they  had  learned  some  of  the  accuser's  art ;  such 
u  the  uncharitable  and  malicious  are  against  their  neigh- 
bours, in  picking  quarrels  with  all  that  they  say  or  do,  in 
putting  the  worst  construction  upon  all,  in  taking  every 
Aing  in  the  most  uncharitable  sense,  in  aggravating  the 
eril,  and  extenuating  the  good,  in  feigning  things  against 
them  that  they  are  not  guilty  of,  and  denying  or  hiding  all 
ihat  is  commendable ;  just  such  are  poor  disquieted  souls 
against  themselves  :  so  unjust,  and  so  censorious,  as  that  if 
they  dealt  as  ill  by  others,  they  would  have  the  more  cause 
fur  some  of  these  accusations  of  themselves. 

And  there  is  not  a  soul  so  high  in  joy  and  sweet  as- 
inrance,  but  is  liable  to  fall  as  low  as  this«    And  it  makes 
oor  case  to  be  much  more  grievous  than  otherwise  it  would 
be,  because  we  know  not  ourselves  in  the  hour  of  our  con- 
solations, and  think  not  how  apt  we  are  to  lose  all  our  joy, 
and  what  seeds  of  doubts,  and  fears,  and  grief,  are  still  within 
us,  and  what  cause  we  have  to  expect  a  change.  And  there- 
fore when  so  sad  a  change  befalleth  us,  so  contrary  to  our  ex- 
pectations, it  surpriseth  us  with  terror,  and  casteth  the  poor 
soul  almost  into  despair.    Then  crieth  the  distressed  sinner, 
'  Did  I  ever  think  to  see  this  day !   are  my  hopes  and  com- 
forts come  to  this !  Did  I  think  so  long  that  I  was  a  child  of 
God,  and  must  I  now  perceive  that  he  disown^th  me !  Did 
I  draw  near  him  as^  my  father,  and  place  my  hope  in  his 
relief;  and  now  must  my  mouth  be  stopped  with  unbelief, 
and  must  I  look  at  him  afar  off,  and  pass  by  the  doors  of 
mercy  with  despair !     Is  all  my  sweet  familiarity  with  the 
godly,  and  all  my  comfortable  hours  under  the  precious 
means  of  grace,  now  come  to  this  !'    O  how  the  poor  soul 
here  calls  itself  '  O  vile  apostate,  miserable  sinner!  O  that 
I  had  never  lived  to  see  this  gloomy  day !     It  had  been  bet- 


184       THE  MISCHIEFS  OF  SELF'IGNOBAVCJS,       . 

ter  for  me  never  to  have  known  the  way  of  righteoosnei^^ 
than  thus  to  have  relapsed;  and  have  all  the  {^rayera  thtl 
I  have  put  up,  and  all  the  sermons  I  have  heard,  and  thk 
books  that  I  have  read,  to  aggravate  my  sin  and  misery*-^ 
O  how  many  a  poor  Christian  in  this  dark  misjudging  case,ii 
ready  with  Job,  to  curse  the  day  that  he  wa&bom,and  to  say 
of  it, ''  Let  it  be  darkness,  let  not  God  regard  it  from  abovei 
neither  let  the  light  shine  upon  it :  let  it  not  be  joined  ttf 
the  days  of  the  year :  let  it  not  come  into  the  number  of  6m 

months: Because  it  shut  not  up  the  doors  of  the  wond», 

and  hid  not  sorrow  from  mine  eyes.  Why  died  I  not  fvoia 
the  womb?  Why  did  I  not  give  up  the  ghost  when  I  came 
out  of  the  belly?  Why  did  the  knees  prevent  me,  or  why 
the  breasts  that  I  should  suck?  For  now  should  I  have  lain 

still  and  been  quiet Wherefore  is  light  given  to  him  thtft 

is  in  misery,  and  life  unto  the  bitter  in  soul :  which  long   ' 

for  death,  and  it  cometh  not which  rejoice  exceedingly; 

and  are  glad  when  they  can  find  the  grave.  Why  is  light 
given  to  a  man  whose  way  is  hid,  and  whom  God  hath  hedged 
in!"  (Job  iii.)  Such  are  the  lamentations  of  distresseil 
souls,  that  lately  were  as  in  the  arms  of  Christ.  Their  lives 
are  a  burden  to  them;  their  food  is  bitter  to  them;  their 
health  is  a  sickness  to  them;  their  liberty  is  as  a  prison  to 
them ;  their  dearest  relations  are  become  as  strangers ;  and 
all  their  comforts  are  turned  into  sorrows,  and  the  world 
seems  to  them  as  a  howling  wilderness,  and  themselves  as 
desolate,  forsaken  souls.  They  are  still  as  upon  the  cross, 
and  will  own  no  titles,  but  vile,  unworthy,  lost,  undone, 
forlorn  and  desolate ;  as  if  they  had  learned  no  words  from 
Christ,  but  "  My  God,  my  God,  why  hast  thou  forsaken  me!'* 
And  much  of  this  comes  from  the  ignorance  of  ourselves 
in  the  time  of  peace  and  consolation.  We  are  as  David, 
(Psal.  XXX.  6,  7,)  that  saith  '*  In  my  prosperity  I  said,  I  shall 
never  be  moved :  Lord,  by  thy  favour  thou  hast  made  my 
mountain  to  stand  strong :  but  thou  hidest  thy  face  and  1 
was  troubled/'  One  frown  of  God,  or  withdrawing  the  light 
of  his  countenance  from  us/ would  quickly  turn  our  day  into 
night,  and  cover  us  with  sackcloth,  and  lay  us  in  the  dust. 

Take  warning,  therefore,  dear  Christians,  you  that  are  . 
yet  in  the  sunshine  of  mercy,  and  were  never  at  so  sad  a  loss, 
nor  put  to  grope  in  the  darkness  of  mistake  and  terror.   Nq 


AND  B£N£FITS  OF  S£LF-ACQUAINTANC£.     18$ 

dan  10  80  well  in  health,  but  must  reckon  on  it  that  he  may 
le  sick.    When  you  feel  nothing  but  peace  and  quietness 
)f  mind,  expect  a  stormy  night  of  fears,  that  may  disquiet 
rou  :  When  you  are  feasting  upon  the  sweet  entertainments 
>f  your  Father's  love,  consider  that  feasting  is  not  likely  to 
le  your  ordinary  diet,  but  harder  fare  must  be  expected. 
Look  on  poor  Christians,  in  spiritual  distress,  with  compas* 
uon;  hear  their  sad  complaints,  and  the  bills  for  prayer 
which  they  here  put  up,  and  join  in  hearty  prayer  for  them, 
and  remember  that  this  may  prove  your  case.    If  you  say. 
To  what  purpose  should  you  know  beforehand,  how  sub-  . 
ject  you  are  to  this  falling  sickness :  I  answer,  not  to  anti- 
cipate, or  bring  on  your  sorrows ;  but  if  it  may  be,  to  pre- 
vent them ;  or  if  that  may  not  be,  at  least  to  prevent  the 
extremity  and  terror,  and  to  be  provided  for  such  a  storm. 
When  you  are  now  in  health  of  body,  and  not  disabled  by 
melancholy,  or  other  corruptions  of  your  fantasy,  or  pas- 
sion, nor  overwhelmed  with  the  troubles  of  your  mind,  you 
bave  leisure  calmly  to  understand  the  case  of  such  misjudge 
bg  a^d  distressed  souls ;  and  accordingly  you  may  avoid 
the  things  that  cause  it:  and  you  may  be  furnished  with 
right  principles,  and  with  promises,  and  expediences,  and  re- 
corded evidences  of  grace ;  and  when  comfort  is  withdrawn, 
yoa  may  by  such  provision  understand,  that  God  changeth 
not,  nor  breaks  his  covenant,  nor  abates  his  love,  when  your 
apprehensions  change :  and  that  this  is  no  sign  of  a  for- 
saken soul :  and  that  the  ceasing  of  our  feast,  and  with- 
drawing of  the  table,  is  not  a  turning  us  out  of  the  family. 
Expect  some  sicknesses,  and  you  will  the  better  know  the 
Qse  of  the  physician,  and  will  lay  up  promises,  and  prepare 
yoar  cordials :  and  this  will  prove  an  exceeding  ease,  when 
the  hour  of  your  trial  comes. 

And  what  I  have  said  of  the  loss  of  comfort  may  be  said 
also  of  the  diminished  and  interrupted  operations  of  all 
grace.  We  little  think,  in  tho-vigour  of  our  holy  progress, 
what  falls,  and  swoonings,  and  languishings  we  may  find. 
When  you  have  access  with  boldness  in  prayer  unto  God, 
and  lively  affections  and  words  at  will,  and  comfortable  re- 
tonis,  remember  that  you  may  come  to  a  sadder  case ;  and 
that  many  a  true  Christian  hath  such  withdrawings  of  the 
spirit  of  prayer,  as  makes  them  think  they  are  possessed 
with  a  dumb  devil,  and  question  whether  ever  they  prayed 


186        TH£  MISCHIEFS  OF  S£LF-IGNOBAKC£, 

acceptably  at  all,  and  cannot  so  much  as  obsenre  the  groan- 
ings  of  the  Spirit  in  them.  (Rom.  viii.  26.) 

When  you  are  warm  and  vigorous  in  the  work  of  Ood, 
and  find  delight  in  all  the  ordinances,  remember  that  yoa 
are  subject  to  such  sicknesses  as  may  take  away  your  appe- 
tite, and  make  you  say,  I  have  no  mind  to  hear,  or  read,  or 
pray:  methinks  I  feel  no  sweetness  in  them!  I  was  wont  to 
go  up  with  comfort  to  the  house  of  God ;  I  was  glad  when  the 
Lord's-day  was  come,  or  nigh :  it  did  me  good  to  see  the 
faces  of  the  saints :  O  the  meltings,  the  strivings,  the  li?elj 
workings  of  soul  that  I  have  had  in  their  sweet  communion! 
when  they  have  preached  and  prayed  as  full  of  the  Holy 
Ghost,  and  of  faiUi :  but  now  I  do  but  force  myself  to  duty: 
I  go  to  prayer  as  against  my  will :  I  feel  small  relish  in  the 
word  of  life.  O  how  many  Christians  that  little  thought  of 
such  a  day,  cry  out  that  spiritual  death  is  upon  them ;'  that 
they  are  dead  to  prayer,  and  dead  to  meditation,  and  dead 
to  holy  conference;  and  that  once  they  thought  they  were 
dead  to  the  worlds  and  now  they  find  they  are  dead  to  God. 
Understand  before  that  you  are  liable  to  this,  and  yon  may 
do  much  to  prevent  it :  and  if  you  should  fall  into  a  sick- 
ness and  loss  of  appetite,  you  may  be  able  to  difference  it 
from  death. 

When  you  are  sweetly  refreshed  at  the  table  of  the  Lord, 
and  have  there  received  a  sealed  pardon,  as  from  heaven  in- 
to your  bosoms,  and  have  found  delightful  entertainment 
with  the  Lord,  remember  that  the  day  may  come,  when  dul- 
ness,  and  unbelief,  and  fears,  may  so  prevail,  as  to  make 
that  an  ordinance  of  greatest  terror  to  you,  and  you  may  ait 
there  in  trembling,  lest  you  should  eat  and  drink  your  own 
damnation :  and  you  may  go  home  in  fears,  lest  Satan  have 
there  taken  possession  of  you,  or  lest  it  have  sealed  you  np 
to  wrath  :  or  you  may  fly  from  that  feast  which  is  your  due, 
and  Christ  invites  you  to,  through  fears,  lest  it  belong  not 
to  you,  and  should  but  harden  you  more  in  sin  :  for,  alas, 
this  sad  and  sinful  case  is  too  often  the  case  of  true  be- 
lievers, that  little  feared  it  in  their  spiritual  prosperity.  So 
that  the  very  high  expectations  of  such  workings  of  soul, 
which  they  caanot  often  or  ordinarily  reach,  and  the  fras- 
trating  of  those  expectations,  doth  so  often  turn  the  table 
of  the  Lord  into  the  bitterness  of  wormwood,  into  distract- 
ing fears  and  troubles,  that  I  caanot  tell  whether  any  other 


AND  B£N£FITS  OF  S£LF-ACQUAlKTANC£.     187 

MLTt  of  worship  occasion  so  much  distress  to  many  that  are 
ipright  at  the  heart  as  this  doth,  which  is  appointed  for 
their  special  consolation. 

So  when  you  are  clear  and  vigorous  in  the  life  of  faith, 
imd  can  abhor  all  temptations  to  unbelief,  and  the  beams  of 
Mbcred  verity  in  the  Scriptures,  have  shewed  you  that  it  is 
the  undoubted  word  of  God,  and  you  have  quietly  bottomed 
your  soul  on  Christ,  and  built  your  hopes  upon  his  promises, 
md  can  witib  a  cheerful  contempt  let  go  the  world  for  the 
accomplishment  of  your  hopes ;  remember  yet  that  there  is 
a  secret  root  of  unbelief  remaining  in  you,  and  that  this 
odious  sin  is  but  imperfectly  mortified  in  the  best:  and  that 
ijk  is  more  than  possible  that  you  may  see  the  day  when  the 
tempter  will  assault  you  with  questionings  of  the  word  of 
God,  and  trouble  you  with  the  injections  of  blasphemous 
thoughts  and  doubts,  whether  it  be  true  or  not !  And  that 
yott  that  have  thought  of  God,  of  Christ,  of  heaven,  of  the  im- 
mortal state  of  souls,  with  joy  and  satisfied  confidence,. may 
be  in  the  dark  about  them,  affrighted  with  ugly  suggestions 
of  the  enemy,  and  may  think  of  them  all  with  troublesome, 
distracting  doubts,  and  be  forced  to  cry  with  the  disciples, 
"Lord  increase  our  faith.**  (Luke  xvii.  5.)    And  as  he, 
Mark  ix.  24,  "  Lord,  I  believe,  help  thou  my  unbelief/' 
Yea,  worse  than  so ;  some  upright  souls  have  been  so  amazed 
and  distracted  by  the  tempter,  and  their  distempered  hearts,. 
as  to  think  they  do  not  believe  at  all,  nor  yet  are  able  sin^ 
cereiy  to  say,  "  Lord  help  thou  my  unbelief."    When  yet  at 
that  time  their  fears  and  their  abstaining  from  iniquity 
shew,  that  they  believe  the  threatenings,  and  therefore  in^ 
deed  believe  the  word.   Now  if  we  did  but  thoroughly  know 
ourselves,  when  faith  is  in  its  exercise  and  strength*  and 
consider  whither  the  secret  seeds  of  remaining  unbelief  may 
bring  us,  being  forewarned,  we  should  be  fore-armed,  and 
should  mortify  our  faith  the  better,  and  be  provided  against 
these  sad  assaults.    And  if  the  malignant  spirit  be  isuffered 
to  storm  this  fortress  of  the  soul,  we  should  more  manfully 
resist :  and  we  should  not  be  overwhelmed  with  hoiTor,  as 
soon  as  any  hideous  and  blasphemous  temptations  do  as- 
sault us.  (When  Christ  himself  was  not  exempted  from  the 
most  blasphemous  temptation,  even  the  worshipping  of  the 
devil  instead  of  God ;  though  in  him  there  was  no  sinful 
disposition  to  entertain  it.  Matt.  iv.  9,  10 ;  3o\iti  x\n.^^ 


188        TH£  MISCHIEFS  OF  SELF-1GN.O.RANCE, 

0  watch  and  pray.  Christians,  in  your  most  prosperous 
and  comfortable  state !  Watch  and  pray,  lest  ye  enter  into 
temptation :  for  you  little  think  what  is  yet  within  yoa; 
and  what  advantage  the  deceiver  hath ;  and  how  much  of 
your  own  to  take  his  part;  and  how  low  he  may  bring  yoB| 
both  in  point  of  grace  and  peace,  though  he  cannot  damn 
you. 

1  am  troubled  that  I  must  tell  you  of  so  sad  a  case,  that 
even  the  ehildren  of  God  may  fall  into,  lest  by  troubKng 

«  you  with  the  opening  of  your  danger,  I  should  do  any  thing 
to  bring  you  into  it.  But  because  self-ignorance,  and  not 
being  beforehand  acquainted  with  it,  may  do  much  more,  I 
have  timely  shewed  you  the  danger  with  the  remedy. 

5.  Another  instance  of  the  darkness  even  of  a  heart  that 
in  part  is  sanctified,  is  in  the  successes  of  the  temptations  of 
adversity.    When  we  want  nothing,  we  think  we  value  not 
the  world,  and  we  could  bear  the  loss  of  all,  but  when  po- 
verty or  danger  comes,  what  trouble  and  unseemly  whining 
is  there,  as  if  it  were  by  a  worldling  that  is  deprived  of  his 
idol,  and  all  the  portion  that  ever  he  must  have !     And  by 
the  shameful  moan  and  stir  that  we  make  for  what  we  waot^ 
we  shew  more  sinful  overvaluing  of  it,  and  love  to  it,  than 
before  we  observed  or  would  believe.     O  how  confidently 
and  piously  have  I  heard  some  inveigh  against  the  love  of 
the  world,  as  if  there  had  been  no  such  thing  in  them ;  who 
yet  have  been  so  basely  dejected,  when  they  have  been  un- 
expectedly stripped  of  their  estates,  as  if  they  had  been  quite 
undone ! 

How  patiently  do  we  think  we  could  bear  affliction,  tiU 
we  feel  it !  and  how  easily  and  piously  can  we  exhort  others 
unto  patience,  when  we  have  no  sense  of  what  they  suffer! 
But  when  our  turn  is  come,  alas,  we  seem  to  be  other  men. 
Suffering  is  now  another  thing;  and  patience  harder  than  we 
imagined.  And  how  inclinable  are  we  to  hearken  to  temp- 
tations, to  use  sinful  means  to  come  out  of  our  sufferings! 
Who  would  have  thought  that  faithful  Abraham  should  have 
been  so  unbelieving,  as  to  equivocate  in  such  a  danger,  and 
expose  the  chastity  of  his  wife  to  hazard,  as  we  read  in  Gen. 
xii.  12,  13.  19?  and  that  he  should  fall  into  the  same  sin 
again,  on  the  same  occasion,  (Gen.  xx,)  to  Abimelech,  as 
before  he  had  done  with  Pharaoh !  and  that  Isaac  should, 
after  him,  fall  into  the  same  sin,  in  the  same  place !  (Gen. 


ANDBENEFITS  OF  SELF-ACQUAINTANCE.     189 

7.)  The  life  of  faith  doth  set  us  so  much  above  the 
of  man,  and  shew  us  the  weakness  and  nothingness  of 
worms,  and  the  faithfulness  and  all-sufficiency  of 
that  one  would  think  the  frowns  and  threatenings  of  a 
should  signify  nothing  to  us,  when  God  stands  by,  and 
sth  U8  such  ample  promises  and  security  for  our  con- 
knation  and  encouragement :  and  yet  what  base  dejected- 
tm,  and  sinful  compliances  are  many  brought  to,  through 
IB  fear  of  man,  that  before  the  hour  of  this  temptation, 
ndd  talk  as  courageously  as  any !  This  was  the  case  of 
leter,  before-mentioned,  and  of  many  a  one  that  hath  a 
ounded  conscience,  and  wronged  their  profession  by  too 
iwardly  a  disposition ;  which  if  it  where  foreknown,  we 
oght  do  more  for  our  confirmation,  and  should  betake  our- 
Sres  in  time  to  Christ,  in  the  use  of  means  for  strength. 
*ew  turn  their  backs  on  Christ,  or  a  good  cause  in  time  of 
dal^  that  are  jealous  of  themselves  beforehand,  and  afraid 
nt  they  should  forsake  him :  Few  fall  that  are  afraid  of 
Uiling :  but  the  self-ignorant  and  self-confident  are  careless 
if  their  way,  and  it  is  they  that  fall. 

6.  Another  instance  that  I  may  give  you,  is,  in  the  un- 
expected appearances  of  pride  in  those  that  yet  are  truly 
humble.     Humility  speaks  in  their  confessions,  aggravating 
their  sin,  and  searching  heart  and  life  for  matter  of  self-accusa- 
tion: they  call  themselves  ''Less  than  the  least  of  all  God's 
mercies."  They  are  ready,  with  the  woman  of  Canaan,  (Matt. 
XT.  27,)  even  to  own  the  name  of  dogs,  and  to  confess  them- 
lelves  unworthy  of  the  children's  crumbs,  and  unworthy  to 
tread  upon  the  common  earth,  or  to  breathe  in  the  air,  or  to 
live  upon  the  patience  and  provisions  of  God :  they  will 
spend  whole  hours,  and  days  of  humiliation,  in  confessing 
their  sin,  and  bewailing  their  weaknesses  and  want  of  grace, 
and  lamenting  their  desert  of  misery.    They  are  often  cast 
down  so  much  too  low,  that  they  dare  not  own  the  title  of 
God's  children,  nor  any  of  his  special  grace,  but  take  them- 
selves for  mere  unsanctified,  hardened  sinners ;  and  all  that 
can  be  said,  will  not  convince  them  that  they  have  any  sav- 
ing interest  in  Christ,  nor  hinder  them  from  pouring  out  un- 
just accusations  against  themselves.     And  all  this  is  done 
by  them  in  the  uprightness  of  their  hearts,  and  not  dissem- 
blingly.     And  yet  would  you  think,  that  with  all  this  humi- 
lity^ there  should  be  any  pride  ?  and  that  the  same  persons 


190       THE  MISCHIEFS  OF  SELF-IGNORANCE, 

should  lift  up  themselves  and  resist  their  helps  to  fa 
humiliation?     Do  they  think  in  their  dejections,  that  it 
in  their  hearts  so  much  to  exalt  themselves?    I  coi 
many  of  them  are  sensible  of  their  pride»  even  to  the 
crease  of  their  humility ;  and  as  it  is  said  of  Hezekiah,  ^ 
humble  themselves  for  the  pride  of  their  hearts,  so 
Ood's  wrath  doth  not  come  upon  them."  (2  Chron. 
26.)   But  yet  too  few  are  so  well  acquainted  with  the  pa 
and  rootedness  of  this  sin  at  the  heart,  and  the  workings 
it  in  the  hour  of  temptation,  as  they  should  be.     Observeit 
but  at  such  times  at  these,  and  you  will  see  thathreeik  forft^ 
that  before  appeared  not.     1.  When  we  are  undervalued' 
and  slighted,  and  meaner  persons  preferred  before  us ;  aii4 
when  our  words  and  judgments  are  made  light  of,  and  our 
parts  thought  to  be  poor  and  low ;  when  any  blot  or  diaho- 
nour  is  cast  upon  us,  deserved  or  undeserved ;  when  we  an 
slandered  or  reproached,  and  used  with  despite:  What  a! 
matter  do  we  make  of  it,  and  how  much  then  doth  our  pride  ' 
appear  in  our  distaste,  and  offence,  and  impatience !    So 
that  the  same  person  that  can  pour  out  words  of  blame  and 
shame  against  himself,  cannot  bear  half  as  much  from  othen, 
without  displeasure  and  disquietness  of  mind.     It  would 
help  us  much  to  know  this  by  ourselves,  in  the  time  of  oor 
humility,  that  we  may  be  engaged  to  more  watchfulness 
and  resistance  of  our  pride. 

2.  When  we  are  reproved  of  any  disgraceful  sin,  how 
hardly  goes  it  down,  and  how  many  excuses  have  we  !  How 
seldom  are  we  brought  to  downright  penitent  confessions! 
What  secret  distaste  is  apt  to  be  rising  in  our  hearts,  against 
the  reprover !  And  how  seldom  hath  he  that  hearty  thanksi 
which  so  great  a  benefit  deserves !  And  would  any  think  in 
our  humiliations  and  large  confessions  unto  God,  that  we 
were  so  proud !  To  know  this  by  ourselves,  would  make  us 
more  suspicious  and  ashamed  to  be  guilty  of  it. 

3.  When  any  preferment  or  honour  is  to  be  given,  or  any 
work  to  be  done  that  is  a  mark  of  dignity,  how  apt  are  we 
to  think  ourselves  as  fit  for  it  as  any,  and  to  be  displeased, 
if  the  honour  or  employment  do  pass  by  us  ! 

4.  When  we  are  admired,  applauded,  or  excessively 
esteemed  and  loved,  how  apt  are  we  to  be  too  much  pleased 
with  it !  which  sheweth  a  proud  desire  to  be  somebody  in 

I  world  ;  and  that  there  is  much  of  this  venom  at  the  bot- 


f 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     191 


|kMi  in  our  hearts,  even  when  we  lay  burselves  in  the  dust, 
pud  walk  in  sackcloth,  and  pass  the  heaviest  judgment  on 
IMnelves. 

.'  7.  Another  instance  of  our  unacquaintedness  with  our 
Imtrts,  and  the  latent,  undiscemed  corruption  of  them,  is 
Mr  little  discerning  or  bewailing  those  secret  master*sins, 
wbich  lie  at  the  root  of  all  the  rest,  and  are  the  life  of  the 
dd  man,  and  the  cause  of  all  the  miscarriages  of  our  lives. 
An,  1.  Unbelief  of  the  truth  of  the  Holy  Scriptures,  of  the 
imniortality  of  the  soul,  and  the  life  of  joy  or  misery  here- 
liker,  and  the  other  articles  of  the  Christian  faith.    What 
•bondance  of  Christians  are  sensible  of  their  unbelief,  as  to 
Ae  applying  acts  of  faith  that  tend  to  their  assurance  of 
their  own  salvation,  that  are  little  sensible  of  any  defect  in 
the  assenting  act,  or  of  any  secret  root  of  unbelief  about 
die  truth  of  the  Gospel  revelations !     And  yet,  alas,  it  is 
this  that  weakeneth  all  our  graces :  it  is  this  that  feedeth 
all  our  woe !  O  happy  men,  were  we  free  from  this !  What 
prayers  should  we  put  up !  What  lives  should  we  lead!  How 
watchfully  should  we  walk!  With  what  contempt  should 
we  look  on  the  allurements  of  the  world  !  With  what  dis- 
dain should  we  think  on  fleshly  lusts  !  With  what  indigna- 
tion should  we  meet  the  tempter,  and  scorn  his  base,  unrea- 
sonable motions,  if  we  did  but  perfectly  believe  the  very 
truth  of  the  Gospel,  and  world  to  come !   How  careful  and 
earnest  should  we  be,  to  make  our  calling  and  election  sure! 
How  great  a  matter  should  we  make  of  sin,  and  of  helps  and 
hindrances  in  the  way  to  heaven!  How  much  should  we 
prefer  that  state  of  life  that  furthereth  our  salvation,  before 
that  which  strengtheneth  our  snares  by  furthering  our  pros- 
perity and  pleasure  in  the  world,  if  we  were  not  weak  or 
wanting  in  our  belief  of  the  certain  verity  of  these  things  ! 
Did  we  better  know  the  badness  of  our  hearts  herein,  it 
would  engage  us  more  in  fortifying  the  vitals,  and  looking 
better  to  our  foundation,  and  winding  up  this  spring  of  faith, 
which  must  give  life  to  all  right  motions  of  the  soul. 

2.  How  insensible  are  too  many  of  the  great  imperfection 
of  their  love  to  God !  What  passionate  complaints  have  we 
of  their  want  of  sorrow  for  their  sin,  and  want  of  memory, 
and  of  ability  to  pray,  &c.  when  their  complaints  for  want 
of  love  to  God,  and  more  affecting  knowledge  of  him,  are  so 
cold  and  customary,  as  shews  us  they  little  observe  the 


192     '  THK  MISCHIEFS  OF   SELF-IGNORAKCE, 

greainesB  of  this  sinful  want !  This  is  the  very  heart,  aads 
sum,  and  poison  of  all  the  sins  of  our  soul  and  life.  So  m' 
as  a  man  loves  God,  so  much  he  is  holy:  and  so  much 
hath  of  the  Spirit  and  image  of  JesuB  Christ :  and  so  mach 
he  hath  of  all  saving  graces :  and  so  much  he  will  abhorf 
niquity ;  and  so  much  he  will  love  the  commands  of  Godj| 
As  love  is  the  sum  of  the  law  and  prophets,  so  should  it  b* 
the  sum  of  our  care  and  study  through  all  our  lives  to  ei« 
ercise  and  strengthen  it. 

3.  How  little  are  most  Christians  troubled  for  want  of 
love  to  men ;  to  brethren,  neighbours  and  enemies  1  How 
cold  are  their  complaints  for  their  defects  in  this,  in  conh. 
parison  of  other  of  their  complaints  !  But  is  there  not  caiiss 
of  as  deep  humiliation  for  this  sin,  as  almost  any  other?  It 
seems  to  me  that  want  of  love  is  one  of  the  most  prevalent 
diseases  among  us,  when  I  hear  it  so  little  seriously  lament- 
ed. I  often  hear  people  say,  O  that  we  could  hear  more  aU 
tentively  and  affectionately,  and  pray  more  fervently,  and 
weep  for  sin  more  plenteously  :  But  how  seldom  do  I  hear 
them  say,  O  that  we  did  love  our  brethren  more  ardently, 
and  our  ifeighbours  and  enemies  more  heartily  than  we  do, 
and  set  ourselves  to  do  them  good  !  There  is  so  little  pains 
taken  to  bring  the  heart  to  the  love  of  others,  and  so  kw 
and  cold  requests  put  up  for  it,  when  yet  the  heart  is  back- 
ward to  it,  that  makes  me  conclude  that  charity  is  weaker 
in  most  of  us  than  we  observe.  And  indeed  it  appeareth  so 
when  it  comes  to  trial :  to  that  trial  which  Christ  will  judge 
it  by  at  last.  (Matt,  xxv.)  When  love  must  be  shewed  bj 
any  self-denial,  or  costly  dejodonstration,  by  parting  with 
our  food  and  raiment  to  supply  the  wants  of  others,  and  by 
hazarding  ourselves  for  them  in  their  distress,  then  see  how 
much  we  love  indeed !  Good  words  cost  little :  So  cheap  an 
exercise  of  charity  as  is  mentioned.  James  ii.  15,  16,  "  De- 
part in  peace,  be  warmed,  and  filled/^  is  an  insufficient  evi- 
dence of  the  life  of  grace,  and  will  do  as  little  for  the  soul 
of  the  giver,  as  for  the  body  of  the  receiver.  And  how  little 
hazardous  or  costly  love  is  found  among  us,  either  to  ene- 
mies, neighbours,  or  to  saints!  Did  we  better  know  our 
hearts,  there  would  be  more  care  and  diligence  used  to  bring 
them  to  effectual,  fervent  love,  than  to  those  duties  that  are 
of  less  importance ;  and  we  should  learn  what  this  meaneth, 
'  I  will  have  mercy  and  not  sacrifice,''  (Matt.  ix.  13;  xii.  7,) 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      193 

avhich  Christ  sets  the  Pharisees  twice  to  learn.    More  in^ 
of  greatest  duties  extenuated  I  might  add^  but  I 


8.  Another  instance  of  unobserved  corruption  of  the 
Jbmit,  is,  the  frequent  and  secret  insinuations  of  selfishness 
all  that  we  do  towards  God  or  man :  When  we  think  we 
seiring  God  alone,  and  have  cleansed'  our  hearts  from 
tores  and  deceit,  before  we  are  aware,  self-interest,  or 
jielf«esteem,  or  self-conceit,  or  self-love,  or  self-will,  or  self- 
peeking,  do  secretly  creep  in  and  mar  the  work.    We  think 
we  are  studying,  and  preaching,  and  writing  purely  for  God, 
'  tad  the  common  good,  or  the  benefit  of  souls ;  and  per- 
>.  k^iB  little  observe  how  subtlely  selfishness,  insinuates,  and 
\  Makes  a  party,  and  biaseth  us  from  the  holy  ends,  and  the 
f  simplicity  and  sincerity  which  we  thought  we  had  carefully 
'  BUntained :  So  that  we  are  studying,  and  preaching,  and 
:  writiDg  for  ourselves,  when  we  take  no  notice  of  it. 

When  we  enter  upon  any  office,  or  desire  preferment,  or 
ricbes,  or  honour  in  the  world,  we  think  we  do  it  purely  for 
God^  to  furnish  us  for  his  service,  and  little  think  how  much 
of  selfishness  is  in  our  deures. 

When  we  are  doing  justice,  or  shewing  mercy,  in  giving 
alms,  or  exhorting  the  ungodly  to  repent,  or  doing  any  other 
noriL  of  piety  or  charity,  we  little  think  how  much  of  selfish* 
aesf  is  secretly  latent  in  the  bent  and  intention  of  the  heart. 
When  we  think  we  are  defending  the  truth  and  cause  of 
God,  by  disputing,  writing,  or  by  the  sword ;  or  when  we 
dunk  we  are  faithfully  maintaining^  on  one  side  order  and 
obedience  ^tgainst  confusioa  a]\d  turbulent,  disquiet  spirits. 
Of  the  unity  of  the  church  against  division ;  or  on  the  other 
handy  that  we  are  sincerely  opposing  Pharisaical  corruptions 
and  hypocrisy,  and  tyranny,  and  persecution,  and  are  de* 
fending  the  purity  of  divine  worship,  and  the  power  and 
8{nrituality  of  religion ;  in  all  these  cases  we  little  know 
how  much  of  carnal  self  may  be  secretly  unobserved  in  the 
work. 

But  above  all  others,  Christ  himself^  and  the  Holy  Ghost 
that  searcheth  the  hidden  things  of  the  heart,  hath  warned 
one  sort  to  be  suspicious,  of  their  hearts ;  and  that  is,  those 
that  cannot  bear  the  dissent  and  infirmities  of  their  brethren 
intolerable  things,  and  those  that  are  calling  for  fire  from 

▼OL,  XVI,  o 


lOi       T0£  MISC|iI£FS  OF  SELF-IGNOBANCB/  Ij: 

hea?en»  and  are  all  for  force  and  cruelty  in  religion  f  &rj 
vexing,  imprisoning,  banishing,  burning,  hanging,  or 
wise  doing  as  they  would  not  be  done  by,  proportionaUy 
their  own  case.    He  tells  his  two  disciples,  in  such  a 
''  Ye  know  not  what  manner  of  spirit  ye  are  of.''  (Luke  a 
56.)    As  if  he  should  say,  '  You  think  you  purely  seek 
honour  in  the  revenge  of  this  contempt  and  opposition 
unbelievers,  and  you  think  it  would  much  redound  to 
propagation  of  the  faith:  and  therefore  you  think  thatiH' 
this  zeal  is  purely  from  my  Spirit:  but  you  little  know  hot  i 
much  of  a  proud,   carnal,  selfish  spirit  is  in  these  deaint!| 
You  would  fain  have  me  and  yourselves  with  me  to  be  opei^ 
vindicated  by  fire  from  heaven,  and  be  so  owned  by  Ooi 
that  all  men  may  admire  you,  and  you  may  exercise  ado^ 
minion  in  the  world ;  and  you  stick  not  at  the  Bufieringi 
and  ruin  of  these  sinners,  so  you  may  attain  your  end:  Bst 
I  tell  you  this  selfish,  cruel  spirit,  is  unlike  my  Spirit,  wbkdk 
'inclineth  to  patience,  forbearance  and  compassion/ 

"  Him  that  is  weak  in  the  faith,  receive  ye— — —  who 
art  thou  that  judgest  another  man's  servant?  Why  dost  Ihos 
judge  thy  brother,  and  why  dost  thou  set  at  nought  tkjr 
brother?  We  shall  all  stand  before  the  judgment  seat  of 
Christ. Every  one  of  us  shall  give  account  of  hint- 
self  to  God We  then  that  are  strong,  ought  to  beai 

the  infirmities  of  the  weak,  and  not  to  please  oursehes. 
Let  every  one  of  us  please  his  neighbour  for  his  good  to 
edification/'  (Rom.  xiv.  1,  2,  &.c. ;  xv.  1,  2.)  '^  Brethren,  if 
a  man  be  overtaken  in  a  fault,  ye  which  are  spiritual  restore 
such  a  one  in  the  spirit  of  meekness,  considering  thyself, 
lest  thou  also  be  tempted.  Bear  ye  one  another'a  burdens, 
and  so  fulfil  the  law  of  Christ/'  (Gal.  vi.  1,  2.) 

So  also  men  are  foully  and  frequently  mistaken,  when 
they  are  zealously  contending  against  their  faithful  pastors 
and  their  brethren,  and  vilifying  others,  and  quenching  love, 
and  troubling  the  church,  upon  pretence  of  greater  know- 
ledge or  integrity  in  themselves,  which  is  notably  discovered, 
and  vehemently  pressed  by  the  apostle,  James  iii.  1,  &c, 
where  you  may  see  bow  greatly  the  judgment  of  the  Spirit 
of  God,  concerning  our  hearts,  doth  differ  firom  men's  juc^-* 
ment  of  themselves.  They  that  had  a  masterly,  contentious, 
envious  zeal,  did  think  they  were  of  the  wiser  sort  of  Chris- 


ANH  BEKSriTB  OF  SELF-ACQUAINTAHCJE.      19& 


\p  and  of  the  highest  form  in  the  school  of  Christ ;  when 
et  the  Holy  Ghost  telleth  them  that  their  wisdom  descended 
ot  from  above,  but  was  earthly,  sensual  and  derilish,  and 
bat  iheir  envy  and  strife  doth  bring  confusion,  and  every 
vil  work ;  and  that  the  wisdom  from  above  is  neither  iin-> 
loiy  nor  contentious,  but  '*  first  pure,  and  then  peaceable, 
^tle  and  easy  to  be  entreated."  (James  iii.  17.) 

Yon  see  then  how  often  and  dangerously  we  are  deceived 
ly  miacquaintedness  with  ourselves ;  and  how  selfish,  carnal 
principles,  ends  and  motives^  are  often  mixed  in  the  actions 
iphidi  we  think  are  the  most  excellent  for  wisdom,  zeal  and 
|iMty,  that  ever  we  did  perform.  O  therefore,  what  cause 
have  we  to  study,  and  search,  and  watch  such  hearts,  and 
Bot  too  boldly  or  carelessly  to  trust  them ! 

And  it  is  not  only  hypocrites  that  are  subject  to  these 
leceitful  sins,  who  have  them  in  dominion,  but  true  be* 
Severs^  that  have  a  remnant  of  this  carnal,  selfish  principle 
continually  offering  to  insinuate  and  corrupt  their  most  ex- 
odloit  works,  and  even  all  that  they  do. 

9..  The  strong  eruption  of  those  passions  that  seemed  to 
be  quite  mortified,  doth  shew  that  there  is  more  evil  lurking 
in  the  heart  than  ordinarily  doth  appear.  How  calmly  do 
we  converse  together !  How  mildly  do  we  speak,  till  some 
ffovbking  word  or  wrong  do  blow  the  coals,  and  then  the 
dove  appeareth  to  partake  of  a  fierce  nature ;  and  we  can 
perceive  that  in  the  flame,  which  we  perceive  not  in  the 
iptrk.  When  a  provocation  can  bring  forth  censorious, 
leriling,  scornful  words,  it  shews  what  before  was  latent  in 
the  heart. 

10.  We  are  very  apt  to  think  those  affections  to  be 
purely  spiritual,  which  in  the  issue  appear  to  be  mixed  with 
eamafity.  Our  very  love  to  the  assemblies  and  ordinances 
of  worship,  and  to  ministers,  and  other  servants  of  the  Lord ; 
to  books,  and  knowledge,  are  ordinarily  mixed ;  and  good 
and  bad  are  strangely  complicate,  and  twisted  together  in 
tbe  same  affections  and  works.  And  the  love  that  beginneth 
in  the  Spirit,  is  apt  to  degenerate  into  carnal  love,  and  to 
have  too  much  respect  to  riches,  or  honour,  or  personage, 
or  birth,  or  particular  concernments  of  our  own,  and  so  it  is 
corrupted,  as  wine  that  tumeth  into  vinegar,  before  we  are 
iware. .  And  though  still  there  be  uprightness  of  hearty  yet 


190         THE  MISCHIEFS  OF  SELF-FGXORAKCE," 

too  much  hypocrisy  is  joined  with  it,  when  it  »  litllQ 
ceived  or  suspected . 

And  thus  in  ten  instances  I  have  shewed  you  how  m 
the  servants  of  Christ  themselves  may  be  mistaken  or  u 
quainted  with  their  hearts ;  and  how  the  work  o£  mo 
tion  is  hindered  by  this  covering  of  so  many  secret,  nm 
served  sins.  y 

But  I  must  here  desire  you  to  take  heed  of  mnniiig  into 
their  extreme,  who  hereupon  conclude  that  their  hearts  be*' 
ing  so  dark  and  so  deceitful,  are  not  at  all  to  be  undersioodf 
and  therefore  they  are  still  so  suspicious  of  the  wont»t# 
that  they  will  not  be  persuaded  of  the  grace  that  plaia^' 
worketh  in  them,  and  will  condemn  themselves  .  for  thiP 
which  they  are  not  guilty  of,  upon  suspicion  that  theyiai|^^ 
be  guilty  and  not  know  it,  and  think  that  all  the  siE  thtf^ 
they  forbear,  is  but  for  want  of  a  temptation ;  and  that  if  < 
they  had  the  same  temptations,  they  should  be  as  bad  a*  j 
any  others.  '1 

I  would  entreat  these  persons  to  consider  of  these  truths^  ^ 
for  their  better  information : 

1.  Temptations  do  not  only  shew  the  evil  that  is  in  tbd 
heart,  but  breed  much  more,  and  turn  a  spark  into  a  flame, 
as  the  striking  of  the  steel  upon  the  flint,  doth  by  the  col- 
lision and  tinder  make  fire  where  was  none.  Adam  was 
made  a  sinner  by  temptation. 

2.  There  is  no  Christian  so  mortified,  but  hath  such  rem* 
nants  of  corruption  and  concupiscence,  as  would  quickly  ■ 
bring  forth  heinous  sins,  if  temptations  beyond  strength 
were  let  loose  upon  him.  What  need  you  more  proof  than 
the  sad  instances  of  Noah,  Lot,  David,  Solomon  and  Peter? 
It  did  not  prove  that  any  of  these  were  graceless  hypocrites 
before,  because  they  fell  so  foully  by  temptations.  And  yet 
these  objectors  think  they  are  graceless,  because  some  strong 
temptations  might  make  them  fall. 

3.  Is  it  not  Grod's  way  of  saving  men,  to  give  them  so 
much  inward  grace  as  no  temptation  can  overcome,  but  to 
preserve  and  bring  them  safe  to  heaven,  by  moral,  sapient!^ 
conduct,  together  with  internal  changes  of  their  hearts. 
And  therefore  he  keepeth  men  from  sin,  by  keeping  them 
from  temptations  that  are  too  strong  for  them.  All  human 
strength  is  limited :  and  there  are  none  on  earth  have  such 


AND.  BENEFITS  OF;  SELF-ACQUAINTANCE.      197- 

h,  tneasttre  of  grace,  but  a  temptation  may  be  imagined  so 
strong  as  to  oyercome  them.  And  if  God  should  let  Satan 
do  his  worst,  there  must  be  extraordinary  assistances  to  pre- 
serve us,  or  we  should  fall.  Bless  God  if  he  "  lead  you  not 
into  temptation,  but  deliver  you  from  the  evil,"  by  keeping* 
you  far  enough  from  the  snare.  This  is  the  way  of  preserva- 
tion that  we  are  taught  to  pray  and  hope  for. 

.  4.  And  therefore  it  is  our  own  duty  to  keep  as  far  from 
temptations  as  we  can;  and  if  we  have  grace  to  avoid  the 
sin  by  avoiding  the  temptation,  we  have  such  grace  as  God 
sseth  for  the  saving  of  his  own :  not  that  he  hath  saving 
grace  that  would  live  wickedly,  if  he  were  but  tempted  to  it 
by  those  ordinary  trials  that  human  nature  may  expect: 
bst  the  soul  that  preferreth  God  and  glory  before  the  plea? 
■ores  of  sin.  for  a  season,  if  it  so  continue,  shall  be  saved, 
though  possibly  there  might  have  been  a  temptation  so 
strong  as  would  have  conquered  the  measure  of  grace  that 
he  had,  if  it  had  not  been  fortified  with  new  supplies.  It  is 
therefore  mere  dotage  in  those  that  could  find  in  their  hearts 
to  put  themselves  upon  some  temptation,  to  try  whether 
they  are  sincere  by  the  success.  Avoid  temptation,  that 
you  may  avoid  the  sin  and  punishment.  Make  not  your- 
selves worse  on  pretence  of  discovering  how  bad  you  are. 
Fat  not  gunpowder  or  fuel  to  the  sparks  of  corruption  that 
ptill  remain  in  you,  on  pretence  of  trying  whether  they  will 
bum.  All  men  are  defectible,  and  capable  of  every  sin,  and 
HMist  be  saved  from  it  by  that  grace  which  worketh  on  na- 
Uure  according  to  that  nature,  and  prevaileth  with  reason 
by  means  agreeable  to  reason.  If  we  think  we  are  wicked, 
because  we  find  that  we  have  hearts  that  could  be  wicked, 
were  they  let  alone,  and  because  we  are  not  removed  so  far 
from  sin  as  to  be  incapable  of  it,  we  may  as  well  say  Adam 
was  wicked  in  his  innocency,  much  more  David,  Solomon, 
and  Peter,  before  their  falls.  It  is  not  he  that  can  sin  that 
shall  be  punished :  but  he  that  doth  sin,  or  would  sin  if  he 
could,  and  had  rather  have  the  sin  for  its  pleasure  or  com- 
modity to" the  flesh,  than  be  free  from  it,  and  be  holy,  in.  or- 
der to  salvation,  and  the  favour  and  pleasing,  and  enjoying 
of  Ood  in  endless  glory. 

5.  Lastly,  Let  such  persons  try  themselves  by  their  con- 
quest over  the  temptations  which  they  have,  and  not  by 
imaginary  conflicts  wi^h  all  that  they  tKmk  mo^  ^o^i^^ 


196       THE  MI8GHI£FS  OF  SBLF-IGNaEAITCBi 

at  any  time  atsault  them.  You  have  still  the  aune  §nk 
deal  with,  and  the  same  world  and  devil,  that  wiU  not 
you  go  to  heaven  without  temptation :  If  the  tern] 
which  you  have  already,  keep  you  not  from  prefeimg 
love  and  fruition  of  God  before  the  pleaaure  of  the  fieiht 
and  a  life  of  faith  and  holiness,  before  a  life  of  infidelity 
impiety,  and  sensuality,  so  that  you  had  rather  live  the  toih] 
mer  than  the  latter,  I  am  sure  then  your  temptations  Imtl 
not  kept  you  from  a  state  of  grace.  And  you  may  be 
sured,  that  for  the  time  to  come,  if  you  watch  and  pray, 
may  escape  the  danger  of  temptation ;  and  that  God 
increase  your  strength  if  he  increase  your  triab :  Be 
secure,  be  you  never  so  holy.  Think  not  that  you  have  a; 
ture  that  cannot  sin,  or  cannot  be  tempted  to  a  love  of  sifti 
but ''  let  him  that  thinketh  he  standeth,  take  heed  lest! 
fiadl.  There  hath  no  temptation  taken  you,  but  such 
moderate,  or  common  to  man :  but  God  is  feiihful,  who 
not  suffer  you  to  be  tempted  above  that  you  are  able;  bil^ 
will  with  the  temptation  also  make  a  way  to  escape,  thit' 
you  may  be  able  to  bear  it."  (1  Cor.  x.  12, 13.) 

And  thus  I  have  shewed  you  how  self-ignorance  hinder* 
eth  the  conquest  and  mortifying  of  sin,  even  in  the  gocHyi 
and  now  shall  add  some  further  motives. 

2.  Not  knowing  ourselves,  and  the  secret  corruptions  ci 
our  hearts,  doth  make  sin  surprise  us  the  more  dangerously, 
and  break  forth  the  more  shamefully,  and  wound  our  con- 
sciences the  more  terribly.  The  unsuspected  sin  hath  least 
opposition,  and  when  it  breaks  out  doth  like  an  unobserred 
fire,  go  far  before  we  are  awakened  to  quench  it.  And  it 
confoundeth  us  with  shame,  to  find  ourselves  so  much  worse 
than  we  imagined.  It  overwhelmeth  the  soul  with  despav* 
ing  thoughts  to  find  itself  so  bad,  when  it  thought  it  had 
been  better.  It  breedeth  endless  suspicions  and  fears,  whoi 
we  find  our  former  opinions  of  ourselves  confuted,  and  thai 
contrary  to  our  expectations  we  are  surprised  where  we 
thought  we  had  been  safe :  We  are  still  ready  to  think  what 
ever  we  discern  that  is  good  within  us,  that  we  may  as  well 
be  mistaken  now  as  we  were  before.  And  thus  our  present 
self-ignorance,  when  discovered,  may  hinder  all  the  com* 
forts  of  our  lives. 

3.  Lastly,  Not  knowing  ourselves,  and  our  particular 
sins,  and  wants,  and  weaknesses,  doth  keep  us  from  a  parti« 


AND  BENEFITS  OF  SELF-ACQUAINTANGE.      189 


application  of  the  promises^  and  from  seeking  those 
piarttcolar  remedies  from  Christ,  which  onr  case  requireth : 
jAnd  to  our  mercies  lie  by  neglected,  while  we  need  them, 
do  not  understand  oar  need. 

And  thus  I  have  shewed  you  why  you  should  labour  to 
iw  your  sinfulness. 


II.  I  am  next  to  persuade  believers  to  know  their  graces 

their  happiness.  Good  is  the  object  of  voluntary  know- 
,  but  evil  of  forced  involuntary  knowledge,  unless  as 

knowledge  of  evil  tendeth  to  some  good.  Therefore  me- 

you  should  be  readiest  to  this  part  of  the  study  of 

Ifoarseives :  and  yet,  alas,  the  presumptuous  are  not  more 

illing  to  know  their  sin  and  misery,  than  some  perplexed 
Christians  are  backward  to  acknowledge  their  grace  and 
ness.  How  hard  is  it  to  convince  them  of  the  tender 
hve  of  God  towards  them,  and  of  the  sincerity  of  their  love 
to  him;  and  to  make  them  believe  that  they  are  dear  to 
Ood  when  they  loathe  themselves !  How  hard  is  it  to  per- 
Kiade  them  that  the  riches  of  Christ,  the  promises  of  the 
Qospel,  and  the  inheritance  of  the  saints,  belong  to  them ! 
Aad  the  reasons,  among  others,  are  principally  these : 

1.  The  remnant  of  sins  are  so  great,  and  so  active  and 
troublesome,  as  that  the  feeling  of  these  contrary  disposi- 
tbos  doth  hinder  them  from  observing  the  operations  of 
giaoe.  It  is  not  easy  to  discern  the  sincerity  of  faith  among 
»muoh  unbelief,  or  the  sincerity  of  love  where  there  is  so 
■nch  averseness:  or  of  humility  where  there  is  so  much 
pide :  or  of  repentance  and  mortification,  where  there  is  so 
Much  concupiscence  and  inclination  to  sin :  especially  when 
giaoe  by  its  enmity  to  sin  doth  make  the  soul  so  suspicious 
md  sensible  of  it,  as  that  the  observation  of  it  turns  their 
Biiad  from  the  observation  of  the  contrary  good  that  is  in 
thenu  Health  is  not  observed  in  other  parts,  when  the  feel- 
aig  of  the  stone,  or  but  the  tooth-ach,  takes  us  up.  The 
thoughts  are  called  all  to  the  part  affected ;  and  sickness 
snd  wounds  are  felt  more  setisibly  than  health.  The  fears 
of  misery  and  sin,  are  more  easily  excited,  and  more  pas- 
sionate than  love  and  hope,  and  all  the  affections  that  are 
employed  in  the  prosecution  of  good.  And  in  th^midst  of 
fears  it  is  hard  to  feel  the  matter  of  our  joys :  fesf  is  a  ty- 
nmfc  if  it  exceed,  and  wi)l  not  permit  us  to  be\\et«  05^  oV 


200        THE  BIISCHIEFS  OF  SELF-IOKORANCE, 

serve  the  caase  of  hope.  *  Quod  nimis  metaont  miseri,  1iok> 
facile  credunty  et  nunquam  amoveri  patant/  saith  Seneca* 
What  we  too  much  fear,  we  too  easily  believe,  and  hardhp 
believe  that  it  is  gone«  and  the  danger  past.  These  fears  are: 
useful  to  our  preservation,  but  they  too  often  pervert  ow 
judgments,  and  hinder  our  due  consolation.  *  Qui  insidiai 
timet,  in  nullas  incidet:  nee  cit6  perit  ruina,  qui  rninam 
timet.  Semper  metuendo  sapiens  vitat  malum/  saith  Seneou 
He  that  feareth  snares,  doth  not  fall  into  them:  nor  doth  hs 
quickly  perish  by  ruin,  that  feareth  ruin:  A  wise  man. 
escapeth  evil  by  always  fearing  it  And  the  Holy  Ghost 
saith,  ''  Happy  is  the  man  that  feareth  alway ;  bnt  he  that 
hardeneth  his  heart  shall  fall  into  mischief."  (Prov.xxviii.14.) 
Moderate  fears  then  are  given  to  believers  for  tbeir  ne- 
cessary preservation,  that  walking  among  enemies  andsnarei, 
they  may  take  heed  and  escape  them.  But  when  this  pas* 
sion^oth' exceed,  it  abuseth  us,  and  drowns  the  voice  of 
reason  :  it  maketh  us  believe  that  every  temptation  is  a  sin, 
and  every  sin  is  such  as- cannot  stand  with  grace,  and  will 
hardly  ever  be  pardoned  by  Christ.  Every  sin  against  know- 
ledge and  conscience  doth  seem  almost  unpardonable :  and 
if  it  were  deliberate  after  profession  of  religion,  it  seems  tO- 
be  the  sin  against  the  Holy  Ghost.  As  children  and  other 
fearful  persons  that  fear  the  devil  by  way  of  apparitions, 
do  think  in  the  dark  he  is  ready  to  lay  hold  on  them,  and 
they  look  when  they  see  him :  so  the  fearful  Christian  is  still 
thinking  that  thing  he  feareth  is  upon  him,  or  coming  upon 
him.  The  fear  of  an  unregenerate,  unpardoned  state,  doth 
make  him  think  he  is  in  it ;  and  the  fear  of  the  wrath  of  God 
doth  make  him  think  that  he  is  under  it ;  and  the  fear  of 
damnation  makes  him  imagine  he  shall  be  damned.  It  is 
wonderful  hard  in  a  fearful  state,  or  indeed  in  any  passion 
that  is  strong,  to  have  the  free  use  of  judgment  for  the  know-- 
ing  of  ourselves,  and  to  discern  any  grace,  or  evidence  or 
mercy,  which  is  contrary  to  our  fears,  especially  when  the 
feeling  of  mudi  corruption  doth  turn  our  eyes  from  the  ob- 
servation of. good,. and  we  are  still  taken  up  with  the  matter 
of  our  disease. 

•  2«  Another  cause  that  we  hardly  know  our  graces,  is  be- 
caase  they  are  weak  and  small ;  and  therefore  in  the  midst 
of  so  madi  corruption  are  oftentimes  hardly  discerned  from 
none.    A  little  faith,  even  as  a  ^^\n  of  mastard-seed,  may 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      201 

«ave  118 :  a  little  love  to  God  that  is  sincere  will  be  accepted ; 
and  weak  desires  may  be  fulfilled :  but  they  are  frequently 
'ndiscemedj  or  their  sincerity  questioned  by  those  that  have 
ikma,  and  therefore  bring  but  little  comfort    Peter's  little 
frith  did  keep  him  from  drowning*  but  not  from  doubting 
and  fearing  he  should  be  drowned,  nor  from  beginning  to 
link.    ''  He  walked  on  the  water  to  go  to  Jesus;  but  when 
he.  saw  the  wind  boisterous  he  was  afraid,  and  beginning  to 
mkg  he  cried,  saying,  Lord,  save  me.    And  immediately 
JtBus  stretched  forth  his  hand  and  caught  him,  and  said  unto 
him,  O  thou  of  little  faith,  wherefore  didst  thou  doubt !'' 
^att.  xiv.  29,  30,  31.)    So  the  little  faith  of  the  disciples 
kept  them  from  perishing,  but  not  from  their  fear  of  perish- 
ing.   **  When  a  great  tempest  arose,  so  that  the  ship  was 
•covered  with  waves,  they  cry.  Lord,  save  us,  we  perish:  and 
he  saith  to  them.  Why  are  ye  afraid,  O  ye  of  little  faith?'' 
The  little  faith  of  the  same  disciples  entitled  them  to  the 
htherly  protection  and  provision  of  God :  but  it  kept  them 
not  from  sinful  cares  and  fears,  about  what  they  should  eat 
or  drink,  or  wherewith  they  should  be  clothed,  as  is  inti- 
asted  in  Matt  vi.  25.  28,  30.    "  Take  no  thought  for  your 
life,  what  you  shall  eat,  or  drink,  or  for  your  body  what  you 

diall  put  on Why  take  you  thought  for  raiment? If 

Qod  so  clothe  the  grass  of  the  field,  which  to  day  is,  and 
lo^morrow  is  cast  into  the  oven,  shall  he  not  much  more 
clothe  you,  O  ye  of  little  faith  V  So  in  Matt.  xvi.  7,  8.  The 
leed  that  Christ  likeneth  his  kingdom  to,  (Matt.  xiii.  31,) 
hath  life  while  it  is  buried  in  the  earth,  and  is  visible  while 
a  little  seed ;  but  is  not  so  observed  as  when  it  cometh  to 
be  as  a  tree.  Though  God,  ''  despise  not  the  day  of  little 
lungs,"  (Zech.  iv.  10,)  and  though  he  **  will  not  break  the 
braised  reed,  or  quench  the  smoking  flax,''  (Isaiah  xlii.  3,) 
yet  ourselves  or  others  cannot  discern  and  value  these  ob- 
scure beginnings,  as  God  doth.  But  because  we  cannot 
easily  find  a  little  faith,  and  a  little  love,  when  we  are  look- 
ing for  it,  we  take  the  non-appearance  for  a  non-existence, 
and  call  it  none. 

3.  Sanctification  is  oft  unknown  to  those  that  have  it, 
because  they  do  not  try  and  judge  themselves  by  sure  infal- 
lible marks,  the  essentials  of  the  new  man;  but  by  uncer- 
tain qualifications,  that  are  mutable  and  belong  but  to  the 
beauty  and  activity  of  the  soul. 


202       THE  MISCHIEFS  OF  SELF-IGNORANCE, 

The  essence  of  holiness,  as  denominated  from  the  object, 
is  the  consent  to  the  three  articles  of  the  Covenant  of  Grace. 
1.  That  we  give  up  ourselves  to  God,  as  our  God  and  recon- 
ciled Father  in  Jesus  Christ.  2.  That  we  give  up  ourselftti 
to  Jesus  Christ,  as  our  Redeemer  and  Saviour,  to  recover  m, 
reconcile  us,  and  bring  us  unto  God.  3.  That  we  give  ap 
ourselves  to  the  Holy  Ghost  as  our  Sanctifier,  to  guide  and 
illuminate  us,  and  perfect  the  image  of  God  upon  us,  and 
prepare  us  for  glory. 

The  essence  of  sanctification,  as  denominated  from  itf 
opposite  objects,  is  nothing  but  our  renunciation  and  rejec- 
tion of  the  flesh,  the  world,  and  the  devil ;  of  pleasures  pro- 
fits, and  honours,  as  they  would  be  preferred  before  God, 
and  draw  us  to  forsake  him. 

The  essence  of  sanctification,  as  denominated  from  onr 
faculties,  which  are  the  subject  of  it,  is  nothing  but  this  pre- 
ferring of  God,  and  grace,  and  glory,  above  the  said  plea* 
sures,  profits,  and  honours.  1.  By  the  estimation  of  our 
understandings.  2.  By  the  resolved  habituate  choice  of  oar 
wills.  3.  And  in  the  bent  and  drift  of  our  endeavours  in 
our  conversations.  In  these  three  acts,  as  upon  the  first 
three  objects,  and  against  the  other  three  objects,  lieth  all 
that  is  essential  to  sanctification,  and  that  we  should  judge 
of  our  sincerity,  and  title  to  salvation  by,  as  I  before  shewed. 

But  besides  these,  there  are  many  desirable  qualities 
and  gifts,  which  we  may  seek  for,  and  be  thankful  for ;  bat 
are  not  essential  to  our  sanctification.     Such  are, 

1.  The  knowledge  of  other  truths,  besides  the  essentials 
of  faith  and  duty,  and  the  soundness  of  judgment,  and 
freedom  from  error  in  these  lesser  points. 

2.  A  strong  memory  to  carry  away  the  things  that  we 
read  and  hear. 

3.  A  right  order  of  our  thoughts,  when  we  can  keep  them 
from  confusion,  roving,  and  distraction. 

4k  Freedom  from  too  strong  afiections  about  the  crea- 
tures, and  from  disturbing  passions. 

5.  Lively  afifections  and  feeling  operations  of  the  soul 
Inwards  God,  in  holy  duty,  and  tender  meltings  of  the  heart 
for  sin ;  which  are  very  desirable,  but  depend  so  much  on 
the  temperature  of  the  body,  and  outward  accidents,  and  are 
but  the  vigour,  and  not  the  life  and  being  of  the  new  crea- 
ture, that  we  must  not  judge  of  our  sincerity  by  them.  Some 


ANJ>  BENEFITS  OF  SELF-ACQUAINTAKCE.    203 

Chnstians  scarce  know  what  any  fiuch  lively  feelings  are ; 
and  some  have  them  very  seldom*  and,  I  think,  no  one  con- 
stantly: and  therefore  if  our  peace,  or  judgment  of  our- 
selves, be  laid  on  these,  we  shall  be  still  wavering  and  un- 
settled, and  tossed  up  and  down  as  the  waves  of  the  sea : 
lometimes  seeming  to  be  almost  in  heaven,  and  presently 
near  the  gates  of  hell :  when  our  state  doth  not  change  at 
sU,  as  these  feelings  and  affectionate  motions  of  the  soul  do ; 
but  we  are  still  in  our  safe  relation  to  God,  while  our  first 
essential  graces  do  continue,  though  our  failings,  dulness, 
weaknesses  and  wants,  must  be  matter  of  moderate  filial 
knniliation  to  us. 

6.  The  same  must  be  said  of  all  common  gifts,  of  utter- 
ince,  in  conference  or  prayer,  and  of  quickness  of  under- 
standing, and  such  like. 

7.  Lastly.  The  same  must  be  said  also  of  all  that  rectitude 
of  life,  and  those  degrees  of  obedience  that  are  above  mere 
sincerity;  in  which  one  true  Christian  doth  exceed  another; 
and  in  which  we  should  all  desire  to  abound ;  but  must  not 
judge  ourselves  to  be  unsanctified,  merely  because  we  are 
imperfect;  or  to  be  unjustified  sinners,  merely  because  we 
ive  sinners. 

In  our  judging  of  ourselves  by  our  lives  and  practices, 
two  extremes  must  be  carefully  avoided :  on  the  left  hand 
that  of  the  profane,  and  of  the  Antinomians.  The  former 
eaanot  distinguish  between  sinners  and  sinners,  sanctified 
and  unsanctified,  justified  and  unjustified  sinners ;  and  when 
they  have  once  conceited  that  they  are  in  the  favour  of  God, 
i^tever  they  do,  they  say, '  We  are  but  sinners,  and  so  are 
the  best/  The  latter  teach  men,  that  when  once  they  are 
justified,  they  are  not  for  any  sins  to  doubt  again  of  their 
justified  state,  lest  they  should  seem  to  make  God  change- 
able. 

On  the  other  hand  must  be  avoided  this  extreme  of  per- 
|dexed  doubting  Christians,  that  make  all  their  sins,  or 
too  many  of  them,  to  be  matter  of  doubting,  which  should 
be^but  matter  of  humiliation. 

I  know  it  is  a  very  great  difficulty  that  hath  long  per- 
plexed the  doctors  of  the  church,  to  define  what  sins  are 
consistent,  and  what  inconsistent  with  a  state  of  holiness 
and  salvation  (which  if  any  distinguish  by  the  names  of 
mortal  and  venial,  taking  the  words  in  no  other  sense^  I 


\ 


204       TH£  MISCHIEFS  OF  SELF-IGNORANCE, 

shall  not  quarrel  with  them).  At  present  I  shall  say  bstf i 
this,  for  the  resolving  of  this  great  and  weighty  question*  ,>j 
1.  It  is  not  the  bare  act  of  sin  in  itself  conudered»  that^] 
must  determine  the  case ;  but  the  act  compared  with  UNi»j 
life  of  grace,  and  with  true  repentance.  Whoever  hath  tfaa 
love  of  Ood  and  life  of  grace,  is  in  a  state  of  salvatipn ;  and 
therefore  whatever  sin  consisteth  with  the  fore«>de8cribeA 
essentials  of  sanctification,  (viz.  the  habitual  devotion  of  the 
soul  to  God,  the  Father,  Son,  and  Holy  Ghost,  and  the 
habitual  renunciation  of  the  flesh,  the  world,  and  devil,)  con* 
sisteth  with  a  state  of  life.  And  true  repentance  proveth 
the  pardon  of  all  sin :  And  therefore  whatever  sin  consisteth 
with  habitual  repentance,  (which  is  the  hatred  of  sin,  as  sin) 
and  hath  actual  repentance  when  it  is  observed,  and  there  is 
time  for  deliberation,  consisteth  with  a  state  of  grace.  Now. 
in  habitual  conversion  or  repentance,  the  habitual  willingness 
to  leave  our  sin,  must  be  more  than  our  sinful  habitiitl 
willingness  to  keep  it.  Now  you  may  by  this,  much  discern, 
as  to  particular  acts,  whether  they  are  consistent  with 
habitual  hatred  of  sin.  For  some  sins  are  so  much  in  the 
power  of  the  will,  that  he  that  hath  an  habitual  hatred  of 
them,  cannot  frequently  commit  them.  And  some  sins  aie 
also  of  so  heinous  a  nature  or  degree,  that  he  that  habitually 
hateth  sin,  cannot  frequently  commit  them ;  not  at  all,  while 
his  hatred  to  them  is  in  act.  And  he  that  truly  repenteth 
of  them,  cannot  frequently  return  to  them;  because  that 
sheweth  that  repentance  was  indeed  either  but  superficial, 
or  not  habitual.  But  some  sins  are  not  so  great  and  heinous, 
and  therefore  do  not  so  much  deter  the  soul,  and  some  are 
not  so  fully  in  the  power  of  a  sanctified  will  (as  passions, 
thoughts,  8cc.),  and  therefore  may  oftener  be  committed  in 
consistency  with  habitual  repentance  or  hatred  of  sin.  To 
examine  particulars,  would  be  tedious  and  digressive. 

2.  And  I  must  further  answer,  that  our  safety,  and  con- 
sequently our  peace  and  comfort,  lieth  in  flying  as  far  from 
sin  as  we  can:  And  tberefore  he  that  will  sin  as  much  as 
will  consist  with  any  sparks  of  grace,  shall  bury  those  sparks 
by  his  sin,  and  shall  not  know  that  he  hath  any  grace,  nor 
have  the  comfort  of  it ;  as  being  in  a  condition  unfit  for 
actual  assurance  and  comfort,  till  he  be  brought  to  actual 
repentance  and  amendment. 

Thus  have  I  shewed  you,  by  what  you  must  try  your 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     205r. 

"^aneiification^  if  you  will  know  it ;  which  I  before  proved  tor 

jou  from  Scripture ;  and  further  may  do,  when  the  occasion 

"Will  excuse  me  from  the  imputation  of  disproportion  and 

inaeaaonableness,  in  repeating  the  proofs  of  all  that  we 

ipeak  in  explication  or  application  of  the  principal  point. 

•  4.  Another  cause  that  many  Christians  are  ignorant  of 
Iheir  state  of  grace,  is  their  looking  so  much  at  what  they 
should  be,  and  what  others  are  that  have  a  right  degree  of 
.  giace,  and  what  is  commanded  as  our  duty,  that  they  observe 
■   not  what  they  have  already,  because  it  is  short  of  what  they 
'    ought  to  have.    We  are  thus  too  much  about  outward  mer- 
cies too.    We  mourn  more  for  our  friend  that  is  dead,  than 
we  rejoice  in  many  that  are  alive.    We  are  more  troubled 
for  one  mercy  taken  from  us,  than  comforted  in  many  that 
are  left  us.    We  observe  our  diseases  and  our  sores,  more 
lensibly  than  our  health.     David  for  one  Absalom  is  so 
afflicted,  that  he  wished  he  had  died  for  him  though  a  rebel ! 
when  his  comfort  in  Solomon,  and  his  other  children  is  laid 
aside.    As  all  the  humours  flow  to  the  pained  place,  so  do 
our  thoughts,  as  was  aforesaid,  and  so  we  overlook  the  mat- 
ter of  our  comfort. 

6.  And  it  very  much  hindereth  the  knowledge  of  our 
graces^  that  we  search  upon  so  great  disadvantages  as  hinder 
a  troe  discovery.    Among  many  others,  I  will  instance  but 
I    in  two  or  three. 

1.  We  surprise  our  souls  with  sudden  questions,  and  look 
for  a  full  and  satisfactory  answer,  before  we  can  well  recol- 
lect ourselves,  and  call  up  our  evidences ;  and  we  expect  to 
know  the  sum  or  product,  before  our  consciences  have  had 
leisure  deliberately  to  cast  up  their  accounts.    Yea,  when 
we  have  set  to  it,  and  by  diligent  search  with  the  best 
assistances,  have  discovered  our  sincerity,  and  recorded  the 
jodgment,  if  conscience  cannot  presently  recal  its  proofs, 
and  make  it  out  upon  every  surprise,  we  unjustly  question 
all  that  is  past,  and  will  never  rest  in  any  judgment,  but  are 
still  calling  overall  again,  as  if  the  cause  had  never  been  tried. 
And  tiien  the  judgment  passeth  according  to  our  present 
temper  and  disposition,  when  many  of  the  circumstances 
are  forgotten,  and  many  of  the  witnesses  are  out  of  the  way, 
that  last  assisted  us. 

2.  Perhaps  we  judge  (as  I  said  before)  in  the  fit  of  a  pas- 
sion of  fear  or  grief,  which  imperiously  overruleth  or  dis-v 


206        THE  MISCHIEFS  OF  SELF-IGN0BA9CE, 

turbeth  reason :  and  then  no  wonder,  if  in  our  haste  wlj 
say,  that  all  men  that  would  comfort  as  are  liars.    And  if  j 
with  David,  (Psal.  Ixxvii.  2,  3.  7,  8,  9.)  In  the  ''  day  of  diir 
trouble,  our  souls  do  even  refuse  to  be  comforted ;"  and  if] 
we  remember  God,  and  we  are    troubled  more,   and  if] 
*^  our  spirit  be  overwhelmed  in  us :  when  he  holdeth  oar 
eyes  wakings  and  we  are  so  troubled  that  we  cannot  speak." 
And  if  we  question  whether  ''  the  Lord  will  cast  off  for  entp 
and  will  be  favourable  no  more :"  Whether  ''  his  mercy  bt 
clean  gone  for  ever^  and  his  promise  fail  for  evermore :"  wiie^ 
ther  ''  he  hath  forgotten  to  be  gracious,  and  hath  shut  np 
his  tender  mercies  in  displeasure :"  till  a  calm  deliver  ai 
from  the  mistake,  and  make  us  say,  ^  This  is  our  infirmity.' 
we  think  that  God  doth  cast  off  our  souls,  and  "  hideth  Ui 
face  from  us,''  when  "  our  soul  is  full  of  troubles;  and  oor 
life  draweth  nigh  unto  the  grave  :  when  we  are  afflicted  and 
ready  to  die  from  our  youth  up,  and  are  distracted,  while  we 
suffer  the  terrors  of  the  Lord ;"  as  he  complaineth,  Psai. 
Ixxxviii.  3.  14,  15,  16.    Passion  judgeth  according  to  its 
nature,  and  not  according  to  truth. 

3.  Or  perhaps  we  judge,  when  our  friends,  our  memoty, 
and  other  helps  are  out  of  the  way,  and  we  are  destitute  of 
due  assistance. 

4.  Or  when  our  bodies  are  weak  or  distempered  with 
melancholy,  which  representeth  all  this  in  black  and  terrible 
colours  to  the  soul,  and  will  hear  no  language  hutjhrsaken, 
miserable,  and  undone.  You  may  as  well  take  the  judg^ 
ment  of  a  man  half  drunk,  or  half  asleep,  about  the  greatest 
matters  of  your  lives,  as  to  take  the  judgment  of  conscience 
in  such  a  state  of  disadvantage,  about  the  condition  of  yoor 
souls. 

5.  Another  hindrance  to  us,  is,  that  we  cannot  take 
comfort  from  the  former  sight  of  grace  that  we  have  had, 
unless  we  have  a  continued  present  sight.  And  so  all  our 
labour  in  trying,  and  all  our  experiences,  and  all  God's 
former  manifestations  of  himself  to  the  soul  are  lost,  as  to 
our  present  comfort,  when  our  grace  is  out  of  sight :  like 
foolish  travellers,  that  think  they  are  out  of  the  way,  and 
are  ready  to  turn  back,  when  ever  any  hill  doth  interpose, 
and  hinder  them  from  seeing  the  place  they  go  to.  As  if  it 
were  no  matter  of  comfort  to  us,  to  say,  I  did  find  the  evi- 
dences of  grace  \  I  once  recorded  a  judgment  of  my  sin- 


ANO  BENEFITS  OF  SELF-ACQUAINTANOli:.    307 

verity :  bat  the  former  is  still  questioned  rather  than  the 
latter.  When  with  DaTid,  we  should  '*  consider  the  days  cff 
old,  the  years  of  ancient  times,  and  call  to  remembrance  our 
songs  in  the  night,  and  commune  with  our  hearts  in  such  a 
diligent  search/'  and  remembrance  of  the  mercies  formerly 
xeceiYed.[(P8al.  Ixxvii.  5,  6,  7.) 

6.  Lastly,  The  operations  of  man's  soul  are  naturally  so 
larious,  and  from  corruption  are  so  confused  and  so  dark, 
fliat  we  are  ofttimes  in  amaze  and  at  a  loss,  when  we  are 
■ost  desirous  to  judge  aright;  and  scarce  know  where,  in 
10  great  disorder,  to  find  any  thing  that  we  seek  ;  and  know 
it  not  when  we  find  it :  so  that  our  hearts  are  almost  as 
strange  to  themselves  as  to  one  another ;  and  sometimes 
■ore  confident  of  other  men's  sincerity  than  our  own,  where 
ttere  is  no  more  matter  for  our  confidence. 

Having  thus  shewed  you  the  causes  of  our  ignorance  of 
oar  sanctification,  I  shall  briefly  tell  you  some  reasons  that 
ihoold  move  you  to  seek  to  be  acquainted  with  it,  where 

It  IB. 

h  The  knowledge  of  God  is  the  most  excellent  know- 
ledge ;  and  therefore  the  best  sort  of  creature-knowledge  is, 
fbat  which  hath  the  most  of  God  in  it.    And  undoubtedly 
tkere  is  more  of  God  in  holiness,  which  is  his  image,  than  in 
eommon  things.    Sins  and  wants  have  nothing  of  God  in 
tliem ;  they  must  be  fathered  on  the  devil  and  yourselves, 
and  therefore  the  knowledge  of  them  is  good  but  by  acci- 
dent, because  the  knowledge  even  of  evil  hath  a  tendency  to 
good :  and  therefore  it  is  commanded  and  made  our  duty, 
finr  the  good  which  it  tendeth  to.    It  is  the  Divine  nature 
and  image  within  you,  which  hath  the  most  of  God ;  and 
therefore  to  know  this  is  the  high  and  noble  knowledge.  To 
know  Christ  within  us,  is  our  happiness  on  earth,  in  order 
to  the  knowledge  of  him  in  glory  "  face  to  face,"  which  is 
the  happiness  of  heaven.    To  **  know  God,  though  darkly 
through  a  glass,"  and  but  in  part,  (1  Cor.  xiii.  12,)  is  far 
above  all   creature-knowledge.    The  knowledge    of  him 
laiseth,  quickeneth,  sanctifieth,  enlargeth,and  advanceth  all 
our  faculties.     It  is  *'  life  eternal  to  know  God  in  Christ." 
(John  xvii.  3.)    Therefore  where  God  appearethmost,  there 
should  our  understandings  be  most  diligently  exercised  in 
study  and  observation. 


208       THE  MISCHIEFS  OF  S£LF-IGNORAVC£, 

2.  It  is  a  most  delightful  felicitating  knowledge,  to  knov 
that  Christ  is  in  you.     If  it  be  delightful  to  the  rich  to 
see  their  wealth,  their  houses,  and  lands,  and  goods,  and 
money :  and  if  it  be  delightful  to  the  honourable  to  lee 
their  attendance,  and  hear  their  own  commendations  and 
applause;  how  delightful  must  it  be  to  a  true  believer  to 
find  Christ  within  him,  and  to  know  his  title  to  eternal  life! 
If  the  knowledge  of  "  full  barns/'  and  ''  much  goods  laid  up 
for  many  years/'  can  make  a  sensual  worldling  say,  "  Soul, 
take  thy  ease,  eat,  drink  and  be  merry/'   (Luke  zii.  19, 20,) 
methinks  the  knowledge  of  our  interest  in  Christ  and  hur 
ven,  should  make  us  say,  *'  Thou  hast  put  gladness  in  my 
heart,  more  than  in  the  time  that  their  com  and  wine  in- 
creased," (that  is,  more  than  corn  and  wine  could  put  into 
theirs.)  (Psal.  iv.  7.)    "  Return  unto  thy  rest,  O.  my  soul, 
for  the  Lord  hath  dealt  bountifully  with  thee/'  (Psal.  cxvi.7.) 
If  we  say  with  David,  "  Blessed  are  they  that  dwell  in  thy 
house ;  they  will  be  still  praising  thee,"  (Psal.  buudv.  4,) 
much  more  may  we  say.  Blessed  are  they  in  whom  Christ 
dwelleth,  and  the  Holy  Ghost  hath  made  his  temple,  they 
should  be  still  praising  thee.    *'  Blessed  is  the  man  whom 
thou  choosest,  and  causest  to  approach  unto  thee,  that  he 
may  dwell  in  thy  courts :  we  shall  be  satisfied  with  the 
goodness  of  thy  house,  even  of  thy  holy  temple."  (Psal. 
Ixv.  4.)    But  this  is  upon  supposition,  that  he  be  first  blessed 
by  Christ's  approach  to  him,  and  dwelling  in  him. 

If  you  ask,  '  How  is  it  that  Christ  dwelleth  in  us  / 
I  answer,  1.  Objectively,  as  he  is  apprehended  by  our  faith 
and  love:  as  the  things  or  persons  that  we  think  of,  and  love 
and  delight  in,  are  said  to  dwell  in  our  minds  or  hearts* 
2.  By  the  Holy  Ghost,  who  as  a  principle  of  new  and  hea* 
venly  life,  is  given  by  Christ  the  bead,  unto  his  members ; 
and  as  the  agent  of  Christ  doth  illuminate,  sanctify,  and 
guide  the  soul.  "  He  that  keepeth  his  commandmentSi 
dwelleth  in  him,  and  he  in  him :  and  hereby  we  know  that 
he  abideth  in  us,  by  the  Spirit  which  he  bath  given  us." 
(1  John  iii.  24.)  That  of  Ephes.  iii.  17,  may  be  taken  in 
either,  or  both  senses  comprehensively,  '^  That  Christ  may 
dwell  in  your  hearts  by  faith/' 

3.  Did  you  know  that  Christ  is  in  you  by  his  Spirit,  it 
might  make  every  place  and  condition  comfortable  to  you! 
If  you  are  alone,  it  may  rejoice  you  to  think  what  compauy 


AND  BENEFITS  OF  S£LF-A.CQUAIN:TANC£.     209 

elleih  continually  with  you  in  your  hearts.     If  you  are 
ied  with  evil  company  without,  it  may  comfort  you  to 
k.that  you  have  better  within:  when  you  have  com- 
mon with  the  saints,  it  is  your  joy  to  think  that  you  have 
r  communion  with  the  Lord  of  saints.    You  may  well 
with  David,  (Psal.  cxxxix.  18,)  ''  When  I  awake  I  am 
with  thee."  'M  have  set  the  Lord  always  before  me  ; 
use  he  is  at  my  right  hand,  I  shall  not  be  moved." 
0M.  xvi.  8.) 

i::.4i  Did  you  know  Christ  within  you,  it  wouldxnuch  help 
;jiML. in. believing  what  is  written  of  him  in  the  Gospel. 
Ihoogh  to.the  ungodly  the  mysteries  of  the  kingdom  of  God 
fc,  seem  incredible,  yet  when  you  have  experience  of  the 
ipower  of  it  on  your  souls,  and  find  the  image  of  it  on  your 
jMtrts,  and  the  same  Christ  within  you,  conforming  you  to 
4riuit  he  commandetb  in  his  word,  this  will  work  such  a 
jNitafolenesfi-to  the  Gospel  in  your  hearts,  as  will  make  the 
work  of  faith  more  easy.     Saith  the  apostle,  (1  John  iv.  14, 
I W,)  "  We  have  seen,  and  do  testify,  that  the  Father  sent 
ihe-Son  to  be  the  Saviour  of  the  world;"  (there  is  their  out- 
ward experience;)  "  and  we  have  known  and  believed  the 
love  that  God  hath  to  us :  God  is  love,  and  he  that  dwelleth 
inlove  dwelleth  in  God,  and  God  in  him :"  (there  is  their 
&ith  confirmed  by  their  inward  evidence:  no   wonder  if 
they  that  have  God  dwelling  in  them  by  holy  love,  do  be- 
lieve the  love  that  God  hath  to  them.)    This  is  the  great 
Advantage  that  the  sanctified  have  in  the  work  of  faith,  above 
those  that  much  excel  them  in  disputing,  and  are  furnished 
wiih  more  arguments  for  the  Christian  verity ;  Christ  hath 
lUB  witness  abiding  in  them.    "  The  fruits  of  the  Spirit  bear 
iritnefifs  to  the  incorruptible  seed,  the  word  of  God  that  liveth 
lod  abideth  for  ever,"  (1  Peter  i.  23.)    The  impress  on  the 
lieart  bears  witness  to  the  seal  that  caused  it.    And  it  is  not 
iweak.and  inefifectual  argument  for  the  truth  of  the  Gospel, 
iiat  believers  use  to  fetch  from  within,  when  they  plead  the 
effects  of  it  on  their  souls.    Labour  to  know  the  truth  of 
iroar  sanctification,  that  you  may  be  confirmed  by  it  in  the 
Tuthof  the  word  that  sanctifieth  you,"  (Johnxvii.  17,)  and 
itty  ^  rejoice  in  him  that  hath  chosen  you  to  salvation, 
luroagh  sanctification  of  the  Spirit,  and  belief  of  the  truth." 
;2Thes8.  ii.  13.) 

VOL.  XVI.  P 


210       THE  MISCHIEFS  OF  SELF-IGNOBAVCE, 

5.  If  you  can  come  to  the  knowledge  of  CShrist  wifein 
you,  it  will  be  much  the  easier  to  you  to  trust  upenhiw^mi 
fly  to  him  in  all  your  particular  necessities,  and  to  make  nsB 
of  his  mediatorship  with  holy  confidence.  Wheft  othemif 
from  Christ  with  trembling,  and  know  not  whether  he  wiB 
speak  for  them,  or  help  them,  or  have  any  regard  to  thsu, 
but  look  at  him  with  strange  and  doubtful  thoughts,  it  wiB 
be  otherwise  with  you  that  have  assurance  of  his  conttnai 
love  and  presence*  Nearness  breedeth  familiarity,  and  oifeff^ 
Cometh  strangeness :  familiarity  breedeth  coofideace  sad 
boldness :  when  you  find  Christ  so  near  yon,  as  to  dwdl 
within  you,  and  so  particular  and  abundant  is  his  love  is 
you,  as  to  have  given  you  his  Spirit,  and  all  his  graces,  il 
will  breed  a  sweet  delightful  boldness,  and  make  yo«  run  Is  ^ 
him  as  your  help  and  refuge,  in  all  your  necessities.  Whoa 
you  find  the  great  promise  fulfilled  to  yourselves,  ^  I  wffl 
put  my  laws  in  their  hearts,  and  in  their  minds  will  I  wills 
them, and  their  sins  and  iniquities  will  I  remember  no  more;* 
you  will  "  have  boldness  to  enter  into  the  holiest  by  the 
blood  of  Jesus ;  by  the  new  and  living  way  which  he  hath 
consecrated  for  us,  through  the  veil,  that  is  to  say»  hie  fle^ 
And  having  an  high  priest  over  the  house  of  God,  you  najf 
draw  near  with  a  true  heart,  in  full  assurance  of  £uth,  having 
yt>ur  hearts  sprinkled  from  an  evil  conscience,*'  (or  the  mm- 
science  of  evil)  "  as  your  bodies  are  washed"  (in  baptios) 
"  with  pure  water."  (Heb.  x,  16— 22,)  "  In  Christ  we  nsf 
have  boldness  and  access  with  confidence,  by  the  faith  of 
him."  (Ephes.  iii.  12.)  This  intimate  acquaintance  wkh  osr 
great  High  Priest  that  is  ^'  passed  into  the  heavens,"  andyel 
abideth  and  reigneth  in  our  hearts,  will  encourage  us  to 
"  hold  fast  our  profession,  and  to  come  boldly  to  the  tbroae 
of  grace,  that  we  may  obtain  mercy,  and  find  grace  to  hdpii 
time  of  need."  (Heb.  iv.  14.  16.)  When  by  unfeigned  lofe» 
we  "  know  that  we  are  of  the  truth,  and  may  assure  our  hesrti 
before  him,  and  our  heart  condemneth  us  not,  th^i  we  hare 
confidence  towards  God ;  and  whatever  we  ask  we  receive 
of  him,  because  we  keep  his  commandmenu,  and  do  thoie 
things  that  are  pleasing  in  his  sight."    (1  John  iii.  18-^.) 

6.  When  once  you  know  that  you  have  Christ  wilfaia 
you,  you  may  cheerfully  proceed  in  the  way  of  life  ;  when 
doubting  Christians,  that  know  not  whether  they  are  in  the 


AND  BENEFITS  OF  SELF-ACQUAINTANCE,     211 

way  or  not,  are  still  looking  behind  them,  and  spend  their 
time  in  perplexed  fears,  lest  they  are  out  of  the  way » and  go 
on  with  heaviness  and  trouble,  as  uncertain  whether  they' 
may  not  lose  their  labour ;  and  are  still  questioning  their 
groundwork,  when  the  building  should  go  on.  It  is  an  un- 
apeakable  mercy,  when  a  believing  soul  is  freed  from  these 
distracting,  hindering  doubts,  and  may  boldly  and  cheerfully 
hold  OB  his  way,  and  be  walking  or  working,  when  other 
men  are  fearing  and  inquiring  of  the  way ;  and  may  with 
patience  and  comfort  wait  for  the  reward,  the  crown  of  life, 
when  others  are  still  questioning,  whether  they  were  ever 
regenerate,  and  whether  their  hopes  have  any  ground.  We 
may  be  "  steadfast,  unmoveable,  always  abounding  in  the 
work  of  the  Lord,  when  we  know  that  our  labour  is  not  in 
vain  in  the  Lord."  (1  Cor.  xv.  58.)  We  may  then  "  gird  up 
the  loins  of  the  mind,  and  in  sobriety  hope  unto  the  end,  for 
the  grace  that;  is  to  be  brought  us,  at  the  revelation  of  Jesus 
Christ."  (1  Peter  i.  13.) 

7.  When  you  are  assured  that  you  have  Christ  within 
yoQr  it  may  preserve  you  from  those  terrors  of  soul  that 
afiright  them  that  have  no  such  assurance.  O !  he  that  know- 
eth  what  it  is  to  think  of  the  intolerable  wrath  of  God,  and 
gays, '  I  fear  I  am  the  object  of  this  wrath,  and  must  bear 
this  intolerable  load  everlastingly,'  may  know  what  a  mercy 
it  is  to  be  assured  of  our  escape.  He  that  knows  what  it  is 
to  think  of  hell,  and  say,  '  I  know  not  but  those  endless 
flames  may  be  my  portion,'  will  know  what  a  mercy  it  is  to 
be  assured  of  a  deliverance,  and  to  be  able  to  say,  "  I  know 
I  am  saved  from  the  wrath  to  come;"  (1  Thess.  i.  10;)  And 
that  we  "  are  not  of  them  that  draw  back  to  perdition,  but 
of  them  that  believe  to  the  saving  of  the  soul ;"  (Heb.  x.  39 ;) 
And  that  **  God  hath  not  appointed  us  to  wrath,  but  to  ob- 
tain salvation  by  our  Lord  Jesus  Christ,  who  died  for  us, 
that  whether  we  wake  or  sleep,  we  should  live  together  with 
him :"  we  may  "  comfort  ourselves  together,  and  edify  one 
pother,"  when  we  have  this  assurance.  (1  Thess.  v.  9 — IL) 

They  that  have  felt  the  burden  of  a  wounded  spirit,  and 
know  what  it  is  to  feel  the  terrors  of  the  Lord,  and  to  see^ 
l^ell  fire  as  it  were  before  their  eyes,  and  to  be  kept  waking 
by  the  dreadful  apprehensions  of  their  danger,  and  to  be  pur* 
sued  daily  by  an  accusing  conscience,  setting  their  «\\v%  vcv 
order  before  tbem,  and  bringing  the  threatemng^  o\  Ood^^ 


212       THE  MISCHIEFS  OF  SELF-IGNORANC£, 

their  remembrance;  these  persons  will  understand,  that  to 
be  assured  of  a  Christ  within  us,  and  consequently  of  ft 
Christ  that  is  preparing  a  place  of  glory  for  us,  is  a  mercy  that 
the  mind  of  man  is  now  unable  to  value,  according  to  the 
ten  thousandth  part  of  its  worth. 

8.  Were  you  assured  that  Christ  himself  is  in  you,  it 
would  sweeten  all  the  mercies  of  your  lives.  It  would  assure 
you,  that  they  are  all  the  pledges  of  his  love;  and  love  in 
all,  would  be  the  kernel  and  the  life  of  sll :  Your  friendly 
your  health,  your  wealth,  your  deliverances,  would  be  steeped 
in  the  dearest  love  of  Christ,  and  have  a  spiritual  sweetneii 
in  them,  when  to  the  worldling  they  have  but  a  carnal,  un- 
wholesome, luscious  sweetness ;  and  to  the  doubting  Chrii^ 
tians  they  will  be  turned  into  troubles,  while  they  are  quei* 
tioning  the  love,  and  meaning  of  the  Giver ;  and  whedier 
they  are  sent  for  good  to  them,  or  to  aggravate  their  codp 
demnation ;  and  the  company  of  the  Giver  will  advance  your 
estimation  of  the  gift.  Mean  things  with  the  company  of 
our  dearest  friends  are  sweeter  than  abundance  in  their  ab- 
sence.  To  have  money  in  your  purses,  and  goods  in  your 
houses,  and  books  in  your  studies,  and  friends  in  your  near 
and  sweet  society,  are  all  advanced  to  the  higher  value,  wheii 
you  know  that  you  have  also  Christ  in  your  hearts;  and  that 
all  these  are  but  the  attendants  of  your  Lord,  and  the  froits 
that  drop  from  the  tree  of  life,  and  the  tokens  of  his  love, 
importing  greater  things  to  follow.  Whereas  in  the  crowd 
of  all  those  mercies,  the  soul  would  be  uncomfortable,  or 
worse,  if  it  missed  the  presence  of  its  dearest  friend:  and  in 
the  midst  of  idl,  would  live  but  as  in  a  wilderness,  and  go 
seeking  after  Christ  with  tears,  as  Mary  at  his  sepulchre, 
because  they  had  ''  taken  away  her  Lord,"  (as  she  thought)' 
"  and  she  knew  not  where  they  had  laid  him."  (John  xx.  13*) 
AH  mercies  would  be  bitter  to  us,  if  the  presence  of  Christ 
do  not  put  into  them  that  special  sweetness  which  is  above 
the  estimate  of  sense. ' 

9.  This  assurance  would  do  much  to  preserve  you  from 
the  temptation  of  sensual  delight.  While  you  had  within 
you  the  matter  of  more  excellent  contentment,  and  when 
you  find  that  these  inferior  pleasures  are  enemies  to  those 
which  are  your  happiness  and  life,  you  would  not  be  easily 
taken  with  the  bait..  The  poorest  brutish  pleasures  are  made 
much  of  by  them  that  never  were  acc^uaiuted  with  any  better. 


AND  B£N£FITS  OF  S£LF*ACQU AINTANCE.     213 

Bui  after  the  sweetness  of  assurance  of  the  love  of  Qod^how 

litlle  relish  is  there  to  be  found  in  the  pleasures  that  are  so 

.▼allied  by  sensual  unbelievers !  Let  them  take  them  for  me, 

laith  the  believing  soul ;  may  I  but  still  have  the  comforts 

of  the  presence  of  my  Lord^  how  little  shall  I  miss  them! 

Row  easily  can  I  spare  them!    Silver  will  be  cast  by,  if  it 

be  set  in  competition  with  gold.    The  company  of  common 

acquaintance  may  be  acceptable,  till  better  and  greater 

opme;  and  then  they  must  give  place.    Men  that  are  taken 

up  with  the  pleasing  entertainment  of  Christ  within  them^ 

em  scarce  afFord  any  more  than  a  transient  salutation  or 

obiervance  to  those  earthly  things  that  are  the  felicity  of 

the  carnal  mind,  and  take  up  its  desires,  endeavours  and 

dslight;  when  the  soul  is  tempted  to  turn  from  Christ,  to 

tiiose  (deceiving  vanities  that  promise  him  more  content  and 

pleasare,  the  comfortable  thoughts  of  the  love  of  Christ,  and 

1^^  abode  within  us,  and  our  abode  with  him«  do  sensibly 

scatter  and  confound  such  temptations.    The  presence  of 

Qhrist,  the  great  reconciler,  doth  reconcile  us  to  ourselves, 

and  make  us  willing  to  be  more  at  home.    He  that  is  out  of 

love  with  the  company  that  he  hath  at  home,  is  easily  drawn 

to  go  abroad.     But  who  can  endure  to  be  much  abroad, 

that  knoweth  of  such  a  guest  as  Christ  at  home?    We  shall 

say  as  Peter,  ''  Lord,  to  whom  shall  we  go  ?  Thou  hast  the 

words  of  eternal. life ;  and  we  believe,  and  are  sure,  thou  art 

.that  Christ  the  Son  of  the  living  Ood."    (John  vi.  68,  69.) 

And  as  Matt.  vii.  4,  when  he  saw  him  in  a  little  of  his  glory, 

**  Master,  it  is  good  for  us  to  be  here."    And  i£  the  riches 

of  the  world  were  offered  to  draw  a  soul  from  Christ,,  that 

hath. the  knowledge  of  his  special  love  and  presence,  the 

tempter  would  have  no  better  entertainment  than  Simon 

Kagos  had  with  Peter,  Their  money  perish  with  them 

that  think  Christ  and  his  graces  to  be  no  better  than  money. 

(Acts  Tiii.  20.) 

.  10.  How  easy  and  sweet  would  all  God's  service  be  to 
you^  if  you  were  assured  that  Christ  abideth  in  you !  What 
delightful  access  might  you  have  in  prayer,  when  you  know 
that  Christ  himself  speaks  for  you !  Not  as  if  the  Father 
himself  were  unwilling  to  do  us  good,  but  that  he  will  do  it 
in  tlie  name,  and  for  the  sake  and  merits  of  his  Son  i  which 
is  the  meaning  of  Christ  in  those  words,  which  seem  to  deny 
his  intercession,  ''  At  that  day  ye  shall  ask  \u  m^  ivaA£k&\ 


212        '  ^lii^^^****'*  ^*'  SELF-IGNORANCE, 

^  ''*''^  ^i  luito  you,  that  I  will  pray  the  Fathet  for  you: 

bf  as*  r^^ef  himBelf  loveth  you,  because  ye  have  lotti  I 
^>'  *  •'  "  ^John  xvi.  260  I  appeal  to  your  own  hearts,  I 
■  ^*;»,  whether  you  would  not  be  much  more  willing  jj 

tf4*iv  to  pray ;  «ind  whether  prayer  would  not  be  a 
1.^1  juiployment  to  you,  if  you  were  sureChriat'fl  abode 
:ui  ^ou,  and  intercession  for  you,  and  consequently  that 
%.'ai'  prayers  are  graciously  accepted  of  the  Lord?  Y<ra 
..aid  not  then  desire  the  vain  society  of  empty  persons; 
vu  s«x*k  for  recreation  in  their  insipid,  frothy,  insign^caat 
i*cv»ur«e.    The  opening  of  your  heart  to  your  heavenly 
>a;her.  and  pleading  the  merits  of  his  Son,  in  your  believing 
cuiions  for  his  saving  benefits,  would  be  a  more  contenting 
IkuiJ  of  pleasure  to  you. 

How  sweet  would  meditation  be  to  you,  if  yott  coold 
&ltll  think  on  Christ,  and  all  the  riches  of  his  kingdoni,  as 
vour  own !    Could  you  look  up  to  heaven,  and  say  with  ; 
^rrounded  confidence,  '  It  is  mine,  and  there  I  must  abide  j 
tmd  reign  for  ever !'  Could  you  think  of  the  heavenly  host;  1 
as  those  that  must  be  your  own  companions,  and  of  their  j 
holy  employment  as  that  which  must  be  your  own  for  ever,  ] 
it  would  make  the  assent  of  your  minds  to  be  more  frequent,   : 
and  meditation  to  be  a  more  pleasant  work.    Were  you  bnt   ; 
assured  of  your  special  interest  in  Ood,  and  that  all  his 
attributes  are  by  his  love  and  covenant  engaged  for  yonr 
happiness,  experience  would  make  you  say,  "  In  the  multi- 
tude of  my  thoughts  within  me,  thy  comforts  do  delight  my 
soul."  (PsaLxliv.  19.)  "  I  will  sing  unto  the  Lord  as  long  as 
I  live :  I  will  sing  praise  to  my  Ood  while  I  have  my  being: 
my  meditation  of  him  shall  be  sweet ;   I  will  be  glad  in  the 
Lord."  (Psal.  civ.  33,  34.)  Could  you  say  with  full  assur- 
ance, that  you  are  the  children  of  the  promises,  and  that 
they  are  all  your  own ;  how  sweet  would  the  reading  and 
meditation  on  the  Holy  Scriptures  be  to  you !     How  dearly 
would  you  love  the  Word !     What  a  treasure  would  you 
judge  it !   **  Your  delight  would  be  then  in  the  law  of  the 
Lord,  and  you  would  meditate  in  it  day  and  night."  (Psal* 
i.  2.)    To  find  such  grounds  of  faith,  and  hope,  and  riches 
of  consolation  in  every  page,  and  assuredly  to  say, '  All  this 
is  mine,'  would  make  you  better  understand  why  David  did 
indite  all  the  cxix.  Psalm,  in  high  commendations  of  the 
word  of  God,  and  would  make  ^ow  jom  m  his  affectionate 


AND  BENEFITS  OF  SELF-ACQUAINTANOV*     216 

elproBnaiM,  "  O  how  I  love  thy  law !  it  is  my  meditation 
all  the  day !  Thou  through  thy  commandineiits  hast  made 
mt  wiser  than  mine  enemies  ;  for  they  are  erer  with  me/' 
(PMi.cxix.  97— 99.) 

Sermons  also  woald  be  much  sweeter  to  you»  when  you 
coold  confidently  take  home  the  consolatory  part,  and  use 
oar  flunistry  as  a  help  to  your  faith,  and  hope,  and  joy » 
whereas  yoar  doubts  and  fears,  lest  you  are  still  unregene- 
nte,  will  turn  all  that  you  hear,  or  read,  or  meditate  on,  into 
(bod  and  fuel  for  themselves  to  work  upon ;  and  you  will 
gadier  up  all  that  tends  to  your  disquietment,  and  say,  It 
is  yoar  part ;  and  cast  away,  all  that  tendeth  to  your  con* 
•oUlion,  and  say,  it  belongeth  not  to  you.  And  the  most 
comforting  passages  of  the  word  will  be  turned  into  your 
discomfort :  and  the  promises  will  seem  to  you  as  none, 
while  you  imagine  that  they  are  none  of'yours:  and  the 
loss  of  your  peace  and  comfort  will  not  be  the  worst:  But 
this  will  increase  your  backwardness  to  duty ;  and  when 
yow  delight  in  the  worship  of  God  is  gone,  your  inclina- 
tion to  it  will  abate,  and  it  will  seem  a  burden  to  you,  and 
ke  as  meat  to  the  stomachs  of  the  sick,  that  with  the  most 
careful  preparation,  and  much  entreaty,  can  hardly  be 
brought  to  get  it  down,  and  can  bear  but  little,  and  that 
which  is  suited  to  their  diseased  appetites. 

The  same  I  may  say  of  the  sacrament  of  the  Lord  Vsup- 
fen  How  sweet  will  it  be  to  you,  if  you  are  assured,  that 
Ihe  same  Christ  that  is  there  represented  as  broken  and 
bleeding  for  your  sins,  doth  dwell  within  you  by  his  Spirit ! 
What  welcome  entertainment  would  you  expect  to  find,  if 
yMi  knew  that  you  brought  the  feast,  and  the  master  of  the 
fcast  widi  you  in  your  hearts ;  and  had  there  entirely  enter- 
tained him,  with  whom  you  expect  communion  in  the  sacra- 
nent  1  How  boldly  and  comfortably  would  your  hungry 
souls  then  feed  upon  him !  WiUi  what  refreshing  acts  of 
fitiih  would  you  there  take  the  sealed  promise  and  pardon  of 
your  sins !  Whereas  when  you  come  in  fears  and  doubting, 
and  must  take  the  body  and  blood  of  Christ  in  their  repre^ 
•entations,  with  your  hand  and  mouth,  while  you  know  not 
whether  you  receive  him  with  the  heart,  and  whether  you 
iMtve  any  special  interest  in  him,  O  what  a  damp  it  casteth 
on  the  soul !  How  it  stifleth  its  hopes  and  joys,  and  tumeth 
the  sacrament,  which  is  appointed  for  their  comfort,  into 


SiO       Tftfi  MISCHIEFS  OF  SELF-IGNOBAITCE,  i^ 

their  greater  trouble !  It  hath  many  a  time  grieved  me  to  ob-  * 
serve  that  no  ordinance  doth  cast  many  upright  souls  iorte* 
greater  perplexities^  and  discouragements,  and  diBtre8se%v. 
than  the  Lord*8-supper,  because  they  come  to  it  with  double:' 
reverence,  and  by  the  doubtings  of  their  title,  and  question- 
ing their  preparedness,  and  by  their  fears  of  eating  and 
drinking  unworthily,  their  souls  are  utterly  discomposed 
with  perplexing  passions,  and  turned  from  the  pleasant  ex- 
ercise of  faith,  and  the  delightful  intercourse  that  they 
should  have  with  God;  and  they  are  distempered  and  pot 
out  of  relish  to  all  the  sweetness  of  the  Gospel :  and  thai 
they  are  frightened  from  the  sacrament  by  such  sad  expe- 
riences, and  dare  come  thither  no  more,  for  fear  of  eating 
judgment  to  themselves.  And  should  not  Christians  labour 
to  remove  the  cause  of  such  miserable,  distracting  feara^ 
that  so  much  wrong  both  Christ  and  them,  and  to  recover 
their  well-grounded  peace  and  comfort? 

11.  Your  love  to  God,  which  is  the  heart  and  life  of  the 
new  creature,  doth  so  much  depend  upon  your  knowledge 
of  his  love  to  you,  as  should  make  you  much  more  desirous 
of  such  a  knowledge.  Love  is  the  end  of  faith  ;  and  faith 
the  way  to  love.  So  much  of  love  as  is  in  every  duty,-:  so 
much  holiness  is  in  it,  and  no  more.  Love  is  the  sum  of  the 
commandments.  It  is  the  fulfilling  of  the  law.  (Rom.  xitik 
10 ;  Matt.  xxii.  37;  Markxii.  33.)  Though  Godloved  us  first, 
as  purposing  our  good,  before  we  loved  him;  (1  John  iv.  9^ 
10;)  and  we  therefore  love  him,  because  he  first  loved  us, 
(ver.  19 ;)  yet  doth  he  love  us  by  complacency  and  acceptance, 
because  we  love  the  Father  and  the  Son:  ''For  the  Father 
himself  loved  you,because  ye  loved  me,andhave  believed  that 
I  came  out  from  God."  (John  xvi.  27.)  And  what  will  more 
effectually  kindle  in  you  the  fervent  love  of  Christ,  than  to 
know  that  he  loveth  you,  and  dwelleth  in  you  ?  All  this  is  ex- 
pressed by  Christ  himself;  "  At  that  day  ye  shall  know  that 
I  am  in  my  Father,  and  you  in  me,  and  I  in  you  i-He  that  hath 
my  commandments  and  keepeth  them,  he  it  is  that  loveth  me, 
and  he  that  loveth  me,  shall  be  loved  of  my  Father,  and  I  wiU 

love  him^and  will  manifest  myself  unto  him. If  a  man  love 

me,  he  will  keep  my  word,  and  my  Father  will  love  him,  and 
we  will  come  unto  him, and  make  our  abode  with  him."  (John 
xiv.  20 — 23.)  "  If  any  man  love  God,  the  same  is  known  of 
him,"  1  Cor.  viii.  3,)  with  a  knowledge  of  special  love  and 


AND  BENEFITS  OF  SELF-ACQUAJNTANCE.     217 

approbation.    This  is  no  disparagement  to  faith,  whose  na^ 
tore  and  use  is  to  work  by  love.  (Gal.  v.  6.)    What  a  man 
loreth,  snch  he  is.  The  love  is  the  man.  Our  love  is  judged 
by  our  life,  as  the  cause  by  the  eiSect:  but  the  life  is  judged 
I7  the  love,  as  the  fruits  by  the  tree,  the  effects  of  the  cause. 
'Mores  autem  nostri  non  ex  eo ;  quod  quisque  novit,  sed  ex 
eo  quod  diligit,    dijudicari  solentinec  faciunt  bonos  vel 
aialoB  mores,  nisi  boni  vel  mali  amores,'  saith  Augus- 
tine; that  is,  our  manners  are  not  used  to  be  judged  of  ac- 
cording to  that  which  every  man  knoweth,  but  according  to 
that  which  he  loveth :  it  is  only  good  or  evil  love,  that 
aaketh  good  or  evil  manners.    If  Plato  could  say,  (as  Au- 
gustine citeth  him,  lib.  viii.  de  Civit.  Dei,)  '  Hoc  est  philo- 
aophari,  scilicet  Deum  amare :'  To  be  a  philosopher,  is  to 
bve  God.    Much  more  should  we  say,  *  Hoc  est  Chris- 
tianum  agere,'  this  is  the  doctrine  and  work  of  a  Christian, 
even  the  love  of  God.  Indeed  it  is  the  work  of  the  Redeemer, 
to  recover  the  heart  of  man  to  God,  and  to  bring  us  to  love 
bim  by  representing  him  to  us  as  the  most  amiable,  suitable 
object  of  our  love :  and  the  perfection  of  love,  is  heaven  it- 
leir.  *  O  jugum  sancti  amoris,  (inq.  Bernard.)  quam  dulciter 
c^us,  gloriose  laqueas,  suaviter  premis,  delectanter  oneras^ 
fortiter  stringis,  prudenter  erudis !'  that  is.  The  yoke  of  holy 
bve,  O  how  sweetly  dost  thou  surprise !    How  gloriously 
dost  thou  enthral !  How  pleasantly  dost  thou  press !  How 
delightfully  dost  thou  load !  How  strongly  dost  thou  bind ! 
How  prudently  dost  thou  instruct !    '  O  fsslix  amor  ex  quo 
oritur  strenuitas  morum,  puritas  affectionum,  subtilitas  intel- 
lectuum,  desideriorum  sanctitas,  operum  claritas,  virtutum 
fecanditas  meritorum  dignitas,  prssmiorum  sublimitas.'    O 
happy  love,  from  which  ariseth  the  strength  of  manners,  the 
parity  of  affections,  the  subtlety  of  intellects,  the  sanctity 
of  desires,  the  excellency  of  works,  the  fruitfulness  of  vir- 
tues^  the  dignity  of  deserts,  the  sublimity^  of  the  reward ! 
I  appeal  to  your  own  consciences.  Christians,  would  you 
not  think  it  a  foretaste  of  heaven  upon  earth,  if  you  could 
but  love  God  as  much  as  you  desire  ?   Would  any  kind  of 
life  thatyou  can  imagine,  be  so  desirable  and  delightful  to 
you !  Would  any  thing  be  more  acceptable  unto  God?  And 
on  the  contrary,  a  soul  without  the  love  of  God,  is  worse 
than  a  corpse  without  a  soul.    **  If  any  man  love  not  the 


dl8        TH£  XISCUI£F&  OF  8ELF-IGNORANC£» 

Lord  JeeuB  Christ,  lei  him  be  AQathema,  Maran-atha."  (1  Cor. 
xvL  22.) 

And  do  I  need  to  tell  yoa  what  a  powerful  incentiTe  it 
IS  to  lo?e»  to  know  that  you  are  beloved  ?    It  will  mab 
Christ  much  more  dear  to  you,  to  know  how  dear  you  are  to 
him.    What  ia  said  of  affective  love  in  us^  may  partly  be  ] 
said  of  attractive  love  in  Christ.   "  Many  waters  cannot 
qttenoh  love,  neither  can  the  floods  drown  it :''  (SoL  viii.  7:) 
no  riches  can  purchase  what  it  can  attract.    When  you  find 
that  he  hath  set  you  "as  a  seal  upon  his  arm  and  heart,'' 
(ver.  6,)  and  that  you  are  dear  to  him  as  the  *'  apple  of  his 
eye"  what  holy  flames  will  this  kindle  in  your  breast!    If 
it  be  almost  impossible  with  your  equals  upon  earth  not  to 
love  them  that  love  you,  (which  Christ  telleth  you  ttuit 
even   publicans  will  do.   Matt.  v.  46,)  how  much  more 
should  the  love  of  Christ  constrain  us  abundantly  to  love 
him,  when  being  infinitely  above  us,  his  love  descendetb, 
that  ours  may  ascend !  His  love  puts  forth  the  hand  from 
heaven  to  fetch  us  up. 

O  Christians,  you  little  know  how  Satan  wrongeth  you, 
by  drawing  you  to  deny,  or  doubt  of  the  specisd  love  of  Ood! 
How  can  you  love  him  that  you  apprehend  to  be  your  ep^ 
tiiy,  and  to  intend  your  ruin  ?  Doubtless  not  so  easily  u  if 
you  know  him  to  be  your  friend.  In  reason  is  there  any 
more  likely  way  to  draw  you  to  hate  God,  than  to  draw  yoa 
to  believe  that  he  hateth  you  ?  Can  your  thoughts  be  plet- 
sant  of  him  ;  or  your  speeches  of  him  sweet?  or  dm  yoa  at- 
tend him,  or  draw  near  him  with  delight,  while  you  think 
he  hateth  you,  and  hath  decreed  your  damnation  ?  You 
may  fear  him,  as  he  is  a  terrible  avenger ;  and  you  may  con- 
fess his  judgments  to  be  just:  but  can  you  amicably  em- 
brace the  consuming  fire,  and  love  to  dwell  with  the  ever- 
lasting burnings  ? 

O,  therefore,  as  ever  you  would  have  the  love  of  God  to 
animate,  and  sanctify,  and  delight  your  souls,  study  the 
greatness  of  his  love  to  you,  and  labour  with  all  possiUe 
speed  and  diligence,  to  find  that  Christ  by  his  Spirit  is 
within  you.  It  is  the  whole  work  of  sanctification  that  Sa- 
tan would  destroy  or  weaken  by  your  doubts :  and  it  is  the 
whole  work  of  sanctifit^ation  that  by  love  would  be  promoted^ 
if  you  knew  your  interest  in  the  love  of  Christ. 


AKD  BSKK^riTS  OW  S£LI<-ACQUAiJfTAllG£.     319 

13.  U  is  the  knowledge  of  Christ  dwelling  in  yoii«  nod 
ee  of  the  epectal  love  of  God,  that  mast  acquaint  you  with  a 
life  of  holy  thMikfulness  and  praise.  These  highest  and 
'most  acceptable  duties,  will  be  out  of  your  reach  if  Satan 
-tan  hide  from  you  that  mercy  which  must  be  the  chiefest 
matter  of  your  thanksgiving.  Will  that  soul  be  in  tune  for 
A^  high  praises  of  the  Lord,  that  thinks  he  meaneth  to  use 
Urn  Its  an  enemy  ?  Can  you  look  for  any  cheerfol  thanks- 
ftvibg  from  him  that  looks  to  lie  in  hdl  1  Will  be  not  rather 
«ry  with  David>  "  In  death  there  is  no  remembrw[ice  of  thee  : 
In  the  grave  who  shall  give  thee  thanks  V*  <PsaL  vi.  6.) 
*  What  profit  is  there  in  my  blood,  when  I  go  down  to  the 
jpit?  Shall  the  dust  praise  thee?  shall  it  declare  thy  truth  V* 
(Psal.  XXX.  9.)  Shcdl  the  damned  praise  thee,  or  shall  they 
give  thee  thanks  that  must  be  scorched  with  the  flames  of 
thine  indignation?  Can  you  expect  that  joy  ahould  be  in 
their  hearts,  or  cheerfulness  in  theit  countenances)  or  praisefs 
in  their  mouths,  that  think  they  are  reprobated  to  the  &re 
of  hell  ?  Undoubtedly  Satan  is  not  ignorant,  that  this  is 
the  way  to  deprive  Ood  of  the  service  which  is  most  accept- 
fhle,  to  him  and  you  of  the  pleasures  of  so  sweet  a  life*  And 
Uiiearefore  he  that  envieth  both,  will  do  his  worst  to  damp 
f6nt  spirits,  and  breed  uncomfortable  doubts  and  fears>  «nd 
wrongful  suspicions  in  your  minds.  Whereas  the  know- 
ledge of  your  interest  in  Christ,  would  be  a  continuii  store- 
bouse  of  thanksgiving  and  praise,  and  teach  your  hearts  bb 
well  as  your  tongues,  to  say  with  David,  ''  Blessed  is  the 
ttan  whose  transgression  is  forgiven,  whose  sin  is  covered ; 
Messed  is  the  man  unto  whom  the  Lord  imputeth  not  ini- 
^uity^  and  in  whose  spirit  there  is  no  guile.-^--*^  Be  glad  in 
die  Lord,  and  rejoice  ye  righteous,  and  shout  for  joy  all  ye 
that  are  upright  in  heart."  (Psal.  xxxii.  1,  2»  U.)  *' Bless 
the  Lord,  O  my  soul,  and  all  that  is  within  me  bless  his  holy 
HSme  :  Bless  the  Lord,  Omy  soul,  and  forget  notall  his  bene* 
fits:  who  forgiveth  all  thine  iniquities:  who  healeth  all 
thy  diseases :  who  redeemeth  thy  life  from  destruction,  and 
ciowneth  thee  with  lovingkindness  and  tender  mercies." 
(Psal.  ciii.  1 — 4.)  "  O  Lord,  my  God,  I  cried  unto  thee,  and 
'Hiou  hast  healed  me :  O  Lord,  thou  hast  brought  up  my  sotd 
from  the  grave ;  thou  hast  kept  me  alive  that  I  should  not 
go  down  to  the  pit.  Sing  unto  the  Lord,  O  ye  saints  of  his, 
and  give  thanks  at  the  remembrance  of  his  holiness :  for  his 


2^       THJS  MISCHIEFS  OF  SELF-IQNOEAHCE, 

anger  endureth  but  for  a  moment:  in  his  fSEtyour  is  life.* 
(Psal.  XXX.  2--5.)    Thanksgiving  would  be  the  very  pulse 
and  breath  of  your  assurance  of  Christ  dwelling  in-  joo. 
You  would  say  with  Paul,  "  Blessed  be  the  God  and  Father 
of  our  Lord  Jesus  Christ,  who  hath  blessed  us  with  all  spi- 
ritual blessings  in  celestials  in  Christ:  According  as  he 
hath  chosen  us  in  him  before  the  foundation  of  the  world, 
that  we  should  be  holy  and  blameless  before  him  in  lore : 
Having  predestinated  us  to  the  adoption  of  children  hj 
Jesus  Christ  to  himself  according  to  the  good  pleasure  of 
his  will,  to  the  praise  of  the  glory  of  his  grace,  wherein  he 
hath  made  us  accepted  in  the  beloved,  in  whom  we  have  re- 
demption through  his  blood,  the  remission  of  sins  accord- 
ing to  the  riches  of  his  grace,  wherein  he  hath  abounded 
toward  us,"  Sac.  (Eph.  i.  3 — 8.)    Thus  faith  and  assurance, 
as  they  have  an  unspeakable  store  to  work  upon,  so  it  is  na- 
tural to  them  to  expatiate  in  the  praise  of  our  Redeemer,  and 
to  delight  in  amplifications  and  commemorations  of  the 
ways  of  grace.    Just  so  doth  Peter  begin  his  first  epistle, 
''  Blessed  be  the  God  and  Father  of  our  Lord  Jesus  Christ, 
which  according  to  his  abundant  mercy  hath  begotten  us 
again  unto  a  lively  hope,  by  the  resurrection  of  Jesus  Christ 
from  the  dead,  to  an  inheritance  incorruptible,  undefiled, 
and  that  fadetb  not  away,  reserved  in  heaven  for  you,  who 
are  kept  by  the  power  of  God  through  faith  unto  salvation; 
ready  to  be  revealed  in  the  last  time,  wherein  ye  greatly  re- 
joice," &c. 

No  wonder  if  the  heirs  of  heaven  be  inclined  to  the  lan- 
guage and  the  work  of  heaven.  I  think  there  are  few  of  yoa 
that  would  not  rejoice,  and  by  your  speech  and  countenance 
express  your  joy,  if  you  had  assurance  but  of  the  dignities 
and  dominions  of  this  world.  And  can  he  choose  but  ex- 
press his  joy  and  thankfulness,  that  hath  assurance  of  the 
crown  of  life?  What  fragrant  thoughts  should  possess  that 
mind  that  knoweth  itself  to  be  possessed  by  the  Spirit  of  the 
living  God !  How  thankful  will  he  be  that  knows  he  hath 
Christ  and  heaven  to  be  thankful  for !  What  sweet  delights 
should  fill  up  the  hours  of  that  man's  life,  that  knows  the 
Son  of  God  living  in  him,  and  that  he  shall  live  in  joy 
with  Christ  for  ever !  How  gladly  will  he  be  exercised  in 
the  praises  of  his  Creator,  Redeemer  and  Sanctifier,  that 
knows  it  must  be  bis  work  for  ever !  No  wonder  if  this  joy 


t 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     33f 

be  a'stranger  to  their  hearts,  that  are  strangers  to  Christ,  or 
strangers  to  their  interest  in  his  love :  No  wonder  if  they 
btt^  no  hearts  for  these  celestial  works,  that  have  no  part  in 
the  celestial  inheritance,  or  that  know  not  that  they  have 
emy  part  therein.  How  can  they  joyfully  give  thanks  for 
that  which  they  know  not  that  they  have  or  ever  shall  have, 
or  have  any  probability  to  attain! 

Bat  to  that  man  that  is  assured  of  Christ  within  him, 
heaven  and  earth,  and  all  their  store,  do  offer  themselves  as 
the  matter  of  his  thanks,  and  do  furnish  him  with  provisions 
to  feed  his  praises.    What  a  shame  is  it  that  an  assured 
heir  of  heaven  should  be  scant  and  barren  in  comfort  to 
himself,  or  in  thanks  and  praise  to  Jesus  Christ,  when  he 
hath  so  full  a  heap  of  love  and  mercy  to  fetch  his  motives 
from,  and  hath  two  worlds  to  furnish  him  with  the  most  pre- 
cious materials ;  and  hath  no  less  than  Infinite  goodness, 
even  God  himself,  to  be  the  subject  of  his  praise !  **  O  give 
thanks  unto  the  Lord,  for  he  is  good,  because  his  mercy  en- 
dareth  for  ever  (whatever  others  do) :  Let  Israel  say,  let  the 
house  of  Aaron  say,  let  them  that  fear  the  Lord  say,  that 
his  mercy  endureth  for  ever/'  (Psal.  cxviii.  1 — 4.)  The  know- 
ledge of  our  interest  fitteth  us  for  his  praise.    "  Thou  art 
my  God,  and  I  will  praise  thee :  thou  art  my  God,  I  will 
exalt  thee."  (Psal.  cxviii.  28.)  "  O  Lord,  truly  I  am  thy  ser- 
vant ;  I  am  thy  servant,  and  the  son  of  thine  handmaid : 
ihou  hast  loosed  my  bonds ;  I  will  offer  to  thee  the  sacrifice 
of  thanksgiving,  and  will  call  upon  the  name  of  the  Lord  !^ 
(Psal.  cxvi.  16, 17.)    "  His  praise  is  for  the  congregation  of 
his  saints.   Let  Israel  rejoice  in  him  that  made  him ;  let  the 
children  of  Zion  be  joyful  in  their  King."  (Psal.  cxlix.  1, 2.) 
"  Let  them  praise  the  name  of  the  Lord ;  for  his  name  alone 
is  excellent,  his  glory  is  above  the  earth  and  heaven.    He 
also  exalteth  the  horn  of  his  people ;  the  praise  of  all  his 
saints,  even  of  the  children  of  Israel,  a  people  near  unto 
him."  (Psal;  cxlviii.  13, 14.)  *'  I  will  also  clothe  his  priests 
with  salvation,  and  his  saints  shall  shout  aloud  for  joy  ."(Psal. 
cxxxii.  16.)    Praise  is  a  work  so  proper  for  the  saints,  and 
thanksgiving  must  be  fed  with  the  knowledge  of  your  mer- 
cies, that  Satan  well  knoweth  what  he  shall  get  by  it,  and 
what  you  will  lose,  if  he  can  but  hide  your  mercies  from 
yoii.    The  height  of  his  malice  is  against  the  Lord,  and  the 
next  is  a^inst  you  :  and  how  can  he  shew  \t  mote  ^«xv\rf 


223        TH£  MISCHIEFS  OF  SKLF-IGNORAKCEy 

drawing  you  to  rob  God  of  his  thankB  aiid  pnUse,  when  ht 
bath  blessed  and  enriched  you  with  the  chiefeat  of  hia  oie^ 
ciea !  Labour  thereforej  Christians,  to  know  that  you  hmt 
that  grace  that  may  be  the  matter  and  cause  of  so  awe^t 
and  acceptable  an  employment  as  the  praises  of  your  Ii0i4. 
13.  Moreover,  you  should  consider  that  without  the 
knowledge  of  your  interest  in  Christ,  you  cannot  live  to 
the  honour  of  your  Redeemer,  in  such  a  measure  aa  the  Gos- 
pel doth  require.    The  excellency  of  Gospel-mercies  wUI 
be  veiled  and  obscured  by  you,  and  will  not  be  revealed 
and  honoured  by  your  lives.    Your  low  and  poor  dejected 
spirits  will  be  a  dishonour  to  the  faith  and  hope  of  the 
saints,  and  to  the  glorious  inheritance,  of  which  you  harv 
so  full  a  prospect  in  the  promises.    If  you  take  the  bob  qf  a 
prince  in  his  infancy,  and  educate  him  aa  the  son  of  a 
ploughman,  he  will  not  live  to  the  honour  of  his  birthn  which 
he  is  not  acquainted  with.    The  heirs  of  heaven,  that  know 
not  themselves  to  be  such,  may  live  like  the  heirs  of  heaves 
as  to  uprightness  and  humility,  but  not  in  the  triumphant 
joy,  nor  in  the  courageous  boldness,  which  becometh  a  be- 
liever. What  an  injury  and  dishonour  is  it  to  our  Redeemer, 
that  when  he  hath  done  and  suffered  so  much  to  make  ss 
happy,  we  should  walk  as  heavily  as  if  he  had  done  nothing 
for  us  at  all !  And  when  he  hath  so  fully  secured  ua  of  ever* 
lasting  happiness,  and  told  us  of  it  so  expressly  that  our 
joy  may  be  full,  we  should  live  as  if  the  Gospel  were  not 
the  Gospel,  and  such  things  had  never  been  promised  or  re- 
vealed! When  heaven  is  the  object,  and  the  promise  of  God 
is  the  groundwork  of  our  faith,  we  should  live  above  all 
earthly  things,  as  having  the  honours  and  pleasurea  of  the 
world  under  our  feet,  accounting  all  as  **  loss  and  dung  for 
the  excellency  of  the  knowledge  of  Jesus  Christ,"  (Phil.  iiL 
8,)  whom  we  should  love,  though  **  we  have  not  seen  him; 
in  whom  though  now  we  see  him  not,  yet  believing  we 
should  rejoice  with  joy  unspeakable  and  full  of  glory,  gs 
those  that  must  receive  the  end  of  their  faith,  the  salvation 
of  our  souls."  (1  PeU  i.  8,  9.)    And  how  can  we  do  thisj  if 
we  are  still  questioning  the  love  of  Christ,  -or  our  interest 
in  it ! 

Believers  should  with  undaunted  resolution  charge 
through  the  armies  of  temptation,  and  conquer  difficultiesi 
and  suffer  for  the  name  of  Christ  with  joy ;  accounting  it  a 


ANP  BKNfiFlTS  OF  SELF-ACQUAINTANCE.     223 

blefifted  thing  to  be  persecuted  for  righteouspeaft  sake,  be- 
cause that  **  theirs  is  the  kingdom  of  heaven :"  Because  of 
ihe  greatness  of  the  reward,  they  should  ''rejoice  and  be  e3(* 
ceeding  glad."  (Matt.  y.  10.  12.)  And  how  can  they  do 
this*  that  believe  not  that  the  reward  and  kingdom  will  be 
theirs  I 

The  joys  of  faith  and  confidence  on  the  promise  and 
strength  of  Christ,  should  overcome  all  inordinate  fears  of 
man ;  **  For  he  hath  said*  I  will  never  fail  thee  nor  forsake 
ihee."  So  that  we  may  boldly  say,  **  The  Lord  is  my  helper, 
and  I  will  not  fear  what  man  shall  do  unto  me."  (Heb.  xiii. 
5,  6.)  And  how  can  we  do  this,  while  we  are  questioning 
our  part  in  the  Christ  and  promise  that  we  should  thus 
boldly  trust  upon ! 

1^  Lastly  consider,  that  the  knowledge  of  your  part  in 
Christ,  may  make  all  sufferings  easy  to  you.    You  will  be 
so  much  satisfied  in  God  your  portion,  as  will  abate  the  de* 
sires,  and  drown  the  joys  and  sorrows  of  the  world.    You 
will  judge  the  ''sufferings  of  this  present  time  unworthy  to 
be  compared  to  the  glory  that  shall  be  revealed  in  us." 
(Rom.  viii.  18.)    You  will  choose  rather  "  to  suffer  affliction 
with  the  people  of  God,  than  to  enjoy  the  pleasures  of  sin 
for  a  season;  esteeming  the  reproach  of  Christ  greater  riches 
that  the  treasures  of  the  world,  as  having  respect  to  tbe  re- 
compence  of  the  reward."  (Heb.  xi.  25, 26.)  All  this  must  be 
done,  and  will  be  done  by  true  believers,  that  have  an  as- 
surance of  their  own  sincerity ;  they  must  and  will  forsake 
all,  and  take  up  the  cross  and  follow  Christ,  in  hope  of  a 
reward  in  heaven,  as  it  is  offered  them  in  the  Gospel,  when 
they  know  their  special  interest  in  it.  For  these  are  Christ's 
terms  which  he  imposeth  on  all  that  will  be  his  disciples. 
(Luke  xiv.  33 ;  xviii.  22.  24, 26.)  But  you  may  certainly  per- 
ceive that  it  will  be  much  more  easy  to  part  with  all,  and 
undergo  and  do  all  this,  when  we  have  the  great  encourage- 
ment of  our  assured  interest,  than  when  we  have  no  more 
but  the  common  offer.    To  instance  in  some  particulars. 

1.  Do  you  live  where  serious  godliness  is  derided,  and 
jou  cannot  obey  the  word  of  God,  and  seek  first  tbe  king- 
dam  of  God,  and  its  righteousness,  without  being  made  the 
eomnaon  scorn,  and  the  daily  jest  and  by-word  of  the  com- 
paay?  Let  it  be.  so:  If  you  know  that  you  have  Christ 
within  you,  and  are  secured  of  tbe  everlaatmg  jo^a^NvV^y 


324        THE  MtSCHIKFS  OF  SELF-IGXORAKCE, 

feel,  will  you  regard  such  things  as  these?  Shall  the  jest-of 
a  distracted,  miserable  fool,  abate  the  joy  of  yonr  assured 
happiness?    Princes  and  noblemen  will  not  forsake  their 
dominions  or  lordships,  nor  cast  away  the  esteem  and  com- 
fort of  all  they  have,  because  the  poor  do  ordinarily  re- 
proach them  as  proud,  unmerciful  oppressors.    They  think 
they  may  bear  the  words  of  the  miserable,  while  tbey  have 
the  pleasure  of  prosperity.     And  shall  not  we  give  losers 
leave  to  talk  ?  We  will  not  be  mocked  out  of  the  comfort  of 
our  health  or  wealth,  our  habitations  or  our  friends:  and 
shall  we  be  mocked  out  of  the  comfort  of  Christ,  and  of  the 
presence  of  the  Comforter  himself!    If  they  that  go  naked 
deride  you  for  having  clothes,  and  they  that  are  out  of  doors 
in  the  cold  and  rain,  deride  you  that  are  warm  and  dry  .with- 
in ;  or  they  that  are  sick  deride  you  for  being  well,  this  will 
but  make  you  more  sensible  of  your  felicity,  and  pity  them 
that  have  added  such  folly  to  their  wants :  so  will  it  increase 
the  sense  of  your  felicity,  to  find  that  you  are  possessed  o^ 
so  unspeakable  a  mercy,  which  others  have  not  so  far  tasted 
of  as  to  know  its  worth.     If  you  have  the  feast,  you  may 
bear  the  words   of  famished,  unhappy  souls  that  speak 
against  it  because  they  taste  it  not:  if  you  are  in  your 
Father's  arms,  you  may  bear  the  scorns  of  such  as  stand 
without  the  doors. 

2.  If  you  have  the  contradictions  and  opposition  of  the 
ignorant  or  malicious,  speaking  evil  of  things  they  know 
not,  and  persuading  you  from  the  ways  of  righteousness, 
how  easily  may  all  this  be  borne  while  you  have  Christ  with- 
in you  to  strengthen  and  encourage  you !  Had  you  but  his 
example  before  you,  who  is  ''  the  Author  and  Finisher  of 
your  faith,  who  for  the  joy  that  was  set  before  him  endured 
the  cross,  despising  the  shame,  and  endured  such  contra- 
diction of  sinners  against  himself,  it  should  keep  you  from 
being  weary  and  fainting  in  your  minds."  (Heb.  xii.  2,  3.) 
But  when  you  have  his  presence,  his  Spirit,  and  his  help, 
how  much  should  it  corroborate  and  confirm  you ! 

3.  How  easy  may  you  bear  the  slanders  of  your  own  or 
the  Gospel's  enemies,  as  long  as  you  are  sure  of  your  interest 
in  Christ !  How  easily  may  you  suffer  them  to  call  you  by 
their  own  names,  '*  pestilent  fellows,  and  movers  of  sedition 
among  the  people^  ringleaders  of  a  sect,  profaners  of  the 
temple/*  as  Paul  was  called,  (,A.cls'sixvi.5»6,^  as  long  as 


AND  BENEFITS  OF  SELF-ACQUAINTi*  NCE.     226 

f»a  have  Christ  within  you^  that  was  called  Beelzebub  for 
^ur  sakes.  (Matt.  x.  25.)  Your  Judge  that  must  finally 
IkCide  the  case«  is  your  dearest  friend,  and  dwelleth  in  you : 
H'is  **  he  that  will  justify  you  ;  who  is  he  that  condemneth 
fOtt?**  (Rom.  viii.  33,  34.)  His  approbation  is  your  life 
wad  comfort.  How  inconsiderable  is  it  as  to  your  own  feli- 
bity^  what  mortal  worms  shall  say  or  think  of  you  ?  What  if 
ihey  call  you  all  that  is  naught,  and  stain  your  names,  and 
ibsenre  your  innocency,  and  make  others  believe  the  falsest 
iocosations  that  Satan  can  use  their  tongues  to  utter  of 
foa?  You  have  enough  against  all  this  within  you  :  What 
if  you  go  for  hypocrites,  or  factious,  or  what  malignity  can 
Ball  you,  until  the  day  of  judgment?  As  long  as  you  have 
■D  good  security  of  being  then  fully  cleared  of  all,  and  your 
rigbteousness  vindicated  by  your  Judge,  how  easily  may  you 
BOW  bear  the  slanders  of  men,  that  prove  themselves  wicked, 
by  felsely  affirming  it  of  you !  You  can  endure  to  be  called 
yoor,  so  you  be  not  poor  ^  and  to  be  called  sick,  as  long  as 
yon  are  well.  And  you  may  well  endure  to  be  called  proud, 
whfle  you  are  humble ;  and  factious,  while  you  are  lovers  of 
umty  and  peace ;  or  hypocrites,  while  you  are  sincere.  How 
boldly  may  you  say  with  the  prophet,  "  The  Lord  God  will 
'kdp  me,  therefore  shall  I  not  be  confounded;  therefore 
'kave  I  set  my  face  like  a  flint,  and  I  know  that  I  shall  not 
be  ashamed:  He  is  near  that  justifieth  me:  Who  will  con- 
4BBd. with  me  ?  Let  us  stand  together :  Who  is  mine  adver- 
sary ?  Let  him  come  near  to  me  :  Behold  the  Lord  God  will 
Jielp  me ;  who  is. he  that  shall  condemn  me  ?  Lo,  they  shall 
aU  wax  old  as  a  garment :  the  moth  shall  eat  them  up." 
(baiah  1.  7—9.) 

' v'Had  you  but  Paul's  assurance  and  experience  of  Christ 

"dwelling  in  you,  you  might  imitate  him  in  a  holy  contempt 

irf  all  the  slanders  and  revilings  of  the  world :  ''  For  I  think 

()mt  God  hath  set  forth  us  the  apostles  last,  as  it  were  men 

appointed  to  death :  for  we  are  made  a  spectacle  to  the 

vorld,  and  to  angels,  and  to  men :  We  are  fools  for  Christ's 

like,  but  ye  are  wise  in  Christ ;   we  are  weak,  but  ye  are 

itrong :  ye  are  honourable,  but  we  are  despised  :  Even  unto 

ttiis  present  hour,  we  both  hunger,  and  thirst,  and  are  naked, 

lUid  are  bufieted,  and  have  no  certain  dwelling-place  ;  and 

labour  working  with   our  own  hands :  being  reviled,  we 

VOL.  XVI.  Q 


226       THE  MISCHIEFS  OF  SZLF  lONORAVCK, 

l>les8 :  being  persecuted,  we  suffer  it :  being  defamed*  we 
entreat:  we  are  made  as  the  filth  of  the  earth,  .and  are  the 
offscouring  of  all  things  unto  this  day.''  (1  Cor«  iv.  9— 13.) 
Thus  May  we  "  do  and  suffer  all  things  througk  Christ  that 
strengtheneth  us."  (Phil  if.  13.)    What  matter  is  it  what 
men  call  us,,  if  God  call  as  his  children  andfiriendsy  and 
Christ  be  npt  ashamed  to  call  us  brethnen  f    With  us  it  will 
be  a  very  small  thing  to  be  judged  of  man,  while  we  know 
"  the  Lord  that  must  judge  us,  is  on  our  side.''  (1  Cor«  iv. 
3, 4.)    It  lieth  not  on  our  hands  to  justify  onrselTes :  tt  is 
•Christ  that  hath  undertaken  to  answer  for  us ;  and  made  it 
the  work  of  hia  office  to  justify  us;  and  to  htm  we  may 
boldly  and  comfortably  leave  it :  and  let  ail  the  accueeu 
prepare  their  charge,  and  deal  with  him,  and  do  their  woist 
4.  How  easily  may  you  bear  imprisonment,  banishment, 
or  other  persecution,  as  long  as  you  are  assured  <of  tbe  love 
of  Christ !   Can  you  fear  to  dwell  where  Christ  dweila  widi 
you  ?     If  he  will  go  with  you  through  fire  and  water,  what 
need  you  fear  ?    Thjose  owning,  appropriating  wf>rd&,  will 
make  us  venture  upon  the  greatest  perils,  '*  Fear  not,  fiir  I 
have  redeemed  thee ;  I  have  called  thee  by  thy  name,  thou 
art  mine :  when  thou  passest  through  the  waters,  I  will  he 
with  thee ;   and  through  the  rivers,  they  shall  not  overflow 
thee :  when  thou  walkest  through  the  fire,  thou  shalt  not  be 

burnt For  I  Am  the  Lord  thy  God,  the  HiiKly  Oae  of 

Israel,  thy  Saviour."  Who  would  not  with  Peter  cast  him- 
self into  the  sea,  or  walk  with  confidence  upon  tike  waters, 
if  Christ  be  there,  and  call  us  to  him?  {Matt.  sir.  28,  29; 
John  xxi.  70 

The  eleventh  chapter  to  the  Hebrews  doth  recapitidate 
the  victories  of  faith,  and  shew  us  what  the  hope  of  unseen 
things  can  cause  believers  patiently  to  undergo.  How  cheer- 
fully will  he  endure  the  foulest  way,  that  is  assured  ie  come 
safe  to  such  a  home  ?  What  will  a  man  stick  at,  that  kntms 
he  is  following  Christ  to  heaven ;  and  knoweth  that  he 
''shall  reign  with  him,  when  he  hath  aufiered  with  JumT 
(2  Tim.  ii.  12.)  Who  will  refuse  bloodletting,  that  is  assured 
beforehand  that  it  shall  procure  his  health?  He  is  unwev- 
thy  of  Christ,  and  of  salvation,  that  thinks  any  thing  in  the 
world  too  good  to  lose  for  them.  (Matt.  x.  37.)  What  mat- 
ter is  it,  whether  death  finds  us  in  honour  or  dishonour,  ia 


ANII  BENEFITS  QF  SELF-ACi^UAINTAKCi:.    297 

Qor  own  country  or  in  another,  at  liberty  or  in  prison^  ^o  we 

ue  rar^  it  finds  us  not  in  a  state  of  death  ?  Who  would  not 

lather  pas9  to  glory  by  as  straight  a  way  as  John  Baptist, 

'  8tephea»  or  other  martyrs  did,  than  with  their  persecutors, 

-  to  prospier  in  the  way  to  misery  ?  Who  can  for  shame  repine 

f  Uthe  los4  of  temporal  commodities,  that  is  secured  of  the 

:  eternal  joys?    If  a3surance  of  the  love  of  Grod,  would  not 

nabolden  you  to  patient  suffering,  and  to  lay  down  life  and 

'  ijl  for  Christ,  what  do  you  think  should  ever  do  it  ? 

But  when  you  are  afraid  lest  death  will  turn  you  into 
'  kAU  what  wonder  if  you  timerously  draw  back  ?  When  you 
know  not  whether  ever  you  shall  have  any  better,  no  won- 
der if  you  are  loath  to  part  with  the  seeming  happiness 
vbich  you  have.  Those  doubts  and  fears  enfeeble  the  soul, 
(■d  spoil  you  of  that  valour  that  becomes  a  soldier  of  Christ. 

6.  AH  personal  crosses  in  your  estates,  your  families, 

your  friands,  your  health,  will  be  easily  borne,  if  you  are 

mcfi  assured  of  your  salvation.    To  a  man  that  is  passing 

into  heaven,  all  these  are  almost  inconsiderable  things. 

What  is  X^azarus  the  worse  now  for  his  sores  or  rags?     Or 

what  is  the  rich  man  the  better  for  his  sumptuous  attire  and 

GuQst  (Luke  xvi.)    Whether  you  be  poor  or  rich,  sick  or 

«oand;  whether  you  are  used  kindly  or  unkindly  in  the 

>rorld»  are  questions  of  so  small  importance,  that  you  are 

«ot  much  concerned  in  the  answer  of  them :  but  whether 

fHi  have  Christ  within  you,  or  be  reprobates ;  whether  you 

IK  the  heirs  of  the  promise,  or  are  under  the  curse,  are 

<l«e0tions  .of  everlasting  consequence. 

6.  Lastly,  You  may  comfortably  receive  the  sentence  of 

isath,  when  once  you  are  assured  of  the  life  of  grace,  and  that 

you  have  escaped  everlasting  death.    Though  nature  will  be 

ftpU  averse  to  a  dissolution,  yet  faith  will  make  you  cheerfully 

mbinit,  ''desiring  to  depart  and  be  with  Christ,"  as  the  best 

condition  for  you.  (Phil.  i.  23.)    When  you  "know  that 

if  tbie  ^arthly  house  of  this  tabernacle  were  dissolved,  you 

kvre  a  building  of  God,  an  house  not  made  with  hands,  eter- 

Qfld  in  the  heavehs ;"  you  will  then  "  groan  earnestly^  desiring 

to  be  clothed  upon  with  your  house,  which  is  from  heaven : 

BQl  to  be  unclothed,  (for  the  union  of  soul  and  body,  is  the 

Gooatitntion  of  the  man,  which  nature  cannot  but  desire,) 

but  to  be  clothed  upon,  that  mortality  might  be  swallowed 

up  of  life.    This  God  doth  work  you  for,  who  giveth  youi 


228       THE  MI3CHIEFS  OF  SELF-IONORAKCC, 

the  earnest  of  the  Spirit :  therefore  as  men  that  know  while 
you  are  at  home  in  the  body,  you  are  absent  from  the  Lord; 
and  that  walk  by  faith,  and  not  by  sight,  you  would  be 
always  confident,  and  willing  rather  to  be  absent  from  the 
body,  and  present  with  the  Lord."  (2  Cor.  v.  1 — 8.) 

Though  it  be  troublesome  to  remove  your  dwelling,  yet 
you  would  not  stick  upon  the  trouble,  if  you  were  sure  to 
change  a  cottage  for  a  court :  nor  would  you  refuse  to  cross 
the  seas,  to  change  a  prison  for  a  kingdom.  The  holy  de- 
sires of  believers,  do  prepare  them  for  a  safe  death ;  but  it 
is  the  assurance  of  their  future  happiness,  or  the  believing 
expectation  of  it,  that  must  prepare  them  for  a  death  that  is 
safe  and  comfortable.  The  death  of  the  presumptuous  may 
be  quiet,  but  not  safe  :  the  death  of  doubting,  troubled  be- 
lievers may  be  safe,  but  not  quiet:  the  death  of  the  ungodly, 
that  have  awakened,  undeceived  consciences,  is  neither  safe 
nor  quiet :  but  the  death  of  strong  believers,  that  have  at- 
tained assurance,  is  both.  And  he  that  findeth  Christ  with- 
in him,  may  know,  that  when  he  dieth,  he  shall  be  with 
Christ :  his  dwelling  in  us  by  faith,  by  love,  and  by  his  Spi- 
rit, is  a  pledge  that  we  shall  dwell  with  him.  Christ  within 
us,  will  certainly  carry  us  unto  Christ  above  us.  Let  Soci- 
nians  question  the  happiness  of  such  departed  souls,  or 
doubt  whether  they  be  in  heaven  before  the  resurrection ;  I 
am  sure  that  they  are  with  Christ,  as  the  forecited  places 
shew,  (2  Cor.  V.  7,  8 ;  Phil.  i.  23,)  and  many  other.  We  are 
following  him,  that  when  he  had  conquered  death,  and  went 
before  us,  did  send  that  message  to  his  doubting,  troubled 
disciples,  (which  is  to  me  so  full  of  sweetness,  that  methinks 
I  can  scarce  too  often  recite  it,)  "  Go  to  my  brethren,  and 
say  unto  them,  I  ascend  unto  my  Father  and  your  Father, 
and  to  my  God  and  your  God,*'  (John  xx.  17.)  O  piercing, 
melting  words,  which  methinks  do  write  themselves  upon 
my  heart,  whenever  I  read  them  with  attention  and  consi- 
deration !  Know  once  that  you  are  his  brethren,  and  that  his 
Father  is  your  Father,  and  his  God  is  your  (^d,  and  that  be 
is  ascended  and  glorified  in  your  nature ;  an^then  how  can 
you  be  unwilling  to  be  dismissed  from  the  b^idage  of  this 
flesh,  and  be  with  Christ !  For  in  his  **  Father's  house  are 
many  mansions !  and  he  is  gone  before  to  prepare  a  place 
for  us ;  and  will  come  again  and  receive  us  unto  himself, 
that  where  he  is,  there  we  inay  be  also."  (John  xiv.  2, 3.) 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      229 

And  that  this  is  his  will  for  all  his  servants,  he  hath  de- 
clared in  that  comfortable  promise,  (which  also  I  have  found 
I  fM  foil  of  sweetness,  that  I  value  it  above  all  the  riches  of 
f  tile  world,)  "  If  any  man  serve  me,  let  him  follow  me ;  and 
where  I  am,  there  shall  also  my  servant  be :  if  any  man 
lerve  me,  him  will  my  Father  honour."  (John  xii.  26.)   The 
l^irit  of  Christ  within  you,  is  the  earnest  of  all  this :  Be 
\  ttsnred  of  your  faith,  and  hope,  and  love,  and  you  may  be 
mured  to  possess  the  good  believed,  and  hoped  for,  and 
loved.     "  The  incorruptible  seed,  which  liveth  and  abideth 
'  for  ever,"  of  which  you  are  new  born,  (1  Peter  i.  23,)  doth 
tend  to  the  "incorruptible  crown,  (1  Peter  v.  4,)  even  the 
^  crowu  of  righteousness,  which  the  righteous  Judge  will 
give  to  all  that  love  his  appearing."  (2  Tim.  iv.8.)    "  And 
•o  shall  we  ever  be  with  the  Lord,"  as  the  apostle  com- 
fortably speaks,  1  Thess.  iv.  17,  and  seasonably  annexeth  the 
use  of  such  a  cordial,  "Wherefore  comfort  one  another  with 
these  words."  (ver.  18.) 

Whether  we  are  to  die  by  the  decay  of  nature,  or  by  the 
storm  of  any  violent  disease,  or  by  the  hand  of  persecutors, 
or  any  other  instruments  of  Satan,  the  difference  is  small : 
they  are  but  several  ways  of  landing  at  the  shore  of  happi- 
ness, which  we  were  making  towards,  through  all  the  duties 
and  di£Eiculties  of  our  lives.  May  we  by  any  death  be  sent 
to  Christ,  let  them  domineer  awhile  that  stay  behind,  and 
are  conquerors  and  happy  in  their  dream ;  we  shall  neither 
siiss  nor  desire  their  felicity.  May  I  die  assured  of  the  love 
of  Qod,  how  little  regardable  is  it,  whether  I  be  poor  or  rich 
till  then ;  or  in  what  manner  death  shall  do  its  execution  ? 
And  how  little  cause  have  blessed  souls  to  envy  them  that 
are  left  on  earth,  in  a  quiet  and  prosperous  passage  to  dam- 
nation ! 

And  what  an  ease  and  pleasure  is  this  to  a  man's  mind 

through  all  his  life,  to  be  able,  with  well-grounded  comfort, 

io  think  of  death !  What  cares  can  vex  him  that  hath  se- 

cared  his  everlasting  state?   What  losses  should  afflict  him 

that  is  sure  he  shall  not  lose  his  soul,  and  is  sure  to  gain 

(Eternal  life  ?  What  fears  should  disquiet  him  that  is  sure  to 

escape  the  wrath  of  Ood?    What  wants  should   trouble 

him  that  knoweth  he  is  an  heir  of  heaven  ?   Why  should 

the  indignation  or  threatenings  of  man,  be  any  temptation 

to. turn  him  out  of  the  way  of  duty,  oc  dismay  Ivv^  \xi\\\.d« 


ftSO       tH£  MtSCHt£FS  OF  8£LF-1GN'0RANC£, 

irho  knoweth  that  they  can  but  "  kill  the  body,"  tttid  dis- 
mlnn  th&  soul  into  his  blessed  presence,  whom  itloV6th»tlKl 
laboiireth  and  lokigs  i6  see?  What  should  inordiMt^ly 
griev^  that  man  that  is  certain  of  eternal  joy?  What  else 
should  he  thirst  for,  that  hath  '*  in  him  the  wdl  of  Il?ing 
w&ters,  springing  Up  to  eterlastitig  life?''  (John  iv*  14.)  And 
what  should  deprive  that  man  of  comfott,  th&t  knoweth  he 
hath  the  Comforter  within  him,  and  shall  be  for  ever  eottl- 
forted  with  his  master's  joy  ?  And  what  should  brigak  the 
peace  and  patience  of  him  that  is  Assured  of  eTerlastiflg 
i*est?  If  the  assurance  of  a  happy  death  cannot  in&keit 
welcome,  and  cannot  make  affliction  dasy,  and  fill  ocir  lifes 
with  the  joys  of  hope,  I  know  not  what  can  do  it« 

But,  alas  for  those  poor  souls  that  know  not  Whither 
deilth  will  send  them,  or  at  least  have  not  good  grounds  of 
hope;  what  wonder  if"  through  the  fear  of  death  they  be  all 
their  lifetime  subject  to  bondage!''  (Heb.  ii.  16.)  Me- 
thinks  in  the  midst  of  their  wealth  and  pleasure,  they  should 
not  be  so  stupid  as  to  forget  the  millions  that  are  gone  be- 
fore them,  that  lately  were  as  jovial  and  secure  as  they;  and 
how  short  their  dreaming  feast  will  be.  Methinks  all  the 
beauty  of  their  fleshly  idols  should  be  blasted  with  thode 
nipping  frosts  and  storms,  that  in  their  serious  fortgthoughts 
come  in  upon  them,  from  the  black  and  dreadful  regions  of 
death !  Methinks  at  any  time  it  should  damp  their  n^irth,  and 
allay  the  ebullition  of  their  frenetic  blood,  to  rem^ttiber,  •  For 
all  this  I  must  die,'  and  it  may  be  "  this  night,  th&t  the  fool 
must  deliver  up  his  soul ;  and  then,  whose  shall  those  things 
be  which  he  hath  provided !"  (Luke  xii.  19,20.)  Then  whofehall 
be  the  lord,  and  who  the  knight  or  gentleman  ?  And  who  shall 
wear  the  gay  attire?  and  who  shall  domineer,  and  say, '  Our 
will  shall  be  done, and  thus  we  will  have  it?'  Then  wherA  is  the 
pleasure  of  lust,  and  merry  company,  and  meat,  drink,  and 
sports?  Methinks, Solomon's  memento, (Eccles.xi.9,)BhoQld 
bring  them  to  themselves.  "  Rejoice,  O  young  taan,  in  thy 
yOuth;  and  let  thy  heart  cheer  thee  in  the  days  of  thy  youth, 
and  walk  in  the  ways  of  thine  heart,  and  in  the  sight  of  thine 
eyes ;  but  know  thou,  that  for  all  these  things  God  will 
bring  thee  into  judgment."  And  as  the  sound  of  th^s* 
wOtds  '  I  must  shortly  die,'  methinks  should  be  always  in 
your  ears ;  so  in  reason,  the  question '  Whither  !  Dfiust  then 
go,'  should  be  always  as  it  were  before  your  ey^s,  till  yoor 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     231 

•ools  have  received  a  satisfactory  answer  to  it.  O  what  an 
Basing  dreadful  thing  it  is,  when  an  unsanctified,  unpre- 
«red  soal  must  say,  *  I  must  depart  from  earth,  but  I  know 
ot  whither !  I  know  not  whether  unto  heaven  or  hell ; 
icre  I  am  now,  but  where  must  I  be  for  ever!'  When  men 
dieve  that  their  next  habitation  must  be  everlasting,  me- 
binks  the  question, '  Whither  must  I  go?*  should  be  day  and 
ogbt  upon  their  minds,  till  they  can  say  upon  good  grounds, 
1  shall  go  to  the  blessed  presence  of  the  Lord :'  O  had  yoa 
Hit  the  hearts  of  men  within  you,  methinks  the  sense  of  this 
me  question,  '  Whither  must  I  go  when  I  leave  the  flesh  V 
ihould  BO  possess  you,  that  it  should  give  your  souls  no 
rest  till  you  are  able  to  say,  '  We  shall  be  with  Christ,  be- 
cause he  dwelleth  in  us  here,  and  hath  sealed  us  and  given 
OS  the  earnest  of  his  Spirit ;  or  at  least,  till  you  have  good 
hopes  of  this,  and  have  done  your  best  to  make  it  sure. 

And  thus  I  have  told  you  of  how  great  importance  it  is 
to  believers,  to  attain  assurance  of  the  love  of  God,  and  to 
know  that  Christ  abideth  in  them.  'And  now  I  think  you 
win  confess,  I  have  proved  the  necessity  of  Self-knowledge, 
both  to  the  unregenerate  and  the  regenerate,  though  in  se- 
veral degrees :  and  having  opened  the  disease,  and  shewed 
yon  the  need  of  a  remedy,  I  am  next  to  direct  you  in  the 
application  for  the  cure. 

I  doubt  not  but  there  are  many  of  the  hearers,  that  by 
dns  time,  are  desirous  to  be  instructed,  how  this  self-know- 
ledge may  be  attained :  for  whose  satisfaction,  and  for  the 
reducing  of  all  that  hath  been  spoken  into  practice,  I  shall 
next  acquaint  you  with  the  hindrances  of  self-knowledge 
(the  removing  of  them  being  not  the  least  point  in  the  cure), 
and  with  the  positive  directions  to  be  practised  for  the  at- 
tainment of  it.  And  because  the  hindrances  and  helps  are 
contrary^  I  shall  open  both  together  as  we  go  on. 

The  hindrances  of  self-knowledge  are  some  of  them 
without  us,  and  some  within  us ;  and  so  must  be  the  helps* 

I.  The  external  hindrances  are  these. 

1*  The  failing  of  ministers  in  their  part  of  the  work, 
through  unskilfulness  or  unfaithfulness,  is  a  great  cause 
that  BO  many  are  ignorant  of  themselves.  They  are  the 
lights  of  the  world ;  and  if  they  are  eclipsed,  or  put  under  a 
bashel;  if  they  are  darkened  by  the  snuff  of  their  own  cor- 


232       THE  MISCHIEFS  OF  SELF-IGNORAMCX, 

ruptions;   or  if  they  feed  not  their  light  by  the  oil  of  dili* 
gent  studies,  and  other  endeavours ;  pr  if  they  will  not  go 
along  with  men  into  the  dark  and  unknown  comers  of  the 
heart,  what  wonder  if  men's  hearts  remain  in  darkness,  wbea 
those  that  by  office  are  appointed  to  afford  them  light,  do 
fail  them  ?    It  is  not  a  general  dull  discourse,  or  eritical 
observations  upon  words,  or  the  subtle  decision  of  some 
nice  and  curious  questions  of  the  schools,  (though  these 
may  be  useful  to  their  proper  ends,)  nor  is  it  a  neat  and 
well-composed  speech,  about  some  other  distant  matters, 
that  is  likely  to  acquaint  a  sinner  with  himself.    How  many 
sermons  may  we  hear  (that  to  other  ends  are  not  unprofit- 
able) that  are  levelled  at  some  mark  or  other,  that  is  very 
far  from  the  hearers'  hearts,  and  therefore  are  never  likely  to 
convince  them,  or  prick  them,  or  open  and  convert  them? 
And  if  our  congregations  were  in  such  a  case,  as  that  they 
needed  no  closer  quickening  work,  such  preaching  might   . 
be  borne  with  and  commended ;  but  when  so  many  usually 
sit  before  us,  that  must  shortly  die,  and  are  unprepared,  and 
that  are  condemned  by  the  law  of  God,  and  must  be  par- 
doned or  finally  condemned ;  that  must  be  saved  from  their 
sins,  that  they  may  be  saved  from  everlasting  misery,  I 
think  it  is  time  for  us  to  talk  to  them  of  such  things  as  most 
concern  them ;  and  that  in  such  a  manner  as  may  most 
effectually  convince,  awake,  and  change  them.    When  we 
come  to  them  on  their  sick-beds,  we  talk  not  then  to  them  of 
distant  or  impertinent  things :  of  words,  or  forms,  or  parties, 
or  by-opinions ;  but  of  the  state  of  their  souls,  and  their 
appearing  before  the  Lord,  and  how  they  may  be  ready, 
that  death  maybe  both  safe  and  comfortable   to  them: 
(though  a  superstitious  miserable  fellow,  that  knoweth  no 
better  things  himself,  may  talk  to  the  sick  of  beads,  and 
relics,  and  of  being  on  this  side  or  that,  for  this  ceremony 
or  the  other,  and  may  think  to  conjure  the  unholy  spirit  out 
of  him,  by  some  affected  words  of  devotions,  uttered  from  a 
graceless,  senseless  heart;  or  to  command  him  out  by  Papal 
authority,  as  if  they  would  charm  his  soul  to  heaven,  by 
saying  over  some  lifeless  forms,  and  using  the  Gospel  as  a 
spell:  yet  ministei'«  indeed,  that  know  themselves  what  faith 
and  what  repentance  is,  and  what  it  is  to  be  regenerate,  and 
to  be  prepared  to  die,  do  know  that  they  have  other  work  to 
do.)    The  Gospel  offereth  men  their  choice,  whether  they 


AND  B£N£FITS  OF  $1£LF-ACQUA1NTANC£.     233 

will  baye  holiness  or  sin ;  and  to  be  ruled  by  Christ,  or  by 
their  fleshly  lusts;  and  so  whether  they  will  have  spiritual, 
or  carnal,  eternal,  or  transitory  joys.    And  our  work  is  to 
:  persuade  them  to  make  that  choice  which  will  be  their  hap* 
'  piness  if  we  can  prevail,  and  which  eternal  joy  depends 
upon ;  whether  we  come  to  them  in  sickness  or  in  health, 
this  is  our  business  with  them.    A  man  that  is  ready  to  be 
drowned,  is  not  at  leisure  for  a  song  or  dance :  and  a  man 
that  is  ready  to  be  damned,  methinks  should  not  find  him- 
self at  leisure  to  hear  a  man  shew  his  wit  and  readings  only, 
if  not  his  folly  and  malice  against  a  life  of  holiness :  nor 
should  you  think  that  suitable  to  such  men's  case,  that  doth 
not  evidently  tend  to  save  them.    But,  alas,  how  often  have 
we  heard  such  sermons,  as  tend  more  to  diversion  than 
direction,  to  fill  their  minds  with  other  matters,  and  find  men 
something  else  to  think  on,  lest  they  should  study  them- 
selves, and  know  their  misery !    And  whereas  there  may  be 
80  much  ingenuity  in  the  sinner,  as  to  perceive  that  the  dis- 
course of  idle  tongues,  or  the  reading  of  a  rpmance  is  un- 
suitable to  one  in  his  condition ;  and  therefore  will  not,  by 
such  toys  as  these,  be  called  oiBT  from  the  consideration  of 
his  ways.    A  preacher  that  seems  to  speak  religiously,  by 
a  sapless,  dry,  impertinent  discourse,  that  is  called  a  sermon, 
may  more  plausibly  and  easily  divert  him :  and  his  con- 
science will  more  quietly  suffer  him  to  be  taken  off  the 
necessary  care  of  his  salvation,  by  something  that  is  like  it, 
and  pretends  to  do  the  work  as  well,  than  by  the  grosser 
avocations,  or  the  scorns  of  fools :  and  he  will  more  tamely 
be  turned  from  religion,  by  something  that  is  called  religion, 
and  which  he  hopes  may  serve  the  turn,  than  by  open  wick- 
edness, or  impious  defiance  of  God  and  reason.    But  how 
oft  do  we  hear  applauded  sermons,  which  force  us,  in  com* 
passion  to  men's  souls,  to  think,  O  what  is  all  this  to  the 
opening  a  sinner's  heart  unto  himself,  and  shewing  him  his 
unregenerate  state!  What  is  this  to  the  conviction  of  a  self- 
deluding  soul,  that  is  passing  unto  hell  with  the  confident 
expectations  of  heaven !    To  the  opening  of  men's  eyes,  and 
taming  them  from  darkness  unto  light,  and  from  the  power 
of  Satan  unto  God !  What  is  this  to  shew  men  their  undone 
condition,  and  the  absolute  necessity  of  Christ,  and  of  re- 
newing grace !    What  is  in  this  to  lead  men  up  from  earth 
to  heaven,  and  to  acquaint  them  with  the  unseen  world,  and 


834        TH£  MItSCnXfiPS  OF  SELF-^IGHORAKCE, 

to  help  Uietd  to  the  life  of  faith  and  love,  and  to  ibe  mortify- 
ing and  the  pardon  of  their  sins !  How  little  skill  hate 
many  miserable  preachers,  in  the  searching  of  the  heart,  and 
helping  men  to  know  themselves,  whether  Christ  be  in  them, 
or  whether  they  be  reprobates !  And  how  little  care  and 
diligence  are  used  by  them  to  call  men  to  the  trial,  and  help 
them  in  the  examining  and  judging  of  themselves,  as  if  it 
were  a  work  of  no  necessity !  *'  They  have  healed  also  the 
hurt  of  the  daughter  of  my  people  slightly,  saying.  Peace, 
peace;  when  there  is  no  peace, saith  the  Lord,^  (Jer.  vi.  14.) 
And  Ezek<  xiii.  10^^12.  ''  Because,  even  because  they  hare 
seduced  my  people,  saying,  peace ;  and  there  was  no  peace; 
and  one  built  up  a  wall,  and  lo,  others  daubed  it  with  un- 
tempered  mortar :  Say  unto  them  that  daub  it  with  untem- 
pered  mortar,  that  it  shall  fail :  there  shall  be  an  overflow- 
ing shower;  and  ye,  O  great  hailstones,  shall  fall,  and  a 
stormy  wind  shall  rend  it.  Lo,  when  the  wall  is  fallen,  shall 
it  not  be  said  unto  you.  Where  is  th^  daubing  wherewith  je 
have  daubed  it?" 

It  is  a  plain  and  terrible  passage,  Prov.  xxiv*  24,  "  He 
that  saith  to  the  wicked.  Thou  art  righteous ;  him  shall  the 
people  curse;  nations  shall  abhor  him*"  Such  injustice  in 
a  judge,  or  witnesses,  is  odious,  that  determine  but  in  order 
to  temporal  rewards  or  punishments :  (Lev.  xix.  15 ;  Pro? . 
xviii*  5 ;  xxviii.  21.)  But  in  a  messenger  that  professeth  to 
speak  to  men  in  the  name  of  God,  and  in  the  stead  of  Jesus 
Christ,  when  the  determination  hath  respect  to  the  con- 
sciences of  men,  and  to  their  endless  joy  or  torment,  how 
odious  and  horrid  a  crime  must  it  be  esteemed,  to  persuade 
the  wicked  that  he  is  righteous ;  or  to  speak  that  which 
tendeth  to  persuade  him  of  it,  though  not  in  open,  plain  ex- 
pressions! What  perfidious  dealing  is  this  against  the 
Holy  Ood!  What  an  abuse  of  our  Redeemer,  that  his  pre- 
tended messengers  shall  make  him  seem  to  judge  clean  con- 
trary to  bis  holiness,  and  to  his  law,  and  to  the  judgment 
which  indeed  he  passeth,  and  will  pass  on  all  that  live  and 
die  unsanctified!  What  vile  deceit  and  cruelty  against  the 
souls  of  men  are  such  preachers  guilty  of,  that  would  make 
them  believe  that  all  is  well  with  them,  or  that  their  state  is 
safe  or  tolerable,  till  they  must  find  it  otherwise  to  their  woe ! 
When  diseased  souls  have  but  a  short  and  limited  time 
allowed  them  for  their  cure,  that  a  man  shall  come  to  them. 


AN0  B£^£FItJSt  OF  6£Lf-AC<^t;AlNTAlfC£.     236 

ds  iti  tile  fitime  of  thdt  phyBlci^ii,  and  tell  them  that  tbey 
M  {lyetty  Weill,  litid  need  ndt  make  do  imuGh  ado  about  the 
IMinMBj  and  thud  keep  Ih^m  from  their  only  help  till  it  be 
boo  l^te  !    What  shame,  what  puDishment  can  bd  too  great 
Rdt  liuch  a  wretch,  when  the  negteot  and  making  light  of 
Christ  and  his  salvation^  is  the  common  road  to  hell  ?  (Hdb. 
(14  d  ;   Mait«  x^tii.  5.)    And  most  men  perish,  because  they 
ttlue  liol>and  use  not  the  necesdary  means  of  their  recovery  $ 
for  ^  man  in  the  name  of  a  minister  of  the  Gospel,  to  cheat 
{hem  into  such  undervaluings  and  neglects,  as  are  likely  to 
prove  their  condemnation :  what  is  this  but  to  play  the  minis^ 
ter  of  Satan,  and  to  do  his  work,  in  the  name  and  garb  of  a 
minister  of  Christ?     U  is  a  damnable  treachery  against 
Ctuist,  and  against  the  people's  souls,  to  hide  their  misery, 
when  it  is  your  office  to  reveal  it ;  and  to  let  people  deceive 
themselves  in  the  matters  of  salvationi  and  not  to  labour 
diligently  to  undeceive  them ;  and  to  see  them  live  upon 
presumption  and  ungrounded  hopes,  and  not  to  labour  with 
faithful  plainness  to  acquaint  them  with  their  need  of  better 
b6peSk     But  some  go  further,  and  more  openly  act  the  part 
of  Satdn,  by  reproaching  the  most  faithful  servants  of  the 
hi^A,  and  labouring  to  bring  the  people  into  a  conceit,  that 
seriousness  and  carefulness  in  the  matters  of  God  and  our 
tolvation,  are  but  hypocrisy  and  unnecessary  strictnelts: 
and  in  their  company  and  converse  they  put  sO  much  coun-* 
tettance  on  the  ungodly,  and  cast  so  much  secret  or  open 
ftcom  upon  those  that  would  live  according  to  the  Scrip* 
tares,  as  hardeneth  multitudes  in  their  impenitency.    O 
dreadful  reckoning  to  these  unfaithful  shepherds,  when  they 
must  answer  for  the  ruin  of  their  miserable  flocks !  How 
pekt  will  their  damnation  be,  which  must  be  aggravated  by 
the  damnation  of  so  many  others  !    When  the  question  is, 

•  HoXr  come  so  many  souls  to  perish  ?'  The  answer  must  be, 

*  Because  they  set  light  by  Christ  and  holiness,  which  should 
hitve  B&ved  them/  But  what  made  them  set  light  by  Christ 
tod  holiness  ?  It  was  their  deceitful  confidence,  that  they 
hitd  so  much  part  in  Christ  and  holiness,  as  would  Suffice  to 
is&ve  them,  though  indeed  they  were  unsanctified  strangers 
to  both.  They  were  not  practically  acquainted  with  their 
necessities.  But  how  came  they  to  continue  thus  ignorant 
of  themselves  till  it  was  too  late  ?  Because  they  had  teach* 
^s  that  kept  them  strange  to  the  nature  of  true  hoUaesa^aiid 


230      .TUX  MISCHIEFS  OF  S£LF-IQXORAlfCEy 

did  not  labour  publicly  and  privately  to  convince  them  of 
their  undone  condition^  and  drive  them  to  Christ,  that  by 
him  they  might  have  .life.  Woe  to  such  teachers  that  ever 
they  were  born,  that  must  then  be  found  under  the  guilt  of 
such  perfidiousness  and  cruelty  !  Had  they  ever  felt  thenif 
selves,  what  it  is  to  be  pursued  by  the  law  of  conscience,  and 
with  broken  hearts  to  cast  themselves  on  Christ  as  their 
only  hope  and  refuge,  and  what  it  is  to  be  pardoned,  and 
saved  by  him  from  the  wrath  of  God  ;  and  what  it  is  to  be 
sanctified,  and  to  be  sensible  of  all  his  love,  they  would  take 
another  course  with  sinners,  and  talk  of  sin,  and  Christ,  and 
holiness  at  other  rates,  and  not  deceive  their  people  with 
themselves. 

Direct.  1.  My  first  direction  therefore  to  you,  is  in  order 
to  the  knowledge  of  yourselves,  that  if  it  be  possible,  you 
will  live  under  a  faithful,  soul-searching,  skilful  pastor;  and 
that  you  will  make  use  of  his  public  and  personal  help,  to 
bring  you,  and  keep  you  in  continual  acquaintance  with 
yourselves. 

As  there  is  a  double  use  of  physicians ;  one  general,  to 
teach  men  the  common  principles  of  physic,  and  read  them 
lectures  of  the  nature  of  diseases,  and  their  causes  and  reme- 
dies; and  the  other  particular,  to  apply  these  common  pre- 
cepts to  each  individual  person  as  they  need :  so  is  there  a 
double  use  of  ministers  of  the  Gospel ;  one  to  deliver  pub-  ' 
licly  the  common  doctrines  of  Christianity,  concerning  man's 
sin  and  misery,  and  the  remedy,  &c. ;  and  the  other  to  help 
people  in  the  personal  application  of  all  this  to  themselves. 
And  they  that  take  up  only  with  the  former,  deprive  them- 
selves of  half  the  benefit  of  the  ministry. 

1.  In  public,  how  skilful  and  diligent  should  we  be,  in 
opening  the  hearts  of  sinners  to  themselves !  The  pulpit 
is  but  our  candlestick,  from  which  we  should  difiTuse  the 
holy  light  into  all  the  assembly:  not  speaking  the  same 
things  of  all  that  are  before  us,  as  if  it  were  our  work  to 
trouble  men,  or  only  to  comfort  them  :  but  as  the  same  light 
will  shew  every  man  the  things  which  he  beholdeth  in  their 
varieties  and  differences ;  (we  see  by  the  same  sun  a  man  to 
be  a  man,  and  a  beast  to  be  a  beast,  and  a  bird  to  be  a  bird;) 
so  the  same  word  of  truth  which  we  deliver,  must  be  so  dis- 
covering and  discriminating,  as  to  manifest  the  ungodly  to 
be  ungodly;  and  the  carnal  to  be  carnal;  the  worldling  to  be 


AND  B£Ni£FITS  OF  SELF-ACQUAINTAKCH:.     237 

k  worldling;  the  hypocrite  to  be  a  hypocrite,  and  the  ene- 
oies  of  holiness  to  be  as  they  are ;  and  the  sincere  to  be 
incere ;  and  the  renewed  soul  to  be  indeed  renewed.    The 
ame  light  must  shew  the  excellency  of  sanctificatioti,  and 
he  filthiness  of  sin :  the  glory  of  ^the  image  of  Christ,  and 
he  deformity  of  that  spiritual  death  which  is  its  privation, 
t  must  shew  the  righteous  to  be  "  more  excellent  than  his 
leighbour/'  (Pro v.  xii.  26,)  and  help  men  to  '*  discern  be- 
tween the  righteous  and  the  wicked;  between  him  that 
lerreth  God  and  him  that  serveth  him  not.''  (Mai.  iii.  18.) 
We  must  not  be  like  the  miserable  ungodly  preachers,  that 
cannot  describe  the  state  of  grace  with  clearness  and  feel- 
ingly, because  they  never  knew  it :  or  that  dare  not  discover 
the  unsanctified,  lest  they  detect  themselves,  nor  judge  them 
according  to  their  office,  lest  they  condemn  themselves;  and 
that  preach  to  the  ungodly  as  if  all  were  well  with  them ; 
and  they  dare  not  awaken  the  consciences  of  others,  lest 
they  should  awaken  and  affright  their  own :  and  therefore 
are  ready  to  scorn  at  all  distinguishing  preachers,  and  to 
take  the  discovery  of  regeneration  to  be  but  the  boasting  of 
hypocrisy,  as  if  he  that  would  differ  from  the  most,  or  did 
pretend  to  the  special  privileges  of  the  saints,  did  but  as 
the  Pharisee,  *'  Thank  God  that  he  is  not  like  other  men;'' 
or  say,  "Stand  by,  lam  more  holy  than  thou:"  And  if 
these  preachers  could  prove  that  all  men  should  be  saved 
that  will  but  say  that  they  are  Christians,  they  might  then 
have  hope  of  being  saved  themselves,  without  that  serious 
piety  which  they  so  distaste.    No  wonder' therefore  if  they 
preach  in  the  language  of  Corah,  "  Ye  take  too  much  upon 
you,  seeing  all  the  congregation  are  holy,  every  one  of  them, 
and  the  Lord  is  among  them :  wherefore  then  lift  you  up 
yourselves  above  the  congregation  of  the  Lord  ! "  (Numb. 
xvi.  3.)  But  the  Lord  saith,  ^*  If  you  take  forth  the  precious 
from  the  vile,  thou  shalt  be  as  my  mouth:  Let  them  return 
unto  thee,  but  return  not  thou  unto  them."  (Jer.  xv.  19.) 
If  you  love  not  differencing  preaching,  make  no  difference 
from  the  true  members  of  Christ  by  your  hypocrisy  or  un- 
godly living;  be  such  as  they,  and  we  shall  not  difference 
you  from  them.    Read  but  the  first  psalm,  and  the  fifteenth 
psalm,  and  the  third  of  John,  and  the  eighth  to  the  Romans, 
and  the  first  Epistle  of  John,  and  then  tell  me  whether  the 
Scripture  be  not  a  differencing  word,  condemning  some, 


i9B     THIE  mjschxi:fib  qf  sej^f-iono^AIICi:, 

and  justify  lag  otb^a*  and  shewing  tba  true  stoto  of  tbudifc^w 

ferenee  between  them.  Wbftt  is  there  no  different  b(»tw9fli 

the  heirs  of  heaven  and  hell  ?    Or  is  tim  differenee  up  im 

than  that  one  bath  tbe  name  of  a  Christiao»  And  not  Ai 

other  ?   Or  that  one  bad  the  hap  to  be  born  where  (he  Ooih 

pel  wa0  reeeived,  and  Christianity  was  the  religion  of  tkl 

eountryf  and  the  other  the  unhappiness  to  be  born  where  it 

was  not  known  ?    O  no,  when  the  dreadful  difiereneing  d^ 

is  come»  meo  shall  find  that  there  was  another  kind  oi  di6 

ferenee  between  the  way  of  life  and  death :  when  many  ihsH 

3ay,  '*  hord,  I^rd«  have  we  not  prophesied  in  thy  namtt 

and  in  thy  name  baye  cast  out  devils  ?  and  in  tby  name  dose 

many  wonderful  works?''     To  whom  Christ  wiU  prpil^ 

"  I  neyer  knew  you :  depart  from  me  ye  that  work  iniqnity.'' 

(Matt*  viir  22,  23.)    When  "  many  sbati  come  from  tbe  eist 

and  west«  and  shall  sit  down  with  Abraham,  lw94if  and 

Jacobs  in  the  kingdom  of  heaven ;  but  the  cbildrea  of  ftbi 

kingdom  shall  be  east  out  into  ontter  darknese :  there  shall 

be  weeping  and  gnashing  of  teeth/'  (AJatt.  Fiii»  ll»  1%) 

What  a  difference  will  appear  between  tboae  tibat  nqiir  qoa- 

yerse  togeth<er,  and  sit  here  in  the  same  eeats^  between 

whom  the  world  that  judgeth  by  the  outside,  discerns  bat 

little  or  no  difference  I    When  those  things  shall  be  esus? 

euted  that  are  written  in  Matt,  xxvp  and  2  Thess.  i,  O  whit 

a  difference  will  then  appear !     Whei^  of  those  that  were  is 

tbe  same  chufjcfa,  the  same  house,  the  same  shop,  tbe  s^m 

bed,  one  shall  be  taken,  and  tbe  other  left :  and  the  felioty 

that  was  hid  in  tbe  seed  of  grace,  shall  shine  forih  to  tb« 

astonishment  of  the  world,  in  the  fulness  of  eternal  glory! 

I  know  preex^rs  are  ordinarily  bated  that  thus  Aiffei^ 
ence  between  the  godly  and  the  jungodly ;  the  very  naousf 
of  difference  are  matter  of  scorn  to  guilty  souls,  beca«S9 
they  imply  the  matter  of  their  terror.  I  have  o^ben  noted 
this  with  admiration,  in  the  success  of  Christ's  own  doctriD^ 
upon  the  Jews,  (Luke  iv.  18,  19,  22,)  when  he  had  ^o  preacjJM 
ed  the  Gospel,  as  tliat  he  had  the  testimony  of  the  multiivide 
that  wondered  at  the  gracious  words  that  proceeded  out  of 
his  mouth,  yet  some  were  cavilling  and  believed  not ;  wi 
vterse  25,  26, 27,  he  saith,  "  I  tell  you  of  a  truth,  many 
widows  were  in  Israel  in  the  days  of  Elias,  when  tbe  l^eaven 
was  Abut  up  three  years,  &.C.;  Bat  unto  none  of  them  was 
Elias  sent,  save  unto  Savepta,  a  city  of  Sidon,  4;o  a  woman 


ANP  BSNSFITS  OF  8£JLf-AC<lUAINTANC£.     239 

tbtki  was  a  widow :  And  many  tepere  were  in  Israel  in  the 
time  of  Eliseus  the  prophet :  and  none  of  them  were  cleana- 
ed,  eaving  iNaaman  the  Syrian ; "  But  bow  was  this  differ- 
ftscio^  doctrioe  of  Christ  entertained  by  the  Jews?  li  is 
said*  wer.  29,  29,  ''  AU  they  in  the  synagogue  when  they 
heard  these  things,  were  filled  with  wrath,  and  rose  up  and 
Uimst  him  out  of  the  city«  and  led  him  to  the  brow  of  the 
hill,  wbereoo  their  city  was  built,  that  they  might  cast. him 
down  headlong/'  Read  it,  and  consider  what  mored  these 
men  to  so  much  rage  against  Christ  himself  for  preaching 
this  doctrine^  which  restrained  the  fruit  of  the  Gospel  to  a 
few ;  md  then  you  will  not  wonder,  if  thqge  preachers  that 
imitate  Christ  in  this,  be  used  no  better  than  their  master. 

But  let  sainisters  know  that  this  is  their  duty,  to  shew 
every  man  himself,  his  deeds,  isnd  state,  as  indeed  they  are: 
and  let  Christians  choose  and  U>ve  sjach  ministers.  Choose 
not  Uie  glass  that  makes  you  fairest,  but  which  is  truest, 
and  repreaenteth  you  to  yourselves  as  God  accounteth  you, 
whether  be  do  it  with  more  eloquence  or  less,  with  smoother 
or  with  rougher  language ;  hear  Uim  if  you  may,  that  wilt 
best  acquaint  you  with  the  truth  of  your  condition,  and 
f^oose  not  those  that  speak  not  to  the  heart 

2.  And  when  you  have  heard  the  best,  the  clearest,  the 
fnost  searching  pre&cher,  do  not  think  iJtsi  now  you  imn  do 
all  the  rest  of  the  work  yourselves,  and  that  you  kave  mo 
fiiither  need  of  help,  but  makie  use  of  their  more  particular 
]»efsooal  advice,  not  needlessly^  but  in  these  following  cases* 

1.  In  ease  that  After  your  most  diUgent  self-exnnination, 
yon  ane  yet  at  nnoertainty  and  jdoabt,  whether  you  are  truly 
sanctified  or  not,  the  settling  of  your  states  for  all  eternity,. 
EBid  the  wellrgvounding  of  your  hopes  and  comforts,  is  a 
matter  of  such  unspeakable  moment,  as  that  you  should  ^aot 
tesaain  in  careless,  negligent  imcertainty,  while  God  inth 
junofvided  you  any  further  means  that  may  be  used  for  aASur«- 
ance.  Yea,  if  you  were  not  troubled  with  doubting^  yH  if 
yottliaveopportunity  of  openingyour  evidences  to  a  jndicioiis, 
fiuthfiil  minister  or  friend,  I  think  it  may  be  worth  your  lar 
bour,  for  the  confirmation  of  the  peace  and  comforts  which 
yon  have.  You  cannot  make  too  sure  of  everlasting  happiness* 

2.  And  not  only  in  the  first  settling  of  your  peace,  but 
also  -when  any  notable  assault  or  dangerous  temptation  shall 
afterward  shake  it,  which  you  cannot,  overcome  without 


240       THE   HISCHI£FS  OF  SELF-IGNORJElTCE, 

assistance,  it  is  seasonable  to  betake  yourselves  to  • 
sician.  '•  •  •  •  ■    'fl^^ 

And  also  in  case  of  any  dangerous  lapse  or  dedinio^f 
that  hath  brought  you  into  a  state  of  darkness.    The 
and  wounded  must  have  help :  they  are  not  sufficient  for 
themselves. 

4.  Also  in  case  of  any  particular  corruption  or  tempttp 
tion,  your  particular  sinful  inclinations  may,  cautiously,  bi 
opened  to  a  faithful  guide,  that  by  his  prudent  and  livdy 
counsel  you  may  be  strengthened. 

If  you  say,  '  To  what  end  do  ministers  preach  to  me, 
and  why  do  I  hear  them  opening  the  natures  of  grace  and 
of  hypocrisy,  if  I  cannot  judge  of  myself  by  the  doctrini 
which  they  preach?'  I  answer,  1.  You  may  and  must  judge 
yourselves  by  the  public  common  helps,  as  far  as  you  are 
able :  but  a  personal  applying  help,  added  unto  this,  is  i 
further  aidvantage.  And  humility  should  teach  you,  not  to 
think  better  of  your  understandings  than  there  is  cause; 
nor  to  think  you  are  so  wise  as  to  need  but  one  help,  when 
God  hath  provided  you  two :  or  that  you  need  but  the  lesser, 
when  he  hath  provided  you  a  greater.  And  doth  not  yonr 
own  experience  convince  you  ?  Do  you  not  find,  that  after 
the  best  public  preaching,  you  are  yet  in  doubt,  and  at  a 
loss  about  your  spiritual  state,  and  therefore  that  you  have 
need  of  further  help  ? 

2.  I  further  answer  you:  There  is  so  great  a  diversity  of 
particular  circumstances  in  the  cases  of  particular  persons, 
that  a  great  deal  of  help  is  necessary  to  most,  to  pass  a  right 
judgment,  when  they  do  understand  both  the  law  and  the 
fact.  Will  you  think  it  enough  that  you  have  the  statutes 
of  the  land,  and  the  law-books,  to  judge  of  all  your  own 
cases  by?  Or  will  you  not  think  that  you  have  also 
need  of  the  counsel  of  the  wisest  lawyer  (in  your  weightiest 
cases)  to  help  you  to  judge  of  your  cause  by  the  particular 
application  of  the  law  to  it?  So  in  physic,  who  is  so 
foolish,  as  to  think  that  by  the  help  of  the  most  learned 
book,  or  approved  recipes,  he  is  able  to  be  his  own  physi- 
cian, without  any  more  particular  advice  ?  You  must  be 
long  in  studying  law  or  physic,  before  you  can  understand 
them  so  well  as  those  that  have  made  them  the  study  and 
business  of  their  lives.  It  is  not  having  or  reading  a  book 
only,  or  hearing  a  lecture  of  them,  that  can  make  you  as  un- 


AHD.  BENEFITS  OF  SELF-ACQUAINTAHCK.     341 

dtnlanding  as  the  masters  of  the  profession ;  and  also  to  have 
all  passages  at  hand  that  must  be  observed  in  the  judging 
ofyour  cause.    So  is  it  in  matters  of  the  soul.    When  you 
have  heard  much,  and  understand  much,  you  cannot  in 
modesty  think  that  all  the  sense  of  Scripture,  about  those 
points,  is  known  as , exactly  to  you,  as  to  your  most  judi- 
cious teachers ;  and  that  you  are  as  able  at  once  to  see  all 
the  passages  of  the  word,  and  of  the  fact,  as  may  enable  you 
to  pass  so  clear  a  judgment  on  it.    Perhaps  you  will  say, 
that  you  knoiw  your  own  hearts  and  actions  better  than  they 
do.     I  answer,  you  do  so,  or  should  do  so,  as  to  the  matter 
of  fact ;  and  it  is  you  that  they  must  know  it  from :  and  yet 
when  you  have  done,  you  may  not  be  able  to  judge  ofyour 
state  by  those  acts  which  you  say  you  know.  You  must 
shew  the  lawyer  all  your  evidences :  he  cannot  see  them, 
till  you  shew  them  him ;  and  yet  when  he  seeth  them,  he 
can  judge  of  them  whether  they  are  good  or  bad,  and  of 
your  title  by  them ;  better  than  you  can  that  have  the  keep- 
ing of  them,  because  he  better  understands  the  law.  The 
l^sician  feeleth  not  your  pain,  nor  knoweth  it  till  you  tell 
it  him ;  and  yet  when  you  have  told  it  him,  he  knows  better 
than  you  what  it  signifieth,  and  whither  it  tendeth,  and 
whether  it  be  curable  or  not ;  and  what  must  cure  iU 

But  perhaps  you  will  say,  that  when  you  have  gone  to 
nunisters,  and  opened  your  case  to  them,  they  cannot  re- 
solve you,  but  you  are  still  in  doubt. 

I  answer,  1.  Perhaps  when  they  have  resolved  them, 
yet  you  would  not  be  resolved.  Have  they  not  told  you 
the. truth  and  you  would  not  believe  it?  Or  directed  you 
to.jremedies  which  you  would  not  u^?  They  cannot,  when 
they  have  told  you  the  truth,  compel  you  to  believe  it ;  nor 
when  they  have  told  you  what  will  do  the  cure,  they  cannot 
mike  you  use  it  if  you  refuse. . 

.2.  And  what  if  the  nature  of  the  disease  be  obstinate, 
ai|d  will  not  be  cured  easily  and  at  once,  but  with  time, 
and  diligence,  and  patience  ?  Will  you  therefore  think  the 
means  are  vain?  Must  you  at  once,  or  in  a  short  time, 
be  resolved,  and  delivered  from  all  your  doubts,  about  your 
title  to  eternal  life,  or  else  will  you  cast  off  all  advice? 
Should  you  do  so  by  your  bodies,  you  may  know  what  were 
likely  to  be  the  issue :  should  your  children  learn  thus  of 

VOL.  XVI.  R 


242        THE  kfllSGHIEFS  OF  0BLF-IGNORAKCB, 

their  teachers^  they  were  likely  to  make  unhappy  sbholah. 
As  you  will  not  have  done  with  Christ,  if  he  cure  you  not 
at  once,  nor  give  over  praying,  if  you  have  not  all  your  de- 
sires at  once,  (if  you  love  yourselves,)  so  you  must  not  have 
done  with  the  counsel  of  your  guides,  if  they  satisfy  not 
your  doubts  at  once :  As  you  cease  not  hearing  them  in 
public,  though  you  have  still  your  doubtings;  so  why 
should  you  cease  advising  with  them  personally  upon  that 
account?  Use  God's  means,  and  be  thankful,  if  by  degrees 
they  do  cure,  and  prevail  at  last. 

Object  '  But  I  find  it  is  God  only  that  can  speak  peace; 
and  therefore  it  is  vain  to  hang  on  men.' 

I  answer,  God  speaketh  by  his  Word  and  Spirit :  his 
word  is  to  be  delivered,  expounded,  and  applied  to  you  by 
his  ministers :  if  therefore  you  will  have  it  from  God,  yon 
must  not  refuse  his  own  appointed  ordinary  means.  The 
Spirit  comforteth  by  the  promise :  As  in  conversion  God 
useth  not  to  do  it  by  the  Spirit,  without,  but  in,  and  by  the 
nainistry  of  the  woffl,  so  also  in  all  our  directions,  and  satis- 
faction and  comfort  afterwards.  As  he  that  will  run  from 
the  ministry  of  the  word,  because  it  is  God  that  must  con- 
viert,  doth  indeed  run  from  God,  and  is  not  likely  to  be  con- 
verted ;  so  is  it  in  point  of  assurance  and  consolation.  The 
teachers  of  the  church  "  are  to  be  accounted  of  as  the  mini- 
sters of  Christ,  and  stewards  of  the  mysteries  of  God/' 
(1  Cor.  iv.  1,)  "  by  whom  the  people  have  believed;"  (1  Cor. 
iii.  5 ;)  "  not  having  dominion  over  their  faith,  but  being 
helpers  of  their  joy ;"  (2  Cor.  i.  24;)  "  who  are  comforted  in 
all  their  tribulations,  that  they  might  be  able  to  comfort 
them  that  are  in  any  tr6uble,  by  the  comfort  wherewith  they 
themselves  are  comforted  of  God."  (ver.  4.)  They  are  to 
be  ''faithful  and  wise  stewards,  whom  the  Lord  maketh 
rulers  over  his  household  to  give  them  their  portion  of  meat 
in  due  season."  (Luke  xii.  42.)  Thus  Christ  has  given 
''authority  to  his  servants,  and  appointed  to  every  man  his 
work,  (Mark  xiii.  34,)  and  given  pastors  and  teachers  to 
his  church,  for  the  perfecting  of  the  saints,  for  the  work  of 
the  ministry,  for  the  edifying  of  the  body  of  Christ,  till 
we  all  come  in  the  unity  of  the  faith,  and  of  the  knowledge 
of  the  Son  of  God  to  a  perfect  man."  (Eph.iy.  11 — 13.) 
These  therefore  being  Christ's  officers,  and  this  their  ap- 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.      243 

pointed  work,  we  must  receive  so  much  of  God's  mercies 
by  their  hands,  as  belongeth  to  their  ofl9ce  to  administer* 
"  If  there  be  a  messenger  with  him,  an  interpreter,  one 
among  a  thousand,  to  shew  unto  man  his  uprightness,  then 
God  is  gracious  unto  him,  and  saith,  Deliver  him  from 
going  down  to  the  pit;  I  have  found  a  ransom.  (Job  xxxiii* 

23,  24.) 

So  that  you  see  it  is  God's  way  to  shew  to  man  his  up- 
rightness, and  to  speak  peace  to  souls  by  his  messengers 
and  interpreters  that  are  fitted  and  authorised  thereto. 

Objects  *  But  it  is  but  few  that  are  able  thus  to  discuss 
the  case  of  unsettled,  doubting  souls,  and  to  give  them  clear 
and  safe  directions,  that  may  save  both  from  presumption 
and  despair:  in  many  places  the  ministers  are  senseless  of 
these  things,  and  unacquainted  with  the  concernments  and 
works  of  conscience,  and  have  nothing  to  say  to  us,  unless 
to  deride  us  as  scrupulous  and  precise;  and  bid  us  not 
trouble  our  heads  about  such  matters,  seeing  God  is  merci- 
ful, and  Christ  died  for  sinners.  They  will  discourse  with 
Qs  long  enough  about  news,  or  worldly  businesses,  or  opi* 
nions,  or  controversies;  but  when  we  open  to  them  the 
state  of  our  souls,  and  desire  their  advice  for  the  "  making 
our  calling  and  election  sure,"  they  have  no  sense  or  savour 
of  such  discourse :  and  many  ministers  that  are  truly  con- 
scientious, are  yet  so  unskilful  and  so  weak,  that  we  have 
no  encouragement  to  acquaint  them  with  our  state.' 

To  this  I  answer :  It  cannot  be  denied  but  all  this  is  too 
true;  and  it  is  matter  of  lamentation,  and  must  send  us  to 
God  with  the  old  petition  which  Christ  himself  hath  put 
into  our  mouths,  (Matt.  ix.  37,  38,)  "  The  harvest  truly  is 
plenteous,  but  the  labourers  are  few:  pray  ye  therefore  the 
Lord  of  the  harvest,  that  he  will  send  forth  labourers  into 
his  harvest." 

But  consider  that  this  is  no  wonder,  or  unusual  thing : 
For  all  this,  there  is  no  nation  under  heaven  that  hath  more 
able,  faithful  ministers  of  Christ,  than  are  in  these  nations. 
Alas,  how  much  of  the  church  is  guided  by  mere  ignorant 
readers !  And  how  much  by  superstitious  deceivers !  Did 
you  know  the  case  of  the  poor  Christians  in  the  Ethiopian, 
the  Greek,  and  the  Roman  churches,  you  would  bless  God 
that  it  is  so  well  with  us:  even  when  the  church  was  in  a 
narrower  room,  yet  God  complained,  (Jer.  xVu  10,"^  ""^^wj 


244       THX  HISCHIEFS  OF  SELF-IGNORANCE, 

pastors  have  destroyed  my  vineyard :  they  have  troddenHqr 
portion  under  foot:  they  have  made  my  pleasant  portimi  a 
desolate  wilderness :  they  have  made  it  desolate :  and  being 
desolate  it  monmeth  unto  me :"  And  Jer.  xxiii.  1»  2.  "  Woe 
be  to  the  pastors  that  destroy  and  scatter  the  sheep  of  mj 
pasture,  saith  the  Lord :  therefore  thus  saith  the  Lord  God 
of  Israel  against  the  pastors  that  feed  my  people :  Ye  have 
scattered  my  flock  and  driven  them  away,  and  have  not 
visited  them :  behold  I  will  visit  on  you  the  evil  of  your 
doings,  saith  the  Lord.  And  I  will  set  up  shepherds  over 
them,  that  shall  feed  them^  and  they  shall  fear  no  more,  nor 
be  dismayed/'  Then  was  the  church  fain  to  take  up  tlm 
lamentation,  Jer.  x.  19 — 21.  '*  Woe  is  me,  my  hurt!  for  my 
wound  is  giievous :  but  I  said,  truly  this  is  a  grief,  and  I 
must  bear  it :  my  tabernacle  is  spoiled,  and  all  my  cords 
are  broken :  my  children  are  gone  forth  of  me,  and  they 
are  not :  there  is  none  to  stretch  forth  my  tent  any  mon, 
and  to  set  up  my  curtains:  for  the  pastors  are  become 
brutish,  and  have  not  sought  the  Lord:  therefore  they  shall 
not  .prosper,  and  all  their  flocks  shall  be  scattered." 

But  the  voice  of  healing  mercy  saith,  "  Only  acknow- 
ledge thine  iniquity,  &c. ^Tum,  O  backsliding  childreiir 

&c. and  I  will  give  you  pastors  according  to  my  heart, 

v^hich  shall  feed  you  with  knowledge  and  understanding.*^ 
(Jer.  iii.  13—16,) 

You  see  in  all  other  professions  (that  require  not  super- 
natural illumination),  there  are  but  few  that  attain  to  excel* 
lency:  it  is  but  in  few  that  nature  layeth  the  foundation,  or 
giveth  that  capacity,  to  be  excellent,  which  grace  doth  ele« 
vate  and  improve. 

Take  therefore  the  advice  of  the  ablest  you  can  get :  If 
most  physicians  are  weak  and  ignorant,  do  not  therefore 
cast  off*  all,  nor  yet  cast  yourselves  upon  one  that  is  likely  to 
kill  you,  because  he  is  your  neighbour.  I  will  not  persuade 
you  to  go  always  to  the  minister  of  your  parish,  to  open  the 
case  of  your  souls,  be  he  fit  or  unfit;  but  to  the  fittest  that 
you  can  have  access  to :  the  Papists  themselves  will  give 
men  leave  to  choose  others  for  their  confessors.  Where 
there  is  most  of  the  heavenly  illumination,  and  holy  skill  in 
the  matters  of  the  soul ;  where  there  is  the  soundest  and. 
most  exact  judgment,  joined  with  experience  and  tender 
compassion,  and  faithful  plainness,  and  cautelous  secresy, 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     346 

there  open  your  hearU  if  you  have  opportunity,  and  take 
the  help  of  such  faithful  counsellors  to  acquaint  you-  with 
yourselves. 

Obfect*  '  But  such  ministers  being  few^and  having  more 
of  greater  work  than  they  can  turn  them  to,  are  not  to  be 
spoken  with  as  oft  as  my  necessity  requireth  help/ 

Amw,  Use  then  the  best  that  are  at  leisure ;  and  it  i» 
not  only  ministers  that  you  must  use,  but  any  other  Chris- 
tian friend  that  hath  such  abilities  and  qualifications,  as  fit 
them  to  assist  you :  whosoever  hath  the  light,  refuse  not 
to  come  to  it ;  God's  gifts  and  graces  may  be  helpful  to  you 
in  a  parent,  a  husband,  a  neighbour,  and  not  only  in  a  mi- 
nister. 

Qi/es^.  *  But  how  far  may  a  dark  and  doubting  person 
take  up  and  rest  in  the  judgment  of  a  minister,  or  of  others, 
about  the  state  of  his  soul,  when  be  is  not  satisfied  himself?' 

Answ.  This  question  is  of  very  great  use,  and  therefore 
the  more  carefully  to  be  resolved ;  I  shall  answer  it  there- 
fore, 1.  Negatively,  and,  2.  Affirmatively. 

1.  No  man's  judgment  of  your  state  is  to  be  taken  as 
absolutely  infallible  or  Divine :  nor  is  man  to  be  believed 
as  Ood  is,  with  a  Divine  belief.  When  they  tell  you,  that  *  If 
you  are  regenerate,  you  are  justified,'  then  they  do  but  tell 
you  what  God  hath  told  you,  and  therefore  this  is  to  be 
taken  as  of  infallible  certainty,  not  as  it  is  their  word,  but 
as  it  is  God's :  So  also  when  they  tell  you,  that  '  If  you  are 
unconverted  you  are  not  forgiven.'  But  when  they  tell  you, 
that  '  you  are  converted  or  unconverted,  pardoned  or  un- 
pardoned,' this  judgment  is  not  to  be  taken  as  infallible  or 
Divine. 

2.  For  the  bare  matter  of  fact  (whether  you  repent  or 
not;  whether  you  had  rather  be  holy  or  unholy,  &c.)  there 
is  no  minister  that  can  know  your  heart  so  well  as  your- 
selves may  know  it,  except  in  case  when  melancholy  or  pas- 
sion, or  a  weakness  of  understanding  on  one  side,  or  a  wil- 
fulness of  presumption  on  the  other  side,  doth  make  men 
jadge  of  their  own  condition  quite  contrary  to  the  evidence 
that  appeareth  in  their  lives  to  others. 

3.  It  is  not  safe  to  rest  on  the  judgment  of  one  that  is 
either  an  enemy  or  stranger  to  the  workings  of  a  careful, 
troubled  soul^  or  one  that  is  drunk  with  any  heresy,  or  fond 
of  any  private  opinion  of  his  own,  and  layeth  out  his  zeal  to 


S46       TH£  MISCHIEFS  OF  SELF-IONORANCS, 

form  people  into  his  opinion,  as  if  the  life  of  religion  lay  ii 
that:  nor  yet  of  a  weak  unskilful  man. 

4.  It  is  not  safe  for  you  to  rest  much  in  the  judgment  of 
one  that  knows  you  not«  and  is  not  acquainted  (by  himself, 
or  by  the  report  of  others,  or  some  good  evidence)  of  thud 
bent  and  manner  of  your  lives,  but  must  judge  only  by  the 
present  expressions  of  your  own  mouths. 

6.  It  is  not  safe  for  you  to  rest  on  the  judgment  of  any  one 
single  person,  when  the  judgment  of  most  of  your  judicious 
acquaintance  is  contrary  to  it.     So  much  for  the  negative. 

2.  Affirmatively,  I  answer, 

1.  By  a  Divine  faith  you  are  bound  to  believe  all  the 
promises  of  Scripture  that  your  pastor  (or  any  other)  shall 
acquaint  you  with. 

2.  As  a  disciple  of  Christ,  you  are  bound  to  learn  the 
meaning  of  those  promises  (and  other  passages  of  the  Scrip- 
ture) from  your  teachers,  duly  authorised  to  instruct  you: 
and  with  such  a  human  belief,  as  a  scholar  oweth  to  bit 
teacher  in  arts  or  sciences,  you  are  bound  to  believe  your 
teachers  concerning  the  meaning  of  the  promises,  in  cases 
wherein  you  are  unable  yourselves  to  understand  the  word 
by  its  proper  light  and  evidence,  as  well  as  they ;  and  ia 
case  you  see  no  evidence  of  falsehood  in  their  exposition, 
nor  have  any  special  reason  to  distrust  them.  He  that  will 
believe  nothing  that  his  teacher  telleth  him,  in  order  to  bi^ 
own  understanding,  shall  never  understand  by  teaching*  If 
you  know  as  much  as  he  already,  you  need  no  teacher :  if 
you  do  not,  you  must  believe  him,  or  else  you  can  never 
learn  of  him.  But  this  is  not  to  take  him  for  omniscient,  or 
infallible  in  himself,  but  to  credit  him  as  a  man. 

3.  You  are  bound,  when  he  judgeth  of  your  particular 
case,  upon  your  opening  to  him  the  matter  of  fact,  to  allow 
him  so  much  credit  as  is  due  to  the  proportion  of  his  under- 
standing. You  tell  him  how  you  feel  your  hearts  affected, 
and  what  the  actions  of  your  lives  have  been ;  when  you 
have  told  it  him,  he  judgeth  by  God's  word,  whether  this  be 
a  state  of  saving  grace  which  you  describe,  or  not ;  if  upon 
much  stronger  parts,  or  longer  study,  and  more  experience, 
he  know  more  of  the  meaning  of  the  word,  and  of  the  nature 
of  grace,  and  so  be  abler  to  judge  than  you,  modesty  re* 
quireth  that  you  do  in  that  measure  submit  your  understand- 
ing unto  his,  and  believe  him  according  to  the  measure  of 


ANP  I^£N«FIT$  OF  8£XiF-ACQUAlNTANC£.     247 

8kill»  upon  BupposiiioQ  that  you  deceive  him  not  in 
your  infonnation.  Even  as  you  will  believe  a  lawyer  about 
your  title  to  your  lands,  when  you  have  shewed  him  your 
evidence;  or  a  physician  about  your  disease,  when  yoii  have 
told  him  what  you  feel,  as  I  said  before. 

4.  You  are  bound  to  add  also,  all  that  credit  that  his 
houesty  and  fidelity  requireth,  if  he  be  a  godly  man  unwill- 
ing to  deceive  you. 

6.  And  you  are  bound  to  add  so  much  belief,  as  in  the 
c|i9e  is  due  to  a  stander-by  that  is  out  of  the  dust,  and  is  not 
blinded  by  self-love,  or  partiality,  or  passions,  or  any  selfish 
bi^,  as  most  men  are  to  themselves. 

6.  If  you  are  darkened  by  melancholy,  or  any  other  weak- 
ening distemper,  that  maketh  you  incapable  of  judging  for 
yourselves,  you  are  bound  to  allow  another  so  much  credit, 
as  the  advantage  of  his  sounder  understanding,  and  more 
composed  judgment  doth  require.  If  every  child,  or  sick 
person,  will  believe  nobody  that  doth  not  say  as  they, 
their  self-conceitedness  and  their  distrust  of  others  will  be 
their  wrong* 

7.  In  the  manner  of  reception,  you  are  bound  to  do  all 
thi8  with  such  a  submission  as  belongeth  to  an  officer  of 
Christ :  not  that  you  are  to  believe  any  falsehood  that  he 
bripg^th  you,  and  fatbereth  upon  Christ ;  nor  to  put  out 
your  own  eyes,  and  see  with  his,  but  to  learn  of  him  to 
understand  yourselves,  and  receive  what  he  bringeth  you, 
SLCCording  to  his  office :  as  a  child  is  bound  to  submit  to  any 
tutor  or  teacher  that  the  parents  shall  set  over  him.  The 
same  truth  must  be  received  as  from  a  double  obligation, 
when  besides  its  proper  evidence  it  is  delivered  by  a  mes- 
senger of  Christ. 

8.  You  may  yet  more  boldly  and  confidently  give  credit 
to  the  judgment  of  such  a  minister  of  Christ,  when  he  is  not 
singular,  but  speaks  according  to  the  concurrent  judgment 
of  the  generality  of  able,  experienced  men,  modesty  will 
forbid  you  to  think  yourselves  wiser  than  all  the  able  minis- 
ters about  you. 

9.  You  have  the  less  reason  to  suspect  his  judgment, 
when  you  may  be  sure  that  he  is  not  perverted  by  any  self- 
interest  or  self-respect,  and  frustrateth  not  the  truth  for  fear 
of  displeasing  you,  or  bringing  any  discredit  or  suffering  on 
himself. 


248         THE  M1SCHI£F§  OF   SELt-iGVORAIfCtf 

10.  Lastly,  When  all  these  things  concar,-yoa  may  wWi 
the  greater  confidence  rest  upon  his  judgment.  And  thougb 
still  he  is  but  an  imperfect  man,  and  ho  absolute  certainty^if 
your  estate  can  be  had  from  his  bare  judgment  (though 
from  his  doctrine,  and  the  effects  and  signs  there  may),  yet 
such  a  judgment  should  weigh  yery  much  with  you,  to  the 
raising  of  fear,  and  care  in  the  ungodly,  and  for  the  quieting 
of  a  troubled  soul. 

Let  us  a  little  now  apply  this  direction  to  both  parties. 
Beloved  hearers,  if  any  of  you  can  look  before  yon  to  eto^ 
nity,  and  do  not  with  awakened  thoughts  conclude,  thatsll 
probable  means  should  be  used  in  time,  to  make  sure  of  yoir 
final  justification  at  the  dreadful  day  of  God,  that  man  wants 
either  the  faith  of  a  Christian,  or  the  feeling  of  a  considerate 
man.  '  Are  you  all  desirous  to  be  sure  beforehand,  what 
sentence  shall  pass  upon  you  then,  or  are  you  not?     If  yoa 
are,  come  on,  and  let  me  make  a  motion  that  yon  cannot 
reasonably  refuse :  the  business  is  of  unspeakable  •  conte* 
quence :  to  be  deceived,  may  be  to  be  undone  for  ever. 
Will  you  advise  with  those  that  God  hath  appointed  to  gife 
you  advice  in  so  great  a  case  ?    Well  then !  will  yon  go  and 
faithfully  open  your  state  (supposing  yon  have  the  need  be- 
fore expressed,)  to  some  able,  faithful  minister  of  Christ? 
Not  to  an  ignorant,  or  a  carnal,  unexperienced  man,  bat 
unto  one  that  is  skilled  in  spiritual  affairs,  and  that  will  be 
faithful  to  you,  apd  deal  with  that  serious  gravity  and  reve- 
rence as  beseems  him  that  is  helping  to  prepare  a  soul  for 
the  bar  of  Christ.    Will  you  (if  you  never  did  it)  tell  him, 
whether  ever  you  were  convinced  of  your  sin  and  misery  ? 
And  whether  ever  you  saw  the  need  of  Christ?  And  whe&er 
you  have  loathed  yourselves  for  your  iniquities,  and  fled-to 
Christ  as  your  only  refuge  from  the  wrath  of  God,  and  have 
turned  away  with  resolution  from  your  former  ungodly,  care- 
less life,  and  have  changed  your  company,  your  business, 
and  your  delights  ?    Whether  you  make  it  your  chief  busi- 
ness to  please  God,  and  to  save  your  souls  ?  and  resolve 
to  take  up  with  the  hopes  of  heaven  as  your  only  portion, 
and  not  to  hazard  it  for  any  worldly  interest,  or  fleshly  plea- 
sure whatsoever?    **  Whether  in  your  eyes  a  vile  person  be 
contemned,  but  you  love  and  honour  them  that  fear  the 
Lord?"    Tell  these  and  other  such  particulars  of  your  stale 
to  your  faithful  pastors:  answer  them  to  these,  and  suflb 


ANt»;B£K£FITS  OF  8£LF-ACQUAiNTilKC£.    *3i9 

fike  qaestions,  and  then  take  their  judgment  (with  the  cau- 
*tions  before  expressed)  of  your  spiritual  state.    Hear  what 
-iheywill  tell  you  of  it.    Might  not  this  course  convince 
.idiee  of  thy  miserable  state^  that  never  hadst  any  such  evr- 
f dencefr  as  these  to  shew !  and  might  it  not  awaken  thee  in 
t>time»  to  bethink  thee  of  a  safer  course  ?    Qo  to  any  faithful 
ilnnister  in  the  worlds  and  tell  him  the  plain  truths  that  yet 
thou  art  a  secret  fornicator,  or  drunkard,  or  pot-companion, 
4r  flesh-pleaser  in  some  sensual  way ;  or  if  Uiou  sinnestnot 
10  grossly,  that  yet  thou  art  a  formal  hypocrite,  and  hast  a 
leoret -enmity  to  those  that  are  most  seriously  religious,  and 
Jive  the  most  heavenly  lives,  and  that  thou  art  thyself  a 
Jtranger  to  all  the  aforesaid  passages  of  sanctification :  and  I 
.dare  assure  thee  that  he  will  tell  thee,  if  thou  art  thus  indeed, 
tiiou  art  in  the  ''  gall  of  bitterness,  and  the  bond  of  iniquity ,'' 
and  must  be  speedily  renewed,  and  sanctified,  andjustified,  or 
thou  art  undone  for  ever.    I  tell  thee,  there  is  not  a  man 
that,  is  worthy  the  name  of  a  minister  in  all  the  world,  but 
*will  pass  this  judgment  on  the  condition  of  thy'  soul.    And 
jst¥filtthou  bear  it  out  with  a  senseless  heart,  a  seared  con- 
science^ and  a  brazen  face ;  and  still  live  as  carelessly  as  if 
•U  were  well  with  thee !  What  is  thy  soul  of  no  more  worth? 
Is  it  80  small  a  matter  with  thee,  what  becometh  of  thee? 
Or  is  the  judgment  of  able,  faithful  ministers,  in  the  way  of 
their  own  office,  of  no  more  regard  with  thee?  What  not 
when  all  the  aforesaid  requisites  concur !  They  shew  thee  the 
plain  word  of  Qod  against  thee ;  and  that  his  threatening 
contains  the  virtual  sentence  of  thy  condemnation:  they  are 
by  office  the  interpreters  of  the  law  of  Ood  to  you  ;  it  hath 
.been  the  study  of  their  lives :  the  matters  in  question  are 
such  as  they  have  had  experience  of  in  themselves,  and 
others:  they  have  judged  as  hardly  of  themselves,  and  of 
their  own  case,  as  now  they  do  of  yours,  when  theirs  was 
the  same  as  yours  is  now.    Do  they  pronounce  you  misera* 
ble,  as  being  strangers  to  the  Spirit  of  Christ  ?   So  they  did 
by  themselves,  when  they  saw  their  sin ;  and  therefore  they 
are  impartial :  they  have  had  before  them  multitudes,  (aks 
too  many)  in  your  case :  and  you  will  regard  the  judgment 
of  a  physician,  that  hath  had  many  hundreds  in  hand  that 
had  the  same  disease  as  you.    They  are  men  that  are  not 
.willing  to  deceive  you.    They  deny  themselves,  in  telling 
you  of  your  danger:  they  know  that  smoother  words  would 


250        TU£  HISCHI£FS  OF  S£X.F-IGNQ]iAirC£,  p^ 

please  you  better ;  and  they  have  natures  that  desire 
love  and  favour,  rather  than  displeasure  and  ill-will.    Tl 
are  more  impartial  than  you  are,  and  have  not  your 
interest  and  passion  to  blind  them  :  they  are  not  abused! 
their  judgment  by  the  temptations  of  evil  company,  or 
worldly,  fleshly  things,  as  you  are ;  for  these  temptatiom 
more  hinder  us  from  judging  ourselves  than  other  men: 
They  are  the  messengers  of  Christ,  appointed  to  give  to  each 
their  portion ;  and  should  not  their  judgment  be  regarded, 
in  the  business  committed  to  their  trust?    And  it  is  not  dim  |i 
man  or  two,  or  a  hundred  only,  that  are  of  this  mind.  Opea  |iL 
thy  case  to  all  the  judicious,  faithful  ministers  in  the  hind, 
or  in  the  world,  and  open  it  truly,  and  they  will  all  tell  thet^ 
that  ^  If  thoiv  die  without  converting,  sanctifying  grace,  |ii 
thou  art  lost  for  ever ;'  and  that  all  the  world  cannot  save 
thee  from  the  everlasting  wrath  of  God.    Try  as  many  of 
them  as  you  will,  and  see  if  all  of  them  tell  you  not  the  sane 
thing.    And  is  all  this  nothing  to  thee,  presumptuous  sin- 
ner, that  in  the  judgment  of  all  the  most  able,  faithful  mi- 
nisters of  Christ,  thy  soul  should  be  in  a  state  of  death! 
Art  thou  wiser  than  all  the  best  and  wisest,  in  the  matters  of 
their  own  profession?    If  all  the  physicians  in  the  country 
should  tell  thee,  that '  Thou  hast  a  disease  that  will  certainly 
be  thy  death,  unless  thou  take  some  one  effectual  medicine 
in  time,'  I  think  thou  wouldst  not  slight  their  judgment,  and 
say,  they  are  too  censorious,  that  thou  knowest  thy  condi- 
tion better  than  they?     I  think  it  would  affright  thee  to 
seek  after  the  remedy.    And  why  should  not  the  judgment 
of  the  faithful  ministers,  about  the  state  of  thy  soul,  be  so 
far  regarded,  as  to  awaken  thee  to  a  more  careful  inquiry, 
and  stir  up  a  preventing  and  remedying  fear?     If  the  judg- 
ment of  Christ's  officers  be  not  regardable,  then  there  is  no 
matter  of  terror  in  excommunication ;  nor  no  matter  of 
comfort  in  ministerial  absolution. 

O  the  madness  of  a  hardened  sinner!  that  when  he 
sheweth  by  the  fruits  of  an  ungodly  life,  that  he  is  a  stranger 
to  sanctification,  and  liveth  in  the  sins  which  the  Scripture 
threateneth  damnation  to,  and  hath  no  evidence  of  true  con- 
version to  shew,  will  yet  be  confident  of  pardon  and  salvar 
tion,  let  God  and  all  his  ministers  say  what  they  will  against 
it !  and  will  rather  be  offended  with  his  spiritual  physicians, 
for  telling  him  of  the  danger  of  his  state,  and  rail  at  them 


AND  BENEFITS  OF  SELF-ACQUAINTAKCE.     251 

I  if  ikej  did  him  wrong,  than  he  will  sec  his  danger  and 
Bevent  his' misery !    Let  such  a  one  hear  the  word  of  Ood, 
he  have  ears  to  hear,  **  Lest  there  should  be  among  you  a 
lot  that  beareth  gall  and  wormwood,  and  it  come  to  pass 
hen  he  heareth  the  words  of  this  curse,  that  he  bless  him- 
df  in  his  heart,  saying,  I  shall  have  peace,  though  I  walk 
I  the  imagination  of  mine  heart,  to  add  drunkenness  to 
lirst :  The  Lord  will  not  spare  him,  but  then  the  anger  of 
le  Lord,  and  his  jealousy  shall  smoke  against  that  man, 
id  all  the  corses  that  are  written  in  this  book  shall  lie 
pon  him,  and  the  Lord  shall  blot  out  his  name  from  under 
Miven.    And  the  Lord  shall  separate  him  unto  evil,''  &c. 
>eot.  xxix.  18—21.) 

And  on  the  other  side,  is  there  any  soul  among  you,  that 
1 4oubts  and  troubles,  hath  opened  his  case  to  the  faithful 
lunaters  of  Christ,  and  their  judgment  is,  that  your  state  is 
ifel     Is  this  the  judgment,  not  only  of  the  weakest,  but 
lie  wisest;  not  only  of  strangers,  but  of  those  that  know 
oa  best ;  not  only  of  one  or  two,  but  of  all,  or  most  of  tiie 
■diciotts  ministers  that  ever  you  opened  your  case  to ;  even 
if  the  most  honest  and  impartial,  that  would  not  flatter  you 
lor  deceive  you?    Yea,  and  perhaps,  when  desertions,  or 
nelancholy,  or  passion,  or  ignorance,  do  make  you  unmeet 
CO  judge  of  yourselves.    And  doth  all  this  seem  nothing  to 
yott ;  or  a  small  matter  ?   It  is  not  nothing ;  it  is  not  small. 
I  confess  it  is  no  ground  of  cerjtainty :  they  are  but  men:  it 
isaJiiiman  testimony;  but  yet  it  is  a  testimony  that  may 
weigh  down  many  of  your  own  surmises,  and  take  off  much 
of  your  distressing  fears,  and  may  give  much  ease  to  trou- 
bled souls,  while  they  are  seeking  after  surer  knowledge. 
It  is  a  ground  of  comfort,  not  to  be  despised,  or  made  light 
oL    Till  you  can  come  to  see  your  evidences  yourselves, 
aad  to  be  acquainted  with  the  indwelling  Spirit  as  your  wit- 
ness, you  may  much  quiet  your  minds,  and  take  much  com- 
{MTt,  in  this  judgment  and  witness  of  the  servants  of  the 
Lord,  that  have  a  spirit  of  discerning,  and  have  that  grace 
which  acquainteth  them  with  the  nature  of  grace  in  others, 
and  that  have  been  long  exercised  in  the  discerning  of  men's 
alates.     It  is  possible  an  hypocrite  (especially  one  that  wil- 
fully giveth  them  a  false  relation  of  himself)  may  deceive 
them ;  but  it  is  probable  that  it  is  not  one  of  many  they  are 
deceived  in,  when  they  know  or  have  a  good  description  of 


2ft3       TK£  XlSCiU&f  4  Of  SKX^-i^VOi 


l^3S 


tlMpesHHi.    If  ia  &  lasraUr  aU 

that  7(Mir  caase  is  ^Mid,  it  ia  pgtMihir  dier 

bat  it  la  not  liketv.     If  ul  a.  £svcr»  aH 

eiaaa  teil  ;aa  the  danger  u  paat,  it  is 

aMKj  be  all  deceived :  bat  ¥et  I  chmk  jon,  v 

coHi£>rt  in  soch  a  tea&incaT  ;  ao  shoold  jai 

the  jadgKeot  of  miniaceri  be  not  rnfallihtp, 

better  than  yoar  own,  d&oaeh  aboat  Toanclvcs 

be  set  againat  the  jealoaaiea  aad  finzi  of 

aad  agaioat  abondazice  of  the  owleadiie 


4 


i  do  oot  b J  all  thia  dxaw  joa  to  Imj  too 
I  advance  them  not  too  high,  and  make 
jcmr  faith,  bat  helpen  of  yoar  jo  j.     I  dnm  jo«  BOt  ta 
<leeeitfol  coarse,  nor  into  any  way  of  danger  to  yowr 
I  bid  yoo  not  folly  and  finally  rest  in  the  jodgaiCBt  of 
I  bid  yon  not  neglect  any  means  to  come  to  iolkr 
ledge,  and  certainty  of  yoor  own  sincerity.    I  bid  yoa 
forbear  any  means  that  tend  to  the  getting  of  troe 
If  yoo  haye  it,  and  know  it  not*  the  same  means  (fi 
moat  part)  may  increase  it,  which  yoa  ose  to  get  it: 
yoo  have  it  not,  when  it  is  thought  yoa  have  it»  the 
may  work  it,  that  are  intended  to  increase  it.    Do  all  tfcit 
you  can  to  repent,  believe,  and  love  God,  and  live  to  hia^ 
whether  yoa  ever  did  these  before  or  not.     Bat  yet  let  the 
jodgment  of  yoor  faithful  pastors,  the  officers  and  expe- 
rienced servants  of  the  Lord,  keep  off  despondency  and  dies- 
pair,  that  would  disable  you  from  the  use  of  the  means,  and 
wooj^  weaken  yoor  hands,  and  make  you  sit  down  in  on- 
profitable  complaints,  and  give  up  alias  hopeless.    Let  their 
jodgment  quiet  you  in  the  way  of  duty;  lean  on  them  in 
ihe  dark,  till  you  come  into  the  light*    Yea,  be  glad  tbit 
you  have  so  much  encouragement  and  hope,  from  those  thst 
are  by  Christ  appointed  to  subserve  the  Spirit,  in  the  com. 
forting  as  well  as  the  sanctifying  work,  and  to  shew  to  man 
his  uprightness,  and  to  say  to  the  righteous,  ''  It  shall  be 
well  with  him/'  (Isa.  iii.  10.)    I  tell  you,  all  the  wealth  of 
the  world  is  not  worth  even  this  mucJi  ground  of  comfort: 
Live  upon  this  much,  till  by  diligent  attendance,  and  waiting 
on  the  Spirit  of  grace  and  comfort,  you  can  get  higher. 

2.  The  second  extrinsic  hindrance  of  Self-knowledgi»  is 


AND'BE'NEFITS  OF  SELF-ACQUAINTANCE.     8S3 

ity»  and  the  flattery  that  usually  attendeth  it.    The 
vdisposeth  men  to  be  deceived,  and  the  other  patteth  the 
over  their  eyes,  and  tells  them  the  falsehoods  which  de- 
fhern. 
When  men  prosper  in  the  world,  their  minds  are  lifted 
witk  their  estates ;  and  they  can  hardly  believe  that  they 
indeed  so  ill,  while  they  feel  themselves  so  well ;  and 
so  much  misery  is  joined  with  so  much  content  and 
nre.    They  cannot  taste  the  bitterness  of  their  sin,  and 
's  displeasure,  while  the.  sweetness  of  worldly  delights 
honours  is  in  their  mouths.    The  rich  man  in  Luke  xvi, 
likely  would  have  given  a  man  but  an  unwelcome  enter- 
ent,  that  had  come  to  tell  him  that  within  a  few  days 
years  he  should  lie  in  hell,  and  not  be  able  to  get  a  drop 
water  to  cool  his  tongue !   What  need  we  doubt  of  that, 
his  five  brethren,  that  he  left  on  earth  behind  him, 
old  not  be  persuaded  (to  know  their  danger  of  those 
es,  and  to  use  the  necessary  means  to  escape  them), 
;h  one  had  come  to  them  from  the  dead !  (Luke  xvi.  31.) 
plead  against  their  feeling,  when  you  tell  them  of  their 
when  they  feel  prosperity.    Their  fleshly  appetite 
sense,  which  is  in  them  the  reigning  faculty,  doth  tell 
limn  they  are  well  and  happy :  and  that  which  must  con- 
fate  this,  and  tell  them  that  they  are  miserable,  must  be  an 
bward  sense  of  the  sin  and  diseases  of  their  souls,  and  a 
I  fiNreseeing  faith  that  must  look  before  them  unto  eternity, 
I  ind  fetch  its  proofs  from  the  word  of  Qod,  and  fetch  its 
I  Qotives  from  another  world:  And,  alas,  they  have  no  such 
iawaid  sense,  nor  no  such  faith  as  can  prevail  against  their 
sensual  feeling.    And  therefore  it  is  a  matter  of  lamentable 
difficulty,  to  make  a  prospering  sinner  well  acquainted  with 
llis  misery.    He  is  drunken  with  fleshly  pleasures  and  con- 
tentments :  and  when  the  drink  is  in  a  man's  head,  you  can 
hardly  make  him  sensible  of  his  misery,  though  he  be  a 
iMggar,  or  a  prisoner,  or  were  to  die  within  a  week.    The 
devil  is  therefore  willing  to  reach  his  servants  as  full  a  cup 
of  prosperity  as  he  can,  that  their  drunkenness  may  keep 
them  .from  the  true  use  of  their  reason :  for  if  they  once 
come  to  themselves,  they  will  come  home  to  God.    When 
misery  brought  the  prodigal  to  himself,  he  resolveth  pre- 
sently of  going  to  his  father.  (Luke  xv.)    The  bustle  of  his 
worldly  business,  and  the  chattering,  vain  discourse  that 


^4        THE  MISCHIEFS  OF  SELF-IGNORANCE, 

18  in  bis  ears,  and  the  mirth  and  sport  that  takes  him 
will  not  allow  him  so  much  of  reason,  as  serioudy  to 
sider  of  his  souFs  condition.    Alas,  when  poor  men, 
must  labour  all  day  for  food  and  raiment,  can  find  son&e 
for  serious  converse  with  God,  and  with  their  conscieiii 
the  great  ones  of  the  world  have  no  such  leisure.   How 
are  going  apace  towards  hell,  and  say  they  cannot 
while  to  bethink  themselves  what  way  they  are  in,  or  wU^  ' 
ther  it  is  that  they  are  going !  That  which  they  have  all  that 
time  for,  they  have  no  time  for,  because  they  have  no  hearll 
for  it.     Prosperity  doth  so  please  their  flesh,  that  they  oA 
give  no  heed  to  conscience  or  to  reason :  it  doth  so  dram 
their  minds,  and  enslave  their  wills  to  sense  and  appetits, 
that  they  cannot  abide  to  be  so  melancholy,  as  to  prepsn 
for  death  and  judgment,  or  to  consider  serionsly  howtbii 
will  relish  with  them  at  the  end  ;  nor  scarcely  to  remember 
that  they  are  men,  that  should  rule  their  senses,  and  be 
ruled  by  God,  and  that  have  another  life  to  live. 

And  as  prosperity  in  itself  is  so  great  a  hindrance  to  the 
knowledge  of  yourselves,  so  flatterers,  that  are  the  flies  of 
summer,  are  always  ready  to  blow  upon  the  prosperous,  and 
increase  the  danger.    What  miserable  men  are  extolled  as 
wise,  and  virtuous,  and  religious,  if  they  be  but  rich  and 
great !  their  vices  are  masked,  or  extenuated,  and  made  bnt 
little  human  frailties  ;  though  they  were  swinish  gluttons  or 
drunkards,  or  filthy  fornicators,  or  mere  flesh-pleasing,  sen- 
sual brutes,  that  waste  most  of  their  lives  in  ease  and  sports, 
and  eating  and  drinking,  and  such  delights  ;  yet  with  their 
flatterers  all  these  shall  go  for  prudent,  pious,  worthy  per- 
sons, if  they  can  but  seek  when  they  have  done,  to  mock 
God  and  their  consciences  with  some  lip-service  and  lifeless 
carcase  of  religion.    O  happy  men,  if  God  would  judge  of 
them  as  their  flatterers  do ;  and  would  make  as  small  a  mat- 
ter of  their  wickedness,  and  as  great  a  matter  of  their  out- 
side hypocritical,  heartless  worship  !   But  they  must  be 
greater  than  men  or  angels,  and  higher  than  either  earth  or 
heaven,  before  Grod  will  flatter  them.    When  they  can  make 
him  afraid  of  their  high  looks  or  threatenings,^  or  when  thej 
can  put  him  in  hope  of  rising  by  their  preferment,  then  they 
may  look  that  he  should  comply  with  their  parasites,  and 
compliment  with  his  enemies,  and  justify  the  ungodly;  but 
not  till  then.     O  did  they  consider  how  little  flattery  doth 


AND  BENEFITS  OF  SELF-ACQUAINTAITCE.     3S6 

Mecore  them^  aad  how  little  the  Judge  of  all  the  world  re- 
gards their  worldly  pomp  and  splendour ;  yea,  how  greatly 
ftbeir  greatness  doth  aggravate  their  sin  and  misery,  they 
vroold  frown  their  flatterers  oat  of  doors,  and  call  for  plain 
and  faithful  dealers.    Of  all  the  miseries  of  worldly  great- 
ness, this  is  not  the  least,  that  usually  such  want  the  neces- 
sary blessing  of  a  glass  that  will  truly  shew  them  their  faces ; 
i}/t  a  friend  at  hand  that  will  deal  plainly  and  justly  with 
their  souls.    Who  tells  them  plainly  of  the  odiousness,  and 
bitter  fruits  of  sin ;  and  of  the  wrath  of  God,  and  endless 
misery?  How  few  such  true  and  faithful  friends  have  they ! 
and  what  wonder!  when  it  is  a  carnal  inducement  that 
diaweth  men  to  follow  them :  It  is  their  wealth  and  honour, 
and  iheir  power,  to  do  men  good  or  hurt  in  outward  things, 
that  makes  their  friends.    They  are  attended  by  these  flies 
and  wasps,  because  they  carry  the  honey-pot  which  they 
love.   And  Ood  saith  to  his  followers, ''  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  John  ii.  16.) 
And  it  is  for  love  of  worldly  things,  even  the  lust  of  the 
flesh,  the  lust  of  the  eye,  and  pride  of  life.  Sec,  which  are 
act  of  the  Father,  but  of  the  world  :  (1  John  ii.  16:)  it  is  for 
these  that  great  men  have  their  friends  and  followers  for  the 
most  part :  and  therefore  it  is  plain,  that  the  worst  sort  of 
men  are  ordinarily  their  friends ;  for  those  are  the  worst 
men,  that  have  not  the  love  of  the  Father  in  them,  but  are 
the  friends  of  the  world,  and  therefore  the  enemies  of  Qod. 
(James  iv.  4.)    And  the  best,  though  fit  to  be  their  truest 
friends,  are  seldom  their  followers,  as  knowing  that  the  at- 
tractive of  the  sensual  world  is  a  shadow  unfit  to  deceive 
those  that  are  acquainted  with  its  vanity,  and  a  snare  unfit 
to  take  those  that  have  observed  how  Satan  lays  and  baits 
the  trap,  and  how  they  have  fared  that  have  been  taken  in 
it.    A  despised  Christ  that  hath  the  words  of  eternal  life,  is 
much  more  followed  by  men  that  have  the  heavenly  relish. 
•Such  gracious  souls,  whose  appetites  are  not  corrupted  by 
the  creature  and  their  sickness,  have  more  mind  to  flock  af- 
4er  a  spiritual  and  powerful  messenger  of  Christ,  that  talks 
to  them  of  his  kingdom,  and  the  righteousness  thereof, 
which  they  first  seek,  than  to  gape  after  the  preferment  and 
vainglory  of  prosperity.    Christ,  that  despised  the  offer  of 


2S6        THX  MISCHIEFS  OF  SELF-IGNOK AKC£, 

all  the  kingdoms  and  gloiy  of  the  world,  (Matt*  iv.  8,  S,), 
doth  teach  his  followers  to  despise  them. 

Seeing  then  the  ordinary  attendants  of  the  prosperow 
are  the  worst  of  men,  that  seek  themselves,  and  are  parrey- 
ing  for  the  flesh,  what  wonder  if  they  be  flatterers,  thathsTe- 
neither  skill,  nor  will  to  speak  that  unpleasing  language- 
of  reproof,  that  should  make  the  prosperous  know  theio^ 
selves !  O  how  seldom  (or  never)  do  they  hear,  what  the 
poor  can  hear  from  every  mouth !  If  a  man  of  low  degreii 
be  wicked,  or  offend,  his  enemy  dare  tell  him  of  it,  and; 
his  friend  dare  tell  him  of  it,  and  his  angry  neighbour  or 
companion  will  be  sure  to  tell  him  of  it;  and  they  dare 
tell  him  frequently  till  he  amend,  and  tell  him  plainly, 
and  set  it  home.  But  if  great  ones  be  as  bad,  and  need 
more  help,  as  having  more  temptation,  yet,  alas,  they  may 
sin,  and  sin  again,  and  perish,  for  any  body  that  will  deal 
faithfully  with  their  souls,  except  some  faithful  minister  of 
Christ,  whose  plainness  is  taken  but  for  a  thing  of  course. 
And  usually,  even  ministers  themselves  are  some  of  them  so 
unfaithful,  and  some  so  fearful,  and  some  so  prudently  cao- 
telous,  that  such  persons  have  no  such  help  from  them  to 
know  themselves,  as  the  poorer  sort  of  people  have.  If  we 
deal  freely  with  them,  and  set  it  home,  it  will  be  well  taken; 
or  if  it  offend,  yet  offence  may  be  easily  borne,  as  bringing 
no  ill  consequents  to  our  ministry :  But  if  we  deal  so  with 
the  great  ones  of  the  world,  what  outcries  would  it  raise, 
and  by  what  names  should  we  and  our  preaching  be  called! 
If  it  were  not  for  fear,  lest  some  malicious  hearers  would 
misunderstand  me,  and  misapply  my  words,  as  spoken  of 
those  we  are  bound  tq  honour,  and  as  tending  to  diminish 
the  reputation  of  any  of  our'  superiors  (which  I  detest),  I 
should  have  shewed  you  all  this  in  Scripture  instances. 
When  Haman  could  not  bear  the  omission  of  one  man's 
obeisance,  what  wonder  if  such  cannot  bear  to  be  spoken 
to,  as  indeed  they  are !  Not  only  an  Ahab  hateth  one  faith- 
ful plain  Michaiah,  because  he  prophesieth  not  good  of  him, 
but  evil;  (1  Kings  xxii.  8;)  but  Asa,  that  destroyed  idola- 
try, can  imprison  the  prophet  that  reproveth  him  for  his  sia 
(2  Chron.  xvi.  10.)  I  will  not  tell  you  of  the  words  that 
were  spoken  to  Amos  by  the  priest  of  Bethel,  (Amos  vii. 
10—13,)  or  to  the  prophet,  (2  Chron.  xxv.  16,  16,)  lest 


i       AND  BENEFITS  OF  SELF-ACQUAINTANCE.      267 

malice  misinterpret  and  misreport  me:  for  \i  is  none  .of 
my  intent  to  fix  on  any  particular  persons*  but  to  tell  you 
in 'general,  the  lamentable  disadvantage  that  the  great  and 
firesperous  have,  as  to  the  knowledge  of  themselves ;  how 
little  plaindealing  they  have,  and  how  hardly  most  of  them 
can  bear  it ;  though  yet  I  doubt  not  but  it  is  borne  and 
loved  by  those  that  have  true  grace:  and  that  if  David  sin, 
lie  can  endure  to  hear  from  Nathan  "  Thou  art  the  man,^ 
and  this  shall  befal  thee !  And  an  Eli  can  bear  the  prophesy 
of  Samuel,  and  say,  "  It  is  the  Lord,  let  him  do  what  seem- 
ctfa  him  good."  (1  Sam.  ii.  27;  iii.  17, 18.)  And  an  Hezekiah 
can  say,  '*  Good  is  the  word  of  the  Lord  which  thou  hast 
apioken ;"  (2  Kings  xx.  19;)  and  Josiah  can  bear  the  threat- 
cnings  of  Huldah.  (2  Chron.  xxxiv;  2  Kings  xxii.)  And  it 
is  a  double  honour  in  persons  that  have  so  great  tempta- 
tions, to  love  the  plain  discoveries  of  their  sin :  but  a  Joash 
will  slay  even  Zechariah,  the  son  of  Jehoiada,  that  set  him 
up:  and  a  Herod,  that  hath  so  much  religion  as  to  fear 
John,  as  knowing  that  he  was  a  just  man,  and  an  holy,  and 
to  observe  (or  save  him) ;  and  when  he  heard  him,  to  do  many 
things,  and  hear  him  gladly,  had  yet  so  much  love  to  his 
fleshly  lust,  and  so  little  power  to  resist  a  flatterer,  as  that 
he  could  sell  both  the  bead  of  John  and  his  own  soul,  for  so 
pitiful  a  price  as  this.  (Mark  vi.  20.  25.  27,  28.)  So  true  is 
that  of  Christ  himself,  "  For  every  one  that  doeth  evil 
hateth  the  light,  neither  cometh  to  the  light  lest  his  deeds 
should  be  reproved  (or  discovered) :  but  he  that  doeth  truth, 
cometh  to  the  light,  that  his  deeds  may  be  made  manifest, 
that  they  are  wrought  in  God."  (John  iii.  20,  21.) 

And  indeed  there  is  none  that  more  opposeth  Micaiah 
than  Zedekiah,  as  being  concerned  for  the  honour  of  his 
flattering  prophecy,  to  bring  plaindealing  into  disgrace. 
It  is  he  that  smiteth  him,  and  saith,  "  Which  way  went  the 
Spirit  of  the  Lord  from  me,  to  speak  unto  thee?  "  (1  Kings 
;uni.'24.)  As  Plutarch  compareth  the  flatterer  to  a  painter, 
that  having  made  a  picture  of  cocks  which  was  very  bad, 
he  bid  his  boys  be  sure  to  keep  the  living  cocks  out  of  his 
sight,  lest  their  appearance  should  shew  the  faultiness  of 
his  picture:  so,  saith  Plutarch,  doth  the  flatterer  do  what 
he  can  to  keep  away  plaindealing  faithful  friendis,  lest  his 
fraud  and  falsehood  should  be  detected  by  them.  But,  saith 

VOL.  XVI.  s 


258       THE  MISCHIEFS  OF  SELF-IGNORANCE^ 

Solomon,  ''  He  that  rebuketh  a  man,  afterward  shall  iai^ 
more  favour  than  he  that  flattereth  with  the  tongue."  (Proi 
xrriii.  23.)  And  *' Faithful  are  the  wounds  of  a  friend;  bi 
the  kisses  of  an  enemy  are  deceitful."  (ProT.  xxvii.  6.] 
When  prosperity  is  yanished,  the  flatterer  and  the  fail 
dealer  will  be  better  known.  Deceitful  prosperity,  and 
ceitful  men,  will  at  once  forsake  you*  None  of  themwiKJ 
admire  or  applaud  you  when  you  are  low,  and  the  tide  it 
gone,  and  hath  left  you  in  contempt:  these  kind  of  moi 
will  be  as  ready  as  any  to  reproach  you ;  as  Shemei  dull: 
honoured  David  in  his  prosperity,  but  curseth  him,  and  ie* 
vileth  him  as  a  rebel  against  Saul,  and  casteth  stones  al| 
him,  when  he  saw  him  flying  in  distress.  Plutarch  likenetb 
flatterers  to  lice,  that  forsake  the  bodies  of  the  dead,  be* 
cause  the  blood  is  gone  that  did  maintain  them.  Gommonly 
men  in  misery,  or  at  death,  have  better  thoughts  of  fSedthfid 
plainness,  and  worse  of  smoothing  man-pleasers,  than  before^ 
But  whom  can  the  prosperous  blame  so  much  as  the» 
selves,  if  they  are  undone  by  the  deceit  of  flatterers?  It 
is  their  own  choice ;  they  love  to  have  it  so ;  they,  will  aol 
endure  faithful  dealing.  When  they  contract  those  diseasies 
which  will  not  be  cured  without  bitter  medicines,  they  hate 
the  physician  that  oflereth  them :  their  appetites  and  sensual 
lust,  and  not  their  believing-reason,  doth  choose  their  workj 
their  pleasures  and  their  company,  and  prescribe  what  Ian* 
guage  must  be  spoken  to  them.  And  he  that  resolves  to 
cast  away  the  remedy,  and  will  please  his  appetite  and  fanc^, 
come  on  it  what  will,  must  take  what  he  gets  by  it,  and 
bear  the  endless  wrath  of  God,  that  could  not  bear  the  ne- 
cessary warnings  and  self-knowledge  that  should  have  pre- 
vented it.  Did  these  men  hate  sin,  and  the  messengers  of 
Satan,  they  would  not  hate  the  justice  and  messengers  of 
God :  but  while  they  damnably  love  fleshly  pleasures,  they 
cannot  savingly  love  the  word  that  chargeth  them  to  let  go 
those  pleasures,  nor  the  persons  that  cross  them  in  tke 
things  they  love.  And  thus  poor  worldlings  are  ruined  by 
their  own  desires :  it  seemeth  so  sweet  to  them  to  live  ii 
sin,  that  they  cannot  endure  to  know  the  bitter  fruits  of  mi- 
sery, which  it  will  at  last  bring  forth.  They  are  conquered 
by  their  fleshly  lusts,  and  therefore  they  hate  the  messengers 
of  that  Spirit  which  would  fight  against  them.     Satan  dolk 


AND  BENEFMS  OF  S^ELF-ACQUAINTABrCE.     250 

ierfect  his  former  victories  in  them,  by  dispelling  or  <fis^* 
persing  the  auxiliaries  of  Christ,  that  were  sent  for  their 
rescue  and  relief.  They  live  as  if  they  were  purposely  made 
great,  that  they  may  be  able  to  drive  away  the  messengers 
of  salvation,  and  to  keep  the  voice  of  mercy  far  enough 
Ctom  their  ears ;  and  to  command  that  which  the  Gadarenes 
did  entreat,  that  Christ  would  go  out  of  their  coasts,  (Mark 
▼•  17,)  because  they  would  not  be  troubled  with  him.  They 
lio  much  love  the  way  to  hell,  that  they  cannot  abide  to  be 
told  whither  it  leadeth  them,  and  therefore  they  come  thi- 
ther before  they  are  aware,  and  must  know  themselves  by 
Are  unquenchable  fire,  because  they  would  not  know  them- 
selves by  the  discovering  recovering  light.  And  thus  by 
ilrosperity  and  flattery,  Satan  pursues  and  wins  his  game. 

Direct  2.  In  opposition  to  this  hindrance,  two  things 
are  to  be  done.  1.  Desire  not  so  perilous  a  station >as  worldly 
pi^sperity  and  greatness  is.  Love  not,  and  seek  not  a  con- 
dition so  hazardous  to  your  souls.  Leave  that  to  them  that 
taJce  it  for  their  portion,  as  not  believing  what  they  must 
lose  and  sufler  by  it;  or  what  God  hath  revealed  of  the  life 
to  come. 

Or  if  yott  be  in  such  prosperity,  not  by  your  desire,  but 
by  the  will  and  providence  of  God,  let  your  fear  and  watch- 
fulness be  doubled,  as  your  dangers  are :  Be  not  like  those 
sensualists,  that  ''  feed  themselves  without  fear.''  (Jude  12.) 
Use  not  prosperity  to  the  pleasing  of  the  flesh,  and  the 
prospering  of  your  lusts,  but  deny  yourselves  in  the  midst 
of  your  abundance ;  and  turn  it  into  an  adversity  to  your 
sensual  inclinations,  by  taming  the  body  and  bringing  it 
into  subjection,  and  suspecting  yourselves,  and  walking 
Immbly  with  God  and  man. 

And  when  iadversity  is  upon  you,  improve  the  opportu- 
nity for  the  knowledge  of  yourselves.  Then  take  a  just 
survey  of  your  former  course  of  life.  Then  try  your  ways, 
when  the  drunkenness  and  deceits  of  prosperity  are  past, 
and  the  hand  of  God  hath  brought  you  into  a  sober  and 
considerate  state.  O  how  many  souls  do  know  that  in  one 
day,  when  adversity  hath  made  them  wise  and  sensible, 
which  before  they  knew  and  would  not  know ;  they  saw  it, 
but' did  not  understand  and  feel  it!  Then  on  a  sudden  they 
are  able  to  pass  a  right  judgment,  upon  their  yielding  to 
temptations,  and  the  value  of  the  things  that  tempted ' 


L.  — 


260        THE  MISCHIEFS  OF   SELF-IGNORANCE, 

and  upon  their  worldly  designs,  and  fleshly  wisdoiDi 
their  neglects  of  God,  and  heaven,  and  duty,  than  befbi^i 
they  could  do,  though  they  had  never  so  much  instniction,i| 
and  though  they  could  speak  the  same  words  of  sin  as  n< 
Affliction  taketh  away  the  deceiving  advantages  of  fleshly 
objects,  and  unmasketh  the  glory  and  profit  of  the  woi 
and  awakeneth  the  rational  faculties  to  perform  their  office^ 
and  therefore  is  an  excellent  opportunity  for  self-aciiuainft^ 
ance.    The  prodigal  came  to  himself,  when  he  was  denied> ' 
to  fill  his  belly  with  the  food  of  swine.  (Luke  xv.  16, 17.)  . 
Nature  teacheth  men  to  understand,  that  it  is  the  principil  , 
lesson  that  affliction  readeth  to  us,  to  know  ourselves,  a&i  ' 
our  ways,  as  they  are  related  to  God  and  to  his  judgment 
2.  If  you  are  in  prosperity,  be  the  more  suspicious  o{ 
flatterers,  and  drive  them  away  with  the  greater  detestation: 
be  more  careful  to  keep  them  from  you,  than  to  k-eep  yoi 
bodies  clean  from  vermin.     And  be  the  more  solicitous  te 
procure  such  faithful  overseers  and  physicians  for  yoor 
souls,  as  will  do  their  best  to  save  you,  though  they  dii- 
please  you.    O  that  you  knew  what  an  advantage  it  is  ta 
have  a  faithful  pastor,  and  a  faithful  friend,  that  seek  not 
yours  but  you,  and  make  no  advantage  to  themselves  by 
flattering  you,  but  choose  the  means  that  tend  most  to  your 
salvation !     And  O  that  you  knew  the  great  disadvantage  • 
of  those  that  want  such  a  pastor,  and  such  a  friend !    Too 
would  then  be  sure  to  give  it  as  your  strictest  charge  to  - 
both,  to  deal  plainly  with  you,  and  never  to  hide  or  exte- 
nuate your  sin  or  danger.  You  would  charge  your  teachers, 
'  Whatever  you  do,  deal  faithfully  with  my  soul  I     If  you 
see  me  in  any  dangerous  course,  I  beseech  you  tell  me  of  it: 
if  I  should  be  hardened  against  your  warnings  and  reproo6» 
I  beseech  you  deal  not  lightly  with  me,  but  labour  to  awaken 
me,  and  set  it  home,  and  pull  me  out  of  the  fire,  and  safe 
me  as  with  fear.  (Jude  23.)     O  suffer  me  not  to  be  quiet 
in  my  sins.'    The  like  charge  also  you  would  give  to  your 
friends  that  are  about  you,  and  converse  with  you ;  choose 
such  pastors,  and  choose  such  friends  as  are  fittest,  thus  to 
prove  your  friends  indeed :  and  charge  them,  and  entreat 
them  as  they  love  your  souls;  and  as  they  will  answer  it  be- 
fore God,  that  they  suffer  you  not  to  sin  for  fear  of  displeas- 
ing you  by  plain  reproofs ;  and  resolve  to  submit  and  tekeit 
well.  A  stander-by  hat\i  l\ve  ^e^\.^dLN^Tv\»^^  o?  \m^artiality> 


AND  B£N£F1TS  OF  S£LF-ACQUAINTANC£.     S61 

wid  tl]ierefore  may  see  that  in  you  which  you  obserre  not 

in  yourselves ;  an  object  too  near  the  eye,  or  too  far  off, 

is  not  well  discerned  :  self-love  doth  not  hinder  us  so  much 

in  judging  of  other  men's  cases  as  our  own.    Friendly  and 

fidthful  dealing  in  the  matters  of  eternal  consequence,  is  the 

'  principal  use  and  benefit  of  friendship.    This  differenceth 

the  communion  of  saints  from  Beelzebub's  swarm  of  flies 

and  caterpillars.    Thus  "  two  are  better  than  one :  for  if 

they  fall,  the  one  will  lift  up  his  fellow :  but  woe  to  him 

thiit  is  alone  when  he  falleth,  for  he  hath  not  another  to 

lielp  him  up."  (Eccles.  iv.  9,  10.)    Much  more  woe  to  him 

(that  hath  a  multitude  to  cast  him  and  to  keep  him  down. 

Hind.  3.  The  third  extrinsical  impediment  to  self-know- 
ledge, is  conversing  only  with  such  as  are  as  bad  as  our- 
selves ;  and  not  with  such  whose  lives  display  the  spiritual 
endowment,  and  excellencies  which  we  want.  Among  the 
^Ethiopians,  it  seemeth  no  deformity  to  be  black :  Seneca 
iaith,  that  "  no  man  is  to  be  upbraided  with  that  which  is 
^:vitium  humani  generis,'  the  common  fault  of  all  the  world, 
or  of  the  country  where  he  lives :"  for  this  were  but  to  up- 
braid him  that  he  is  a  man,  or  that  he  was  bom  in  such  a 
time  or  place.  Though  Christians  that  know  better  the 
common  disease,  do  know  that  there  must  be  a  common 
humiliation  and  remedy ;  yet  these  indeed  are  the  thoughts 
of  most;  they  know  not  that  it  is  a  matter  of  dishonour  and 
lamentation,  to  be  no  better  than  the  most,  and  to  lie  in  the 
common  corruptions  of  the  world,  and  to  have  no*  better 
hearts  than  they  had  by  nature.  To  hear  preachers  talk  of 
holiness,  and  a  Divine  nature,  and  a  new  birth,  and  of 
being  made  new  creatures,  and  of  living  in  the  love  of  God, 
and  in  the  joy fuV  hopes  of  endless  glory,  doth  seem  to  them 
hnt  as  the  talk  of  a  world  in  the  sun,  or  the  description  of 
ah  angel,  which  humbleth  not  them  at  all,  for  not  being 
such,  nor  exciteth  in  them  any  great  desires  to  be  such : ' 
as  long  as  they  see  not  the  persons  that  are  such,  they  think 
these  are  but  devout  imaginations,  or  the  pious  dreams  of 
melancholy  men ;  and  that  indeed  there  are  no  such  persons 
in  the  world  :  or  if  there  be,  that  they  are  but  as  the  Papists' 
saints,  here  and  there  one  to  be  admired  and  canonized,  and 
not  upon  pain  of  damnation  to  be  imitated.  They  judge  of 
all  the  world,  or  almost  all,  by  those  about  them ;  and  they 
think  that  God  should  be  unmerciful  if  he  should  cond^ 


260        THE  MISCHIEFS  OF   SELF-IGNOR  ' 

and  upon  their  worldly  designs,  and  ne  ^^  ^^^j^  ^^ 
their  neglects  of  God,  and  heaven,  an** 
they  couW  do,  though  they  had  nev   jj'pj^y  ^f  ^j^y  ^ 
and  though  they  could  speak  the  f   ^  ^  ^,,^44^^  ^^  j^  f^^  ^j^ 
Affliction  taketh  away  the  dece     ^^^^  ^j^^y  ^^^^^^  ^^  ^  V,  -^^ 
objects,  and  unmasketh  the       ^  discourse,  or  any  serioo 
and  awakeneth  the  rationa'    .j^-ation.  and  communion  wi4 1 -u 
and  therefore  is  an  exce'    ^  ^^^  inhuman  wickedness  dwell 
ance.    The  prodigal  r  ^  .^^jj  ^^  ^^  ^^  ^.j^jl  ^^^  temperate 
to  fill  his  belly  with     _^'^„g^  j^  ggg^  saints :  when  they  se* 
Nature  teacheUi  •     ._,\ord.  and  love  him  unfeignedly,  and 
lesson  that  affl-    . •, ||,ose  few  are  perhaps  of  the  more  cold, 
our  ways,  ar       ^^^j  temporizing  strain,  that  shew  forth  but 
*•  "  '    '..''"i,a«nly  nature,  and  the  virtues  of  their  hoh 
nauere^      .  •  .^^^  scarce  open  their  mouths  to  speak  against 
be  m*^     -y  .'jiie5S  which  they  see  or  hear ;  that  dare  not  dis- 
.»  *  r  c'  '^'®  saints  of  the  Most  High,  and  the  heirs  of 
"^       .'''''  /c?r  fear  of  being  made  the  scorn  and  by-word  of 
/t*'^^/^  or  of  falling  under  the  frowns  and  dislike  of  their  j^ 
'^/iurs;  so  that  they  live  among  others  almost  like  com-  \ 
^^0611,  save  only  that  they  run  not  with  them  to  their  j 
'^cess  of  riot ;  and  think  it  enough  that  by  such  forbearance 
jvross  sin,  they  are  in  some  measure  evil  spoken  of:  When 
^ey  that  should  "  let  their  light  so  shine  before  men,  that 
jbey  might  see  their  good  works,  and  glorify  their  Heavenly   i 
father,  do  hide  their  religion,  and  put  their  light  as  under   I 
a  bushel,  and  not  in  a  candlestick,  that  it  might  give  light    \ 
to  all  that  are  in  the  house;"  (Matt.  v.  15,  16;)    and  so 
when  religion  never  appeareth  in  its  proper  splendour  and 
power,  and  heavenly  tendency,  to  those  great  ones  that  have 
no  better  company,  what  wonder  if  they  never  know  them- 
selves, nor  truly  understand  the  nature,  necessity,  or  excel- 
lency of  religion?     When  they  know  it,  for  the  most  part, 
but  by  hearsay,  yea,  and  when  they  hear  it  more  reproached 
than  applauded,  it  must  be  a  miracle  of  mercy  that  must 
make  such  men  to  be  sincerely  and  heartily  religious.  When 
they  see  so  many  about  them  worse  than  themselves,  and 
so  few  better,  and  those  few  that  are  better  do  hide  it,  and 
live  almost  as  if  they  were  no  better ;  and  when  the  godly, 
whom  they  see  not,  are  described  to  them  by  the  serpent's 
seed,  as  if  they  were  but  acom\)any  of  whining,  melancholy. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE. 

iMtin-sick  hypocrites,  who  can  expect  that  ever  such  men 
■honld  savingly  know  themselves  or  Christ,  unless  a  wonder 
fc>f  mercy  rescue  them,  and  bring  them  from  this  darkness 
fftid  delusion  into  the  light?  O  how  oft  have  I  wished  in 
Mompassion  to  many  of  the  great  ones  of  the  world,  that 
fthey  had  but  the  company  which  we  that  are  their  inferiors 
Inve !  That  they  did  but  hear  the  humble,  holy,  heavenly 
hnguage,  that  we  have  heard  !  And  hear  the  faithful  fer- 
vent prayers  that  many  poor  Christians  pour  out  before  the 
Xord !  and  saw  but  the  humble,  harmless,  exemplary,  and 
iieavenly  lives  of  many  poor  Christians,  that  are  represented 
%0  them  as  the  filth  and  the  ofFscouring  of  the  world,  and 
fwrfaaps  no  more  regarded  than  Lazarus  was  at  the  rich 
isan's  gate.  (Luke  xvi.)  Did  they  but  see  and  hear,  and 
know  such  holy  and  heavenly  believers,  and  were  as  well 
aoquainted  with  them  as  we  are,  how  many  of  them  would 
better  know  themselves,  and  see  what  they  want,  and  what 
they  must  be,  and  better  discern  between  the  righteous  and 
the  wicked,  between  those  that  fear  God,  and  those  that  fear 
him  not?  (Mai.  iii.  18.) 

Direct,  3.  It  will  therefore  be  a  great  help  to  the  know- 
ledge of  yourselves,  if  you  will  convierse  with  those  that  * 
bear  the  holy  image  of  their  Creator,  (Col.  iii.  10,)  and 
vfaose  lives  will  tell  you  what  it  is  to  live  by  faith,  and 
what  it  is  to  walk  in  the  Spirit,  to  mortify  the  flesh,  and  to 
live  above  all  the  alluring  vanities  of  the  world.  We  can 
more  sensibly  perceive  the  nature  of  holiness,  when  we  see 
it  in  action  before  our  eyes,  than  when  we  only  read  a  de- 
scription of  it.  Who  could  have  known  what  life  is,  or 
what  reason  is,  by  bare  reading  or  hearing  their  descriptions, 
if  he  knew  them  not  in  himself  and  others,  by  another  kind 
of  demonstration !  Many  thousands  can  honour  the  name 
of  a  saint,  and  the  Scripture  descriptions  of  a  saint,  that 
hate  the  life  of  holiness,  when  it  appeareth  to  them  in  prac- 
tice, and  cannot  endure  a  saint  indeed.  It  will  most  con- 
Tincingly  tell  you  what  you  want,  when  you  see  what  others 
have.  To  see  how  naturally  they  breathe  after  heaven,  will 
mcMt  convincingly  shew  you  the  dulness  and  eartbliness  of 
your  minds :  to  see  how  easily  they  can  love  an  enemy,  and 
forgive  a  wrong,  will  acquaint  you  most  sensibly  with  the 
idcers  of  your  passionate,  revengeful  minds.  Do  but  lay  by 
jouT  prejudice  and  ps^rtiality,  and  see  wbetYiet  lViet«>i^^\vQV 


2fl2        THE  MISCHI£F'  /-IGNORANCE, 

SO  great  a  nn-'  •  ..ntthaii  in  the  world:  aol 

sliould  so  r  •  .^^'^'fiie  things  above,  which  your 

are  desc              .-  ^  .  ^  '^cii?  Look  upon  believers,  and 

*^  '               •  '  .  ^['^iiirf  watch,  and  study  to  please  God, 

ones  f  .  %- "      ^ ,  "CLa'Cs,  whether  you  have  not  as  mudi 

to  kr  *    •  ••k'"'^^    1  •  r  ' 

"^  *  *  . .  ^  .  * .    ,;  and  so  you  may  perceive  your  negli-  i  ■ 

"***'  ^ .    *  ..•  '"'fu^nce ;  your  senselessness  by  their  tender-  > 

•f  -  " .,  .'*'"^j^"(>nscience ;  your  fleshliness  by  their  spi- 1- 

^  .  "^^y^'^ffle  rest  of  your  sins  by  the  lustre  of  their  graces,  p- 

*7j:ttf'^^^'  'Qui  plenissime  intelligere  appetit  qualis  siti'f- 

^]i-'i  ^'^^'^'piceTC  qualis  non  est ;  ut  in  bonorum  forma  me-  '- 

fitJi^'^\ptor  ipse  deformis  est:'  that  is.  He  that  would  ^ 

itit^^^  ^^^.^tand  what  he  is,  must  look  on  such  as  are  better  = 

M*' .^gelft  that  in  the  comeliness  of  the  good,  he  may  take  * 

^^^'LeasnTC  of  his  own  deformity.    As  Isidore  saith,  '  Mi- 

ho^o  seipsum  ex  scipso  considerat : '      Men  know  j- 
j  themselves  by  themselves  alone.  !  ■ 

Hence,  therefore,  the  servants  of  God  may  see  how  ex-  f 
gctiy  *^®y  should  live,  and  of  what  consequence  it  is  that  * 
they  be  eminently  holy !  when  it  is  they  that  by  their  hea-   1 
venly  excellency  must  convince  the  world  of  their  sinfulness    j 
and  misery.     O  Christians,  do  you  live  such  exemplary  and    ; 
convincing  lives  ?     Is  there  indeed  that  excellency  of  ;holi- 
ness  appearing  in  you,  which  may  shew  men,  to  the  glory 
of  your  Redeemer,  how  the  heirs  of  heaven  do  differ  from 
the  world?     Alas,  our  common  careless  living,  doth  wrong 
to  multitudes  as  well  as  to  ourselves ;  and  is  a  cruelty  to 
the  souls  whose  salvation  we  are  bound  by  our  examples  to 
promote.     What  then  do  those  men,  that  by  their  vicions, 
scandalous  conversation,  do  harden  the  ungodly,  and  cause 
them  to  think  contemptuously,  and  to  speak  scornfully  of 
the  holy  way !  O,  woe  to  them,  if  they  repent  not,  by  whom 
such  offence  cometh  ! 

Especially  ministers  should  see  that  their  lives  be  a  con- 
tinual lecture ;  as  Jerom  saith,  '  Episcopi  domus  et  con- 
versatio  quasi  in  speculo  posita,  magistra  est  publicae  dis- 
ciplinse :  quicquid  fecerit,  id  sibi  omnes  faciendum  putant/ 
That  is.  The  house  and  conversation  of  a  bishop,  is  set  as  in 
a  glass  (or  to  be  beheld)  as  the  teacher  of  public  discipline: 
all  think  they  should  do  whatever  he  doth.  And  therefore 
Chrysostom  concludeth  '  That  a  priest  that  is  bad,  doth 
Hcqaire  by  his  ])riesthood,nold'\^v\\V.^  \»\\.d\^^T^ce :  For  (saith 


AND  BENEFITS  OF  SELF-ACaUAINTAKClC    366 

he)  thou  fittest  in  j  udgmcnt  on  thyself  2  If  thou  live  well  and 
sfM^ach  well,  thou  instructest  the  people:  if  thou  preach  well 
jiMid  live  ill,  thou  condemnest  thyself.  For  by  living  well 
tllkd  preaching  well,  thou  instructest  the  people  how  to  live : 
bat  by  preaching  well  and  living  ill,  thou  instructest  Ood  as 
H  were  how  to  condemn  thee/ 

'And  hence  it  is  also  that  the  servants  of  God  should  have 
the  care  of  their  fame,  as  well  as  of  their  conversation;  be- 
cause the  reputation  of  religion  dependeth  much  on  the  re- 
putation of  the  religious :  and  reputation  doth  much  to  the 
encouraging  or  discouraging  of  the  ungodly  that  are  stran- 
gers to  the  things  themselves.     Saith  Augustine,  *  Con- 
Mientia  necessaria  est  tibi,  fama  proximo  tuo  :  qui  famam 
aactipans  negligit  conscientiam,  hypocrita  est:  qui  confidens 
^nscientise  negligit  fainam,  crudelis  est.'    That  is.  Con- 
science is  necessary  for  thyself:  and  thy  good  name  is  ne- 
cessary for  thy  neighbour.     He  that  hunteth  after  fame,  and 
aeglecteth  conscience,  is  an  hypocrite :   and  he  that  so 
trosteth  to  a  good  conscience  as  to  neglect  his  good  name,  is 
eniel  (to  others).    When  we  mind  our  fame  for  the  good  of 
others,  and  the  service  of  God,  and  not  to  please  a  proud 
inglorious  mind ;  and  when  we  do  it  without  immoderate 
care,  seeking  it  only  by  righteous  means,  and  referring  the 
issue  to  the  will  of  God,  as  being  prepared  for  evil  report  as 
well  as  good,  thisns  but  to  improve  our  talent  to  our  mas- 
ter's use. 

II.  I  come  next  to  the  internal  impediments  to  self- 
acquaintance,  especially  in  the  worser  sort  of  men. 

1.  The- first  that  I  shall  acquaint  you  with  is.  That  na- 
tural deep-rooted  sin  of  pride,  which  strongly  inclineth  men 
to  think  well  of  themselves,  and  to  desire  that  all  others  do 
so  too :  so  that  where  pride  is  not  discovered  and  subdued 
by  grace,  men  will  scarce  endure  to  be  closely  questioned 
by  ministers  or  other  friends  about  their  sin,  and  the  condi- 
tion of  their  souls.  What !  question  them  whether  they  are 
ungodly,  unsanctified,  the  servants  of  sin  and  Satan ;  in  a 
state  of  death  and  condemnation !  Their  hearts  will  rise  with 
indignation  against  him  that  will  put  such  questions  to  them. 
What!  question  them  whether  they  have  any  saving  grace ! 
Whether  they  are  regenerate,  pardoned,  and  have  any  well- 
grounded  hopes  of  heaven !    They  love  not  th,e  searching 


200       TH£  MISCHIEFS  OF  SELF-IGJf ORANCE, 

word  of  Qod ;  they  love  not  the  distingutshing  passages  of 
Scripture ;  they  love  not  a  faithful  searching  minister,  bf- 
cause  they  would  dishonour  and  trouble  them  with  such 
doubts  as  these.  A  proud  man  judgeth  not  of  himself  as  he 
is,  but  as  his  tumified,  disten^pered  fancy  representeth  him  to 
himself  to  be :  To  '^  think  himself  something  when  he  is  no- 
thing/' and  so  to  be  wilfully  his  own  deceiver,  is  his  disease. 
(Gal.  vi.  3.)  And  as  pride  is  one  of  the  deepest-rooted  sins 
in  man,  and  of  greatest  strength,  and  most  hardly  extirpated 
and  overcome,  so  true  self-acquaintance  must  be  accordingly 
difficult,  it  being  carried  on  but  by  such  degrees  as  we  get 
ground  and  victory  against  our  pride.  As  melancholy  me& 
that  are  wise  in  all  other  things,  may  be  far  from  the  right 
use  of  reason  in  some  one  point,  where  the  fantasy  is  crazed, 
and  the  distemper  lieth ;  so  a  proud  man,  how  wise  soever 
in  any  other  matters,  as  to  the  right  knowledge  of  himself, 
is  like  one  that  is  crackbrained,  and  hath  not  indeed  the 
right  use  of  reason  :  pride  was  his  tirst  tutor,  and  taught 
him  what  to  believe  of  himself:  so  that  Christ  who  comes 
after  with  a  humbling  doctrine,  cannot  be  believed,  nor 
scarce  with  any  patience  heard.  O  what  a  disease  is  to  be 
cured,  before  a  proud  person  will  well  know  himself!  What 
labour  do  we  lose  in  all  our  sermons!  Yea,  how  oft  doth  the 
medicine  irritate  the  disease !  So  that  a  poor  wretch  that 
is  under  the  wrath  of  God,  and  knoweth  not  when  he  it 
gone  out  of  the  assembly,  whether  the  justice  of  Heaven  will 
not  take  vengeance  on  him  before  he  can  come  hither  again, 
yet  cannot  abide  to  hear  of  this,  but  with  Ahab,  hateth  the 
preacher  that  prophesieth  evil  of  him,  be  it  never  so  true. 
It  is  pride  that  leadeth  up  that  army  of  corruptions,  that  here 
strive  against  the  light  of  truth,  that  is  sent  to  convince  and 
convert  the  guilty.  And  is  a  man  like  to  be  saved  by  the 
word,  while  he  hateth  it,  and  bends  his  thoughts  and  pas- 
sions all  against  it  ? 

Direct.  1.  He  therefore  that  will  ever  know  himself,  must 
first  let  in  so  much  of  the  light  as  may  take  down  his  arro- 
gancy,  and  bring  him  as  a  little  child  to  the  school  of  Christ. 
First  know  what  thou  art  as  a  man ;  and  then  know  what  thou 
art  as  a  sinner,  and  sentenced  by  God,  that  so  thou  mayest 
come  to  know  what  thou  art  as  one  that  is  tinder  the  hopes 
and  duties  of  the  redeemed.  When  thy  proud  heart  re« 
belleth  against  conviction,  remember  with  whom  thou  hast 


ANP  BENEFITS  OF  S£LF-ACC|UAINTAVflS.     Stf7 

to  do.  Will  Ood  speak  subnuBsively  to  thee  for  fear  of 
offendiiig  thee  2  Will  he  cry  thee  mercy  for  handling  thee 
so  roughly  as  to  tell  thee  thou  art  yet  the  child  of  wrath  ? 
Is  he  afraid  to  talk  to  thee  of  death  or  of  damnation?  Will 
lie  Decal  his  threatenings,  and  repent  him  of  the  seFerity  of 
his  laws,  because  such  worms  are  angry  with  them,  or  will 
aot  believe  them?  Perhaps  thou  mayest  make  a  false-^ 
hearted,  frightful,  man-pleasing  minister,  to  change  bis 
Strain  or  plainer  dealing,  and  become  thy  flatterer,  or  be 
silent :  but  will  God  be  silenced  ?  Will  he  stoop  to  thee,  and 
bend  or  stretch  his  word  to  humour  thee  ?  O  no ;  he  will 
one  day  tell  thee  what  thou  art  with  another  voice  than  this 
of  a  mortal  and  despised  man,  and  in  another  manner  than 
preachers  tell  it  thee.  If  thou  canst  frown  the  preacher  out 
of  the  pulpit,  or  out  of  his  fidelity  to  God  and  thee,  yet  canst 
thoa  not  frown  God  out  of  heaven.  He  will  speak  to  tbea 
Hiore  terribly  than  the  most  terrible  preacher  that  ever  thou 
heard :  and  if  thy  pride  shall  rise  up,  and  tell  him  that  be 
doth  thee  wrong,  how  quickly  will  thy  "  mouth  be  stopped,*' 
sad  thou  be  forced  to  confess  thy  guilt !  (Rom.  iii.  5, 6. 19.) 
0  atoop,  man,  to  the  humbling  word  of  grace,  or  God  will 
make  thee  stoop  to  the  words  and  strokes  of  wrath!  Fear 
kim  that  will  make  the  proudest  fear,  before  he  hath  done 
with  them.  Judged  thou  must  be;  by  thyself,  to  self^ 
abasing  and  conversion,  or  by  God  to  desolation  and  Gon«- 
fiision:  and  canst  thou  easier  bear  God's  judgment  than  thy 
own!  Stoop,  foolish  self-deluding  dust!  Stoop, sinful  wretch, 
sod  know  thy  misery !  If  thou  stand  it  out  a  little  longer, 
an  undiscerned  blow  may  bring  thee  down ;  and  thou  shalt 
not  see  the  hand  that  strikes  thee,  till  thou  art  humbled  in 
the  grave  and  hell.  O  how  absurd,  yet  pitiful  a  sight  is  it» 
to  see  poor  sinners  brave  it  out  against  the  humbling  mes- 
sage of  the  Lord,  as  if  they  could  make  good  their  cause 
against  him!  And  scorn  to  know  that  they  are  going  to 
hell,  till  they  are  there!  And  then  will  pride  preserve  them  ' 
from  the  knowledge  of  it  ?  It  is  shameful  folly  to  be  proud 
and  obstinate,  where  a  man  knoweth  beforehand  that  he 
must  submit  at  last,  and  is  not  able  to  stand  it  out. 

2.  The  second  intrinsical  impediment  to  self-acquaint- 
ance is  an  unreasonable  tenderness  of  ourselves ;  when  an 
inordinate  love  of  ease  and  quietness  of  mind  doth  prevail 
lith  us  to  hold  fast  all  that  thus  quieteth  us  at  the  present. 


S68      .TH£  MISCHIEFS  OF  SELF  IGNORANCE, 

without  regard  of  due  proTision  for  the  time  to  come ;  in 
this  there  is  a  mixture  of  unreasonableness  and  self-love :  it 
is  indeed  the  very  brutish  disposition.  A  beast  will  not 
willingly  be  dieted  for  his  future  health :  let  him  have  at 
present  what  he  loveth  and  you  please  him,  though  you  feed 
him  for  the  slaughter !  for  he  hath  not  reason  to  foresee 
what  foUoweth.  An  ox  must  be  bound,  and  cast  and  held 
down  by  force,  if  you  will  shoe  him,  though  it  be  to  the 
keeping  of  his  feet  from  hurt;  or  if  you  will  pull  out  a  thorn, 
or  do  any  thing  for  his  good  that  hurteth  him  at  the  present 
You  please  not  your  horse  by  letting  him  blood,  though  you 
save  his  life  by  it.  Fleshly-minded  men  have  thus  brutified 
themselves,  so  that  they  judge  of  things  by  present  feeling, 
and  have  not  reason  and  faith  to  look  before  them,  and  judge 
of  things  by  what  they  tend  to,  even  by  the  good  or  hurt 
that  will  follow  in  the  end.  It  is  a  very  terrible  troublesonie 
thing  for  a  man  that  is  unregenerate,  unjustified,  and  un- 
reconciled to  God,  to  know  it ;  for  a  man  that  hath  any 
feeling  left,  to  find  himself  in  a  state  of  condemnation:  this 
is  to  stir  up  -  all  the  terrors  of  his  soul,  and  cast  him  into 
perplexing  fears  and  disquietments  of  mind ;  so  that  he  can- 
not eat  or  drink,  or  sleep  in  quietness,  but  the  troublesome 
thoughts  of  sin  and  everlasting  wrath  torment  him :  andthe 
inconsiderate  man  that  judgeth  of  things  by  present  feeling, 
will  not  endure  this ;  and  therefore  must  needs  have  the 
windows  shut,  and  the  light  removed,  that  sheweth  him  these 
perplexing  sights.  As  most  men  hate  those  that  speak 
against  them,  be  the  matter  never  so  true,  so  they  cannot 
endure  those  thoughts  that  do  accuse  them,  nor  to  have  a 
reprover  so  near  them,  even  in  their  own  breasts :  a  con- 
science within  them,  to  preach  to  them  night  and  day  ^  not 
one  hour  in  a  week,  but  wherever  they  go,  and  whatever 
they  are  doing ;  to  be  so  near,  so  constant,  so  precise,  and 
so  severe  and  terrible  a  preacher,  as  usually  a  newly  enlight- 
ened and  awakened  conscience  is ;  this  seemeth  intolerable 
to  them ;  and  whatever  come  of  it,  this  preacher  must  be 
silenced,  as  turbulent  and  vexatious,  and  one  that  would 
make  them  melancholy  or  mad.  ''  And  this  is  the  condemna- 
tion (of  these  miserable  souls,)  that  light  is  come  into  the 
world,  and  they  loved  darkness  rather  than  light,  because 
their  deeds  were  evil :  for  «very  one  that  doeth  evil,  hateth 
the  light,  neither  cometh  to  the  U^ht,  lest  his  deeds  should 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     269 

be  reproved/'  (John  iii.  19,  20.)  And  thus  while  men  are  so 
tender  of  themselves,  that  they  will  do  nothing  that  troubleth 
or  hurteth  them  at  the  present,  they  venture  upon  all  the 
ini^eries  that  they  are  forewarned  of. 

Direct,  2.  Be  not  unreasonably  tender  of  a  little  dis- 
tarbance  at  the  present,  nor  unbelievingly  careless  of  the 
misery  to  come.  Cannot  you  endure  to  know  your  sin  and 
misery,  and  yet  can  you  endure  to  bear  it?  Will  you  go  to 
hell  for  fear  of  knowing  that  you  are  in  the  way?  Must  you 
not  know  it  with  everlasting  woe  and  vengeance  when  you 
come  thither,  if  by  knowing  your  danger  you  prevent  not 
your  coming  thither  ?  Is  it  easier  to  bear  God*s  wrath  for 
ever,  than  to  find  at  present  that  you  have  offended  him  ? 
Sirs,  the  question  is,  Whether  you  are  under  the  condemna- 
tion of  the  law,  or  not?  Whether  you  are  regenerate  and 
justified,  or  yet  in  your  sin?  If  you  are  justified,  far  be  it 
irom  me  to  persuade  you  to  think  that  you  are  under  con* 
demnation:  I  leave  that  to  Satan  and  the  malicious  world, 
who  are  the  condemners  of  those  that  Christ  doth  justify. 
But  if  you  are  unregenerate  and  unjustified,  what  will  you 
do  at. death  and  judgment  ?  Can  you  stand  before  God,  or 
be  saved  upon  any  other  terms?  You  cannot;  if  God  be  to 
be  believed,  you  cannot :  and  if  you  know  the  Scriptures, 
you  know  you  cannot!  And  if  you  cannot  be  saved  in  an  un- 
renewed, unjustified  state,  is  it  not  needful  that  you  know  it? 
Will  you  cry  for  help  before  you  find  yourselves  in  danger  ? 
or  strive  to  get  out  of  sin  and  misery,  before  you  believe 
that  you  are  in  it  ?  If  you  think  that  you  have  no  other  sin 
than  the  pardoned  infirmities  of  the  godly,  you  will  never 
so  value  Jesus  Christ,  and  pray  and  strive  for  such  grace  as 
is  necessary  toHhem  that  have  the  unpardoned,  reigning  sins 
of  the  ungodly.  If  it  be  necessary  that  you  be  saved,  it  is 
necessary  that  you  value  and  seek  salvation ;  and  if  so,  it  is 
necessary  that  you  know  your  need  of  it,  and  what  you  must 
be  and  do  if  you  will -obtain  it!  It  is  a  childish  or  brutish 
thing,  below  a  man  of  reason,  to  stick  at  a  little  present 
troable,  when  death  cannot  otherwise  be  prevented:  If  you 
can  prove  that  ever  any  was  converted  and  saved  by  any 
other  way  than  by  coming  to  the  knowledge  of  their  sin  and 
misery,  then  you  have  some  excuse  for  your  presumption : 
but  if  Scripture  tell  us  of  no  other  way,  yea,  that  there  is  no 
other  way,' and  you  know  of  none  that  ever  was  saved  by  any 


270       TH£  IfflSCMlfiFS  OF  SKLF-IGNORAITCK, 

Other,  I  think  it  is  time  to  fall  to  work,  and  search  ttd  trf 
your  hearts  and  lives,  and  not  to  stop  at  a  straw  when  yoi 
are  running- for  yoor  lives,  and  when  damnation  is  as  if  wen 
at  your  backs.  You  should  rather  think  with  yourselves,  V 
we  can  so  hardly  bear  the  forethoughts  of  hell,  how  shall 
we  be  able  everlastingly  to  bear  the  torments? 

And  consider,  that  Christ  hath  made  the  discovery  of  yott 
sin  and  misery  to  be  now  comparatively  an  easy  burden,  i& 
that  he  hath  made  them  pardonable  and  curable :  If  yoa  had 
not  had  a  Saviour  to  fly  to,  but  must  have  looked  on  your  ^ 
misery  as  a  remediless  case,  it  had  then  been  terrible  indeed; 
and  it  had  been  no  great  mistake  to  have  thought  it  the  beat 
way  to  take  a  little  ease  at  present,  rather  than  to  disquiet 
yourselves  in  vain.  But  through  the  great  mercy  of  Ood, 
this  is  not  your  case ;  you  need  not  despair  of  pardon  and 
salvation,  if  you  will  but  hear  while  it  is  called  to-day.  The 
task  that  you  are  called  to,  is  not  to  torment  yoarseives  as 
the  damned  do  with  the  thought  of  unpardonable  sin,  and  of 
a  misery  that  hath  no  help  or  hope ;  but  it  is  only  to  find  out 
your  disease,  and  come  and  open  it  to  the  physician,  and 
submit  to  his  advice,  and  use  his  means,  and  he  will  freely 
and  infallibly  work  the  cure.  It  is  but  to  find  out  the  folly 
that  you  have  been  guilty  of,  and  the  danger  that  you  ha?e 
brought  yourselves  into,  and  come  to  Christ,  and  with  hearty 
sorrow  and  resolution  to  give  up  yourselves  unto  his  grace, 
to  cast  away  your  iniquities,  and  enter  into  his  safe  and  conh 
fortable  service.  And  will  you  lie  in  hell  and  say,  •  We  are 
suffering  here,  that  we  might  escape  the  trouble  of  foresee- 
ing our  danger  of  it,  or  of  endeavouring  in  time  to  have  pre- 
vented it !  We  died  for  fear  of  knowing  that  we  were  sick! 
We  suffered  our  house  to  burn  to  ashes  for  fear  of  knowing 
that  it  was  on  fire  !  O,  sirs,  be  warned  in  time,  and  own  not, 
and  practise  not  such  egregious  folly,  in  a  business  of  ever-t 
lasting  consequence.  Believe  it,  if  you  sin ,  you  must  know 
that  you  have  sinned :  and  if  you  are  in  the  power  of  Satan  it 
cannot  long  be  hid.  Did  you  but  know  the  difference  between 
discovering  it  now  while  there  is  hope,  and  hereafter  when 
there  is  none,  I  should  have  no  need  to  persuade  you  to  be 
willing  to  know  the  truth,  whatever  it  should  cost  you. 

Hind.  3.  Another  great  impediment  of  the  knowledge  of 
ourselves,  is,  that  self-love  so  blindeth  men  that  they  can 
see  no  great  evil  in  themselves  ot  ^w^  tVvitv^that  is  their  own: 


AND  B£K£F1TS  OF  S£LF-ACQUAINTAnrC£.      271 

[i  makes  them  believe  that  all  things  are  &s  they  wovkl  have 
them  be ;  yea,  and  better  than  they  woud  hare  them :  for 
lie  that  would  not  indeed  be  holy,  is  wiling  by  himself  and 
>lher8  to  be  thought  so :  did  not  the  lanentable  experience 
>f  all  the  world  confirm  it,  it  were  iiciedible  that  self-love 
::ould  so  exceedingly  blind  men.  I:*  charity  think  no  evil 
j(  another,  and  we  are  very  hardly  wrought  to  believe  any 
great  harm  by  those  we  love ;  much  nore  will  self-love  cause 
men  to  see  no  evil  by  themselves/  vhich  possibly  they  can 
shut  their  eyes  against,  it  being  mo^  radicated  and  powerful 
than  the  love  of  others.  No  argunents  so  cogent,  no  light 
80  clear,  no  oratory  so  persuading  as  can  make  a  self-lover 
think  himself  as  bad  as  indeed  k  is,  till  God  by  grace  or 
terror  shall  convince  him.  Wbn  you  are  preaching  the 
most  searching  sermons  to  convine  him,  self-love  confuteth 
or  misapplieth  them ;  when  th«  marks  of  trial  are  most 
plainly  opened,  and  most  closel}  urged,  self-love  doth  frus- 
trate the  preacher's  greatest  sKU  and  diligence:  When 
Bothing  of  sense  can  be  said  to  >rove  the  piety  of  the  im* 
pious,  and  the  sincerity  of  the  fomal  hypocrite,  yet  self-love 
is  that  wonderful  alchymist,  thacan  make  gold  not  only  of 
the  basest  metal,  but  of  dross  ad  dirt.  Let  the  most  unde- 
niable witness  be  brought  to  deect  the  fraud  and  misery  of 
an  unrenewed  soul,  self-love  is  lis  most  powerful  defender* 
Vo  cause  so  bad  which  it  cannt  justify ;  and  do  person  so 
miserable  but  it  will  pronounce  im  happy,  till  God  by  grace 
or  wrath  confute  it.  Self-love  is  tb  grand  deceiver  of  the  world . 

Direct.  3.  Subdue  this  inolinate  self-love,  and  bring 
your  minds  to  a  just  impartiaty  in  judging.  Remember 
that  self-love  is  only  powerful  t  your  private  bar ;  and  it  is 
not  there  that  your  cause  mustie  finally  decided :  it  can  do 
nothing  at  the  bar  of  God  ;  it  annot  there  justify,  where  i% 
is  condemned  itself:  God  wi  not  so  much  as  hear  it, 
though  you  will  hear  none  tha  speak  against  it.  Self-love 
is  but  the  vicegerent  of  the  grad  usurper,  that  shall  be  de- 
posed, and  have  no  show  of  ower,  at  Christ'^  appearing, 
when  he  will  judge  his  enemie 

And  here  it  will  be  ahelpks  cause,  to  seeyomr  own  sin 
and  misery  in  others :  and  puthe  case  as  if  it  were  theirs, 
Sftd  then  see  how  you  can  discrn  the  evil  of  it.  O  how  easy 
is  it  with  the  most,  to  see  and  f  gravate  the  faults  of  others ! 
How  safe  were  we,  if  we  werms  impartial  to  ourselves  ! 


272       TH£  MISCHIEFS  OF  SfiLF-lGNOKANCE, 

And  al80  it  wli  be  very  useful  to  desire  often  the  help 
of  more  impartia.  judgments  than  your  own:  'Fit  enili 
nescio  quomodo  (iiquit  Cicero)  ut  magis  in  aliis  cerQamw, 
quam  in  nobis  met  ipsis,  siquid  delinquitur/  Others  cu 
quickly  spy  our  faUts,  as  we  can  quickly  find  out  ihein: 
Therefore  as  poets  ani  painters  do  expose  their  works  be- 
fore they  finish  them,  to  the  common  view,  that  so  whatk 
blamed  by  many  may  be  considered  and  amended  ;  so  should 
we,  in  order  to  the  judgiig  of  ourselves,  observe  both  what 
our  friends  and  enemies^ay  of  us,  and  the  more  suspiciously 
try  what  others  blame.  3ut  especially  have  some  near,  ju- 
dicious friends,  that  will  prudently  and  faithfully  assist  yea. 
A  true  friend  is  an  excellbnt  looking-glass.  Saith  Seneca, 
'  Deliberate  well  first  in  tie  choosing  of  a  friend,  and  then 
with  him  deliberate  of  all  hings.' 

And  if  you  would  hav-  the  benefits  of  friendship,  dis- 
courage not  plaindealing.  '  Magis  amat  objurgator  sanans 
(inquit  August.)  quam  aduator  dissimulans.'  I  know  a  re* 
prover  should  be  wise,  anclove  must  be  predominant  if  he 
will  expect  success :  for  if  b  speak  '  lacerato  animo,'  as  Au- 
gustine HSdh,  it  will  seem  ut  'punientis  impetus/  and  not 
'  corrigentis  charitas.'  Bu  we  must  take  heed  of  judging 
that  we  are  hated,  because  /e  are  reproved  ;  that  is,  that  a 
friend  is  not  a  friend,  becaue  he  doth  the  office  of  a  friend. 
Of  the  two,  it  is  fitter  to  ay  of  a  reproving  enemy,  '  He 
dealeth  with  me  like  a  frieni,'  than  of  a  reproving  friend, 
'  He  dealeth  with  me  like  an  nemy :'  for,  as  Augustine  saith, 
'  Accusare  vitia  officiom  est»onum,  quod  cum  mali  faciunt, 
alienas  partes  agunt.'  It  is  tgood  office  to  speak  ill  of  vice, 
which  when  bad  men  do,  thy  play  another's  part.  It  is  a 
happy  enmity  that  helpeth  yu  to  deliver  you  from  sin  and 
hell;  and  a  cruel  friendship  that  will  let  you  undo  your 
soul  for  ever,  for  fear  of  dis]Kasing  you  by  hindering  it. 

There  are  two  sorts  that  derive  themselves  of  the  saving 
benefit  of  necessary  reproof,and  the  most  desirable  fruits 
of  friendship  :  the  one  is  thdiypocrite,  that  so  cunningly 
hideth  his  greatest  faults,  tht  his  friend  and  enemy  nev^r 
tell  him  of  them :  he  hath  he  happiness  of  keeping  his 
physician  unacquainted  withiis  disease,  and  consequently- 
of  keeping  the  disease.  Th  other  is  the  Proud,  that  can 
better  endure  to  be  ungodljthan  to  be  told  of  it,  and  to 
Jive  in  many  sins,  than  lo  beveel^^  ^.dwiouished  of  one. 


AND  BENEFITS  OF  SELF-ACQUAINTANCE.     273 

Gmisider  therefore,  that  it  will  prove  self-hatred  in  the 
effect,  which  is  now  called  aelf-lore  :  and  that  it  would  seem 
bttt  a  strange  kind  of  love  from  another,  to  suflEer  you  to  fall 
into  a  coal-pit,  for  fear  of  telling  you  that  you  are  near  it ; 
or  to  suffer  you  to  fall  into  the  enemy's  hands,  lest  he  should 
affright  you,  by  telling  you  that  they  are  near.  If  you  love 
another  no  better  than  thus,  vou  have  no  reason  to  call 
-yourself  his  friend:  and  shall  this  be  your  wisest  loving  of 
ijrourselves?  If  it  be  love  to  damn  your  souls  for  fear  of 
knowing  your  danger  of  damnation,  the  devil  loveth  you. 
If  it  be  friendship  to  keep  you  out  of  heaven,  for  fear  of  dis- 
quieting you  with  the  light  that  should  have  saved  you»  then 
•  yon  have  no  enemies  in  hell.  The  devil  himself  can  be  con- 
tent to  grant  you  a  temporal  quietness  and  ease,  in  order  to 
your  everlasting  disquietness  and  woe.  Let  go  your  hopes 
of  heaven,  and  he  can  let  you  be  merry  awhile  on  earth ; 
while  the  strong  armed  man  keepeth  his  house,  the  things 
-  that  he  possesseth  are  in  peace.  If  it  be  not  friendship,  but 
ounity,  to  trouble  you  with  the  sight  of  sin  and  danger,  in 
order  to  your  deliverance,  then  you  have  none  but  enemies 
in  heaven :  for  God  himself  doth  take  this  coursi^ith  the 
dearest  of  his  chosen*  No  star  doth  give  such  light  as  the 
sua  doth :  no  minister  doth  so  much  to  make  a  sinner  know 
bimself,  as  God  doth.  Love  yourselves  therefore  in  the  way 
that  Qod  loveth  you :  be  impartially  willing  that  God  and 
man  should  help  you  to  be  thoroughly  acquainted  with  your 
.  state :  love  not  to  be  flattered  by  others,  or  yourselves.  Vice 
is  never  the  more  lovely,  because  it  is  yours  ^  and  you  know 
that  pain  is  never  the  more  easy  or  desirable  to  you',  because 
it  18  yours.  Your  own  diseases,  losses,  injuries,  and  mise- 
ries, seem  the  worst  and  most  grievous  to  you :  and  why 
should  not  your  own  sins  also  be  most  grievous  ?  You  love 
not  poverty  or  pain,  because  it  is  your  own ;  O  love  not  sin, 
because  it  is  your  own! 

Hind.  A.  Another  impediment  to  self-acquaintance,  is, 
that  men  observe  not  their  hearts  in  a  time  of  trial,  but  take 
them  always  at  the  best,  when  no  great  temptation  puts 
themi  to  it.  A  man  that  never  had  an  opportunity  to  rise  in 
the  world,  perhaps  doth  think  he  is  not  ambitious,  and  de- 
aireth  not  much  to  be  higher  than  he  is,  because  the  coal 
was  never  blown.    When  a  little  affront  doth  ferment  their 

VOL.  XVI.  T 


dbejr  f <>ffUw  Ike  act  of 

agam  ?  F&r  all  tlua,  the 

stall ;  Wcaiwe  dbe  act  k  not  pardoBed, 

fied^  aad  the  habit  or  eotrapt  inrliitioM  BKXtiicd.  ' 

tluM  paiHODale  penoBs  do  jadge  of  tkemadvea  ¥f  i 

auldcr  temper,  when  no  iemptatioa  knidletk  Ike  #ii>;i 

little  doth  flUDj  a  ooe  know  hbnsdf,  what  convptiim  ■ 

iMt  in  Ua  heart,  tiU  trial  sbaU  discloae  it.  and  draw  Hi 

sightp  'Jam  din  diabolos  (inq.  Ang.)  sopitwn  igooi^'' 
uliii  6ammis  occoltat,  donee  daas  frcolaa  jwageas  « 
iiimal  accendat/ &€.  If  these  persons  be  not  alwmya  Mi 
they  will  not  take  themselves  for  sinnera:  but  be  thit! 
once  sinned  knowingly,  in  God's  accoont  continneth  fl 
sin,  till  his  heart  be  changed  by  tme  repentance. 

Yet,  on  the  other  side,  I  wonU  not  wrong  any  opr^l^ 
by  persoading  them  to  judge  of  themselres,  asthey  area 
worst,  in  the  hoar  of  temptation;  for  so  they  will  he 
taken  as  certainly,  though  not  as  dangerously  as  the  Q 

You  may  ask  them,  *  What  is  to  be  done  in  such  a. 
cult  case  ?  If  we  must  neither  judge  of  oursdvea  as  ii 
at  the  best  out  of  temptation,  nor  yet  as  we  are  at  the  i 
in  the  hour  of  temptation,  when,  and  how  then  afai 
judge  of  ourselves?' 

1  answer,  it  is  one  thing  to  know  our  particular  sinf 
their  degrees,  and  another  thing  to  know  our  state  ingei 
whether  we  are  justified  and  sanctified  or  not.  To  di 
what  particular  sin  is  in  us,  and  how  apt  it  is  to  break 
into  act,  we  must  watch  all  the  stirrings  and  appearings 
in  the  time  of  the  temptation :  but  to  discern  whether  it  1 
mortified  and  have  domiuvoa»  vre  mu^t  obaerve  these  \ 


AND  B£N^eMT$  Of  SELf-ACQUAiyTANdJ::.     976 

1^  Th^re  is  w^  man  on  earth  that  is  perfectly  free  from  ain : 
and -therefore  it  is  no  good  consequence  that^in  reigQetbnnto 
deaths  becavse  it  is  not  perfectly  extinguished^  or  because  i/L 
is  Bometimas  committed,  unless  in  the  cases  after  expressed. 

2.  No  ain  that  is  truly  mortified  and  repented  of«  shall  con- 
demn the  sinner:  for  piurdon  is  promised  to  the  truly  penitent. 

3*  'Whatever  sin  the  will,  according  to  its  habitual  incli- 
aation,  bad  rather  leave  than  keep,  is  truly  repented  of  and 
flaortified.  For  the  will  is  the  principal  seat  of  sin;  and 
Jtkete  is  no  more  sinfulness,  than  there  is  wilfulness. 

4.  There  are  some  sins  which  cannot  be  frequently  com- 
mitted in  consistency  with  true  grace,  or  sincere  lepen- 
tance;  and  some  which  may  be  frequently  committed  in 
^consistency  with  these.  As  where  sins  are  known  and  great, 
or  such  as  are  easily  subject  to  the  power  of  a  sanctified 
aiUU  so  that  he  that  will  reject  them,  may :  as  one  such  sin 
jautt9t  have  actual  repentance,  if  actually  known;  so  the  fre- 
'  quent  committing  of  such  will  not  consist  with  habitual  re- 
jpentance.  Whereas  those  sins,  that  are  so  small  as  upright 
persons,  perhaps  may  not  be  sufficiently  excited  to  resist- 
ance ;  or  such  as  upon  the  sincere  use  of  means  are  still  un- 
known, or  such  as  a  truly  sanctified  will  may  not  subdue, 
are  all  of  them  consistent  with  repentance  and  a  justified 
state :  and  in  this  sense  we  reject  not  that  distinction  be- 
tween moral  and  venial  sin ;  that  is,  between  sin  incon-  \ 
aistent  with  a  state  of  spiritual  life,  and  sin  consistent  with 
it,  and  consequently  pardoned.  He  that  had  rather  leave 
«the  former  sort,  (the  mortal  sins,)  will  leave  them ;  and  he 
ihat  tridy  repents  of  them,  will  forsake  them.  But  for  the 
ether  (consistent  with  life)  we  must  say,  that  a  man  may 
|iossibly  retain  them,  that  yet  had  rather  leave  them,  and 
•doth  truly  repent  of  them. 

6.  A  sin  of  carnal  interest  (esteemed  good,  in  order  to 
•something  which  the  fiesh  desireth ;  and  so  loved  and  de- 
liberately kept)  hath  more  of  the  will,  and  is  more  inconsis- 
tent with  repentance,  than  a  sin  of  mere  passion  or  surprise, 
.which  is  not  so  valued  upon  the  account  of  such  an  interest. 

6.  They  that  have  grace  enough  to  avoid  temptations  to 
mortal  or  reigning  sin,  and  consequently  that  way  to  avoid 
the  sin,  shall  not  be  condemned  for  it,  whatever  a  stronger 
temptation  might  have  done. 

7.  Where  bodily  diseases  necessitate  to  ^Ji  ^.cXi.  c^t  >3u^ 


^79       THE  MISCHIEFS  OF  S£LF-IGKORAH<:£i  '       |^^ 

omission  of  an  act,  the  will  is  not  to  be  charged  with  lUP^ 
which  it  cannot  overcome,  notwithstanding  an  mifeignilj^^ 
willingness.    As  if  a  man  in  a  frenzy  or  distraction  si 
swear  or  curse,  or  blaspheme ;  or  one  in  a  lethargy,  or  po!^*-^ 
tent  melancholy,  cannot  read,  or  pray,  or  meditate,  &c. 

8.  As  frequent  commissions  of  venial  «ins  (or  such 
are  consistent  with  true  grace)  will  not  prove  the  soul 
sanctified ;  so  the  once  committing  of  a  gross  sin  by 
prise,  which  is  afterward  truly  repented  of,  will  not  pi 
the  absence  of  habitual  repentance,  or  spiritual  life,  so 
the  frequent  committing  of  such  sins  will. 

So  that  I  conclude,  in  order  to  the  detection  of  the 
itself,  we  must  all  take  notice  of  ourselves  as  at  the  woi 
and  see  what  it  is  that  temptation  can  do  :  but  in  order  tfrj 
the  discovery  of  our  state,  and  whether  our  sins  are  pai^j 
doned  or  no,  we  must  especially  observe  whether  their  emfHj 
tions  are  such  as  will  consist  with  true  habitual  repentanc^l 
and  to  note  what  temptations  do  with  us.  To  this  end. 

Direct.  4.  Observe  then  the  workings  and  discoveries  of 
the  heart,  and  judge  of  its  abundance,  or  habits,  by  yov 
words  and  deeds.  Note  what  you  were  when  you  had  Cfgr, 
portunity  to  sin,  when  the  full  cup  of  pleasure  was  held  out 
to  you,  when  preferment  was  before  you,  when  injury  or 
provoking  words  did  blow  the  coal :  if  then  sin  appeajedi 
judge  not  that  you  are  free,  and  that  none  of  the  roots  areli- 
tent  in  your  hearts :  or  if  you  are  sure  that  such  dispositioDB 
are  hated,  repented  of  and  mortified,  yet  you  may  hence 
observe  what  diseases  of  soul  you  should  chiefly  strife 
against,  to  keep  them  under,  and  prevent  a  new  surprise  o^ 
increase.  It  is  usual  for  such  licentiousness,  such  self- 
seeking,  such  ugly  pride  and  passion,  to  break  forth  upos 
some  special  temptations,  which  for  many  years  together 
did  never  appear  to  the  person  that  is  guilty,  or  to  any  other, 
that  it  should  keep  the  best  in  fear  and  self-suspicion,  and 
cause  them  to  live  in  constant  watchfulness,  and  to  observe 
the  bent  and  motions  of  their  souls ;  and  to  make  use  afto^ 
ward  of  such  discoveries  as  they  have  made  to  their  cost  is 
time  of  trial. 

And  it  much  concerneth  all  true  Christians^  to  keep  is 
remembrance  the  exercise  and  discoveries  of  grace,  whioh 
formerly  upon  trial  did  undoubtedly  appear^  and  did  con- 
vince them  of  the  BmctTity  ^Vv\cl\  afterward  they  are  apt 


ANP  BENXFITS  OF  SELF-ACQUAXNTAlfCJi^.      377 


in  to  qae»tion.  Will  you  not  believe  that  there  is  a  sun 
ykk  the  firmament,  onleas  it  always  shine  upon  you ;  or  that 
it  is  hot,  unless  it  be  always  summer  ?  Will  you  not  believe 
tiiat  a  man  can  speak,  unless  he  be  always  speaking  ?  It  is, 
^weakness  and  injurious  rashness  in  those  Christians,  that 
vpon  every  damp  that  seizeth  on  their  spirits,  will  venture 
to  deny  God's  former  mercies,  and  say,  that  they  had  never 
special  grace,  because  they  feel  it  not  at  present :  that  they 
never  prayed  in  sincerity,  because  some  distemper  at  pre- 
aent  discomposeth  or  overwhelmeth  them :  that  their  for- 
-  mer  zeal  and  life  was  counterfeit,  because  they  are  grown 
more  cold  and  dull;  that  former  comforts  were  all  but 
hypocritical  delusions,  because  they  are  turned  now  to  sor- 
rows :  As  much  as  to  say,  '  Because  I  am  now  sick,  I  was 
never  well,  nor  so  much  as  alive.'  O  were  it  not  for  the 
tender  compassions  of  our  Father,  and  the  sure  performance 
of  our  Lord  and  Comforter,  and  that  our  peace  is  more  in 
his  hand  than  our  own,  (though  more  in  our  own  than  any 
others,)  it  could  never  be  that  a  poor  distempered,  imperfect 
'  soul  should  here  have  any  constancy  of  peace,  considering 
the  power  of  self-love  and  partiality  on  one  side,  and  of 
grief  and  fear,  and  other  passions  on  the  other ;  and  how 
Ifttle  a  thing  doth  shake  so  moveable  and  weak  a  thing, 
and  muddy  and  trouble  a  mind  so  easily  disturbed ;  and  how 
hard  it  is  again  to  quiet  and  compose  a  mind  so  troubled, 
and  bring  a  grieved  soul  to  reason,  and  make  passion  un- 
derstand the  truth,  and  to  cause  a  weak,  afflicted  soul  to 
jodge  clean  contrary  to  what  they  feel !  All  this  considered, 
no  wonder  if  the  peace  and  comfort  of  many  Christians  be 
yet  but  little,  and  interrupted,  and  uneven  :  and  if  there  be 
much  crying  in  a  family  that  hath  so  many  little  ones,  and 
much  complaining  where  there  are  so  many  weak  and  poor; 
and  many  a  groan  where  there  is  so  much  pain.  To  shew 
us  the  sun  at  midnight,  and  convince  us  of  love  while  we 
feel  the  rod ;  and  to  give  us  the  comfortable  sense  of  grace^ 
while  we  have  the  uncomfortable  sense  of  the  greatness  of 
our  sin;  to  give  us  the  joyful  hopes  of  glory,  in  a  troubled, 
melancholy,  dejected  state  :  all  this  is  a  work  that  requireth 
the  special  help  of  the  Almighty,  and  exceeds  the  strength 
of  feeble  worms.  Let  God  give  us  never  so  full  discoveries 
of  his  tenderest  love  and  our  own  sincerity,  as  if  a  voice 
from  heBvea  iiad  witnessed  it  unto  us,  we  are  c^ut^U^xasi^ 


^  til  J* 


or  Aeym 


im;,  ''>j£^^  w  :  \k  i£lk  ^  AS£^  iiioft  fcr 


tA  lhf»  k:;v^  vi^^  be  kack  msaoM  Co  u»  is  adled 
AeM^^ .  uu:  u  tu  wrtKSfts  ISM  biw  p«K  ^kcir  iMiidi  ti> 
hiM  v,^w»  'A  grucii^  «r»  qwslKeod,  snd  hcs  wry  «eftls  denied, 
«<^  V,%  ^s^n^fix  rr.fTr.tffrgTCteca,  is  kc^r  »  ovr  darkened, 
^M4^»rp«7^  lotiij  ue  an  &  ccciditioQ  cn£s  for  Ike  appidMir 
«'/ft  ^(f  ff^sTCT.  uul  vsBmllT  whcii  a  cH^fflrd  or  afflicted 
\i^A^  4^th  incm  the  mi&d  into  too  great  a  porticipatios 
'A  tl>^  affliction*  And  thos  as  we  are  disposed  onrBeWes, 
v#  W4  jQd$f«;  of  oarftelres  and  of  all  oar  leceivings,  and  all 
0'/^r«  d^in^  with  us«  When  we  feel  onnelTes  well,  all 
V;*«:%  m*'\\  witli  fi»,  and  we  pat  a  good  interpretation  uponall 
UnnS(ii :  %xA  when  we  are  out  of  order,  we  complain  of  every 
Uiifi$/;,  Hx\t\  take  pleasure  in  nothing,  and  no  one  can  con- 
^Ant  tjK,  und  all  is  taken  in  the  worse  part;  as  the  poet  said, 

L«U  fere  ketoi  cecici,  cano  tiistia  tratB. 

You  Mhalj  have  a  merry  song  from  a  merry  heart,  and  a 
%w\  ditty  frotri  a  troubled,  grieved  mind. 

And  iliuN  while  the  discoveries  both  of  sin  and  giace, 
iiri!  at  present  <iverlookcd,  or  afterwards  forgotten,  and  al- 
nioNi  all  men  judge  of  themselves  by  present  feeling,  do 
wuiidcir  if  A;w  uru  well  acquainted  with  themselves. 

Mut  HH  the  word  and  the  works  of  God  must  be  taken 
^/^utiler,  if  thuy  ^)u  uwdetHlooi,  tixvAi  ti^V^^iKB^fisasf^  ^ 


ihlKD  Bl&NEFITS  OF  S^LF-ACQWAINIIANCK.     370 

iv-ftticettakea  separated  from  the  rest,  wbiebiiuist  make 
ip  the  sense ;  so  aiis.o  the  workings  of  God  upon  your  souls 
ftliei  be  taken  aUjogether^  and  you  must  read  them  over  from. 
lift  firftt  till  iK)w»  and  set  altogether^  and  not  fovget  the  letr 
bovs^  the  paart  that-  went  before,  or  else  you  will  make  bo 
muie  of  that  which  folio weth.  And  I  beseech  all  weak  and  i 
zoubled  Christiana  to  remember  also^  that  they  are  but 
shildrea  and  scholars  in  the  school  of  Christ ;  and  therefore 
vhen  they  cannot  set  the  several  parts  together*  let  them 
ihA  overralue  their  unexperienced  understandings,,  but  by 
the  help  of  their  skilful,  faithful  teachers,  do  that  which  of 
thfimseives  they  cannot  do.  Inquire  what  your  former  mer* 
i^es- signify:  open  them  to  your  guides,  and  tell  them  how 
Gpd  hath  dealt  with  you  from  the  beginning,  and  tell  them. 
how  it  is  with  you  now ;  and  desire  them  to  help  you  to  peiH 
ceire  how  one  conduceth  to  the  right  understanding  of  the 
other.  And  be  not  of  fro  ward,,  but  of  tractable,  submissive 
fljdnda  ^  and  thus  your  self-acquaintance  may  be  maintained, 
at  least  to  safety,  and  to  some  degree  of  peace,  if  not  to  the 
joys,  which  you  desire,  which  God  reserveth  for  their  pro- 
per flieason. 

I  should  have  added  more  on  this  necessary  subject,  but 
that  I  have  said  so  much  of  it  in  other  writings,  especially 
in  the  "  Saints'  Rest,"  part  iii.  chap.  7;  and  in  my  ''  Treatise 
at  Self-denial,"  and  in  "  The  Right  Method  for  Peace  of 
(lonscience." 

I  must  confess  I  have  written  on  this  subject  as  I  did 
di  Self-denial,  viz.  with  expectation  that  all  men  should 
confess  the  truth  of  what  I  say ;  and  yet  so  few  be  cured  by 
it  of  their  self-ignorance,  as  that  still  we  must  stand  by, 
iBd  see  the  world  distracted  by  it,  the  church  divided,  the 
bve  of  brethren  interrupted,  smd  the  work  of  Satan  carried 
on  by  error,  violence^  and  pride ;  and  the  hearts  of  men  so 
strangely  stupiiied,  as  to  go  on  incorrigibly  in  all  this  mis- 
chief, while  the  cause  and  cure  are  opened  before  them,-  and 
all  in  vain,  while  they  confess  the  truth;  so  that  they  wilt 
leave  us  nothing  to  do,  but  exercise  our  compassion,  by 
lamenting  the  deliration  of  frenetic  men,  while  we  are  un- 
able to  serve  the  church,  their  brethren,  or  their  own  souls, 
from  the  dilaceratious  and  calamitous  eiSects  of  their  furious 
self-ignorance.  But  Christ  that  hath  sent  us  with  the  light, 
which  may  be  resisted,  und  abused,  and  in  pact  blown  out> 


280       TH£  MISCHIEFS  OF  S£LF*iaNORAX-C£/&C. 

will  speedily  come  with  light  irresistible,  and  will  tsidi 
the  proud^  the  scomfuU  the  nnmerGifaU  the  self-conceited, 
the  malicious,  and  the  violent,  so  eflTectnally  to  know  them- 
selves, as  that  no  more  exhortations  shall  be  necessary  for 
the  reception  of  his  convictions ;  nor  will  he  of  bis  servanti 
any  more  beseech  men  to  consider  and  know  their  sin  and 
misery,  nor  be  beholden  to  them  to  believe  and  -confess 
it  (See  Jude  14,  15.)  And  is  there  no  remedy  for  i 
stupified,  inconsiderate  soul?  Is  there  no  prevention  of  so 
terrible  a  self-knowledge,  as  the  light  of  judgment,  and  the 
fire  of  hell  will  else  procure  ?  Yes,  the  remedy  is  certain, 
easy,  and  at  hand  :  **  Even  to  know  themselves  till  they  are 
driven  to  study,  and  seek  and  know  the  Father,  and  his  Son 
Jesus  Christ,''  (John  xvii.  3,)  and  yet  is  the  salvation  of 
most  as  hopeless  almost  as  if  there  were  no  remedy,  because 
no  persuasion  can  prevail  with  them  to  use  it.  Lord,  whit 
hath  thus  locked  up  the  minds  and  hearts  of  sinners  aganst 
thy  truth  and  thee !  What  hath  made  reasonable  man  so 
unreasonable,  and  a  self-loving  nature  so  mortally  to  hate 
itself!  O  thou  that  openest,  and  no  man  shutteth,  usetk 
key  that  openeth  hearts ;  come  in  with  thy  wisdom,  and  thy 
love,  and  all  this  blindness  and  obstinacy  will  be  gone*  At 
least  commit  not  the  safety  of  thy  flock  to  such  as  will  not 
know  themselves:  but  **  gather  thy  remnant,  and  bring  them 
to  their  folds,  and  let  them  be  fruitful  and  increase;  and  set 
up  shepherds  over  them,  which  shall  feed  them,  and  let  them 
fear  no  more,  nor  be  dismayed,  nor  be  lacking/'  (Jer.  xxiii. 
3, 4.)  **  Ordain  a  place  for  them,  plant  them,  and  let  them 
dwell  therein  unmoved ;  and  let  not  the  children  of  wicked- 
ness waste  them  any  more.''  (1  Chron.  xvii.  9.)  ''  As  a 
shepherd  seeketb  out  his  flock  in  the  day  that  he  is  amonf 
bis  sheep  that  are  scattered,  so  seek  out  thy  sheep,  and  de- 
liver them  out  of  all  places  where  they  have  been  scattered 
in  the  cloudy  and  dark  day."  (Ezek.  xxxiv.  12.)  "Save 
thy  people,  and  bless  thine  inheritance:  feed  them  also, 
and  lift  them  up  for  ever."  (Psah  xxviii.  9.) 


END  OF  SELF-IGNORANCE,  AND  SELF-ACQUAINTANCE. 


281 


THE  TRUE  CATHOLIC, 


AND 


i    !• 


CATHOLIC  CHURCH  DESCRIBED; 


AMD  THE  VANITY  OF  TH£  PAPISTS,  AND  ALL  OTHER  SCHISMATICS, 
THAT  CONFINE  THE  CATHOLIC  CHURCH  TO  THEIR  SECT, 

DISCOVERED  AND  SHAMED. 


THE  PREFACE. 


Reader, 

Tbb  tumultuary  contentions  and  distractions  about  the 
icMoUc  church,  which  have  been  raised  by  many  heretical 
«nd  schismatieal  firebrands,  have  moved  me  to  publish  these 
popular  sermons,  in  order  to  the  satisfaction  and  settlement 
tfsuch  minds  as  have  been  ensnared  to  a  misunderstanding 
jof  this  article  of  the  Creed.  It  grieved  me  to  hear  so  many 
Christians,  that  were  all  baptized  into  the  catholic  church, 
ud  there  received  the  badge  of  Christistnity  and  catholi- 
eiBm,  to  be  doubtfully  inquiring  which  is  the  true  catholic 
ohorch,  and  many  dividers  confining  it  to  their  sects :  and 
lastly,  the  Seekers,  (instructed  by  the  Papists)  with  seeming 
seriousness  questioning  whether  there  be  any  church  and 
miaistry  at  all  ?  But  never  any  sect  did  cause  my  admira- 
tion BO  much  as  the  Papist !  That  ever  so  many  princes  and 
learned  men  should  so  odiously  vilify  the  catholic  church, 
and  that  under  pretence  of  magnifying  it,  and  appealing  to 
iU  They  are  not  contented  in  their  doctrine  of  transub- 
stantiation,  to  deny  sense  and  reason,  ('Et  contra  rationem 
nemo  sobrius  *)  and  in  many  writings  to  speak  diminutively 
and  dishonourably  of  the  Holy  Scriptures,  (too  like  to  infi- 
dels :  'Et  contra  Scripturas  nemo  Ohristianus;')  but  they 
also  cut  ofi*  themselves  (as  sectaries)  from  the  universal 
church,  as  far  as  an  uncharitable,  odious  condemning  of  the 
far  greatest  part  of  the  church  can  do  it,  and  call  the  church 
(even  that  greatest  part)  by  the  name  of  heretics  and  schis- 
matics ;  ('Et  contra  ecclesiam  nemo  pacificus.*)  And  as  con- 
fidently and  contentiously  do  thaj  labour  to  c^xi  off  tbft 


282  THE  TRUE  CATHOLIC,   AND 

main  body  of  believers,  and  to  appropriate  the  catholic 
church  to  themselves,  and  to  make  their  corrupted  sect  to 
be  the  whole,  as  if  the  catholic  chmrch  had  Mei:  limited  to 
the  Roman  in  the  Scripture,  or  the  Creed ;  or  as  if  they  had 
the  consent  of  Christ  himself  for  the  divorcing  of  his  spouse. 
And  the  men  that  call  charity  the  fora^  and  aool^  and  Hfe  of 
the  new  creature,  do  seem  to  be  insensible  of  the  brand  of 
their  mnhappinesa ;  and  that  there  is  no  greater  mncharituble- 
ness  to  befound  on  this  side  hell,  than  the  malrcioos-repioacb- 
ing,  condemning,  and  unchurching  of  the  far  greatest  part  of 
the  church  ofChrist;  except  that  of  infidels, who  condemn  the 
whole.  When  you  hear  them  glorifying  of  their  charity,  come 
hither  and  rub  your  eyes,  and  see  what  Popish  charity  is. 

For  the  right  understanding  of  this  following  discourse, 
1  shall  only  desire  the  reader  to  observe,  1.  That  it  is  not  a 
particular  church,  but  the  universal,  that  I  am  here  inquir- 
ing after.  '2.  That  I  do  not  intend  hereby  to  equalize  tk 
several  parts  of  the  catholic  church,  as  to  purity  of  d«o- 
trine,  discipline,  or  worship.  3.  That  yet  I  would  have  sll 
Christians  join  themselves  in  actual  particular  commmnioa 
with  the  purest  churches,  if  they  can  obtain  it,  without 
greater  hurt  to  themselves  or  others,  thaa  the  benefits  will- 
countervail*  And  that  I  do  not  intend  that  we  must  hold  local 
communion  with  every  congregation,  which  must  be  own^d. 
as  a  part  of  the  catholic  church.  It  is  possible  they  maj 
require  a  participation  in  some  sin  of  all  those  that  thej 
will  admit  to  their  communion:  and  in  such  cases,  (wh^ 
they  exclude  us)  we  can  hold  but  such  a  'general  diataal 
communion,  which  they  cannot  prohibit.  4.  That  when  1 
condemn  the  schism  and  uncharitableness  of  the  Papists^ 
or  any  others,  I  yet  condemn  not,  but  commend  our  exercise 
of  charity  to  them^  as  far  as  I  can  discern.it. 

Lastly,  be  advertised,  that  whereas  in  another  book,  that 
comes  out  with  this,  (called  **  Catholic  Unity,'')  I  have  again 
taken  up  many  of  the  particulars  wherein  the  godly  are; 
united ;  I  think  it  need  not  ofiend  the  reader,  as  an  unne- 
cessary repetition,  that  being  but  the  application  of  the 
truth  which  is  here  asserted.  There  I  labour  to  convince 
the  ungodly,  that  concord  can  be  obtained  by  no  other 
means,  and  no  other  terms,  than  those  which  I  have  here 
shewed  the  godly  are  all  agreed  in* 

Reader,  If  indeed  thou  love  the  church  of «  Chdst,  joia: 


CATHOLIC  CHURCH  DESCRIBXD.  283^ 

with  me  in  thy  hearli«Bt  daily  prayers,  and  ia  thy  faitMul 
diligent  endeavowrs,  for  the  destroying  of  dirrisions,  and 
the  repairing  of  decayed  charity,  and  restoring  of  catholic 
pFineiplefl  and  affections  to  all  Uie  members  of  the  church.. 

RICHARD  BAXTER. 

December  It,  ld59. 


THE  TRUE  CATHOLIC,  AND  CATHOLIC 

CHURCH  DESCRIBED. 


1  CORINTHIANS  zu.  19. 


For  as  the  body  is  one,  and  hath  mamf  members,  and  all  the 
members  of  that  one  body,  being  many,  are  one  body :  so  also 
is  Christ. 

It  is  a  pitifal  case  ^ith  the  poor  afflicted  ehnrch  of  Christ, 
that  almost  all  the  members  cry  out  against  division,  and 
yet  cause  and  increase  it^  while  they  speak  against  it.    And 
that  all  cry  up  unity,  and  yet  y&ty  few  do  any  thing  that  i» 
▼ery  coiudderable  to  promote  it ;  but  multitudes  are  destroy- 
ing unilpr  while  they  commend  it :  and  those  £bw  that  would  . 
haal  and  close  the  wounds,  are  not  able  by  the  clearest  rea* 
sons,  and  most  importunate  requests,  to  hold  the  hands  of 
otihers  from  opposing  it ;  and  to  get  leave  of  the  rest  to  do 
tkai  work,  which  they  will  not  do  themselves  while  they 
extol  it.  You  would  think  this  were  rather  the  description  of 
a  bedlam,  than  of  a  Christian !  to  set  all  on  fire,  and  furiously 
to  rail  at  all  that  would  quench  it,  and  at  the  same  time 
to  rail  aa  much  at  incendiaries,  and  cry  out  for  concord,  and^ 
against  division,  and  call  other  men  all  that  isi  oattght,  for- 
doing that  which  they  do  themselves,  and  will  not  be  per- 
MHuled  from !   But  to  the  injurious  dishonour  of  Christianty 
itself  it  is  thus  with  millions  of  professed  Christiana !  thus 
ia  the  church  used :  the  sin  and  shame  is  made  so  public, 
that  no  charity  can  much  excuse  it,  and  no  shift  can  cover 
it  from  the  reproachful  observation  of  those  that  are  with- 
out. Alas,  our  flames  do  rise  so  high,  that  Turks,  and  Jews, 
and  Heailienfr stand  looking  on  them,  and  ask, '  What  is  tlte 
matter  that  these  Christians  thus  irreconetleably  worryone 
anotiher  V    Do  we  need  anj  proof,  when  we  feel  the  smart  1 


4 

\ 


284  TH£  TRU£  CATHOLIC,  ANP 

When  we  see  the  blood  ?    When  we  hear  the  noiiie  of  re* 
yilers  at  home,  and  see  the  scornful  laughters  of  those 
abroad?    When  almost  all  Christendom  is  up  in  arms? 
When  the  churches  are  so  many  by-names,  and  brok«i  into 
so  many  odious  fractions;  and  so  many  volumes  fly  abroad, 
containing  the  reproaches  and  condemnations  of  each  other? 
And  (which  is  enough  to  break  an  honest  heart  to  think  or 
speak  of)  that  all  this  hath  continued  so  long  a  time!  And 
they  be  not  so  wise  as  the  passionate,  or  the  drunken,  that 
in  time  will  come  to  themselves  again ;  and  that  it  hath 
continued  notwithstanding  the  greatest  means  that  are  used 
for  the  cure:  Mediation  prevaileth  not:  pacificatory  en* 
deavours  have  done  almost  nothing :  nay,  sin  gets  advantage 
in  point  of  reputation,  and  dividing  is  counted  a  work  of 
zeal,  and  ministers  themselves  are  the  principal  leaders  of 
it ;  yea,  and  ministers  of  eminent  parts  and  piety ;  and  pietj 
itself  is  pretended  for  this,  which  is  the  poison  of  piety  { 
and  pacification  is  become  a  suspected  or  derided  woric; 
and  the  peace-makers  are  presently  suspected  of  some 
heresy ;  and  perhaps  called  dividers  for  seeking  reconcilift^ 
tion.    It  made  my  heart  ache  with  grief,  the  other  day,  to 
read  over  the  narrative  of  the  endeacvours  of  one  man  (Mr. 
John  Dury),  to  heal  the  Protestant  churches  themselves, 
and  to  think  that  so  much  ado  should  be  necessary  to  male 
even  the  leaders  of  the  Christian  flocks  to  be  willing  to  ceaee 
so  odious  a  sin,  and  come  out  of  so  long  and  doleful  a  mi« 
sery ;  yea,  and  that  all  should  do  so  little  good,  and  get 
from  men  but  a  few  good  words,  while  they  sit  still  and 
suiFer  the  flames  to  consume  the  deplorable  remnant:  yea, 
such  havock  hath  division  made,  and  cut  the  church  into  so 
many  pieces,  that  it  is  become  one  of  the  commonest  ques- 
tions among  us,  which  of  these  pieces  it  is  thai  is  the  Church; 
one  saith,   '  We  are  the  catholic  church ; '  and  another 
saith,  '  No,  l>ut  it  is  we ! '  and  a  third  contendeth  that  it  is 
'  only  they :'  and  thus  men  seem  to  be  at  a  loss ;  and  when 
they  believe  the  holy  catholic  church,  they  know  not  what 
it  is,  which  they  say,  they  believe.    Though  I  dare  not  pre- 
sume to  hope  of  much  success  in  any  attempts  against  this 
distraction,  after  the  frustration  of  the  far  greater  endea- 
vours of  multitudes  that  have  attempted  it  with  far  greater 
'  ^      'tage,  yet  I  have  resolved  by  the  help  of  Christ  to  bear 
against  the  sin  of  tht  divid^ta,  zxA  leave  my  testi- 


CATHOLIC  CHURCH  D£SCRIB£D.  2185 

Ddoyn  on  record  to  posterity,  that  if  it  may  not  excite  some 

others  to  the  work,  yet  at  least  it  may  let  them  know,  that 

all  were  not  void  of  desires  for  peace  in  this  contentious  age. 

To  which  purpose  I  intend,   1.  To  speak  of  the  unity 

and  concord  of  the  catholic  church.    2.  Of  the  unity  and 

concord  of  Christians  in  their  particular  churches,  and  in 

their  individual  state.  And  the  first  discourse  I  shall  ground 

upon  this  text,  which  from  the  similitude  of  a  natural  body 

doth  assert,    1.   The  multiplicity  of  the  members:    and 

2.  The  unity  of  the  body  or  church  of  Christ,  notwithstand- 
ing the  multiplicity  of  the  members.  The  members  are  here 
said  to  be  many  for  number,  and  it  is  intimated  (which  after 
is  more  fully  expressed)  that  they  are  divers  for  office,  and 
use,  and  gifts.    The  church  here  spoken  of  is  the  universal 
church,  as  it  is  both  in  its  visible  and  mystical  state :  It  is 
not  only  a  particular  church  that  is  here  meant;  nor  is  it 
the  catholic  church  only  as  mystical,  or  only  as  visible, 
but  as  it  containeth  professors  and  believers,  the  body  and 
soul,  which  make  up  the  man,  having  both  ordinances  and 
spirit  in  their  possession.    That  it  is  the  catholic  church  is 
apparent:  1.  In  that  it  is  denominated  in  the  text  from 
Christ  himself,  *'  So  also  is  Christ."    And  the  universal 
church  is  more  fitly  denominated  from  Christ  as  the  Head, 
than  a  particular  church.    It  is  not  easy  to  find  any  text  of 
Scripture  that  calleth  Christ  the  Head  of  a  particular  con- 
gregation (as  we  use  not  to  call  the  king  the  head  of  this, 
or  that  corporation,  but  of  the  commonwealth),  though  he 
may  be  so  called,  as  a  head  hath  respect  to  the  several 
members:  but  he  is  oft  called  the  Head  of  the  catholic 
church.  (Ephes.  i.22 ;  iv.  15;  Col.  i.  18 ;  ii.  19 ;  Ephes.  v.23.) 
The  head  of  such  a  body  is  a  commoner  phrase  than  the 
head  of  the  hand  or  foot.    2.  Because  it  is  expressly  called 
"  the  body  of  Christ,"  which  title  is  not  given  to  any  par- 
ticular church,  it  being  but  part  of  the  body,  verse  27. 

3.  It  is  such  a  church  that  is  here  spoken  of,  to  which 
was  given  apostles,  prophets,  teachers,  miracles,  healings^ 
helps,  governments,  tongues,  &c.  verse  28,  8,  9, 10.  But 
all  particular  churches  had  not  all  these  ;  and  it  is  doubtful 
whether  Corinth  had  all  that  is  here  mentioned.  4.  It  is  that 
church  which  all  are  baptized  into,  Jews  and  Gentiles,  bond 
and  free:  but  that  is  only  into  the  universal  church.  The 
Spirit  doth  not  baptize^  or  enter  men  first  or  directly  into  «t 


^106  TH£  TRUE  OATHOLICy  AKD 

purticalar  church;  no,  nor  the  baptism  of  water  neitlwr' 
always,  nor  primarily:.    The  scope  of  tlie  chapter^  aad  of 
the  like  discourse  of  the  same  apostle,  {Ephes.  iv,)  do  shav  • 
that  it  is  the  catholic  church  that  is  here  spokea  a& 

The  sense  of  the  text  then  lyeth  in  this  doctrine.  • 

Doct.  The  universal  church  being  the  body  of  CShriit  n 
but  one^  and  aU  true  Christians  are  the  members  of  whick 
it  doth  consist. 

Here  are  two  propositions;  first,  that  the  catholic 
•church  is  but  one.  Secondly,  that  all  Christians  are  mem- 
bers of  it,  even  all  that  by  the  one  spirit  are  baptized  into 
it.  These  are  both  so  plain  in  the  text,  that  were  not  mn 
perverse  or  very  blind,  it  were  superfluous  to  say  anymore  to 
prove  them.  And  for  the  former  propositions^  thai  tiie 
catholic  church  is  but  one,  we  are  all  agreed  in  it.  And 
therefore  I  will  not  needlessly  trouble  yon  with  answering 
such  objections  as  trouble  not  the  church,  which  arefetched 
from  the  difference  of  the  Jewish  church,  and  the  Gentile 
church,  (or  strictly  catholic)  or  between  the  called  (the^nie 
members)  and  the  elect  uncalled ;  or  between  the  chuisdi 
militant  and  triumphant. 

And  as  for  the  second  proposition,  that  the  catholic 
church  consisteth  of  all  Christians,  as  its  members,  it  is 
plain  in  this  text,  and  many  more.  It  is  all  that  (^surtilf 
say  *^  Jesus  is  the  Lord,''  (verse  3,)  and  all  that ''  are  bap- 
tized by  one  Spirit  into  the  body,''  (verse  13,)  and  aU  that 
Paul  wrote  to,  and  such  as  they:  and  yet  some  of  them  wore  1 
guilty  of  division,  or  schism  itself,  and  many  errors  and 
crimes,  which  P^ul  at  large  reprehendeih  them  fon  The 
Galatians  weremembers  of  this  church ;  (Cral.iii.  26 — 29;)fer 
all  their  legal  conceits  and  errors,  and  for  all  that  they  dealt 
with  Paul  as  an  enemy  for  telling  them  the  truth*  This 
church  consisteth  of  all  that  have  the  ''  one  Spirit,  one 
faith,  one  baptism,  one  God  and  Father  of  all^  8u^."  and  of 
all  that  **  have  so  learned  Christ,  as  to  put  off  the  old  ms^ 
and  to  be  renewed  in  the  spirit  of  their  mindsj  and  pnto^ 
the  new.  man,  which  after  God  is  created  in  righteousneaB 
and  true  J^olinesa."  (Ephes.  iv.  4—6. 20—24.)  Thip  cbprch 
consisteth  of  all  that "  Christ  is  a  Saviour  of,"  and  that  are 
*'  subject "  unto  Christ,  and  for  *'  whom  he  gave  hiotfieU'i 
that  hp  might  sanctify  and  cleanse  them  by  the  washyigo^ 
«ter  by  Ae  word."  (Eph^.  v.23— 26,)  It  containeth  aU  sflch 


CATHOLIC  CHURCH  DESCftfBED.  2B0 

ft&lheiRoiuaBs  then  were  to  whom  Paul  wrote>(Rooi.Ku.4,6^) 
iioweFer  differing  among  themselves  to  the  censuring. of <eadi 
oiihen  It  containeth  in  it  all  '^  such  as  shall  be  saired." 
j(Act8  ii.  47.)    These  things  are  beyond  aU  just  dispute. 

When  I  say,  that  all  Christians  are  members  of  the 
cadioUc  church,  I  must  further  tell  you  that  men  are^called 
Christians,  either  because  they  are  truly  and  heartily  the 
disciples  of  Christ;  or  else  because  they  seem  so  to  be  by 
:their  profession.  The  first  are  such  Christians  as  are  justi- 
fied and  sanctified,  and  these  constitute  the  mystical  body 
>of  Christ,  or  the  church  as  invisible :  professors  of  this  in- 
ward  true  Christianity  doth  constitute  the  church  as  visible 
o  men.  Professors  of  some  pieces  only  of  Christianity, 
•kaving.out  or  denying  any  essential  part  of  it,  are  not  pro- 
iMsora  of  Christianity  truly,  and  therefore  are  no  members 
of  .the  visible  church:  and  therefore  we  justly  exclude  the 
Mahometans. 

And  whereas  it  is  a  great  question,  Whether  heretics  ave 

meinbers  of  the   catholic  church  ?    The  answer  is  easy : 

contend  not  about  a  word.    If  by  a  heretic  you  mean  a  man 

thatdenieth  or  leaves  out  any  essential  part  of  Christianity, 

be  ift  no  member  of  the  church  :^  but  if  you  extend  the  word 

-BO  &i  as  to  apply  it  to  those  that  deny  not,  or  leave  not  out 

'.any  .essential  part  of  Christianity,  then  such  heretics  ave 

members  of  the  church.    It  is  but  the  perverseness  of  men^s 

•spirits,  exasperated  by  disputation,  that  makes  the  Papists 

;80  much  oppose  our  distinction  of  the  fundamentals  of 

leligion  from  the  rest:  when  at  other  times  they  confess  the 

4faing  in  other  words  themselves.    By  the  fundamentals  we 

<iiiean  the  essentials  of  the  Christian  faith,  or  religion :  And 

•do  they  think  indeed  that  Christianity  hath  not  its  essential 

*]Murts  ?  Sure  they  dare  not  deny  it,  till  they  say, '  it  hath  no 

Msence,  and  so  is  nothing,  which  an  infidel  will  not  say  V 

iOrdo  they  think  that  every  revealed  truth,  which  we  nse 

•bound  to  believe,  is  essentisd  to  our  Christianity?  Sure  they 

•dare  not  say  so,  till  they  either  think  that  no  Christian  is 

'boand  to  believe  any  more  than  he  doth  believe,  or  that  he 

^isa  Christian  that  wants  an  essential  partof  Christianity,  or 

'that  Christianity  is  as  many  several  things,  as  there  be  per- 

*  sens  that  have  several  degrees  of  faith  or  knowledge  in  all 

•^Ih^  world.  For  shame  therefore,  lay  by  this  senseless  cavil, 

^^ad^quarr^l  not  with  the  light  by  partial  zeal>  lest  you  prove 


288  THE  TRUE  CATHOLIC,  AND 

your  cause  thereby  to  be  darkness.  But  if  you  perceif  e  t 
difficulty  (as  who  doth  not^  though  it  be  not  so  great  as  somt 
would  make  it)  in  discerning  the  essential  parts  from  the  in- 
tegrals^ do  not  therefore  deny  the  unquestionable distinctipi^ 
but  join  with  us  for  a  more  full  discovery  of  the  difference. 

In  a  few  words,  every  man  that  doth  heartily  believe  is 
God  the  Father^  Son,  and  Holy  Ghost,  by  a  faith  that  woriL- 
eth  by  love,  is  a  true  Christian.    Or  every  one  that  taketh 
God  for  his  only  God,  that  is  his  Creator,  Lord,  Ruler,  a&d 
felicity,  or  end,  and  Jesus  Christ  for  his  only  Redeemer,  thit 
is^  God  and  man ;  that  hath  fulfilled  all  righteousness,  and 
given  up  himself  to  death  on  the  cross  in  sacrifice  for  our 
sins,  and  hath  purchased  and  promised  us  pardon,  and  grace, 
and  everlasting  life ;  and  hath  risen  from  die  dead,  ascended    : 
into  heaven,  where  he  is  Lord  of  the  church,  and  intercessor 
with  the  Father,  whose  laws  we  must  obey,  and  who  will 
come  again  at  last  to  raise  and  judge  the  world,  the  righ- 
teous to  everlasting  life,  and  the  rest  to  everlasting  punish- 
ment:  and  that  taketh  the  Holy  Ghost  for  his  Sanctifier,  and 
believeth  the  Scriptures  given  by  his  inspiration,  and  sealed 
by  his  work,  to  be  the  certain  word  of  God.    This  man  is  a 
true  Christian,  and  a  member  of  the  catholic  church;  which 
will  be  manifested  when  headjoineth  a  holy,  sober  and  righ- 
teous life,  using  all  known  means  and  duties,  especially 
baptism  at  first,  the  Lord's-supper  afterward,  prayer,  confes- 
sion, praise,  meditation,  and  hearing  the  word  of  God,  with 
a  desire  to  know  more,  that  his  obedience  may  be  full :  living  A 
under  Christ's  ministers,  and  in  communion  of  saints,  deny-    ] 
ing  himself,  mortifying  the  flesh  and  world,  living  in  charity 
and  justice  to  man ;  he  that  doth  this  is  a  true  Christian,  and 
shall  be  saved,  and  therefore  a  member  of  the  catholic 
church  as  invisible ;  and  he  that  professeth  all  this,  doth 
profess  himself  a  true  Christian,  and  if  he  null  not  that  pro- 
fession, is  a  member  of  the  catholic  church  as  visible.  These 
things  are  plain,  and  in  better  days  were  thought  sufficient. 

He  that  hath  all  that  is  contained  but  in  the  ancient 
Creed,  the  Lord's-prayer  and  Ten  Commandjuents,  with  bap- 
tism and  the  Lord's-supper,  in  his  head,  and  heart,  andlifci 
is  certainly  a  member  of  the  catholic  church.  In  a  word,  it  is 
no  harder  to  know  who  is  a  member  ofthis  church,  than  it  is 
to  know  who  is  a  Christian.  Tell  mebut  what  Christianity  is, 
and  I  will  soon  tell  you  how  a  Church  member  maybe  known* 


CATHOLIC  CHURCH  DESCRIBED.  289 

Bat  because  it  will  tend  both  to  the  further  clearing  of. 
Ihs,  and  the  text  itself,  I  shall  next  shew  you  in  what> 
especis  the  members  of  the  church  are  divers,  and  then  in 
vhat.respects  they  are  all  one,  or  in  what  they  are  united. 

And  as  the  text  tells  you,  that  the  members  are  many 
Qomerically,  so  they  are  divers  in  their  respects. 
.  '1.  They  are  not  of  the  same  age  or  standing  in  Christ. 
Some  are  babes,  and  some  are  young  men,  and  some  are 
hthers,  (1  John  ii«  12 — 14.)  Some  are  novices,  or  late 
converts,  and  raw  Christians,  (1  Tim.  iii.  6,)  and  some  are 
oClonger  standing,  that  have  *'  borne  the  burden  and  heat  of 
Ike  day."  (Matt.  xx.  12.) 

.  2.  The  members  are  not  all  of  the  same  degree  of  strength . 
Some  are  of  small  understanding,  that  reach  little  further 
tlieli.the  principles  of  holy  doctrine,  and  have  need  to  be 
fed  with  milk,  being  unskilful  in  the  word  of  righteousness : 
Tea,  they  have  need  to  be  taught  the  very  principles  again, 
not  as  being  without  a  saving  knowledge  of  them  (for  they 
tore  all  taught  of  God,  and  these  laws  and  principles  are 
written  in  their  hearts) ;  but  that  they  may  have  a  clearer, 
more  distinct  and  practical  knowledge  of  them,  who  have 
^at  a  darker,  general,  less  effectual  apprehension.  (Heb.  v. 
U — 13;  vi.  1.)  And  some  being  at  full  age,  are  fit  for 
^  stronger  meat,"  that  is  harder  of  digestion.  (Heb.  v.  14.) 
Vho'by  reason  of  use  have  their  senses  exercised  to  discern 
bitll  good  and  evil.  Some  have  faith  and  other  graces  bu.t 
ii.a.  .'*  grain  of  mustard-seed,*' and  some  are  thriven  to. a 
grater,  striength.  (Matt,  xviii.  20 ;  xii.  SL)  Some  grow  in 
gou^e,  and  are  able  to  resist  a  temptation,  and  do  or  sufiiler 
what  they  are  called  to,  (2  Pet.  iii.  18,)  being  "  strengthened 
wilJi  .might  by  the  Spirit  in  the  inner  man.  according  to 
the  glorious  power  of  grace,"  (Ephes.  iii.  17;  Col.  i.  11,) 
being  *'  strong  in  faith,  giving  glory  to  God."  (Rom.  iv. 
2(1) ;:  Having  accordingly  "  strong  consolation/'  (Heb.  vi. 
18«)  And  some  are '' weak  in  the  faith,"  apt  to  be  offended, 
^:  their  consciences  to  be  wounded,  and  themselves  in 
greater  danger  by  temptations,  whom  the  stronger  must 
(receive,  and  take  heed  of  offending,  and  must  support  them, 
^ttkdbear  their  infirniities."  (Rom.  xiv.  1,2.  21;  xv.  1;  1 
Cor.:viii.  7.  10—12 ;  ix.  22 ;   1  Thess.  v.  14 ;   Acts  xx.  35.) 

3.  Moreover  the  members  have  not  all  the  same  statuiT^ 

VOL.  XVI.  V 


2fX>  THE  TRUE  CATUOLIC,    AND 

or  degree  of  gifts ;  nor  in  all  things  the  same  sort  of  gifti; 
Bome  excel  in  knowledge,  and  some  in  utterance ;  some  ii 
one  sort  of  knowledge,  and  some  in  another;  and  some  an 
weak  in  all.  But  of  this  the  chapter  speaks  so  fiiUy,  that 
I  need  say  no  more  but  refer  you  thither. 

4.  The  members  are  not  altogether  of  the  same  eooh 
plexion.  Though  all  God's  children  be  like  the  Father,  be- 
ing holy  as  he  is  holy,  yet  they  may  be  known  from  osa 
another.  Some  are  naturally  more  mild,  and  some  moie 
passionate :  some  of  colder  and  calmer  temper,  and  some  aa 
hot,  that  they  seem  more  zealous  in  all  that  they  say  or  do: 
some  of  more  orderly,  exact  apprehensions,  and  some  of 
more  confused :  some  of  quick  understanding,  and  some 
dull,  (Heb.  V.  11.) 

5.  The  members  are  not  all  of  the  same  degree  of  spiritaal 
health.  Some  have  much  quicker  and  sharper  appetites  la 
the  bread  of  life  than  others  have  :  some  are  lain  to  strive 
with  their  backward  hearts  before  they  can  go  to  seent 
duties,  or  hold  on  in  them,  and  before  they  can  get  down 
the  food  of  their  souls :  and  some  go  with  cheerfulnesSytnd 
find  much  sweetness  in  all  that  they  receive :  some  aie  of 
sounder  understandings,  and  others  tainted  with  many  erron 
and  corrupt  opinions:  as  appears  in  Paul's  writings  to  the 
Romans,  Corinthians,  Galatians,  and  others.  Some  relish 
only  the  food  that  is  wholesome,  and  some  have  a  mind  of 
novelties,  and  vain  janglings,  and  contentions,  needless  dia-. 
putes,  like  stomachs  that  desire  coals  and  ashes,  or  hurtM 
things.  Some  in  their  conversations  maintain  their  integrity« 
and  walk  blamelessly,  and  without  offence.  (Luke  u6;  Phil.  | 
2.  15.)  And  some  are  overcome  by  temptations,  and  give 
offence  to  others  and  grievously  wound  themselves;  as 
David,  Lot,  Noah,  Peter,  &c.  And  being  overcome  with 
creature- respects  many  good  men  walk  not  uprightly  in  some 
things,  nor  according  to  the  truth  of  the  Gospel,  andothen 
that  are  good  also  are  led  away  in  a  party  by  the  example  of 
their  miscarriages,  and  the  high  estimation  of  their  parts 
and  persons,  {Gal.  ii.  1 1 — 14.)  Some  are  firm  and  sted&atin 
the  truth,  and  some  hold  it  with  shaking,  and  are  of  looking 
behind  them,  and  sometimes  are  declining  and  going  back- 
ward, aiid  have  need  to  be  called  upon  to  return  to  their  first 
love,  and  to  strengthen  the  things  that  remain:  yea,  some 


CATHOLIC  CHURCH   DESCRIBED.  291 

grow  to  forsake  many  excellent  truths ;  and  neglect  many 
weighty  duties,  yea,  to  oppose  these  truths  and  duties,  and 
speak  against  them,  as  thinking  them  to  be  none.  Hence  it 
follows  that  some  live  in  a  holy  peace  and  joy,  as  health  is 
mostly  accompanied  with  ease ;  when  others  lire  in  con- 
tinual lamentations  and  complaints ;  and  some  in  too  much 
stupidity  and  carelessness ;  and  some  with  dangerous  mix- 
tares  of  an  ungrounded,  misguided,  deluding  peace. 

6.  Hence  also  it  follows,  that  the  members  are  not  all 
of  the  same  usefulness  and  serviceableness  to  the  church 
and  cause  of  Christ.  Some  are  as  pillars  to  support  the  rest, 
{6aLii.9;  1  Thess.  v.  14,)  and  some  are  a  trouble  to  others, 
and  can  scarce  go  any  further  than  they  are  guided  and  sup- 
ported by  others*  Some  lay  out  themselves  in  the  helping 
of  others:  and  some  are  as  the  sick,  that  cannot  help  them- 
selves, but  trouble  the  house  with  their  complaints  and  neces- 
sities,  which  call  for  great  and  continual  attendance.  Some 
are  fit  to  be  teachers  of  others,  and  to  be  pastors  of  the  flock, 
and  guide  the  Lord's  people  in  the  way  of  life,  and  give  the 
children  their  meat  in  season,  rightly  dividing  the  word  of 
truth.  And  some  are  still  learning,  and  never  come  to  much 
knowledge  of  the  truth,  and  do  no  great  service  to  God  in 
their  generations :  yea,  too  many  weary  their  teachers  and 
brethren  by  their  frowardness  and  unfruitfulness :  and  too 
many  do  abundance  of  wrong  to  the  church,  and  Gospel,  and 
the  world  by  their  offensive  miscarriages :  yea,  too  many 

■  prove  as  thorns  in  our  sides,  and  by  some  error  in  their 
understandings,  cherished  and  used  by  the  too  great  rem- 
nant of  pride,  self-conceitedness,  passion  and  carnality,  are 
grievous  afflicters  of  the  church  of  Christ,  and  causes  of  dis- 
'Sention  f  one  saying  I  am  of  Paul,  and  another  I  am  of 
ApoUos,  and  another  I  am  of  Christ,  as  if  Christ  were 
idivided,  or  else  appropriated  to  them,  and  Paul  or  Apollos 
had  been  their  saviours.  (1  Cor.  iii.  1 — 5.)  Some  live  so 
as  that  the  church  hath  much  benefit  by  their  lives,  and 
much  loss  by  their  death :  and  some  are  such  troublers  of 
it»  by  their  weakness  and  corrupt  distempers,  that  their 
death  is  some  ease  to  the  places  where  they  lived.  And  yet 
aU  these  may  be  truly  godly,  and  living  members  of  the 

catholic  church. 

I. 

7.  Moreover,  the  members  are  not  all  the  same  in  regard 
of  office.  Some  are  appointed  to  be  pastors,  teacK^\t^>^Vd^\^> 


204  TH£  TRU£  CATHOLIC,  AKD 

sovereign  power  that  heads  it ;  so  the  church  is  bence  pn»* 
cipally  denominated  one  from  Christy  who  is  the  Head,  tlie 
Sovereign,  and  the  Centre  of  it.  And  therefore  it  is  called 
frequently  his  body,  and  he  the  Head  of  it.  (l^hes.  ir.  15  ( 
i.22;  Col.  i.  18;  ii.  19;  Ephes.  v.  23;  Col.  iiL16;  Roq. 
xii.  4,  5;  1  Cor.  x.  17;  Ephes.  ii.  16.)  He  is  the  founda- 
tion, and  the  church  is  the  building  that  is  erected  upon 
him,  ''and  other  foundation  can  no  man  lay."  (1  Cor.iii. 
11,  12.)  "  From  this  head  the  whole  body  fitly  joined  to* 
gether,  and  compacted  by  that  which  every  joint  supplietb, 
according  to  the  effectual  working  of  the  meaaare  of  everf 
part,  makcth  increase  of  the  body  to  the  edifying  of  itself  ii 
love."  (Ephes.  iv.  16.)  All  therefore  are  members  of  the 
catholic  church  that  are  members  of  Christ.  He  is  ''the 
chief  corner-stone  that  is  laid  in  Zion,  elect  and  precion, 
and  he  that  believeth  on  him  shall  not  be  confounded;  to 
whom  coming  as  to  a  living  stone,  we  also  as  lively  stones 
are  built  up  a  spiritual  house."  (1  Pet.  ii.  4 — 6.)  As  this 
"  One  died  for  all,"  (2  Cor.  v.  14,)  because  all  were  dead,  so 
by  the  righteousness  of  this  One,  the  free  gift  cometh  on  all 
to  justification  of  life,  and  by  the  obedience  of  this  One 
shall  many  be  made  righteous."  (Rom.  v.  18, 19.)  "  And  by 
one  Jesus  Christ  we  shall  reign  in  life."  (Rom.  v.  17.)  "In 
him  the  church  of  Jews  and  Gentiles  are  made  one."  (Epbes. 
ii.  14,  16.)  "  To  this  one  Husband  we  are  all  espoused." 
(2  Cor.  xi.  2.)  So  that  we  "  are  all  one  in  Christ  Jesus."  (Gal. 
iii.  28.)  And  "  to  us  there  is  but  one  God  the  Father,  of 
whom  are  all  things,  and  we  in  him ;  and  one  Lord  Jesus  Christ, 
by  whom  are  all  things,  and  we  in  him."  (1  Cor.  viii.  6.) 

3.  The  whole  catholic  church  (strictly  taken,  as  com: 
prebending  only  the  living  members)  have  only  one  Holy 
Ghost  dwelling  in  them,  illuminating,  sanctifying  and  guid- 
ing them,  and  are  animated  as  it  were  by  this  one  Spirit. 
**  By  this  one  Spirit  we  are  all  baptized  into  one  body,  and 
have  been  all  made  to  drink  into  one  Spirit."  (1  Cor.  xii.  13.) 
And  "  whoever  hath  not  this  Spirit  of  Christ,  the  same  is 
none  of  his."  (Rom.  viii.  9.)  "  By  this  one  Spirit  we  have 
all  access  to  the  Father."  (Ephes.  ii.  18.)  And  through  this 
Spirit  we  are  "  one  habitation  of  God."  (Ephes.  ii.  22.)  And 
therefore  "  he  that  is  joined  to  the  Lord  is  called  one  Spirit'^ 
(1  Cor.  vi.  17.)  And  it  is  said  of  Christ,  so  may  it  be  of  the 
Spirit  in  a  sort,  "  He  tVi?tt  «^wq\a&^\\v»  «wl  tl^ft^  *****  •'* 


CATHOLIC  CUUHCH  P£SCRIB£D. 

iiaactified  are  all  one."  (Heb.  ii.  11.)    This  is  the  scope  of 
tlie  chapter  that  my  text  is  in. 

4.  The  church  is  one  as  to  their  principal,  ultimate  end«. 
The  same  God  is  their  end  who  is  their  beginning.  The 
same  eternal  glory  with  him,  is  purchased  and  prepared  for 
them,  and  intended  by  them  through  their  Christian  course. 
The  wicked  have  a  lower  end^  even  flesh  and  self:  but  all 

,"  the  members  of  Christ  are  united  in  the  true  intention  of 
P    this  end.    They  are  all  the  "  heirs  of  life,  and  partakers  of 

the  inheritance  of  the  saints  in  light,  and  have  all  lain  up 

their  treasure  in  heaven."  (Matt.  vi.  20,  21 ;  Col.  i.  12^  Gal. 

iv.  7  ;  Rom.  viii.  17  ;  1  Pet.  iii.  7;  Tit.  iii.  7;  Gal.  iii*  29; 

Heb.  L  14 ;  Ephes.  iii.  6.)  "  All  that  are  risen  with  Christ, 
,    do  seek  the  things  that  are  above,"  (Col.  iii.  1,)  "  and  have 

their  conversation  with  him  in  heaven."  (Phil.  iii.  20,  21.) 

5.  All  the  members  of  the  catholic  Gospel*church  have 
one  Gospel  to  teach  them  the  knowledge  of  Christ.  (Gral.  i. 
10,  11.)  And  one  word  of  promise  to  be  the  charter  of  their 
inheritance,  (ITim.  iv.  8;  Heb.  ix.  16;  Gal.  iii.  22.  29,) 
and  one  holy  doctrine  to  be  the  instrument  of  their  regenera- 
tion, and  the  ''  seed  of  God  abiding  in  them."  (1  Pet.  i^ 
23.  25;  Luke  viii.  11.)  It  is  but  one  that  God  hath  ap- 
pointed for  them ;  and  it  is  one  in  the  substance  that  is  the 
iDBtrument  of  their  change. 

6.  It  is  one  kind  of  faith,  that  by  this  one  holy  doctrine 
is  wrought  upon  their  souls.  Though  the  degrees  be  vari- 
ous, yet  all  believe  the  same  essential  points  of  faith,  with  a 
belief  of  the  same  nature.  There  is  "  one  faith ;"  (Ephes.  iv. 
5  ;)  and  in  all  these  essentials  the  church  is  of  "  one  mind,*' 
CJohn  xvii.  21 ;  Acts  iv.  32  ;  1  Pet.  iii.  8  ;  1  Cor.  xv.  2—4,) 
though  in  lesser  things  there  be  exceeding  great  diversity. 

7.  There  is  one  new  disposition,  or  holy  nature  wrought 
liy  the  Spirit  of  God  in  every  member  of  the  catholic  church/ 
This  is  called  their  holiness,  and  the  new  creature,  and  the 
divine  nature,  and  the  image  of  God.  (1  Pet.  i.  16 ;  2  Pet*  i. 
4 ;  John  iii.  G.)  ''That  which  is  born  of  the  Spirit,  is  spirit" 
(CoUiii.lO;  2Cor.  v.  17.) 

8.  The  affections  which  are  predominant  in  all  the  mem- 
bera  of  the  church,  have  one  and  the  same  object.  Sin  is^tbe 
ebiefest  thing  that  all  of  thepi  hate,  and  the  displeasure. q£ 
God  the  chief  thing  they  fear,  and  God  in  Christ  is  the; 
prime  object  of  their  love  ;  and  they  have  all  the  same  ob- 


296  THE  TRUE  CATHOLIC,  AND 

ject  of  their  desires  and  hopes,  even  the  favour  of  God,  ami 
everlasting  life:  and  they  all  chiefly  rejoice  in  the  taiM 
hopes  and  felicity ;  as  were  easy  to  manifest  and  prove  ia 
the  particulars,  as  to  all  the  essentials  of  Christianity  that 
are  the  objects  of  the  will.  (Phil.  i.  27 ;  ii.  3 ;  Ephes.  iv.  4f 
Matt  xxii.  37, 38 ;  Rom.  viii.  28 ;  1  Cor.  ii.  9.)  And  thus  tfai^ 
are  all  of  one  heart  and  soul,  as  uniting  in  the  same  objects. 

9.  They  have  also  one  rule  or  law  to  live  by,  which  i§ 
the  law  of  faith,  of  grace,  of  liberty,  of  Christ.  (Rom.  iii. 
27 ;  viii.  2 ;  James  i.  25 ;  Gal.  vi.  2.)  And  as  one  law  is 
appointed  for  them  all,  so  one  law  in  the  points  of  absolute 
necessity  is  received  by  them  all ;  for  ''  it  is  written  in  their 
hearts,"  and  put  into  ^*  their  inward  parts."  (Jer.  xxxi.32; 
Heb.  viii.  10.  16.)  Though  in  the  other  points  of  the  law  of 
Christ  there  be  much  diversity  in  their  reception  and  obe- 
dience. All  of  them  are  sincerely  obedient  to  what  they 
know,  and  all  of  them  know  that  which  God  hath  made  of 
necessity  to  life. 

10.  Every  member  of  the  church  is  devoted  to  God  is 
one  and  the  same  covenant.    As  the  covenant  on  Christ's 
part  is  one  to  them  all ;  so  is  it  one  on  their  part.    They  all 
renounce  the  world,  the  flesh  and  the  devil,  and  give  uf 
themselves  to  God  the  Father,  Son,  and  Holy  Ghost.    And 
this  being  used  by  God's  appointment,  to  be  solemnly  done 
in  baptism,  therefore  baptism  is  called  the  principle  or 
foundation.  (Heb.  vi.  1.)     And  there  is  said  to  be  one  bap* 
tism,  (Ephes.  iv.  5,)  and  baptism  is  said  to  save  us ;  **  Not 
the  putting  away  the  filth  of  the  flesh,  (that  is,  not  the  out- 
ward washing,)  but  the  answer  of  a  good  conscience  to  God," 
(1  Pet.  iii.  21,)  that  is,  the  sincere,  internal  covenant  of  the 
heart,  and  delivering  up  ourselves  to  Christ.     So  also  the 
fathers,  when  they  (usually)  speak  of  the  necessity  of  bap- 
tism, they  mean  principally  our  becoming  Christians,  and 
entering  into  the  holy  covenant,  which  was  done  by  bap- 
tism.   Though  if  any  be  so  weak  as  to  think  that  thi&  out- 
ward baptism  is  to  be  delayed,  (as  Constantine  and  many  of 
the  fathers  did,)  if  in  the  meantime  he  make  and  profess  his 
covenant  with  Christ,  he  is  to  be  taken  as  a  Christian  and 
church-member:  but  as  a  soldier  without  colours,  or  a  king 
not  crowned  ;  he  is  a  Christian  not  orderly  admitted,  which 

's  sin. 
'•  Every  member  of  the  catholic  church  hath  .the -sanie. 


CATHOLIC  CHURCH  DESCRIBED.  297 

UiMitrumental  founders  of  his  faith  under  Christi  Ihut  is, 
the  prophets  and  apostles,  infallibly  inspired  by  the  Holy 
Ofaost.    **  We  are  built  upon  the  foundation  of  the  apostles 
and  prophets,  Jesus  Christ  himself  being  the  chief  comer 
stone  ;  in  whom  all  the  building  fitly  framed  together  grow- 
eth  unto  an  holy  temple  in  the  Lord."  (Ephes.  ii.  20,  21.) 
These  were  the  eye-witnesses  of  the  resurrection  of  Christ, 
and  the  ear-witnesses  of  his  holy  doctrine,  who  have  deli- 
vered it  to  us  as  confirmed  by  the  miracles  of  the  Holy 
Ghost  by  Christ,  and  by  themselves.    And  though  possibly 
tome  ignorant  Christian  may  not  well  understand  his  rela- 
tion to  these  founders  of  his  faith,  yet  from  them  he  had  it, 
and  is  thus  related  to  them :  and  commonly  this  is  under- 
.  stood  and  acknowledged  by  them. 

'  12.  Every  member  of  the  cliurch  is  related  to  all  the 
body,  as  a  member  of  it :  and  are  **  no  more  strangers  and 
ftojourners,  but  fellow-citizens  of  the  saints,  and  of  the 
household  of  God."  (Ephes.  ii.  19.)  But  this  the  very  term 
itself  doth  sulBSciently  import  to  you. 

13.  Every  member  of  the  church  hath  an  habitual  love 
to  each  particular  member  of  the  same  church.  Though 
mistakes  and  infirmities  may  occasion  fallings  out,  even  as 
with  Paul  and  Barnabas^  to  a  parting ;  and  there  may  be 
dislikes  and  bitterness  against  one  another  upon  misup^er- 
standings,  and  not  discerning  God's  graces  in  each  other ; 
yet  still,  as  Christians,  they  are  heartily  loved  by  each 
other ;  and  did  they  know  more  of  the  truth  of  each  other's 
Christianity,  they  would  love  each  other  more.  Every  mem- 
ber is  united  by  love  to  the  rest ;  for  this  is  a  lesson  that  is 
taught  us  inwardly  of  God :  *'  And  by  this  we  know  that  we 
are  translated  from  death  to  life.''  (1  Pet.  i.  22 ;  1  John  iii.  11. 
14. 23  ;  iv.  12.  20,  21.  8  ;  1  Thess.  iv.  9 ;  John  xiii.  34,  36.) 

14.  Every  member  of  the  church  hath  a  special  love  to 
the  whole,  and  desire  after  the  church's  welfare  and  prospe- 
rity. Yea,  their  love  to  the  body  exceedeth  their  love  to 
Ae  particular  members,  (Psal.  cxxii.  2,)  and  therefore  they 
<l^ire  and  pray  for  its  safety  and  increase. 

15.  Every  member  of  the  church  hath  a  special  love  to 
^e  more  noble  sort  of  members.  As  every  man  is  more 
ireful  of  the  heart,  the  stomach,  the  lungs,  the  liver,  than 
<^f  his  finger;  so  are!  Christians,  as  Christians,  in  greatest 
*^ve  to  those  that  have  most  of  Christ  in  them,  and.  on  whomr 


2SNI  THX  TRUE  CATHOIilC,  AN9 

the  church'«  welfare  doth  moat  depend,  of  them  ara  tkqr 
moat  aolicitoua,  ao  far  aa  they  underatand  it.  This  is  tiai 
both  of  men'a  graoea,  gifts  and  offices.  He  that  lorctb 
grace,  loveth  thoae  moat  that  have  most  graoe*  And  In 
that  loveth  the  church,  honourelh  those  in  a  apecial  laaap 
ner  whom  he  diacerneth  beat  gifted  for  the  benefit  of  tba 
church,  and  to  employ  his  gifts  moat  faithfully  thei^ta 
And  though  I  will  not  aay  but  it  ia  possible  for  some  Chiifii 
tians  to  be  converted  by  a  private  man,  and  die  before  U19 
know  a  church-officer,  and  for  aome  weak  onea  in  a  teaqh 
tation  to  deny  and  disclaim,  or  quarrel  with  their  officm; 
yet  ao  far  aa  any  true  Christian  is  acquainted  with  the  119- 
cesaity  or  uaefulneas  of  the  ministry  to  the  church's  good, 
and  God's  honour,  (as  ordinarily  all  know  it  in  some  measure  ^ 
and  they  that  know  it  not  are  in  some  fit  of  a  frensy,)  so 
fiur  they  cannot  choose  but  love  and  honour  them.  And 
thus  far  all  Christians  join  for  the  ministry  :  as  God's  inten- 
tion was  for  all  their  good  in  giving  pastors,  teachers  and 
gifts  of  special  service  for  the  church.  (Ephes.  iv.  11—14.) 

16.  All  members  have  an  inward  inclination  to  hold 
communion  with  fellow  members,  so  far  as  they  discern 
them  to  be  members  indeed.  As  fire  would  to  fire,  and 
water  would  to  water,  and  earth  to  earth,  and  every  thing  to 
its  like ;  so  Christians  would  have  actual  communion  with 
Ghristiahs,  as  delighting  in  each  other,  and  loving  Christ  in 
each  other,  and  finding  benefit  by  each  other^s  communion. 
Though  I  know  that  this  inclination  may  be  much  kept  firom 
execution,  and  communion  much  hindered,  by  mistakes 
about  the  nature,  and  manner,  and  requisites  of  it,  and  by 
infirmities  and  passions  of  our  own.  Brethren  may  fall  outi 
but  there  is  naturally  in  them  a  brotherly  love,  and  when 
the  mistake  or  passion  is  over,  they  will  get  together  again. 
(Acts  ix.  32,  33  ;  ii.  42.  44 ;  Heb.  x.  25 ;  Psal.  xvi.  3.) 

17.  There  is  in  every  true  member  of  the  church  an  in- 
ward inclination  and  propensity  to  all  the  instituted  means 
of  grace,  and  a  suitableness  of  spirit  to  them,  which  fitteth 
them  to  reliah  them,  and  highly  to  value  them :  and  ordina- 
rily this  disposition  is  brought  forth  into  act.  The  word  of 
God  is  engrafted  or  innaturalized  to  them.  (James  L  21.)  h 
is  to  them  as  milk  to  the  new-born  babe.  (1  Pet.  ii.  1,2.) 
'^ho  Lord's-supper  is  sweet  to  him,  as  representing  Christ 

€rificed,  and  ottering  him  Christ  the  food  of  the  soul,  and 


CATHOLIC  CHURCH   |>£$CltIQ£D.  999 

ffbrding  him  specisd  commumon  with  tht  taiots.  **  For  the 

VK^  of  blessing  which  we  bless  is  the  oommuniQn  of  the 

blood  of  Christ ;  and  the  bread  which  we  break  is  tho  com- 

iouiiuon  of  die  body  of  Christ ;  for  wo  being  many  are  one 

htad,  and  one  body ;  for  we  are  all  partakers  of  that  one 

Vtoad.  (1  Cot.  X.  16, 17.)    The  same  holy  disposition  have 

tiiey  to  prayer,  confession,  the  praises  of  God,  and  all  other 

parts  of  his  service.    Though  it  is  too  true,  that  as  diseases 

may  put  our  mouths  out  of  relish  to  our  meat ;  so  tempta^ 

tions  may  bring  some  Christians  to  mistakes  about  some 

ordinances,  especially  as  to  the  manner,  and  so  may  make 

Aem  guilty  of  too  long  forbearance  of  them. 

18.  So  also  every  member  of  the  charch  hath  in  the  main 
the  same  holy  employment  and  conversation,  that  is,  the 
lervice  of  God,  so  far  as  they  know  his  will,  is  the  business 
of  their  lives.  (Rom.  xii.  1.)  ''We  are  his  workmanship, 
croated  to  good  works  in  Christ  Jesus."  (Ephes.  ii.  10,  11.) 

19.  And  every  member  hath  an  inward  enmity  to  that 
^ch  \&  destructive  to  itself,  or  to  the  body,  so  far  as  he 
kaoweth  it,  that  is,  1.  To  sin  in  general.  2.  To  all  known 
lin  in  particular.  And,  3.  Specially  to  divisions,  distrao* 
tions,  and  diminution  of  the  church.  These  things  their  in-" 
ward  disposition  is  against ;  and  when  they  are  led  to  them, 
it  is  by  temptation  producing  mistakes  -and  passions  against 
Ao  bent  of  their  hearts  and  lives.  They  abhor  that  which 
i>  destructive  to  the  body,  as  such. 

20.  Lastly.  They  shall  all  at  the  end  of  their  course  ob- 
tain the  same  crown  of  glory,  and  see  and  enjoy  the  same 
blessed  God  and  glorified  Redeemer,  and  be  members  of 
the  same  celestial  Jerusalem,  and  be  employed  everlastingly 
in  the  same  holy  love,  and  joy,  and  praise,  and  glorify  and 
please  the  Lord  in  all,  and  centre,  and  be  united  perfectly 
in  him.  (John  xvii.  21.  23,  24.)  ''  For  of  him,  and  through 
him,  and  to  him  are  all  things,  to  whom  be  glory  for  ever. 
Amen.''  (Rom.  xi.  36.) 

And  thus  I  have  shewed  you  in  twenty  particulara  the 
unity  of  the  saints ;  though  it  is  not  from  every  one  of  these 
that  they  are  called  one  church,  yet  all  these  are  inseparable 
as  to  possession  from  the  true  members,  and  as  to  profession 
ftom  the  seeming  members  that  are  adult. 

XJ$e  1.  The  truth  being  thus  plain  and  certain  as  it  is, 
that  the  eatbelic  church  is  one,  and  ^eonsisteth  ^  true 


300  THE  TRUl::  CATHOLIC,  AND 

Christians^  as  its  real  living  members;  and  of  all  professon 
of  true  Christianity,  as  its  visible  members,  we  have  here 
too  great  occasion  of  sad  lamentation,  for  the  common  igno- 
rance of  the  contenders  of  the  world  about  this  matter,  and 
the  great  inconsiderateness  and  abuse  of  this  unqae»- 
tionable  verity.  To  four  sorts  of  people  I  shall  direct  my 
expostulations.  1.  To  the  Seekers,  or  whoever  else  deny 
the  very  being  of  the  catholic  church.  2.  To  the  bUnd 
contending  parties  of  these  times,  and  the  offended  ignorant 
people,  that  are  much  perplexed  among  so  many  pretenden, 
to  know  which  is  the  church.  3.  To  the  several  sects  that 
would  appropriate  the  church  to  themselves  only.  4.  To 
the  Papists,  that  ask  us  for  a  proof  of  the  continued  visi- 
bility of  our  church,  and  where  it  was  before  Luther.  To 
these  in  order :  and. 

First,  For  the  Seekers ;  because  it  is  not  their  persons 
that  I  have  to  speak  against,  but  the  errors  which  they  are 
said  to  hold,  and  because  they  purposely  hide  their  opinions ; . 
and  because  I  meet  with  them  of  so  many  minds,  I  shall 
therefore  deal  only  with  the  opinions  commonly  supposed 
to  be  theirs,  not  determining  whether  indeed  they  are  theirs, 
or  no:  for  I  care  not  who  maintains  them,  so  I  do  bat 
effectually  confute  them.  And  here  are  four  degrees  of  this 
error  supposed  to  be  held  by  the  Seekers.  1.  Some  of 
them  are  said  to  deny  the  universal  mystical  church  itself 
2.  Some  are  said  to  deny  only  the  universal  visible  church, 
as  such.  3.  Some  yielding  both  these,  deny  the  universal 
church  as  political  only.  4.  Some  only  deny  the  truth  of 
particular  churches,  as  political,  that  is,  the  truth  of  the 
ministry.     Of  these  in  order : 

.  1.  Let  that  man  that  questioneth  the  being  of  the  ca- 
tholic mystical  church,  and  yet  pretends  to  believe  in  Christ, 
read  but  these  three  or  four  arguments,  and  blush. 

Argum.  1.  If  there  be  no  such  universal  church,  then 
there  are  no  Christians :  for  what  is  the  church  but  all  the 
Christians  of  the  world  ?  And  I  pray  inquire  better,  whe- 
ther there  be  any  Christians  in  the  world  or  not  ?  Read  the 
church  history,  and  the  books  of  the  infidels,  and  see  whe- 
ther there  have  been  Christians  in  the  world  since  the 
apostles.  He  that  believeth  not  that  there  are  Christians 
in  the  world,  when  he  dwells  among  them,  and  daily  con- 
vei*seth  with  them,  deserveth  to  be  otherwise  disputed  with 


CATHOLIC  CHURCH  DESCRIBED^  301 

than  by  argument.    He  hath  only  caose  to  doubt  whether 
there  be  any  Christian  magistrate  in  this  part  of  the  world, 
that  such  as  he  are  8u£fered  to  rave  against  Christianity. 
-  >.  And  certainly  he  that  thinks  there  are  no  Christians  in 
the  worlds  is  none  himself,  nor  would  be  thought  one. 

Argum.  2.  If  there  be  no  church,  there  is  no  Christ : 
no  body,  no  head :  no  kingdom,  no  king :  no  wife,  no 
husband:  no  redeemed  ones,  no  Redeemer  or  Mediator. 
Though  the  person  of  Christ  should  be  the  same,  yet  the  office 
and  relation  must  cease,  if  the  church  cease.  This  is  beyond 
all  dispute.  And  if  this  be  your  meaning,  that  there  is  no 
Christ,  no  Mediator,  no  Head,  or  Teacher,  or  King  of  the 
church,  speak  out,  and  call  yourselves  infidels  as  you  are. 

Argum.  3.  If  there  be  no  church  or  Christians,  then 
there  is  no  salvation :  for  salvation  is  promised  to  none  but 
Christians,  or  members  of  Christ.  He  is  the  **  Saviour  of  his 
body."  (Ephes.  v.  23.)  And  he  that  thinks  there  is  none 
on  earth  that  shall  be  saved,  it  seems  expecteth  no  salvation 
himself :  and  how  much  the  world  is  beholden  to  him  for 
his  doctrine,  and  how  ready  they  will  be  to  receive  it,  if 
they.be  in  their  wits,  is  easy  to  be  conjectured. 

Argum,  4.  If  there  be  no  church,  there  is  no  pardon  of 
sin,  or  adoption,  nor  any  fruit  of  the  promise.  For. the 
church,  only  are  the  heirs  of  promise,  pardoned,  adopted. 
(I  would  heap  up  plain  Scriptures  for  these  things,  if  1 
thought  it  to  any  purpose.)  And  he  that  thinks .  the  pro- 
mises are  ceased,  and  the  pardon  of  sin  and  adoption  ceased, 
doth  sure  think  the  Gospel  and  Christianity  are  ceased, 
or  never  were. 

2.  As  to  the  second  opinion,  let  them  that. deny  the 
church  as  visible,  consider  of  the  same  arguments  again, 
with  the  necessary  addition,  and  be  ashamed. 

Argum,  1.  If  there  be  no  visible  church,  there  are  no 
.visible  Christians ;  for  Christians  are  the  church :  And  if 
there  are  no  visible  Christians,  then  no  man  can  say,  that 
there- are  any  Christians  at  all :  For  how  do  you  know  it  if 
they  are  not  visible  ? 

Argum.  2.  And  consequently  no  man  can  tell  that 
there  is  a  Christ,  the  head  and  king  of  the  church :  for  who 
can  judge  of  that  which  is  inevident?  And  if  you  know  not 
that  there  is  a  clmrch,  you  cannot  know  that  there  is  a  Christ. 


302  THK  TRUE  CATHOLIC,  AKD 

Argfim.  3.    And  ihiiB  you  must  be  unoertaia  of  any 
be  Aaved»  because  they  are  not  visible. 

Argum.  4*    And  you  must  be  uncertain  of  the  eoatiiii 
ance  of  the  force  of  the  promise^  and  of  pardon,  add  iue-j 
tification, 

Argum.  5.  Experience  and  sense  itself  confutss  yoiii 
Open  your  eyes  and  ears :  do  you  not  see  Christiuii 
holy  exercises  ?  Do  you  not  hear  them  make  profiessioik 
their  faith  ?  It  is  a  fine  world,  when  we  must  be  hin  U 
dispute  whether  there  be  such  a  people  whom  we  every  dtj 
converse  and  talk  with !  You  may  better  question^  whethtt 
there  be  any  Turks  or  Jews  in  the  world  I  And  as  wdl 
question,  whether  there  be  any  men  in  the  world !  And 
how  should  such  be  disputed  with ! 

3.  For  the  third  opinion,  which  yields  an  universal  visibk 
church,  but  not  a  political,  it  is  a  gross  contradiction* 

Argum*  Where  there  is  a  sovereign,  and  subjects,  and 
ruler,  and  such  as  are  under  his  rule,  there  is  a  political 
body  or  society.  For  the  *  pars  imperans,'  and  '  pars  sab* 
dita/  do  constitute  every  commonwealth :  and  the  rdi' 
tions  of  these  two  parties,  the  ruling  part,  and  the  rated 
part,  is  the  form  of  the  republic.  This  is  undeniable.  Bat 
here  are  these  two  parts :  for  Christ  is  the  ruling  part,  and 
the  church  or  Christians  are  the  ruled  part :  and  therefore 
you  must  either  deny  that  there  is  a  Christ  to  be  King,  or 
that  there  are  Christians  his  subjects;  or  else  you  must 
confess  a  political  church. 

But  some  of  this  opinion  say,  '  We  confess  there  is  i 
visible  body  headed  by  Christ,  who  is  to  us  invisible,  though 
visible  in  the  heavens ;  but  this  makes  not  the  church  to  be 
visibly  political,  unless  '  secundum  quod  ;'  but  here  is  no 
visible  universal  head.' 

Answ»  1.  We  perceive  now  whereabout  you  are,  and 
from  whom,  and  for  whom  you  fetch  your  arguments.  Yon 
must  have  a  Pope,  it  seems,  or  else  no  visible  political 
church :  We  deny  that  either  Pope  or;  General  Council  are 
the  visible  heads  of  the  church.  We  maintain  that  tbe 
church  is  no  otherwise  visible  in  its  policy,  than  in  these 
respects.  L  As  the  body  is  visible,  and  their  obedienc6i 
As  2.  The  laws  are  visible  by  which  they  are  gdver^d. 
As  the  inferior  officers  or  ministers  are  visible.    And  4. 


CATHOLIC  CHURCH  DESCRIBED.  303 

U  Chriftt  the  Head  is  visible  in  heaven^  there  is  uo  other 
riaibility  of  polity  to  be  here  expected. 

4.  The  next  opinion  denieth  only,  that  there  are  any  true 
partioular  political  churches*    Against  this  I  argue  thus  :• 

Argum.  1.  If  there  be  no  particular  churches^  there  is  no 
Wkiversal  church  :  for  there  can  be  no  whole^  if  there  be  no 
fNurts. :  and  political  particular  churches  are  those  principal 
constitutive  parts  of  the  universal,  which  the  Scripture 
nentioneth*  But  I  have  proved  that  there  is  an  universal 
eharch»  which  is  the  whole :  therefore  there  are  particular 
political  churches,  which  are  parts. 

Argum.  2.  If  there  be  particular  Christian  societies  with 
overseers,  then  there  are  particular  political  churches :  for 
a  church  hath  but  two  essential  parts ;  the  guiding  or  ruling 
part,  which  is  the  elders  or  overseers,  and  the  guided  and 
ruled  part,  which  are  the  people.  Now  here  are  both  these : 
therefore  there  are  particular  political  churches.  That  here 
are  Christian  assemblies  methinks  I  should  not  need  to 
prove,  to  men  that  see  them  day  to  day,  and  plead  against 
.(hem.  The  only  question,  therefore,  remaining  is.  Whether 
the  elders  or  teachers  be  true  officers  or  elders,  or  not  ? 
And  in  the  upshot  this  is  all  the  question,  and  you  can  stick 
on  no  other  (nor  well  on  this)  without  declaring  yourselves 
to  be  infidels :  and  this  is  a  question  that  belongs  not  to  this 
place,  but  I  purposely  refer  you  to  what  I  have  already  pub- 
lished hereupon. 

II.  My  next  c^ddress  is,  to  them  that  are  so  solicitous  to 

know  whicb  is  the  true  church  among  all  the  parties  in  the 

world  that  pretend  to  it.    Silly  souls !  they  are  hearkening 

to  that  party,  and  to  that  party,  and  turn  it  may  be  to  one, 

and  to  another,  to  find  the  true  universal  church ;  I  speak 

not  in  contempt,  but  in  compassion :  but  I  must  say,  you 

deal  much  more  like  bedlams  than  Christians,  or  reasonable 

men.    You  run  up  and  down  from  room  to  room  to  find 

the  honse,  and  ask,  is  the  parlour  it?  or  is  the  hall  it?  or 

is  the  kitchen,  or  the  coal-house  it?    Why,  every  one  is  a 

part  of  it ;  and  all  the  rooms  make  up  the  house.    You  are 

in  the  wood,  and  cannot  find  it  for  trees :  But  you  ask, 

which  i>f  these  sort  of  trees  is  the  wood  ?    Is  it  the  oak^  or 

the  aoh,  or  the  elm,  or  poplar  ?  or  is  it  the  hawthorn,  or 

the.  bramble  ?    Why,  it  is  all  together.    You  are  studyulg 

which  of  the  members  is  the  man :   Is  the  hand  tlv^  taftsL^ 


304  TH£  TRUE  CATHOLIC,    AND 

or  is  it  the. foot?  or  is  it  the  eye ?  or  the  heart?  or  whidi 
is  it?  Why,  it  is  the  whole  body  and  soul,  in  whidi 
all  parts  and  faculties  are  comprised.  You  wisely  %A, 
Which  part  is  the  whole?  Why,  no  part  is  the  whole: 
Which  is  the  catholic  church  ?  Is  it  the  Protestanto,  tbe 
Calvinists,  or  .the  Lutherans,  the  Papists,  the  Ghreeks,  tbe 
-Ethiopians,  or  which  is  it  ?  Why,  it  is  never  any  one  of 
them,  but  all  together  that  are  truly  Christians.  Good 
Lord !  what  a  pitiful  state  is  the  poor  church  in,  when  we 
must  look  abroad  and  see  such  abundance  running  up  and 
down  the  world,  and  asking  which  is  the  world  ?  Whether 
this  country  be  the  world,  or  that  country  be  the  world? 
They  are  as  it  were  running  up  and  down  England  to  look 
for  England,  and  ask,  whether  this  town  be  England^  or 
whether  it  be  the  other  ?  They  are  as  men  running  up  and 
down  London  to  inquire  for  London,  and  ask^  whether  tbii 
house  be  London,  or  that  street  be  London  ?  or  some  other? 
Thus  are  they  in  the  midst  of  the  church  of  Christ  inquiring 
after  the  church,  and  asking.  Whether  it  be  this  party  of 
Christians,  or  whether  it  be  the  other?  Why,  you  doating 
wretches,  it  is  all  Christians  in  the  world  of  what  sort  soever, 
that  are  truly  so,  that  constitute  the  catholic  church. 

Indeed  if  your  question  were  only.  Which  is  the  purest, 
or  soundest,  or  safest  part  of  the  church,  then  there  were 
some  sense  in  it,  and  I  could  quickly  give  you  advice  for 
your  resolution ;  but  that  is  reserved  for  a  following  part  of 
the  discourse.  If  you  only  ask,  whether  the  parlour  or  the 
coal-house  be  the  better  part  or  room  of  the  house?  or 
whether  the  oak  or  the  bramble  be  the  better  part  of  the 
wood  ?  I  should  soon  give  you  an  answer.  So  if  you  ask^ 
Whether  the  Protestants,  or  Papists,  or  Greeks,  be.  the 
sounder  part  of  the  church  ?  I  should  soon  answer  yoo. 
The  same  family  may  have  in  it  both  infants  and  men  at 
age,  sound  men  and  sick  men ;  some  that  have  but  small 
distempers,  and  some  that  have  the  plague  or  leprosy :  and 
yet  all  are  men,  and  members  of  the  family  :  and.  so. hath 
the  church  of  God  such  members. 

*  Object.  But  will  you  make  all  sects  and  heretics  in  the 
world  to  be  members  of  the  catholic  church?' 

Answ,  No :  the;'e  are  none  members  of  the  church  bat 

Christians*     If  you  call  any  Christians  heretics,  thoae.are 

Qembers   of -the  church;  bwt  l\vo?i^..Vveret\cs^  that  ara.n« 


CATHOLIC  CHURCH  DESCRIBED.  S05 

Christians,  are  no  church-members.  If  they  deny  any  essen- 
tial point  of  Christianity,  they  are  not  Christians,  but  ana- 
logically, equiyocally,  or  '  secundum  quid/  I  tell  you,  all 
that  are  true  believers,  justified  and  sanctified,  are  true  liv- 
ing members  of  the  church :  and  all  that  profess  true  faith 
and  holiness,  are  true  members,  and  no  others,  at  age  and 
use  of  reason.  Your  inquiry,  therefore,  should  be.  Which 
are  true  Christians  ?  And  what  is  true  Christianity  ?  And 
what  heresies  deny  the  essentials  of  Christianity?  And 
then  you  may  soon  know  who  are  of  the  church. 

Olgect,  *  Abundance  of  the  errors  now  common  in  the 
world,  do  subvert  the  foundation,  or  destroy  the  essentials 
of  Christianity. ' 

Amw*  It  is  not  every  consequential  destroying  of  the 
essentials  that  will  prove  a  man  no  Christian.  For  almost 
every  error  in  the  matters  of  faith  and  morality  doth  conse- 
<|uentially  subvert  the  foundation,  because  of  the  con- 
catenation of  truths  together,  and  their  dependance  on  each 
other.  And  so  every  man  on  earth  should  perish  if  this 
were  inconsistent  with  Christianity  :  for  all  men  err  in  mat- 
ters revealed  and  propounded  by  God  in  Scripture  to  their 
knowledge  and  belief.  He  that  holdeth  fast  the  essentials 
of  religion  by  a  practical  belief,  shall  be  saved  by  it,  though 
fae  hold  any  opinions  which  consequently  subvert  the  truth, 
und  doth  not  understand  that  they  do  subvert  it :  for  this 
is  the  best  men's  ease.  But  if  he  so  hold  the  error,  as  see- 
ing that  it  overthrows  an  essential  point,  and  so  holdeth  not 
that  point  which  it  is  against,  this  man  is  not  a  Christian. 
Every  drop  of  water  is  contrary  to  fire,  and  yet  a  great  fire 
is  not  put  out  by  a  single  drop.  Every  degree  of  sickness, 
or  natural  decay,  hath  a  contrariety  to  health  and  life :  and 
yet  every  man  is  not  dead  that  is  sick ;  nor  any  man,  I  think: 
nor  is  it  every  sickness  that  procureth  death.  The  promise 
is,  ''  He  that  believeth  shall  be  saved  : "  and,  therefore,  as 
long  as  he  believeth  all  the  essential  verities,  it  is  no  con- 
trary opinion  that  can  unchristen  him,  or  unchurch  him. 

'  Object.  But  how  shall  we  know  a  visible  Christian  by 
this,  when  we  know  not  whether  he  hold  the  truth,  or  not;' 

Answ.  By  men's  profession  the  visibility  of  their  faith 
is  easily  discerned.  If  they  say  they  believe  that  Christ 
rose  from  the  dead,  I  am  to  take  them  as  believers  of  it,  not* 

VOL.  XVI.  X 


THE  TRUE  CATHOLIC,    AND 

withstanding  they  should  hold  some  error,  that  hath  a  remote 
opposition  to  it.  But  if  they  directly  deny  it»  I  have  no  reason 
to  think  they  beliere  it ;  and  if  they  will  hold  two  directly 
contradictory  propositions,  they  are  madmen,  and  to  be  be- 
lieved in  neither.  The  Lutherans  maintain.  That  Christ  hath 
a  true  human  nature ;  and  yet  some  of  them  say.  That  it  is 
everywhere.  Though  this  be  contrary  to  the  former  by  con- 
sequence ;  yet  I  am  bound  to  judge  that  they  take  Christ  to 
be  true  man  still,  because  indeed  they  do  so,  not  seeing  tke 
contradiction. 

But  if  a  man  by  his  contradiction  in  other  terms,  do  ma- 
nifest that  he  doth  not  believe  the  truth  which  he  professeth 
to  believe,  but  speaks  the  words  while  he  denies  the  sense; 
this  is  to  deny  the  matter  itself:  for  it  is  the  sense  that  is 
the  doctrine  :  and  so  he  denies  himself  to  be  a-  Christian. 
For  example  :  If  he  say,  that  Christ  is  risen,  and  by  Christ 
tell  you  he  meaneth  his  own  spirit;  and  by  rising  he  mean* 
eth  his  rising  from  sin,  as  the  Familists  do,  and  no  more; 
this  is  to  deny  the  resurrection  of  Christ. 

Obfect.  *  But  will  you  dishonour  Christ  and  his  ohorch 
by  taking  in  all  sects  and  erroneous  persons,  that  held  the 
essentials:  What  a  linseywoolsey  garment  will  this  bet 
What  a  large  and  mingled  church  will  you  make?' 

Amw,  The  largeness  is  no  dishonour  to  it :  but  by  ove^ 
narrowing  it  many  sects  do  dishonour  it  The  corruptions 
and  infirmities  are  indeed  a  dishonour  to  it:  but  that  reflects 
not  at  all  on  Christ,  yea,  it  maketh  for  his  honour,  botb 
that  he  is  so  exceeding  compassionate  as  to  extend  his  love 
and  mercy  so  far,  and  to  bear  with  such  distempers,  and 
pardon  such  miscarriages  of  his  servants:  And  should  yonr 
eye  be  evil  because  he  is  good  ?  O  how  ill  doth  it  beseem 
that  man  that  needeth  exceeding  mercy  himself,  even  to  save 
him  from  damnation,  to  be  opening  his  mouth  against  the 
mercy  of  Christ  to  others  !  Yea,  to  repine  at,  and  even  re- 
proach the  mercy  that  he  liveth  by,  and  must  save  him,  if 
ever  he  be  saved.  Why  man,  hast  not  thou  as  much  need 
of  tender  indulgence  and  mercy  thyself,  to  keep  thee  in  the 
church,  and  in  the  favour  of  God,  and  bring  thee  to  heaven, 
.as  Anabaptists,  Separatists,  Arminians,  Lutherans,  and  many 
such  sects  have,  to  continue  them  in  the  number  of  catholic 
Christians?     If  thou  havQ  not  their  errors,  thou  hast  others, 


CATHOLIC  CHURCH   DESCRIBED.  307 

fmd  perhaps  as  bad,  which   thou  little  thinkest  of:  and  if 
thou  have  qot  their  errors,  hast  thou  not  sins  that  are  as 
j>royoking  to  God  as  they  ?  Reall]^  speak  thy  heart  man,  be 
^ou  Papist  or  Protestant,  or  what  thou  wilt,  wouldst  thou 
have  God  less  merciful  than  he  is  ?   Or  wouldst  thou  wish 
him  to  be  so  little  merciful  as  to  damn  all  that  be  not  of  thy 
opinion,  or  to  unchristen  and  unchurch  all  these  that  thou 
speakest  against?  Or  wouldst  thou  have  him  to  condemn 
tod  cast  away  all  men  that  have  as  great  faults  as  the  errors 
of. these  Christians  are?  And  consequently  to  condemn  thy- 
self ?   Moreover  it  is  Christ's  honour  to  be  the  healer  of 
fueh  great  distempers,  and  the  cure  at  last  shall  magnify 
ills  skill.     In  the  meantime  the  church,  though  black,  is  yet 
comely  in  the  eyes  of  Christ,  and  of  all  that  see  by  the  light 
of  his  Spirit.     And  our  tenderhearted  Saviour  disdaineth 
act  to  be  the  physician  of  such  an  hospital  as  hath  many 
^rts  of  diseases  in  it,  and  many  of  them  very  great.  *  And 
jwhen  pharisees  make  it  his  reproach  that  he  thus  converseth 
with  publicans  and  sinners,  he  takes  it  as  his  glory  to  be 
the  compassionate  physician  of  those  that  are  sick. 
I      I   beseech  you  therefore,  poor,    peevish,   quarrelsome 
.souls,  give  others  leave  to  live  in  the  same  house  with  you : 
';Dq  not  disown  your  brethren,  and  say,  they  are  bastards, 
because   they  somewhat   differ  from  you   in  complexion, 
in  age,  in  strength,   in  health,  in  stature,  or  any  of  the 
points  wherein  I  told  you  a  little  before  that  the  members 
'ff  the  church  do  usually  differ  in.     Shew  not  yourselves  so 
.ignorant  or  froward  as  to  make  a  wonder  of  it,  that  God 
should  be  the  Father  both  of  infants,  and  men  at  age,  of 
jireak  and  strong,  and  that  the  sick  and  sound  should  both 
be  in  his  family.     Doth   such  cruelty  beseem  the  breast  of 
a  Christian,  as  to  wish  God  to  cast  out  all  his  children  from 
his  family  that  are  weak  and  sick?   Do  not  make  it  such  a 
jHMktter  of  wonder,  that  God's  house  should  have  so  many 
rooms  in  it ;  and  think  it  not  a  reproach  to  it,  that  the  kitchen 
pj^  the  coal-house  is  a  part  of  the  house.     Wonder  not  at  it 
as  a  strange  thing,  that  all  the  body  is  not  a  hand  or  eye  ; 
and  that  some  parts  have  less  honour  and  comeliness  than  the 
vest.  Hath  God  told  you  so  plainly  and  fully  of  these  matters, 
.Wd  yet  will  you  not  understand,  but  remain  so  perverse? 
I  pray  hereafter  remember  better  that  the  catholic  church 
is  one,  consisting  of  all  true  Christians  as  the  members. 


308  yhe  true  catholic,  avd 

III.  My  next  address  in  to  those  several  sects  (I  caU 
them  not  so  in  reproach,  but  because  they  make  themselres 
8o)«  that  sinfully  appropiiate  the  catholic  church  to  them- 
selves. Thus  did  the  Donatists  in  Augustine's  time,  to  whom 
he  gives  a  confutation  of  very  great  use  to  all  that  are  guilty 
of  that  sin  in  our  days.  But  I  shall  only  speak  particularly 
now  to  these  three  sects  that  are  most  notoriously  guilty:  1. 
The  Quakers'*^.   2.  Some  Anabaptists.   And,  3.  The  Papisti. 

1.  The  Quakers  are  but  a  few  distempered  people,  risen 
up  within  a  few  years  in  this  corner  of  the  world  :  and  yet 
they  are  not  ashamed  to  condemn  the  most  godly  Christians, 
ministers  and  churches  of  the  world,  that  are  not  of  their 
way;  as  if  the  church  were  confined  to  these  few  poor,  dis^ 
tracted,  erroneous  persons  do  not  think  that  they  are  all  of 
a  mind  among  themselves ;  some  of  them  plainly  deny  the 
very  essentials  of  Christianity.  And  for  these  to  reproach 
the  church  is  no  wonder:  but  to  appropriate  it  to  themselvei 
that  are  no  members  of  it,  as  if  Turks  or  heathens  should 
have  persuaded  the  world  that  they  are  the  only  Christiani. 
In  the  meantime  I  thank  God  that  Christianity  is  in  so  much 
esteem,  that  even  the  enemies  of  it  do  pretend  to  it :  But  for 
those  that  go  under  that  name,  and  deny  not  the  fundamen- 
tals, let  them  consider  what  I  said  before  to  the  Seekers:  If 
there  be  no  church,  there  is  no  Christ:  no  body,  no  head: 
And  no  church,  no  Christians;  and  no  justification  or  salva- 
tion. And  therefore  I  would  know  of  them,  where  was  the 
true  church  before  the  other  day  that  the  Quakers  rose?  If 
there  were  any,  where  was  it?  If  there  were  none,  then  there 
was  no  Christ,  no  bead!  I  remember  what  a  boy  told  thetfi 
lately  near  us,  •  Your  church  and  religion  (saith  he)  cannot 
be  the  right,  for  I  can  remember  since  it  first  begun/  Surely 
Christ  had  a  church  before  the  Quakers. 

2.  The  rigid  Anabaptists  do  run  the  same  strain,  and 
appropriate  the  church  to  their  sect  alone ;  and  this  upon 
the  Popish  conceit,  that  baptism  is  either  necessary  to  sal- 
vation, or  else  to  the  being  of  a  member  of  the  church.  None 
but  the  re-baptized,  or  those  that  are  baptized  at  age«  aie 
taken  by  them  to  be  members  of  the  church ;  (though  I 
know  that  many  of  the  Anabaptists  are  more  moderate,  and 
make  re-baptizing  necessary  only  in  pqint  of  duty,  and  '  tfd 

*  It  is  necessary  to  Temark,  tV\at  xlat  ^eo^W  t«iUed  Quafceri  and  Anabaptim,  b 
»'»«»  Dttsent  daj,  differ  very  matemWy  Itom  xVve  «««X%  w>  «xV«ASxi'^l^,"^'«vW^«afc' 


CATHOLIC  CHURCH  DESCRIBED.  309 

bene  esse/  Of  these  men  I  would  also  know,  1.  Where 
waB  a  church  that  was  against  infant-baptism,  since  the  days 
of  the  apostles,  (much  less  among  them)  till  within  these  five 
hundred  or  six  hundred  years  at  most,  (perhaps  these  two 
hundred  or  three  hundred  7)  Had  Christ  a  visible  church  of 
such  in  all  ages  ?  If  so,  tell  us  where  it  was,  and  prove  it 
If  not,  tell  us  how  Christ  could  be  a  king  without  a  king* 
dom^  a  head  without  a  body.  2.  And  can  your  hearts  endure 
so  cruel  a  doctrine,  as  to  unchurch  all  the  churches  of  the 
world,  except  so  few  and  such  as  believe  you?  3.  And 
would  you  have  men  in  their  wits  believe  that  Christ  hath 
been  so  many  hundred  years  without  a  visible  church  ?  Or 
that  his  church  hath  had  a  false  constitution,  and  that  now 
he  is  constituting  his  church  aright  in  the  end  of  the  world? 
4*  Your  error  is  so  much  the  greater  and  more  cruel,  as  your 
party  is  the  smaller,  and  more  lately  sprung  up;  that  ever  it 
can  enter  into  your  hearts  to  imagine  that  God  hath  no 
church  in  all  the  world  but  you.  But  I  shall  say  no  more  to 
you  particularly,  partly,  because  you  are  an  impatient  gene- 
ration, that  take  a  confutation  for  a  persecution ;  and 
partly,  because  I  shall  offend  the  more  sober,  by  such  need- 
less words,  to  so  gross  an  error ;  and  chiefly  because  that 
which  I  shall  speak  to  the  next  party,  will  also  be  useful  to 
your  information. 

3.  The  principal  sect  that  appropriate  the  church  to 
themselves,  is  the  Papists.  And  to  them  I  shall  more  largely 
open  my  mind.  They  make  a  great  noise  against  all  other 
parties  with  the  name  of  the  Roman  Catholic  church,  and 
the  confident  ostentation  that  it  is  only  they.  They  make 
the  Pope  the  visible  head  of  it,  and  exclude  all  from  the 
church,  besides  his  subjects  ;  and  all  that  are  not  of  that 
church  they  exclude  also  from  salvation,  with  an  '  extra 
ecclesiam  nulla  salus/    What  shall  we  say  to  these  things? 

1.  Surely  it  must  needs  be  some  admirable  qualification 
that  must  thus  advance  the  church  of  Rome  to  be  the  whole 
and  only  catholic  church !  And  what  should  this  be?  Is  it 
their  extraordinary  holiness  ?  I  know  they  talk  much  of  the 
holiness  of  their  church :  but  they  dare  not  put  it  upon  that 
iMue,  and  let  us  take  that  for  the  church  which  we  find  to 
be  most  holy.  On  those  terms  I  think  we  should  soon  be 
resolved,  by  a  little  observation  and  experience.  However 
it  would  not  aerve  their  turn,  unless  they  co^\^  ^\o^^  ^'^v- 


310  THE  TRUE  Catholic,  and- 

none  are  holy  at  all  but  they.     What  then  is  the  grotind'cnr' 
this  pretended  privilege  ?  Why,  because  they  take  the  bishojj 
of  Rome  for  the  universal  bishop,  and  are  under  his  gOTcmi 
ment.     And  is  this  it  that  salvation  is  confined  to  ? 

2.  And  surely  it  must  be  some  very  heinous  matter,  that 
all  the  rest  of  the  Christian  world  must  be  unchurched  and  , 
damned  for ;  and  what  is  that?  Is  it  for  denying  any  article 
of  the  faith  ?  Which  is  it  that  we  deny?  When  they  would 
set  them  against  Protestants,  they  boast  that  the  Greeks ari^ 
in  all  things  of  their  mind,  except  the  Pope's  supremacy; 
and  therefore  this  is  the  only  heresy  that  might  unchurch 
and  damn  them.  And  it  is  not  for  ungodliness ;  for  we  are 
ready  to  join  with  them  in  severer  censures  of  ungodliness 
than  we  know  how  to  bring  them  to.  The  damning  crime  i$» 
that  we  believe  not  the  church  of  Rome  to  be  the  mistress  of 
all  the  churches,  and  the  Pope  to  be  their  head.  And  indeed 
is  this  a  damning  sin,  and  inconsistent  with  Christianity,  or 
church-membership?  I  prove  the  contrary,  that  the  catholic 
church  is  not  confined  to  the  Roman,  but  containeth  in  it  aK 
that  I  have  mentioned  before. 

Argum.  1.  If  many  are  true  Christians  that  believe  not  ia 
the  Pope,  or  Roman  church,  as  the  ruler  of  the  rest,  then 
many  may  be  church-members  and  saved  that  believe  not  in 
them :  but  the  antecedent  is  certain.     For, 

1.  He  that  truly  believes  in  God  the  Father,  Son  and 
Holy  Ghost,  renouncing  the  flesh,  the  world,  and  the  devil, 
is  a  Christian  :  but  so  do  many  millions  that  believe  not  i|i 
the  Pope  or  Roman  sovereignty. 

2.  He  that  hath  the  sanctifying  Spirit  of  Christ  is  a  Chri8|- 
tian :  for  Christ  givet h  it  to  no  other :  but  so  have  millions  that 
believe  not  theRoman  sovereignty,  as  I  shall  further  shew  anoi 

3.  Those  that  have  all  that  is  essential  to  a  Christiail, 
are  true  Christians :  but  so  have  millions  that  believe  not  the 
Roman  sovereignty.  For  they  have  faith,  hope,  charity, 
repentance,  and  sincere  obedience,  and  therefore  are  true 
Christians.  If  you  say,  that  the  belief  of  the  Roman  sove- 
reignty is  essential  to  Christianity,  you  must  well  prove  it, 
which  yet  was  never  done. 

I  prove  the  contrary  by  many  arguments. 
'       1.  No  Scripture  tells  us  that  your  sovereignty  is  a  truffi, 
much  less  of  the  essence  of  Christianity.    Therefore  it  is 
not  so  to  be  believed.    'WViat'Be\W\mxv>Brak^^^^       5^wve 


CATHOLIC   CHURCH  JDilSCRIfiSD.  311 

die  truth  of  it«  I  have  manifested  to  be  utterly  impertinent 

in  my  book  against  Popery. 

2.  If  it  had  been  essential  to  Christianity,  and  necessary 

to  salvation,  to  believe  the  sovereignty  of  the  church  of 
Rome,  the  apostles  would  have  preached  it  to  all  the  people, 
whose  conversion  they  endeavoured,  and  have  established 
the  churches  in  it :  but  there  is  not  a  word  in  Scripture,  or 
any  church  history ,^  that  ever  the  apostles,  or  any  preachers 
of  those  times,  did  teach  the  people  any  such  doctrine :  much 
lees  that  they  taught  it  all  the  people.  And  sure  they  would 
not  have  omitted  a  point  of  necessity  to  salvation. 

3.  If  the  sovereignty  of  the  Pope,  or  of  Rome,  is  of 
necessity  to  Christianity  and  salvation,  then  the  apostles 
and  pastors  of  the  primitive  church  would  either  have  bap- 
tized men  into  the  Pope  or  Roman  church,  or  at  least  have 
instructed  their  catechumens  in  it,  and  required  them  to 
profess  their  belief  in  the  Pope  and  Roman  church.  But 
there  is  not  a  word   in  Scripture,  or  any  church  records, 

'intimating  that  ever  such  a  thing  was  once  done  either  by 
orthodox  or  heretics ;  that  ever  any  did  baptize  men  into 
the  name  of  the  Pope  or  Roman  church,  or  did  require  of 
them  a  confession  of  the  Roman  sovereignty ;  no,  nor  ever 
taught  any  church  or  Christian  to  obey  the  church  of  Rome, 
as  the  ruler  of  other  churches.  Paul  was  more  certainly  an 
apostle  at  Rome  (a  bishop  they  call  him)  than  Peter,  and 
you  may  know  his  practice  by  1  Cor.  i.  14,  16,  "  I  thank 
God  that  I  baptized  none  of  you,  but  Crispus  and  Gains,  lest 
any  should  say  that  I  baptized  in  my  own  name.''  The 
ancient  forms  of  baptism  are  recorded  in  Scripture  and 
church  history ;  but  this  is  never  in.  He  that  believed  in 
God  the  Father,  Son,  and  Holy  Ghost,  for  remission,  justiiS- 
•eation,  sanctification,  and  everlasting  life,  was  baptized  as  a 
Christian. 

4.  If  the  sovereignty  of  the  Roman  church  were  neces- 
sary to  Christianity  and  salvation,  we  should  have  had  it  in 
some  of  the  creeds  of  the  primitive  church,  or  at  least  in  the 
exposition  of  those  creeds.  But  there  we  have  no  such 
thing.  For  their  affirmation,  that  the  word  catholic  church 
in  the  creed,  signifieth  as  much  as  the  Roman  catholic 
church  doth  signify  no  more  to  us,  but  the  dreaming  un- 
grounded confidence  of  the  affirmers. 

6.  Thousands  and  millions  were  saved  in  the  primitive 


312  TH£  TRUE  CATHOLIC,  AKIT 

church,  without  ever  believing  or  confessing  the  RofiHB 
sovereignty :  therefore  it  is  not  essential  to  Christianity.  No 
man  can  prove  that  one  Christian  believed  Rome  to  be  the 
mistress  of  other  churches  for  many  hundred  years  after' 
Christ,  much  less  that  all  believed  it. 

6.  If  it  be  an  article  of  faith,  and  so  essential  to  Chris- 
tianity, that  Rome  is  the  mistress  of  other  churches,  then 
either  it  was  so  before  there  was  a  church  at  Rome,  or  else 
it  begun  after.  Not  before :  for  when  there  was  no  church, 
it  could  not  be  the  mistress  of  all  churches.  Not  after:  fer 
then  Christianity  should  have  altered  its  specific  nature,  ancl 
become  another  thing,  by  the  adding  of  a  new  essential  part 
But  Christianity  is  the  same  thing  since  there  was  a  chorch 
at  Rome,  as  it  was  for  many  years  before.  And  the  catholie 
church  is  the  same  thing.  It  was  many  years  a  catholia 
church  before  there  was  any  church  at  Rome  at  all. 

7.  If  it  be  necessary  to  Christianity  or  salvation  to  be- 
lieve that  Rome  is  the  jnistress  and  head  of  the  catholie 
church,  then  it  is  as  necessary  to  know  who  it  is  that  is  this 
head  and  mistress  ;  whether  it  be  the  Pope,  or  the  particular 
Church  of  Rome,  or  the  General  Council.  For  else  the  bare 
name  of  Rome  should  be  the  thing  of  necessity.  But  if  we 
know  not  what  that  name  doth  signify,  it  is  no  more  to  us  tbaa 
a  nonsensical  word,  which  a  parrot  may  utter.  But  what  it 
is  that  is  this  head  or  Sovereignty  the  Papists  themselves  are 
utterly  disagreed  in.  The  Council  of  Constance  and  Basil 
defined.  That  the  General  Council  is  the  head,  above  the 
Pope,  and  may  judge  and  depose  him,  as  they  did  divers. 
The  Laterane  Council  thought  otherwise :  and  Bellarmia 
saith  the  aforesaid  council,  'judged  the  judge  of  the  whole 
world,'  and  maintained  the  Pope  to  be  the  head  and  seat  of 
sovereignty.  The  Italians  go  one  way,  and  the  French  ano- 
ther. But  if  these  be  true  General  Councils,  then  the  mat- 
ter is  determined  against  the  Pope :  and  therefore  is  an 
article  of  faith  to  be  believed  on  pain  of  damnation,  that 
the  council  is  above  the  Pope:  and  yet  it  is  also  an  article 
of  faith  to  be  believed  on  the  same  penalty,  that  the  Pope  is 
above  the  General  Council ;  for  the  Council  at  the  Lateiao 
under  Leo  X,  hath  determined  it,  sess.  11.  So  that  councils 
are  contrary,  and  articles  of  faith  are  contrary,  and  he  that 
will  be  a  Papist  must  believe  contradictions.  If  to  evade 
this  any  say,  that  eithw  tVie  Coxwvc?\  o^  CjQ.\ska\«wift^  or  that 


CATHOLIC  CHURCH  DESCttlBED.  313 

%i  the  Lateran,  were  not  true  General  Councils,  or  not 
Approved  by  the  Pope :  For  that  of  Constance  Bellarmin 
answers  after  Turrecremata,  Campegius,  Sanders,  8cc.,  that  it 
was  a  true  and  approved  Council.  (Lib.  2.  de  Concil.  cap.  19*) 
fiut  they  say,  *  That  it  determined  only  that  the  Council  is 
above  the  Pope  in  case  of  a  schism,  when  the  true  Pope  is  not 
known.'  But  Bellarmin  dare  not  stand  to  this  answer:  for  the 
express  words  of  the  Council  are,  that '  A  General  Council 
hath  immediate  authority  from  Christ,  which  all  are  bound  to 
obey,  though  of  Papal  dignity.'    Can  plainer  words  be 
•poke?    But  Bellarmin's  other  shift  is   worse,  'that  P. 
Martin  6.  confirmed  all  that  was  done  in  this  council,  con« 
ciliariter ; .  but  this  (saith  he)  was  not  conciliariter.'    See 
what  juggling  the  articles  of  the  Romish  faith  are  liable  to» 
.and  how  clear  an  interpreter  of  the  Scriptures,  and  decider 
of  controversies  we  have,  that  speaks  so  enigmatically  when 
he  seems  to  speak  most  plainly,  even  in  confirming  a  Gene* 
ral  Council,  that  his  own  cardinals,  nor  the  Council  itself, 
are  able  to  understand  him.    But  perhaps  the  Council  at 
the  Lateran  was  false,  that  determineth  of  the  contrary, 
that  the  Pope  is  above  councils:  no,  not  in  the  judgment 
of  Bellarmin  and  his  party.    For  (Lib.  2.  de  concil.  cap.  17,) 
he  aaith,  that  'vix  dici  potest,'  it  can  scarcely  be  said  that 
the  council  was  not  general.     And  the  Pope  was  in  it,  and 
confirmed  it,  and  the  non-reception  of  it  by  others  he  saith  is 
nothing,  because  decrees  of  faith  are  immutable,  and  the  not 
receiving  cannot  change  them.     What  a  case  then  are  they 
in  that  must  needs  be  damned?    Whether  they  believe  the 
Pope  to  be  the  supreme,  or  the  Council  to  be  the  supreme? 
One  council  is  against  one  way,  and  the  other  against  the 
other  way,  and  both  councils  confirmed  by  undoubted 
Popes.    But  yet  they  have  a  remedy,  and  that  is,  that  yet 
the  matter  is  doubtful :  and  where  is  the  doubt?  Why  it  is, 
whether  the  council  defined  this  as  an  article  of  faith,  or  no? 
And  therefore  saith  Bellarmin,  '  they  are  not  properly  he- 
retics that  hold  the  contrary,  but  cannot  be  excused  from 
great  temerity.'    So  that  you  see  what  certainty  the  Papists 
are  at  in  their  faith.     It  cannot  be  known,  nor  will  any  suc- 
oeeding  Popes  determine  it,  when  a  council  hath  decided  a 
point,  whether  or  no  they  intended  it  as  an  article  of  faith. 
(And  yet  in  the  Trent  oath  they  are  to  swear  obedience  to 
all  things  defined  and   declared  by  tbe  sacv^d  c^kTv^xv^  %xA 


/ 


314  THE  TRU£  CATHOLIC,  AND 

ceKiumenical  councils.)    One  council  decrees^  that  the  Popt 
is  highest,  another   or  two  decree,  that  the  council  is 
highest,  and  the  Pope  must  obey  them :  yea*  both  these  an 
confirmed  by  the  Pope.    The  subjects  are  sworn  to  obey 
both  contradictories  :  and  yet  after  this  contrary  decision, 
the  case  is  still  undecided  with  them,  and  for  fear^of  losing 
half  their  party,  they  dare  not  say  that  either  are  property 
heretics.    (Mark,  properly.)    '  Yea,  (saith    Bellarmin,  ik 
concil.  lib.  2.  c.  13,)  though  afterwards  in  the  Florentine 
and  Lateran  Council  the  question  seems   to  be  defined, 
(having  before  been  contrarily  defined  at  Constance  and 
Basil)  yet  to  this  day  it  remaineth  a  question  among  Catho- 
lics, because  the  Council  of  Florence  seems  not  to  define  it 
60  expressly  :   and  of  the  Council  of  Lateran,  which  most 
expressly  defined  it,  some  doubt).   So  that  as  there  it  np 
understanding  their  councils  in  their  highest  degrees,  so 
we  have  the  confession  of  the  Papists  themselves^  that  it  is 
yet  undetermined,  and  no  point  of  faith,  which  is  the  sove- 
ireign  power  in  the  church :   and  if  it  be  not  sO  much  ai 
determined,  then  much  less  is  it  essential  to  Ckristianify. 
And  if  it  be  not  necessary  to  know  who  hath  the  sovereignty, 
then  it  cannot  be  necessary  to  know  that  it  is  in  the 
church  of  Rome :   For  the  name  of  the  Church  of  Rome  is 
nothing  but  a  sound,  without  the  thing  that  is  signified  by 
it:  Moreover,  the  Pope  is  not  the  church  of  Rome;  for  it 
was  never  heard  that  one  man  was  called  a  church :  and  a 
General  Council  is  not  the  churches  of  Rome:   for  if  there 
be  such  a  thing,  it  representeth  all  churches  as  much  as 
Rome.  And  therefore  which  ever  be  the  sovereign,  it  cannot 
be  the  church  of  Rome.    And  as  for  the  particular  Roman 
clergy  or  people,  ho  man  that  ever  I  heard  of  did  yet  affirai 
that  it  was  the  sovereign  ruler  of  the  churches.     It  is  only 
the  Pope  and  Council  that  are  competitors. 

If  any  say.  That  it  is  the  Pope  and  Council  only  con- 
junct. I  answer,  1.  That  two  that  are  both  fallible,  set  to- 
gether, will  not  make  one  infallible  power.  2.  Then  the  far 
greatest  part  of  the  Papists  are  erroneous  in  holding  the 
contrary:  for  almost  all  make  either  the  Pope  or  the  Coun- 
cil to  be  the  seat  of  supremacy  and  infallibility.  3«  Then 
what  is  become  of  the  church  when  these  two  disagree,  as 
frequently  they  have  done?  4.  The  Pope  and  Council  agree- 
ing do  often  contradict  atotme\Yov^^Tv$iC.^\xw.\V^^i:aeing. 


>  CATHOLIC  CHURCH  DESCRIBED.  315 

'$•  Then  the  church  is  without  a  head,  all  this  while  that 


i 


f  there  is  no  council  in  being.    See  Bellarmin's  argtunents 
;  against  this  opinion. 

). '     8.  Another  argument  to  prove  that  it  is  not  essential  to 
^  Christianity,  to   belieye   the  sovereignty  of  the  Pope  or 
J  church  of  Rome  is  this,  it  is  not  necessary  to  salvation  to 
yfaiow  that  there  is  such  a  place  as  Rome  in  the  world,  or 
7  Whether  there  be  one,  or  two,  or  ten  places  of  that  namei 
2  «  which  of  them  it  is  that  hath  the  sovereignty :  and  there- 
f.  fere  it  cannot  be  necessary  to  believe  that  it  is  the  catholic 
j  ^r  mistress  church :  Would  God  lay  men's  salvation  upon 
7  the  title  of  a  city,  many  thousand  miles  from  some  parts  of 
bis  church,  which  they  have  no  knowledge  of?     Many  Pa^ 
|>ist8  say,  that  heathens  have  sufficient  means  of  salvation 
that  never  heard  of  Christ ;  and  yet  will  they  damn  Chris- 
tians that  never  heard  of  the  city  or  Pope  of  Rome?     For 
about  three  hundred  years  after  Christ  it  was  the  seat  of  the 
greatest  idolatry,  impiety,  and  persecuting  cruelty  in -the 
iirorld.  And  would  God  all  that  while  so  advance  that  wicked 
place  as  to  make  it  essential  to  Christianity  to  believe  Rome 
to  be  the  seat  of  the  sovereignty  of  the  church  ! 

9.  We  have  no  certainty  of  faith  that  Rome  shall  not  be 
Vorned,  or  be  possessed  by  Mahometans,  or  turn  to  infi- 
delity: therefore  we  have  no  certainty  that  it  shall  be  any 
church  at  all,  much  less  the  true  ruling  or  catholic  church. 

10.  If  it  were  necessary  to  salvation  to  believe  Rome's 
sovereignty,  God  would  afford  the  world  sufficient  evidence 
of  it,  and  commission  preachers  to  preach  it  to  the  worlds 
•*  For  how  should  they  believe  without  a  preacher;  and  how 
shall  he  preach  except  he  be  sent?''  But  no  such  commis- 
sions are  proved  to  be  given  to  any  from  the  Lord* 

Having  thus  backed  my  first  argument,  and  proved  others 
besides  Papists  to  be  Christians,  and  consequently  nieni- 
bers  of  the  catholic  church,  I  may  proceed  to  the  restl 

Argum.  2.  If  millions  besides  Papists  have  the  Spirit  df 
God,  and  true  faith,  and  charity,  and  holiness,  then  are  they 
members  of  the'catholic  church.  For  oi;t  of  the  church  is 
no  salvation ;  but  all  that  have  the  Holy  Ghost  and  charity 
sfaiall  be  saved,  as  the  Papists  confess,  if  they  continue  in  it. 
But  that  many  besides  Papists  have  charity  and  sanctitfba- 
tion,  we  have  large  experience  to  persuade  us  to  conclude: 


310  TH£  TRU£  CATHOLIC,  AND 

For  though  no  mau  caa  know  the  certain  truth  of  am 
man's  profesBion,  or  heart ;  yet  as  far  as  men  can  know 
one  another^  we  have  ground  to  be  exceeding  confident 
the  sanctity  and  charity  of  multitudes  among  us.    I  p 
if  it  were  but  this  one  thing  that  hindered  me,  I  could  not! 
a  Papist  upon  any  terms ;  I  live  among  humble,  holy, 
heavenly  people,  that  live  in  continual  breathings  after 
hating  a  sinful  thought,  in  great  mortification,  and  m 
ness  to  know  God's  will,  that  they  may  obey  it ;  and 
cordingly  abundance  have  ended  their  lives  in  peace 
joy  in  the  Holy  Ghost:  None  of  these  were  Papists: 
now  it  is  impossible  for  a  man  to  be  a  Papist,  that  will 
conclude  all  these  to  be  out  of  the  catholic  church,  and  coi-tf  ^ 
sequently  to  be  unsanctified  and  condemned*   And  if  so,  I 
resolved  never  to  be  a  Papist.  If  I  cannot  be  a  Papist  wii 
condemning  a  multitude  of  the  holiest  persons  that  eveil 
could  meet  with,  and  shutting  my  eyes  against  the  admiiaUl 
lustre  of  their  graces,  let  them  be  Papists  that  will  fornix 

Argum.  3.  The  Lord  Jesus  shed  his  blood  for  all  Chm* 
tians  as  well  as  Papists,  with  a  special  intent  to  sanctify  anl 
save  all  that  are  such  indeed.  Therefore  they  are  memben 
of  the  catholic  church.  (Ephes.  v.  25—270    * 

Argum.  4.  All  Christians  are  subject  to  Christ,  thoogk 
they  be  not  subject  to  the  Pope :  therefore  they  are  the 
church  of  Christ.  (Ephes.  v.  24.) 

Argum.  5.  Those  that  are  loved  of  the  Father,  and  recon- 
ciled to  him,  are  to  be  taken  for  members  of  the  church.  Bat 
all  that  believe  in  the  Son,  and  love  him,  are  loved  by  the 
Father,  and  reconciled  to  him.  (John  xvi.  27 ;  Rem.  v.  1, 2.) 

Argum,  6.  All  that  are  justly  baptized  are  visible  mem- 
bers of  the  church  :  but  many  are  justly  baptized  that  b^ 
lieve  not  the  sovereignty  of  Rome.  Therefore,  &c.»  the 
minor  is  evident  by  the  Scripture-direction  for  baptizing* 
and  examples  of  it ;  and  millions  at  this  day  in  the  church 
of  God  confirm  it  to  us. 

Argum.  7.  They  that  have  a  promise  of  pardon,  and  are  the 
adopted  sons  of  God,  and  heirs  of  glory,  are  members  of  the 
church  (beyond  all  question) :  but  so  are  all  that  believe  is 
Christ,  and  love  God,  whether  they  believe  in  the  Pope  or 
not;  as  you  may  see  expressly,  John  i.  12;  iii.  16,  16. 18; 
xvii«  20— 22.  24 ;  Mark  xvi.  16;  John  iii.  36;  v.  24;  vi.  3S. 


t 


CATHOLIC  CHURCH   DESCRIBED.  317 

7;  Til.  38;  xi.26,  26;  xii.46;  Rom.iii.22.26;  i?.U. 

ix.  33  ;  X.  9 ;  Oah  iii.  22 ;  2  Thess.  i.  10 ;  Heb.  iv.  3 ; 

▼.  14 ;  1  Pet.  ii.  6 ;  1  John  y.  1. 5.  10 ;  Acts  xiii.  39. 

Argum.  8.  If  they  must  live  in  heaven  with  us,  we  have 

oa  to  take  them  for  members  of  the  church  on  earth. 

all  that  truly  love  God,  and  believe  in  Christ,  shall  live 

fieaven  with  us,  though  they  never  believed  in  the  Pope. 

•refore,  &c. 

Argum.  9.  They  that  are  united  in  all  the  twenty  parti* 

liars  in  the  beginning  expressed,  are  certainly  members  of 

catholic  church  :  but  so  are  many  that  believe  not  in  the 

Therefore, 
jtrgum.  10.  The  Papists'  doctrine  goes  against  the  cer- 
in  experience  of  the  sanctified.  Some  measure  of  assurance 
Imve  myself  of  the  love  of  God  in  me ;  and  much  more 
Dy  others  have,  as  I  see  great  reason  to  believe.    Now 
ery  binds  me  to  conclude  that  I  am  void  of  charity,  and 
wXi  saying,  special  grace,  because  I  believe  not  in  the  Pope  ; 
ihat  is,  to  renounce  the  experience  of  God's  grace  in  my 
toiil«  and  unthankfully  to  deny  all  these  mercies  of  God. 
^%o  that  as  sure  as  any  Protestant  can  be  of  charity  or  saving 
grace  in  himself,  so  sure  may  he  be  that  popery  is  false  doc- 
trine, and  that  is  enough. 

Having  spoken  thus  much  to  these  several  sects  that 
'  would  appropriate  the  catholic  church  to  themselves,  I  shall 
once  more  speak  to  them  altogether.  Whether  you  are  Pa-> 
pists,  or  what  sect  soever  that  are  guilty  of  this  grievous 
crime,  I  beseech  you  think  of  these  following  aggravations 
of  your  sin : 

1.  How  evidently  is  your  doctrine  against  the  merciful 
natare  of  God,  and  contrary  to  that  abundant  grace  which 
he  hath  manifested  to  mankind.  Is  he  love  itself;  and  his 
mercy  over  all  his  works  reaching  unto  the  heavens,  and  un« 
conceivable  by  sinners?  Hath  he  not  thought  the  blood  of 
his  Son  too  dear  for  us  ?  And  yet  can  you  believe  those  men 
that  would  persuade  you  that  the  far  greatest  part  of  the 
Christians  of  the  world  are  out  of  the  church,  and  shall  be 
dami^ed,  because  they  believe  not  in  the  Pope  of  Rome^  or 
because  they  are  not  rebaptized,  or  the  like,  how  holy  so* 
ever  they  are  in  other  respects?  Is  this  like  God ;  or  hath  he 
tliiiB  described  himself  in  his  word  ?  We  are  as  willing  as 
yoo'  to  know  the  truth ;  and  study,  and  pray,  and  seek  as 


318  THE  TRUE  CATHOLIC,  AND 

vouch  after  it>  and  would  most  gladly  find  it  at  any 
and  the  more  we  search,  and  study,  and  pray,  the  snore 
fident  we  are  that  your  way  is  wrong :  And  must  we 
all  unchristened  that  are  not  of  your  opinion? 

2.  How  much  do  you  wrong  and  dishonour  the 
Jesus  in  many  respects!  l.Hath  he  purchased  his  ch 
with  his  own  blood ;  and  now  dare  you  presume  to  rob 
of  the  far  greater  part  of  his  purchase,  because  they  be 
of  your  opinion  ?  I  would  not  stand  before  him  with 
guilt  of  such  a  sin  for  all  the  world.  2.  Dare  you  ch 
great  unmercifulness  on  Christ,  that  hath  so  wood 
shewed  his  mercy,  and  at  so  dear  a  rate?  After  all  his 
and  su£ferings,  dare  you  feign  him  to  say  to  the  world/ 
lieve  in  me,  and  love  me  never  so  much ;  if  you  obey 
the  church  of  Rome«  you  cannot  be  my  disciples,  or 
.saved  V  Yea,  and  would  he  lay  our  salvation  on  this, 
yet  not  reveal  it  to  us,  but  say  so  much  against  it? 
be  of  these  men's  minds  that  can,  for  I  cannot.  3.  Moif- 
over,  the  weaknesses  and  diseases  of  the  saints  do  hooos 
the  skill  of  Christ  their  Physician,  that  hath  undertakenihe 
cure,  and  in  due  time  will  accomplish  it.  And  will  youp 
and  turn  them  all  out  of  his  hospital,  and  say  they  are  none 
of  his  patients? 

.  3.  Your  design  is  against  the  very  nature  of  the  catholic 
church,  and  the  communion  of  saints*  The  design  of  Christ 
in  the  work  of  redemption  was  to  gather  all  into  one  body, 
and  bring  them  to  God.  To  break  down  the  partition-wall 
between  Jew  and  Gentile,  and  take  away  the  ordinances  and 
ceremonies  that  occasioned  the  division,  and  to  unite  them 
all  in  himself  the  universal  head.  (Ephes.  lu  13 — 15.)  ''That 
he  might  reconcile  both  to  God  in  one  body  by  the  cross, 
.having  slain  the  enmity  thereby.'*  (verse  16.)  To  this 
end,  "When  he  ascended,  he  gave  pastors  and  teachers,  as 
well  as  apostles,  prophets  and  evangelists,  for  the  perfect- 
ing of  the  saints,  for  the  work  of  the  ministry,  for  the  edify* 
ing  of  the  body  of  Christ,  till  we  all  come  in  the  unity  of 
the  faith,  and  of  the  knowledge  of  the  Son  of  God^  unto  a 
perfect  man,  to  the  measure  of  the  stature  of  the  fulness  of 

Christ,' that  we  may  grow  up  into  him  in  all  things, 

which  is  the  head,  even  Christ,  from  whom  the  whole  body 
fitly  joined  together,  and  compacted  by  that  which  eveiy 
Joint  supplieth,  according  to  the  effectual  working  in  tbe 


CATHOLIC  CHURCH   DESCRIBED.  319 

■kMAure  of  every  part»  maketh  increaBe  of  the  body  unto 

Ke  edifying  of  itself  in  love."  (Ephes.  iv.  11,  12.  16,  16.) 

p|m  these  several  particulars  you  directly  strike  at  the  very 

ture  of  the  catholic  church.     1.  The  church  is  but  one, 

kd  you  tear  off  a  member,  and  call  it  the  whole,  and  so 

Id  make  it  many,  or  divide  it.     It  was  the  design  of 

hrist  to  unite  all  the  differing  parts ;  and  you  cross  bis 

igD,  and  go  about  to  separate  that  which  he  hath  con- 

and  cemented,  even  by  his  precious  blood.    2.  The 

lurch  is  united  and  centered  in  Christ,  and  knows  no  other 

and  Papists  would  set  up  a  mortal  and  incapable 

Lf  and  have  all  unity  in  him  as  a  vicar  head :  and  having 

tot  a  word  for  this  from  Christ,  they  pervert  one  text,  "  The 

cannot  say  to  the  hand,  &c.,  or  the  head  to  the  feet,  I 

e  no  need  of  you."  (1  Cor.  xii.  21.)     See  here,  say  they, 

is  a  visible  head :  But,  1.  It  is  visible  to  any  man  that  will 

understand,  that  the  term  head  is  used  of  the  natural  body's 

Jketid,  by  way  of  similitude :  but  when  the  thing  assimilate 

'2  ^ihe  mystical  body)  is  mentioned,  there  is  not  a  word  of  a 

liead ;  but  the  application  is  of  the  more  honourable  or 

jcomely  parts  in  general :  many  such  heads  there  be,  that  is, 

more  honourable  parts,  but  no  Universal  Governor,  that  is 

it  they  should  prove ;  they  may  else  as  well  pretend,  that 

beside  the  Pope  who  is  the  head,  there  must  be  one  or  two 

sniversal  eyes,  and  two  universal  hands,  or  feet,  for  the 

whole  church.    Thus  men  abuse  themselves,  when  they  will 

dare  to  wrest  the  Scripture  to  their  interests.    2.  But  if  it 

had  spoke  of  one  universal  head,  must  it  needs  be  the  Pope, 

-or  an  earthly  man  ?     I  must  profess  that  very  chapter  is  so 

fall  and  plain  against  popery,  that  were  there  no  more  I 

could  hardly  be  a  Papist.    For  mark,  I  pray  you,  1.  The 

Lord  Jesus  himself  is  expressly  named  in  verse  12.    And 

yet  must  we  seek  for  another  exposition  of  the  word  head  7 

"  All  the  members  of  that  body  being  many,  are  one  body.; 

even  so  is  Christ."   It  is  Christ  that  the  church  is  united  in. 

Object,  *  But  Christ  may  say  to  the  feet,  I  have  no  need 

of  you.' 

Ansiw*  For  himself  he  hath  no  need  of  any  creature :  But, 
L  For  the  completing  of  the  body  he  hath  need  of  the  mem« 
berSf  which  is  the  thing  here  mentioned.  2.  And  to  his  own 
glory  he  hath  use  for  them.  He  that  i^aid  of  a  colt,  when  he 
was  to  ride  into  Jerusalem,  "  The  Lord  bath  need  of  him/' 


380  THE  TRUK  CATHOLIC,   AXD 

mny  «8  well  be  said  to  have  need  of  his  members.  3.  If 
neither  prophet,  apostle,  or  teacher,  were  head  of  the  church, 
then  the  Pope  is  not :  for  he  pretends  not  to  be  greater  thu 
Peter  the  apostle.  But  none  of  these  were  the  head,  as  it 
most  plain,  ''  Now  ye  are  the  body  of  Christ,  and  memben 
in  particular ;  and  God  hath  set  some  in  the  church,  fint 
apostles,  secondarily  prophets,  thirdly  teachere,"  (verse  27, 
28.)  So  that  Christ  only  is  made  the  head,  and  apostlei 
are  all  together  numbered  with  the  prime  or'  most  honoll^ 
able  members,  and  no  more. 

So  (Colos.  i.  18—20,)  "  And  he  is  the  head  of  the  bodjr, 

the  church : For  it  pleased  the  Father,  that  in  him  shosU 

all  fullness  dwell,  and  having  made  peace  by  the  blood  of 
his  cross,  by  him  to  reconcile  all  things  to  himself."  Whit 
a  daring  vile  attempt  is  it  of  that  man,  that  would  tear  the 
greater  half  of  the  members  from  his  body,  when  it  haA 
cost  him  so  dear  to  unite  them  in  himself. 

4.  Moreover,  your  course  is  dishonourable  to  the  church 
and  cause  of  Christ.  I  know  his  flock  is  small ;  but  to  narrow 
it,  as  you  would  do,  is  exceedingly  to  dishonour  it.  To  onke 
men  believe  that  God  hath  no.  more  in  all  the  world  but 
your  party,  is  to  raise  temptations  and  hard  thoughts  of  Gh>d 
in  the  minds  of  men  without  any  cause. 

5.  And  if  such  a  dividing  censure  must  needs  be  past,  there 
is  none  less  fit  to  do  it  than  you,  that  are  commonly  forward- 
est  to  divide.  If  most  of  the  Christian  world  must  needs  be 
unchurched,  to  whose  share  were  it  more  likely  to  fall  than 
to  you  ?  Quakers  I  will  say  nothing  to,  their  folly  being  bo 
gross.  Anabaptists  are  setting  up  a],  new  church-entrance 
in  the  end  of  the  world :  and  if  they  know  anything  of  church 
history,  they  must  needs  know  that,  comparatively,  there 
are  few  in  heaven  that  were  of  their  mind  on  earth.  And 
for  the  Papists,  we  have  much  adb  to  maintain  our  charity, 
in  proving  them  to  be  a  church  at  all.  And  the  truth  is,  the 
question  hath  some  difficulty,  whether  the  church  of  Rome 
be  a  true  church  or  no :  to  which  I  give  this  true  and  plain 
answer  in  brief. 

The  word  church  signifieth  four  things  (pertinent  to  our 
present  purpose.)  1.  The  universal  or  catholic  church  as 
visible :  so  the  church  of  Rome  is  not  the  church  at  all. 
2.  The  universal  church  as  invisible :  so  the  church  of  Rome 
is  not  the  church.  3,  A  particular  political  church  of  Christie 


CATHOLIC  CHURCH  DESCRIBED.  321 

nstitutiom    And  4.  A  community  or  mere  country  or  com-  . 
pany  of  Christians,  as  part  of  the  catholic  church.    Now  as 
to  these  two  last,  the  church  of  Rome  signifieth,  1.  Either 
ill  the  Papists  formally  as  such,  that  is,  as  united  to  a  pre- 
tended universal  bishop.     And  in  this  formal  respect  the 
eharch  of  Rome  is  a  false  church,  and  no  true  church  at  all 
•f  Christ's  appointing.    2.  By  the  church  of  Rome  may  be 
BOieant,  the  persons  that  live  under  the  Papal  captivity  and 
labjection;  not  as  his  subjects  formally,  but  as  Christians, 
and  the  subjects  of  Christ :  and  thus  all  Christians  in  the 
church,  of  Rome  are  a  part  of  the  universal  church  of  Christ : 
^part,  and  but  a  part,  as  Christians :  no  part,  but  the  plague 
af  ihe  church,  as  Papists.    This  is  the  plain  truth.    Your 
9iroi«  are  great  and  numerous ;  yet  we  are  willing  to  extend 
our  charity  as  far  as  is  possible,  to  take  you  for  brethren  :  ^ 
a^d  will  you  be  so  fro  ward  as  to  unchurch  others,  even  all 
the  rest  of  the  Christian  world,  that  have  need  of  so  much 
charity  to  yourselves  ?    You  cry  out  of  the  heresy  of  the 
Jacobites,  Georgians,  Syrians,  Armenians,  Sic.    Some  are 
Nestorians,  some  are  Eutychians,  and  I  know  not  what : 
but  woe  to  Rome  if  worse  men,  and  more  erroneous  than 
they,,  may  not  be  of  the  church,  and  saved.    Shall  I  set 
down  the  words  of  one  of  your  own  monks  that  dwelt  among 
them  in  Judea  ?  It  is  Bochardus  Descript.  Terra  sanct.  323, 
3S{4,  326,  326.    "  Sunt  in  Terra  promissionis,"  &c.  "  There 
9fe  in  the  Holy  Land  (saith  he),  men  of  every  nation  under 
beaven  :  and  every  nation  liveth  after  their  own  rites :  and 
to  speak  the  truth,  to  our  great  confusion,  there  are  none 
iound  in  it  that  are  worse,  and  of  more  corrupt  manners  than 
the  Christians :"  (he  means  the  Papists.)  Page  235,  he  saith, 
''Moreover  those  that  we  judge  to  be  damned  Heretics, 
Kestorians,  Jacobites,  Maronites,  Georgians,  and  the  like,  I 
found  to  be  for  the  most  part  good  and  simple  men,  and  liv- 
ing sincerely  towards  God  and  men,  of  great  abstinence," 

&c. And  page  324,  he  tells  you,  "That  the  Syrians, 

NeAtorians,  Nubians,  Jabeans,  Chaldeans,  Maronites,  Ethi- 
opians, and  many  other  nations  of  Christians  there  inhabit, 
and  some  are  Schismatics,  not  subject  to  the  Pope;  and 
others  called  Heretics,  as  the  Nestorians,  Jacobites," 
S(c..  "  But  (saith  he)  there  are  many  in  these  sects  exceed- 
ing simple  (or  plain),  knowing  nothing  of  heresies,  devoted 

VOL.  XVI.  Y 


322  THt:  TRUE  CATHOLIC,  AKD 

to  Cbri9t,  mtcerating  the  flesh  with  fastings,  and  wtaiiag 
the  most  simple  garments,  so  that  they  e?en  far  exceed  tbt 
Tcry  religious  of  the  Roman  church/' 

Thus  by  the  testimony  of  your  own  eye-witnefises,  efsn 
these  that  you  cast  out  for  heretics  and  schismatics,  are 
far  beyond  even  the  religious  of  your  church  :  What  thea 
are  the  reformed  churches  ?  Truly  sirs,  it  is  intolerable  for 
the  parlour  to  say,  '  I  am  all  the  house ;'  but  for  the  chim- 
ney, kitchen,  or  coal-house,  it  is  more  intolerable.  If  yosr 
chief  servant  shall  say,  '  the  rest  are  no  servants,'  it  is  not 
well :  but  for  the  scullion  or  groom  to  say  so,  is  worse.  If 
the  oak  say,  ^  I  am  the  whole  wood,'  it  is  ill ;  but  if  ths 
bramble  say  so,  it  is  worse.  If  the  best  of  your  chiktrea 
should  say,  that  all  the  rest  are  bastards,  it  is  not  well ;  but 
if  the  most  vicious  and  deformed  say  so,  it  is  worse. 

And  as  you  are  unfit  for  quality  to  exclude  all  others,  so 
also  for  number  you  are  very  unfit.  As  for  the  Anabaptists, 
and  such  inconsiderable  parties,  that  are  not  past  the  tlioo- 
sandth  part  of  the  church,  or  perhaps  the  many  thousandth 
part  of  it  (when  yet  the  whole  visible  church  is  supposed 
to  be  but  the  sixth  part  of  the  world) ;  I  do  admire  how  any 
Christian  can  make  himself  believe  that  the  love  BXkd  graee 
of  Christ  is  confined  to  so  narrow  a  room,  and  kis  church 
so  smalL  I  think  he  that  believeth  once  that  Christ  hath 
not  one  of  so  many  thousands,  is  next  to  believing  that  he 
hath  no  church  at  all,  and  consequently  that  there  is  no 
Christ  at  all. 

And  for  the  Papists,  how  deeply  also  are  they  guilfy  ia 
this !  As  I  said,  in  their  greatest  height  now  they  are  moi 
near  one  half  the  Christians  in  the  world :  a  great  part  of 
their  church  are  the  poor  Americans,  whom  they  drive  to 
baptism,  as  cattle  to  the  water,  (yet  not  leaving  it  to  thoir 
choice  so  much  as  to  drink  when  they  come  thither :)  so 
that  their  own  writers  tell  us,  that  multitudes  of  them 
know  nothing  of  Christianity  but  the  name,  and  many  fof' 
get  that  too.  Awhile  ago  the  Papists  were  but  a  small  part 
of  the  church,  before  Tenduc,  Nubia,  and  other  kingdoM 
fell  away.  One  of  their  (»wn  bishops,  and  a  legate  theii 
resident,  speaks  upon  his  own  knowledge  of  the  stete  of  Ae 
church  in  the  eastern  parts,  **  That  in  the  eastedy  parts  ef 
Asia  alone,  the  Christians  exceeded  in  multitades  botib  the 


CATHOLIC  CHURCH  DXSCRIBXD.  StS 

6reek  and  Ldtiti  churches."  (Jacob  a  ViUFiaco  Alitor. 
Oiienta}.  cap.  77.)  And  a  most  learned  writer  of  their  own^, 
(Melch.  Canus  Loc.  Tbeol*  lib.  &  cap.  7,  foL201,>  saitlr,' 

*'  Pugnatum  est/'  &c. "  Both  the  Greeks^  and  almost  rfl 

the  rest  of  the  bishops  of  the  whole  worlds  did  vehementlj 
'  Igbt  -to  destroy  the  privilege  of  the  Roman  church :  and 
'  diey  had  on  their  side  both  the  arms  of  emperors^  and  the 
gmiter  number  of  churches,  and  yet  they  could  never  bring 
it  to  pass,  that  the  power  of  this  one  Roman  Pope  shonM  be 
abrogated."  You  see  here  by  their  own  most  express  con- 
fession which  way  the  most  of  the  churches  went,  and  that 
almost  all  or  most  of  all  the  bishops  of  the  world  were  against 
tliem,  (and  so  where  our  church  was  before  Luther:)  and 
yet  are  these  men  a  competent  number  to  condemn  alt  the 
rest  of  the  churches  of  Christ,  and  appropriate  all  the  catho^ 
Itc  church  to  themselves  ?  O  what  a  world  of  faction  do  we 
Ihrs  in!  I  am  bitterly  censured  on  one  side  for  believing 
diat  any  Papists  are  parts  of  the  catholic  church :  and,  on 
the  other  side,  we  cannot  persuade  the  Papists,  that  any 
ijAev  are  parts  of  it :  and  so  they  will  needs  be  either  the 
wbole  church,  or  none  of  it* 

&  This  factious  course  of  unchurching  all  the  Christians^ 
Aving  yourselves,  is  contrary  to  the  very  internal  nature  of 
Christianity.  Every  Christian  as  a  Christian  is  taught  of 
God  to  love  the  brethren,  and  by  this  all  must  know  that  we 
ase  CSirist's  disciples ;  and  ''  he  that  loveth  not  his  brother 
abideth  in  death.''  There  is  a  holy  disposition  to  unity  and 
dosmre  in  all  Christians.  And  if  you  have  not  this  dispo- 
sition yonrselves,  you  are  but  hypocrites :  if  you  have  it, 
how  dare  you  sin  against  it  ?  Though  you  must  not  unite 
With  any  in  their  sin,  you  must  unite  with  all  that  zxe  Chris- 
thMSs  in  their  Christianity. 

'  7.  Moreover,  your  course  is  contrary  to  Oiristian  humi- 
iity^  and  proctaimeth  the  most  abominable  pride  of  the  di^ 
viders.  That  you  should  call  all  the  rest  of  the  Christian 
world  Schismatics  and  Heretics,  and  say,  that  nobe  ara^ 
Christians  but  you :  Why,  what  are  you  above  other  men^ 
tlHil  you  should  say,  '  Come  not  near  me,  I  am  holier  than 
duiit  1 '  Have  none  in  the  world,  think  you,  faith,  hope,  and 
charity,  but  yon  ?  Can  you  indeed  believe  (iiat  none  shalL 
be  saved  but  you  ?  Alas,  that  you  should  not  only  so  mndi 
everlook  Ood^s  graces  in  your  brethren,  but  also  be  so  in- 


324  THE  TRUE  CATHOLIC^   AND 

sensible  of  your  own  infirmities !  Have  you  so  many  erron 
and  sins  among  you,  and  yet  are  none  of  the  church  but  you? 
Methinks  an  humble  soul  should  say,  *  Alas,  I  am  so  bad, 
that  I  am  more  likely  to  be  cast  out  than  they ;  I  am  un- 
worthy of  the  communion  of  saints ! 

8.  Yea,  you  trespass  against  common  reason  itself.  Do 
you  think  it  reasonable  for  us  to  believe,  that  all  those  that 
we  see  walk  uprightly  with  God  and  men,  earnest  in  prayer, 
and  study  to  know  the  truth ;  holy,  and  humble,  and  heavenly 
Christians,  are  yet  out  of  the  church,  and  state  of  life,  be- 
cause they  be  not  re-baptized  with  the  Anabaptists,  or  be- 
cause they  believe  not  in  the  Pope  of  Rome,  with  the 
Papists  ?  It  is  hard  to  imagine  that  he  that  pretends  to 
believe  such  unreasonable  things  as  these,  doth  well  believe 
Christianity  itself. 

9 .  And  how  could  you  honour  and  gratify  the  devil  more, 
and  magnify  his  kingdom,  than  by  teaching  men  that  most 
of  the  churches  are  his?  Will  you  not  be  content  to  let 
him  go  away  with  all  the  unbelieving  world,  and  all  the 
hypocrites  also  in  the  church,  but  you  will  proclaim  him 
the  king  of  Christ's  inheritance,  even  of  the  best  and  greatest 
part  of  his  disciples,  because  they  are  not  of  your  opinioD, 
or  your  sect?  What  dealing  is  this  for  a  Christian  to  be 
guilty  of? 

10.  Lastly,  consider  what  uncomfortable  doctrine  it  is 
that  you  deliver,  especially  to  yourselves?  You  will  .not 
believe  that  all  these  sects  and  differing  parties  that  hold 
the  essentials  are  members  of  the  catholic  church:  You  scorO' 
at  such  a  church,  and  say.  What  a  medley  church  is  this! 
Will  Christ  entertain  men  of  so  many  opinions,and  of  so  much 
corruption  ?  Yea;  or  else  woe  to  you,  and  such  as  you  are! 
Methinks  you  should  rather  say,  *  Alas,  what  will  becooae 
of  me,  if  sinners  and  erring  persons  may  not  be  Christians^ 
but  must  all  perish  ?  O  what  sins  have  I  that  are  greater  thaa 
many  of  their  errors  \  And  who  is  more  likely  to  err  than 
such  an  ignorant  wretch  as  I ! '  Take  heed  lest  you  cut  a 
shoe  too  little  for  your  own  foot ;  and  lest  you  shut  out  so 
many  that  you  must  yourselves  go  out  with  the  first.  I  most 
profess,  after  long,  impartial  studies,  if  I  were  of  the  opinion 
that  most  of  the  Christian  world  are,  out  of  the  catholic 
church,  I  could  not  believe  that  the  Papists  are  in  it. 

Consider  now  of  l\veae  ag<gc^N^\\oTv^  ol  -^q^m  %\xi\   To 


CATHOLIC  CHURCH  DESCRIBED.  325 

think  and  say»  1.  That  one  piece  of  the  church  is  the  whole 
church :  2.  Ye^,  and  a  piece  that  is  no  greater :  3^.  That 
none  of  the  best,  nor  far  from  the  worst :  4.  Nor  any  of 
the  ancientest,  whatever  is  pretended.  5.  And  to  exclude 
the  greatest  part  of  Christians  for  such  a  matter,  as  not  be- 
lieving in  the  Pope  of  Rome :  And  6.  Lastly,  to  do  all  this  in 
pretence  of  unity,  even  to  cast  away  the  most  of  the  church 
to  unite  it.  What  an  unreasonable,  unchristian  course  is 
Ibis !  Dividing  spirits  may  plead  what  they  will,  but  God 
will  one  day  shew  them  their  sin  in  a  fouler  shape  than  here 
I  have  opened  it,  though  it  seem  to  them  but  pious  zeal. 

V.  My  next  address  is  to  the  Papists,  for  answer  to  their 
great  question,  'Where  was  your  church  before  Luther? 
Give  us  a  catalogue  of  the  persons  of  all  ages  that  were  of 
your  church?' 

Answ,  Of  OUR  CHURCH  !  Why,  sirs  ?  Do  you  think  we 
have  a  catholic  church  by  ourselves?  Is  there  anymore 
universal  churches  than  one  ?  Do  you  not  know  where  the 
catholic  church  was  before  Luther,  and  in  all  ages  ?  Why, 
there  was  our  church ;  for  we  have  no  other,  we  know  but 
ope*  Do.  you  not  know  where  there  were  any  Christians  be- 
fore Luther,  or  in  all  ages?  Or  would  you  have  us  give  you 
a  catalogue  of  Christians  ?  Wherever  there  were  true  Chris- 
tians, there  was  our  church.  Would  you  have  the  world 
believe  that  there  were  no  Christians  but  the  subjects  of  the 
•Tope?  Can  you  believe  it  yourselves?  Doth  not  your 
Canus  confess,  as  before  cited,  that  most  of  the  churches  and 
bishops  of  the  whole  world  were  against  the  privileges  of 
the  church  of  Rome,  and  had  the  arms  of  emperors  on  their 
sides  ?  Doth  not  your  Reinerius  long  ago  say,  or  whoever 
was  the  author  of  that  conclusion,  **  The  churches  of  the 
Armenians,  Ethiopians,  and  Indians,  and  the  rest  which  the 
apostles  converted,  are  not  under  the  church  of  Rome/' 
(Contr.  Waldens.  Catal.  in  Biblioth.  Patr.  T.  4.  Page  773.) 
What  fuller  confessions  can  we  desire?  Nay,  do  we  not 
•know  how  small  a  part  of  the  world  did  believe  your  uni- 
versal sovereignty  till  almost  a  thousand  years  after  Christ; 
foid  none  at  all  for  many  hundred  years  after  him,  that  any 
credible  history  tells  us  of?  and  yet  do  you  ask  us,  where 
was  our  church  ? 

But  you  must  have  us  tell  you  where  was  a  church  that 
.had  all  our  opinions?    To  which  I  answer,    1.  When  you 


399  Ttt£  TRUK  CATtfOtJC,  AN9 

hav«  «h^wed  us  a  catholic  churph  that  held  all  your  opioioM; 
W0  9haU  quickly  tell  you  of  one  that  held  oura.  2.  It  iaikoi 
aJd  our  opinions  that  are  essential  to  a  Cbriatian*  and  tk 
catholic  church.  It  is  Christianity  that  makes  ns  Christi«iii 
and  isembers  of  the  church  :  It  is  not  inferior  trntb*  HhH 
which  makes  us  Christians  and  catholics,  all  true  Cbriatiani 
in  thiB  world  have  as  well  as  we :  And,  therefore,  we  an  of 
the  same  catholic  church.  Ethiopians,  Syrians,  Armeoiant, 
Egyptians/Georgians,  Jacobites,  the  many  nationa  of  Greeks, 
Muscovites,  and  Russians,  and  all  other  that  are  againat  thi 
Roman  sovereignty,  are  of  the  same  religion  and  catbolif 
church  as  we :  aiid  so  are  all  among  yourselvea  too  that  are 
Christians  indeed.  The  points  which  we  agree  in  make  w 
all  Christians,  and  church-members  :  but  the  poirita  in  wbifik 
we  differ  from  the  Papists  do  make  us  so  much  aounderaaJ 
safer  Christians  than  these,  that  I  would  not  be  one  of  ftjiem 
for  all  the  world.  A  sound  man  is  but  a  man;  and  so  mi  i 
m;an  thathath  the  plague :  but  yet  there  is  some  differeiM)l» 
though  not  in  their  manhood. 

If,  therefore,  you  will  at  any  time  try  whether  your  doe* 
trines  or  ours  be  the  sounder,  we  are  heartily  willing  to  vf^ 
peal  to  antiquity !  Spit  in  his  face,  and  spare  not«  that  wiK 
not  stand  to  this  motion :  That  the  oldest  way  of  religioa 
«hall  carry  it :  and  they  that  are  of  latest  beginning  ahaU  be 
judged  to  be  in  the  wrong.  I  abhor  that  religion  tl)at  is  kss 
than  sixteen  hundred  y^rs  of  age,  and  therefore  I  cannot 
be  a  Papist*  I  confess  in  the  streams  of  afiter-agea  ik^ 
have  been  divisions  in  the  integrals  of  Christianity^  or  tbe 
points  that  tend  to  the  soundness  of  the  churches.  And  is 
this,  I  say,  let  the  oldest  be  the  best.  But  for  the  essentials 
of  Christianity,  and  the  Church,  there  never  was  division 
among  true  Christians :  for  they  .could  not  be  ChristUMtf 
that  wanted  any  essential  part.  And,  therefore,  that  OM 
church  which  contained  all  the  Christians  in  the  world  ww 
our  church  before  Luther;  and  the  catal<^ues  of  the  pro- 
fessors are  our  church  rolls :  but  we  count  by  thousands, 
and  by  countries,  and  not  by  names. 

But  perhaps  you  will  say,  '  You  cannot  be  of  the  same 
church  with  the  Greeks,  or  us,  or  the  other  parties  that  you 
name ;  for  we  and  they  do  all  renounce  you.'  I  aaiswer,  as 
if  it  were  in  your  power  who  shall  be  no  member,  of  Christ 
s^ad  his  church  by  yowt  YenowYvem^Viml  X^ut  tenoimciflg 


CATHOLIC  CMUllGH  BB9CR1BBD.  32? 

Totmj  prore  you  no  Christiana  youraelvcB  perlMq»«,  hj  proYing 
you,  in  some  cases,  mdiaritable  :  btil  it  can  do  Mtlring  Id 
uneburch  or  unckristen  others.    If  I  should-  say  ofyseTc  I 
am  no  membor  of  the  churchy  that  doth  not  make  ni^  noA^» 
as  long  as  I  am  a  Christian:  much  less  can  your  sayii^  so. 
Saith  Paul,  **  If  the  foot  shall  say,  because  I  am  not  the 
hand,  I  am  not  of  the  body :  is  il  therefore  not  of  the 
.  body?  and  if  the  ear  shall  say,  because  I  am  Oot  the  eye, 
I  am  not  of  the  body:  is  it  therefore  not  of  the  body?^ 
(1  Got.  xii.  15,  16.)   The  words  of  a  man's  mouth  make  n6t 
aitdtber  to  be  what  he  is  not,  or  cease  to  be  what  he  is. 
Bv^ry  one  is  not  a  bastard,  or  a  whore,  that  another  in  rail- 
ing passion  catleth  so.    If  Christ  do  but  consent  we  wilt  be 
OMBkbers  of  his  body,  whether  the  Pope  will  or  not. 

And  now,  beloved  hearers,  you  have  been  aeq;wainted 
fvoan  tke  Word  of  God  of  the  nature  and  unity  of  the  c&- 
tfaoMc  church,  I  beseech  you  resolve  to  retain  this  doctrine, 
and  make  use  of  it  for  yourselves  and  others.   ^If  any  man 
ask  you  what  church  you  are  of,  tell  him,  that  you  are  of 
thai  particular  charc^  where  you  dwell :  but  for  the  caf- 
tkolie  church  you  know  but  one,  and  that  you-  are  of. 
TkriM  not  yourselves  into  a  corner  of  the  church,  and  there 
staddp  quarrelling  against  the  rest :  make  not  sectaries  of 
youisehreB^  by  appropriating  Christ,  and  the  church,  and 
saWation  to  your  party  :  abhor  the  very  thoughts  and  name  . 
at  BAf  miiversal  church  of  Christ,  which  is  of  narrower"  et" 
teat  than  Christianity,  and  containeth  fewer  than  all  true 
Cluistians,  and  is  pretended  to  be  confined  to  a  sect.    It  is 
not  the  Papists  that  are  the  catholic  church,  nor  is  it  the 
Greeks,  no,  nor  the  Protestants,  much  less  the  new  pre- 
laiea  alone ;  but  it  is  all  Christians  through  the  world,  of 
wkow  the  iProtestailts  are  the  soundest  part,  but  not  the 
wliole.^    Again,  consider  what  a  lamentable  case  it  is,  tbat 
8d»  gi>eat  a  part  of  the  church  do  seem  to  be  at  a  loss  about 
tbe  church,  as  if  they  knew  not  where  it  is  ?   That  they  run 
u^  and  down  the  house  of  God,  complaining  that  they  can* 
flMft  tind  the  house,  and  know  not  which  room  it  is  that  is 
tbe  house.     But  in  the  house  of  God  are  many  rooms  and 
dHMffiions :  one  for  Greeks,  and  one  for  Ethiopians,  one  for 
Annenians,  and  Georgians,  and  Syrians  ;  one  for  many  that 
ar#  cs^ed  Papists ;  one  for  Lutherans  and  Arminians ;  onsf 
for  Anabaptists,  umi  ont  for  many  that  ate  traV^  ^AVj  oft 


328  .    THE  TEUE  CATHOLIC,  AKD 

schism  and  separation  from  particular  churches:  there  a 
room  for  Episcopal,  Presbyterians,  Independents  and  Enu- 
tians:  there  is  room  forAugusttnians,  called JansenistSyaiJ 
room  for  Calvinists :  but  yet  no  room  for  any  but  Ohw 
tians  and  catholics.    Alas,  that  after  so  many  warnings  is 
plainest  words  of  Scripture,  and  the  history  of  so  many  agei, 
so  many  Christians  should  yet  be  so  carnal^  as  to  be  saying, 
I  am  of  Paul,  and  I  am  of  ApoUos,  and  I  of  Cephas,  that  is, 
Peter :  Yea,  that  after  Cephas  is  here  named  as  a  party/the 
Papists  should  be  so  wilfully  blind  as  still  to  make  him  Ae 
head  of  a  party !    That  one  is  for  Rome,  and  another  fer 
Constantinople,  and  another  for  Alexandria!    When  that 
Augustine  hath  so  long  ago  decided  this  point  against  tlie 
Donatists,  and  told  them  which  is  the  catholic  church,  even 
that  which  begun  at  Jerusalem,  and  is  extended  over  the 
world  wherever  there  be  Christians :  alas,  that  still  men  aie 
so  stupid  in  thejr  divisions,  as  to  be  crying  out,  '  Here  is 
Christ,  and  there  is  Christ :  here  is  the  church,  and  there  is 
the  church:  we  are  the  church,  and  you  are  none  of  it:' 
When  the  body  of  Christ  and  its  unity  is  so  frequently  ind 
plainly  described  in  the  Scripture.     I  know  that  none  are' 
members  of  the  church  that  deny  any  essential  point  of 
Christianity:  but  I  know  that  many  other  mistaken  parties 
are.    Consider  what  an  uncharitable,  dangerous  thing  it  is 
to  give  Christ's  spouse  a  bill  of  divorce,  or  cast  his  children 
out  of  his  family.   And  in  the  name  of  God  take  heed  whilst 
you  live,  1.  That  you  never  confine  the  church  to  a  sect  ot 
party.    2.  Nor  ever  cast  out  the  least  true  Christians,  seeing 
Christ  will  never  cast  them  out. 

But  because  this  disease  hath  miserably  tormented  us 
for  so  many  ages,  and  because  we  see  so  many  sick  of  it  at. 
this  day,  distractedly  looking  for  the  catholic  church  in 
this  or  that  party,  and  thinking  that  all  others  are  shut  out, 
I  shall  here  tell  you  what  are  the  causes  of  this  distraction, 
and  in  the  discovery  of  the  causes  you  may  see  the  reme- 
dies. And  withal  I  shall  shew  you  the  hindrances  of  thO' 
concord  and  peace  of  the  church,  while  so  many  seem  to  be 
all  for  peace !  For  it  may  seem  a  wonderful  thing  to  hear 
almost  all  men  cry  up  the  church's  peace  and  concord,  and 
yet  that  it  flieth  further  from  us,  when  it  is  in  our  power  to 
be  possessors  of  it,  if  we  were  but  truly  and  generally  will- 
iag,  as  we  pretend  to  be,  ^tuA.  \\i\ri\s.  Wv^v  vi^  ^\^» 


CATHOLIC  CHURCH  DESCRIBED.  339 

\     1.  Some  men  understand  not  the  nature  of  the  union  and 
concord  of  the  churchy  nor  how  much  is  to  be  expected  in 
this  life^  and  therefore  looking  for  more  than  is  to  be  looked 
ibr«  they  think  we  have  no  unity^  because  we  have  not  that 
which  they  iguorantly  expect :  and  thereupon  finding  greater 
•  loity  in  this  or  that  sect  among  themselves  than  they  find 
IQ  the:  whole  body,  they  presently  conclude  that  that  sect  is 
the  church :  they  see  a  great  many  differing  parties,  and 
hear  them  condemning  one  another,  and  therefore  they  fool- 
ishly, think  that  all  these  cannot  possibly  be  of  the  true 
church :  and  then  they  hear  the  Papists  boast  of  their  unity, 
as  having  one  head,  and  one  judge  of  controversies,  and  one 
expounder  of  Scripture,  and  being  all  of  one  belief,  and 
therefore  they  think  that  the  Papists  are  the  true  church.    ' 

But  consider  before  you  run  past  your  understandings 
of  these  two  things :  First,  There  is  no  perfect  concord  to  be 
expected  upon  earth :  this  is  the  glory  that  is  proper  to  the 
life  to  come.  You  may  easily  see  this  if  you  were  but  con- 
siderate. For,  1.  There  can  be  no  perfect  concord,  but 
where,  there  is  perfect  light  and  knowledge :  for  while  we 
are  ignorant,  we  shall  unavoidably  err  and  differ.  What  do 
we  quarrel  about  but  matter  of  opinion  ?  One  thinks  this -is 
the  right,  and  another  thinks  that  is  the  right :  And  if  we  had 
all  so  much  knowledge  as  to  resolve  all  these  doubts,  do 
you  think  we  should  not  be  sooner  agreed?  Doubtless  our 
disagreements  are  much  for  want  of  knowledge;  we  quarrel 
in  the  dark :  if  such  a  light  would  come  among  us,  as  would 
shew  us  all  the  truth,  it  would  soon  make  us  friends.  But 
this  is  not  to  be  expected  in  this  life :  even  Paul  saith,  that 
here  we  know  but  in  part ;  we  understand  as  children ;  and 
think  and  speak  as  children ;  and  is  it  any  wonder  to  have 
children  fall  out?  **  But  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  be  done  away :  Now  we  see 
through  a  glass  darkly;  but  then  face  to  face:  Now  we 
know  in  part;  but  then  we  shall  know  even  as  we  are  known." 
(LCor.,xiii.  9 — 12.)  And  therefore  we  find  even  Paul  and 
Barnabas  so  far  disagreed  as  to  part  asunder,  because  they 
had  not  both  so  much  knowledge  as  to  know  whether  Mark 
should  be  taken  with  them  or  not.  In  heaven  only  we  shall 
know  perfectly:  and  therefore  in  heaven  only  we  shall  be 
united,  and  agree  perfectly. 

2.  And  we  can  never  be  perfect  in  union  and  agreement 


930  TH£  TRUi:  CATHOLIC,  AND 

tmoDg  ourselves  till  we  are  perfect  in  onion  mad 
with  Christ  For  we  cannot  regolariy  be  nearer  to  tsA 
other  than  we  are  to  our  Centre :  for  it  is  the  CSeoftre  oelj  n 
which  we  must  unite.  It  is  not  possible  to  be  more  nttiljf 
united  among  ourselves  by  a  Christian  union  than  we  an  tf 
Christ :  and  therefore  seeing  it  is  only  in  heaTen  thai  m 
are  perfectly  united  to  Christy  and  at  agreement  with  hii^ 
it  is  only  in  heaven  that  we  must  be  perfectly  united  «Bioe| 
ourselves.  You  marvel  that  we  so  much  difier  fron  one  s» 
other,  but  you  foi^t  how  much  we  all  differ  yet  from  Jmi 
Christy  and  that  this  is  tbe  difference  that  nittat  be  iM 
made  up  before  we  do  any  good  of  the  rest. 

3.  Moreover,  we  can  never  be  perfectly  united  and  agmd 
till  we  are  perfectly  holy,  and  every  grace  be  perfect  in  aii 
for  holiness  is  that  new  nature  in  which  we  mtnat  be  one; 
and  every  grace  hath  a  hand  in  our  accord.  Wbea  wean 
perfect  in  love,  and  perfect  in  humility,  and  meekneta,  tad 
patience,  and  perfect  in  self-denial,  and  all  other  gnu$, 
then,  and  never  till  then,  shall  we  be  perfect  in  our  mm 
and  agreement  among  ourselves :  while  there  ia  the  lesit 
sin  in  the  aonl  it  will  hinder  oar  full  agceement  with  God 
and  men.  It  is  sin  that  woundeth  both  tbe  soel  and  the 
church,  and  makes  all  Ifhe  debate  and  divisiona  among  as; 
and  when  all  sin  is  gone,  then  all  differences  will  be  done, 
and  never  till  then.  What  an  ignorant  thing  then  ia  it  of 
you  to  wonder  so  much  at  our  many  differences,,  and  yet 
not  to  wonder  at  our  sinfulness,  and  unholiaess,  and  differ* 
ence  with  Christ,  in  whom  we  must  agree.  Well,  semembef 
hereafter,  that  unity  and  concord  is  here  to  be  expected  but 
according  to  the  proportion  of  our  holiness,  and  therefon 
so  much  sin  and  ignorance  as  remains,  no  wonder  if  so  maeh 
division  remain. 

The  second  thing  which  I  desire  yon  to  remembor  ii 
this :  That  in  all  the  essential  matters  of  Christianity  thevt 
is  aa  true  a  union  among  all  the  differing  sorts  of  Ghristitfiiy 
aa  there  is  among  the  Papists ;  or  any  one  sect :  eTen  in  aU 
the  Twenty  points  of  union,  which  I  named  at  the  beginning. 
And  this  is  the  union  that  is  most  to  be  esteemed  ^  or  at 
l^ast,  this  is  enough  to  make  us  of  one  Christ.  As  the  gnat 
essential  points  of  faith  are  of  £aur  greater  moment  and  as- 
cellency  than  our  several  controverted  by^-optnicma,  eo  iat 
anion  in  these  great  eaae&tVai  ^ ovoXtk  m&\^  «a»eUmit  than  an 


CATHOLIC  CHURCH  D£8CliIJI£D.  331 

Mloa  io.smaUer  maUeni ;  though  both  together  is  best  of 
lUL  if  joined  with  the  truth. 

:  To  these  let  me  add  also  a  third  consideration ;  that  it 
m  9ko  wonder  to  find  the  Papists  as  a  sect  agreed  among 
llHmiaelf  68 ;  for  so  are  other  sects  as  well  as  they :  yea,  left 
Me  add  more,  that  I  know  not  of  any  H>ne  sect  in  the  world 
fijaA  differ  so  much  among  themselves  as  the  Papists  do* 
ttm  Greeks  are  kept  from  so  much  difference  by  their  want 
•f.learaing,  which  keeps  them  from  meddling  so  much  with 
ueeties^  and  running  into  so  many  controyersies  as  the  Pa- 
piftta  do.    The  like  may  be  said  of  the  Ethiopians,  Arme^ 
^iwuSf  and  many  more.    The  Protestants  differ  not  in  half, 
90?  a  quarter  so  many  points  as  the  Papists  do*    Nay,  the 
imy  Anabaptists  themselves  do  not  differ  among  themselves 
Va  ttie  tenth  part  so  many  points  as  the  Papists.    If  the  many 
l^nndre d  differences  among  their  commentators,  schoolmen, 
e«»iu«t8,  and  other  writers,  were  collected  and  presented  to 
yow  view,  I  much  doubt  whether  there  be  any  one  sect  on 
4lQ  face  of  the  earth  that  hath  the  twentieth  part  so  many 
differences  among  themselves  as  the  Papists  have.   Though 
ibey  think  they  salve  all  by  saying  that  they  differ  not  in 
illticles  of  faith,  yet  their  differences  are  never  the  fewer  for 
that.    And  others  may  say  more  in  that  than  they  can  do. 
..  Well!  remember  this  advice :  expect  not  a  heavenly  per- 
iectioa  of  unity  and  concord  till  you  come  to  heaven. 

2.  Another  cause  of  our  distractions  and  hindrance  of 
«oMord  is,  that  very  few  men  have  peaceable  spirits,  even 
wboo  they  are  extolling  peace.  A  peaceable  spirit  must 
hfKVQ  these  qualifications,  which  most  men  want.  1.  He 
OMtt  be  united  to  Christ,  the  head  and  centre  of  union,  and 
have  a  sanctified  nature,  and  value  God's  honour  above  all 
things  else,  that  so  his  desires  of  peace  may  flow  from  a 
right  principle,  and  may  proceed  upon  right  grounds,  and  to 
right  ends ;  and  he  may  seek  a  holy  peace :  And,  alas,  how 
hw  such  spirits  have  we  ! 

2«  A  peaceable  spirit  must  be  a  public  spirit,  highly 
eateeming  the  welfare  of  the  whole  body,  above  any  interest 
of  his  own,  or  of  any  sect  or  party.  The  great  grace  of  self- 
difiial  is  of  necessity  herein.  No  man  hath  a  Christian,  peaee- 
sUe  spirit,  that  doth  not  most  highly  value  the  peace  and 
prosperity  of  the  universal  church,  so  far  as  to  submit  to 
leaaes  or  sufferings  himself  for  the  obtaining  of  it ;  and  that 


TH£  TKU£  CATHOLIC,  AKI> 

had  not  rather  his  party  suffered  than  the  whole*  But^alu^ 
how  rare  is  a  public  spirit  in  any  eminency !  how  private  ail 
selfish  are  the  most !  The  good  of  the  church  can  no  fortlui 
be .  endeavoured,  with  too  many,  than  self  will  give  \em, 
and.  than-  their  party  will  give  leave  :  these  must  be  made 
the  masters  of  the  consultation* 

3.  A  peaceable  spirit  must  be  a  charitable  spirit;  lovkg 
all  the  saints  as  saints  ;  and  that  with  a  pure  heart,  and  fe^ 
vently :  this  would  put  by  the  matter  of  contentions :  this 
would  provoke  mento  healing  endeavours ;  and  it  would  put 
the  best  construction  on  men's  opinions,  words  and  actioDi» 
that  they  can  bear:  *'  Charity  suffereth  long,  and  is  kind; 
Charity  envieth  not:  Charity  vaunteth  not  itself,  is  not 
puffed  up,  doth  not  behave  itself  unseemly,  seeking  not  her 
own;  is  not  easily  provoked,  thinketh  no  evil;  rejoicetli 
not  in  iniquity,  but  rejoiceth  in  the  truth ;  beareth  all  thingg; 
believeth  all  things;  hopeth  all  things;  endureth  all  thingg." 
(lCor.xiii.4 — 7.)    O  what  an  effectual  healer  is  charity! 
what  a  tender  hand  will  it  bear  to  any  distressed  member! 
much  more  to  the  whole  church.  What  causeth  our  distrac- 
tions more  than  want  of  charity ;  what  else  makes  men  look 
so  scornfully,  and  speak  so  disgracefully  of  every  sort  of 
Christians,  but  themselves?    And  to  endeavour  to  make 
others  as  odious  as  they  can ;  and  to  make  mere  verbal  dif- 
ferences seem  real,  and  small  ones  seem  exceeding  great; 
and  to  find  out  a  heresy  or  a  blasphemy  in  the  smallest  error, 
and  perhaps  in  a  harmless  word:  All  is  blasphemy  with 
some  men,  or  error  at  least,  which  they  do  not  understand, 
Alas,  we  have  real  heresies  and  blasphemies  enough  among 
Arians,  Socinians,  Ranters,  Quakers,  Seekers,  Libertines, 
Familists,  and  many  others ;  let  us  reject  these  that  are  to 
be  rejected,  and  spare  not ;  but  we  need  not  feign  heresies 
and  blasphemies  where  they  are  not,  as  if  we  wanted  matter 
for  our  indignation. 

4.  A  peaceable  spirit  must  be  in  some  measure  meek  and 
patient,  with  a  humble  consciousness  of  its  own  frailties  and 
offences:  but,  alas,  what  passionate,  rash  and  turbulent 
spirits  do  abound  in  the  poor  divided  church !  Such  as  are 
made  of  gunpowder,  and  speak  fire  and  stirord ;  that  will  do 
no  right,  nor  bear  any  wrong ;  that  will  speak  well  of  few  but 
their  own  party,  and  yet  cannot  endure  to  be  ill  spoken  of 
tiiemseJves ;  that  are  poss^i^^^^  .mVVx  v\v^  '*  mudnm  which  is 


CATHOLIC  CHURCH   DESCRIBED.  333* 

Aom  beneath^  which  is  earthly,  sensual  and  ^eyilish/'  and  are 
strangers  to  the  heavenly  **  wisdom,  which  is  first  pare,  and 
then  peaceable;  gentle,  and  easy  to  be  entreated."  (James 
iii.  16. 17.)  Even  preachers  of  peace  are  some  of  them  be- 
eome  the  fervent  agents  of  the  divider,  and  go  up  and  down 
with  destroying  rage,  and  make  their  tongues  the  bellows  of 
hell,  resisting  the  peaceable  endeavours  of  their  brethren. 

6.  A  peaceable  spirit  must  have  a  high  esteem  of  peace, 
and  be  zealous  for  it,  and  industrious  to  obtain  it.    Only 
against  ungodliness  and  unpeaceableness  must  he  be  un- 
peaceable.    Many  have  a  good  wish  and  a  good  word  for 
peace,  as  hypocrites  have  for  godliness,  but  this  will  not 
serve  the  turn.    He  that  is  not  for  us  is  against  us,  and  he 
that  gathereth  not  with  us  scattereth  abroad.    The  wicked 
and  unpeaceable  are  zealous  and  industrious  against  peace ; 
and  those  that  are  for  peace  are  cold  and  indifferent  for  the 
greater  part ;  and  the  zealous  and  industrious  are  so  few,  that 
their  voices  cannot  be  heard  in  the  contentious  crowd.  The 
unpeaceable  are  commonly  the  loudest,  and  are  actuated  by 
afervent  zeal,  which  nature  agreethwith,  and  Satan  cherish- 
eth  and  excites :  such  will,  even  as  the  Quakers,  go  up  and 
down -from  one  assembly  to  another,  and  in  the  market- 
places, and  other  places  of  concourse,  revile,  and  rail,  and 
reproach  the  ministry,  and  speak  as  earnestly  as  if  they  were 
the  agents  of  Christ.    And  others  are  busy  in  secret,  that 
will  not  incur  the  disgrace  of  such  visible  impiety.    And 
when  the  enemies  of  unity  and  peace  are  many,  and  hot,  and 
loud,  and  the  friends  of  unity  and  peace  are  either  few,  or 
cold,. and  dull,  and  silent,  what  is  likely  to  be  the  issue  but 
even  the  mischiefs  which  we  feel  ?  Forsooth,  some  dare  not 
be  fervent  for  peace,  lest  they  be  censured  for  their  fervour 
to  be  unpeaceable:  these  shew  how  much  they  love  the 
praise  of  men,  and  stick  yet  in  the  power  of  self.    There  is 
need  of  zeal  for  peace,  as  well  as  for  other  parts  of  holiness. 
All  the  resistance  that  the  enemies  of  hell  and  earth  can 
make  will  be  made  against  it :  and  will  be  carried  on  against 
all  by  sleepy  wishes,  and  sitting  still !  I  am  sure  this  agrees 
not  with  the  precepts  of  the  Spirit.    '*  Follow  peace  with  all 
men.".(Heb.  xii.  14.)    '*  If  it  be  possible,  as  much  as  in  you 
lieth^live  peaceably  with  all  men."  (Rom.  xii.  18.)    It  is  a 
sorry  surgeon,  or  physician,  that  will  think  it  enough  to 
wish  well  to  their  patient ;  the  house  of  QoA  vi\W\ife  \wa^^ 


^•«» 


334  THE  TRU£  CATHOLIC,  AND 

built  nor  repaired  without  zeal,  and  industry,  and  jiatieiMi 
in  the  work.  If  men's  hearts  were  set  upon  the  chureiAf 
peace,  and  they  did  but  feel  the  disjointing  of  her  memb^'''' 
the  breaking  of  her  bones,  and  the  smart  of  her  wounds,  m 
sensibly  as  they  feel  the  like  in  their  own  bodies  ;  and  if 
ministers  and  other  Christians,  were  as  sensible  of  the  eM 
of  divisions  as  they  are  of  drunkenness,  and  whoredom^ 
and  such  other  sins ;  and  if  we  were  all  awakened  to  queadi 
the  flames  of  the  church,  as  earnestly  as  we  would  do  titi 
fire  in  our  houses,  and  would  preach  for  peace,  and  pi^ 
for  peace,  and  plead,  and  labour,  and  suffer  for  peace,  tha 
some  good  might  be  done  on  it  against  the  rage  and  Hralti- 
tude  of  dividers. 

3.  One  of  the  greatest  hindrances  of  concord  and  peae^ 
is  the  setting  up  of  a  false  centre,  and  building  peace  on 
grounds  that  will  never  bear  it.    Christian  unity  is  no  when 
centered  but  in  Christ  the  head^  and  no  way  maintained  but 
by  the  means  which  he  hath  ordained  to  that  end.     Bulthcf 
miserable  world  will  not  discern  or  take  up  witb  this.    Tbe 
Papists  are  of  two  chui'ches  ;  for  they  have  two  hfmds,  or 
sovereigns,  which  specify  the  society.    One  of  the  Popish 
churches  make  the  Pope  the  head  and  centre,  and  all  the 
church  must  unite  in  him,  or  it  can  be  no  church !  The  other 
Popish  church  do  make  a  general  council  the  head,  and  the 
Pope  only  the  subordinate  sovereign  in  the  vacancy.    And 
these  think  to  have  the  whole  church  to  unite  upon  these 
terms.    But  it  will  never  be.    As  Divine  faith  will  have  no 
formal  object  but  Divine  veracity,  so  neither  can  Christian 
unity  have  any  universal  proper  centre  but  Christ.     As  $t 
the  building  of  Babel,  when  men  would  unite  for  their 
future  security  in  their  own  devices,  it  brought  them  to 
utter  confusion,  which  the  world  groaneth  under  to  this  day; 
so  when  men  will  build  a  Babel  of  their  own  invention,  ftr 
the  preventing  of  the  inundation  of  heresies,  they  are  upon 
the  most  dreadful  work  of  confusion.    The  church  is  taught 
by  the  Scripture,  and  the  Holy  Ghost  within  them,  to  take 
up  nowhere  short  of  God ;  to  call  no  man  on  earth  tbe  fitther 
or  master  of  our  faith,  nor  to  trust  in  man,  and  make  flesh  oar 
arm.    Man  is  too  dark  and  too  weak  a  creature  to  be  tbe 
head  or  centre  of  the  church-deluded  Papists !    You  think 
you  befriend  the  church's  unity,  when  you  hang  it  by  a  hair, 
and  build  it  on  the  sand,  aT\d  fowx^  \t  <ia  msre  weakness? 


CATHOLIC  CHURCH  DESCRIBED.  335 

>oald  you  prove  that  ever  Ood  had  promised  abilities  and 

gifts  to  the  Pope  of  Rome,  proportionable  to  such  a  work, 

wm  should  most  gladly  look  out  to  him  for  the  exercise  of 

diose  abilities.   Ood  setteth  none  on  work  bat  he  fumisheth 

fcfa'em  with  a  suitableness  for  it.     Have  all  Popes  or  councils 

prophetical  and  apostolical    inspirations  and  directions? 

What!  those  that  have  been  censured,  and  some  of  them 

llapoaed,  for  blasphemy,  heresy,  sodomy,  adultery,  murder, 

mmony,  and  such  works  of  darkness! '  The  Spirit  useth  not 

to  dwell  in  such  persons,  nor  light  to  have  communion  with 

Mich  darkness.    Nay,  if  all  Popes  were  holy,  yea,  as  holy  as 

Peter,  they  were  too  weak  to  bear  up  with  the  unity  of  the 

charch.     It  is  Christ,  and  not  Peter,  that  is  called  the  rock, 

on  whit)h  the  church  is  built,  against  which  the  gates  of  hell 

shall  not  prevail.    This  rock  is  Christ.  (1  Cor.  x.  4.)    The 

church  is  the  spouse  of  Christ,  and  must  not  be  made  a 

harlot,  by  being  wedded  to  the  Pope,  or  any  other.    Nothing 

hath  more  hindered  the  fuller  union  of  the  church  than  this 

idol,  self-exalting  head,  and  false  centre  of  union. 

And  if  any  would  unite  the  church  in  kings,  in  councils, 
in  any  human  devices,  they  will  but  divide  it. 

4^  And  the  same  course  take  they  that  must  needs  build 
our  union  on  insufficient,  subordinate  means.  Some  must 
kave  confessions  in  words  of  their  own,  to  which  all  that  will 
he  accounted  Christians  must  subscribe ;  or  at  least,  that 
would  have  communion  with  them.  Though  we  would  sub- 
scribe to  the  whole  Scripture,  or  any  confession  drawn  up 
in  its  phrase  and  m^itter,  yet  this  will  not  serve  for  union  and 
eommunion.  They  tell  us,  heretics  will  subscribe  to  the 
Scripture :  and  I  tell  them,  that  heretics  may  subscribe 
also  to  their  confessions,  and  force  a  sense  of  their  own  upon 
them :  and  that  God  never  left  them  to  make  better  confes- 
sions, and  fitter  to  disco  ver  heresies,  than  Scripture  doth  afford. 
But  if  heretics  will  subscribe  to  the  Scriptures,  or  confes- 
sions taken  wholly  out  of  them,  they  should  be  no  heretics 
ia  our  account  till  they  discover  that  they  maintain  some 
heresy  against  the  sense  of  the  Scripture,  or  confession 
which  they  subscribed  to ;  and  then  they  are  to  be  censured 
by  the  churches  accordingly ;  not  for  want  of  subscribing 
to  a  sufficient  confession,  but  for  abusing  and  contradicting 
th^  confession  which  they  did  subscribe;  and  so  to  be  cor- 
rected for  it  as  a  crime  against  a  sufficient  law  and  rule;  and 


336  THE  TRUE  CATHOLIC,  .AND 

we  must  not  think  to  prevent  it  by  making  a  better  law  or 
rule,  which  shall  tie  them  more  strict,  and  which  they  cannot 
break.  It  is  a  strange  rule,  which  can  necessitate  the  sub- 
ject to  observe  it,  and  which  cannot  be  violated.  And  it  is: 
a  wild  head  that  must  have  new  laws  and  mles  made, .  be- 
cause he  sees  that  malefactors  can  break  these !  The  law  is 
sufficient  to  its  own  part,  which  is  to  be  the  rale  of  duty, 
and  of  judgment.  It  tells  men  sufficiently  what  they  must 
believe  and  do ;  but  if  they  will  not  do  it,  itjudgeth  them  at 
offenders.  You  will  never  form  a  confession,  or  make  a  law 
that  cannot  be  misinterpreted  and  broken.  The  Papists  have 
set  up  whole  volumes  of  councils  and  decrees  for  the  rwk 
forsooth,  because  the  Scripture  is  dark,  and  all  heretics 
plead  Scripture.  And  what  have  they  done  by  it,  bat  came 
more  darkness,  and  set  the  world  and  their  own  doctors  too 
in  greater  contentions,  so  that  now  councils  cross  councils, 
and  they  can  neither  agree  which  be  true  approved  councib, 
and  which  not;  nor  when  they  intend  a  decree  to  be  an  arti- 
cle of  faith,  and  when  not ;  no,  nor  what  sense  to  take  their 
words  in,  and  how  to  reconcile  them.  And  thus  men  lose 
themselves,  and  abuse  the  church,  because  God's  word  will 
not  serve  their  turn  as  a  rule  for  us  to  unite  upon.  This  is 
the  one  rule  that  God  hath  left,  and  men  will  needs  blame 
this  as  insufficient,  and  mend  God's  works  by  the  devices  of 
their  addle  brains^  and  then  complain  of  divisions,  when  they 
have  made  them !  One  company  of  bishops  must  needs 
make  a  company  of  canon  laws  for  the  church,  and  all  must 
be  schismatics  that  will  not  be  ruled  by  them:  another 
company  that  are  of  another  mind  make  contrary  canons, 
and  those  must  be  obeyed,  or  else  we  are  schismatics.  They 
must  make  us  our  sermons,  and  call  them  Homilies,  and  make 
us  our  prayers,  and  call  them  a  Liturgy :  and  the  fruit  of 
their  brains  must  be  the  rule  of  all  others,  or  else  they  are 
schismatics.  So  wise  and  holy  are  they  above  all  their 
brethren,  that  none  must  publicly  speak  to  God  in  any  words 
but  what  they  put  into  their  mouths.  (Read  Dr.  Heylin's 
Discourse  of  Cant.  5.  5.  against  ministers  praying  in  the 
church  in  any  other  words  but  what  is  in  the  common-prayer- 
book.)  So  they  do  also  by  their  vestures,  and  gestures,  and 
other  ceremonies:  Nothing  hath,  more  divided  the  churcb 
than  the  proud  impositions  of  men,  that  think  so'  highly  of 
their  own  words  and  forms,  and  ceremonious  devices,  that 


CATHOLIC  CHURCH   DESCRIBED.  337 

mo  man  shall  have  communion  with  Christ  and  the  church 
in  any  other  way.    Never  will  the  church  unite  on  such 
terms.    The  rule  that  all  must  agree  in  must  be  made  by  on^ 
that  is  above  alU  and  whose  authority  is  acknowledged  by 
all.    Experience  might  tell  these  men,  that  they  are  building 
but  a  Babel^and  dividing  the  church.   In  the  Lord's-supper» 
where  they  have  limited  us  to  a  gesture,  we  are  all  in  pieces* 
In  singing  psalmsy  where  they  left  us  free,  we  have  qo  dis- 
tention*  In  the  places  where  garments  and  other  ceremonies 
are  not  imposed,  God's  worship  is  performed  without  conten- 
tion, and  with  as  little  uncomeliness  as  with  them.     Proud 
quarrelsome  men,  that  must  needs  be  lording  it  over  the 
church,  and  turning  legislators,  may  set  all  on  fire  for  the 
promotingof  their  ways,  and  rail  at  all'thatwillnotbe  under 
their  yoke :  but  when  they  have  all  done,  they  will  find  they 
■are  but  busily  dividing  the  church,  and  their  canons  are  but 
fiery  engines  to  batter  its  unity  and  peace.  A  thousand  years 
experience  and  more,  might  have  taught  us  this  to  our  cost. 
Never  will  the  church  have  full  unity,  till  the  Scripture-suf- 
ficiency be  more  generally  acknowledged.    You  complain  of 
many  opinions  and  ways,  and  many  you  will  still  have,  till 
the  one  rule,  the  Scripture,  be  the  standard  of  our  religion. 
As  men  that  divide  and  separate  from  us,  do  use  to  accuse 
the  ministers,  and  then  be  every  man  a  teacher  to  himself; 
so  they  use  to  accuse  the  Scriptures,  and,  as  the  Papists, 
call  them  dark,  and  dangerous,  and  insufficient:  and  then 
•viery  sect  must  make  us  a  new  rule,  when  they  have  dis- 
paraged that  which  Christ  hath  given  us.     Then  one  makes 
the  Pope  a  rule  by  his  decretals,  and  another  a  council,  and 
another  the  bishops,  canons  or  articles,  and  another  his  own 
suggestions  and  impulses.     Stick  close  to  this  one  Bible, 
and  let  nothing  come  intp  your  faith  or  religion  but  what 
comes  thence ;  and  when  controversies  arise,  try  them  by 
this ;.  and  if  you  cannot  do  it  yourselves,  then  take  the  help 
of  ministers  or  synods,  and ji^e  them  not  as  masters,  but  as 
helpers  of  your  faith;  not  t^  make  you  another  rule,  but  to 
help  you  to  understand  this  only  rule,  and  thus  may  you 
come  to  be  of  one  religion,  but  never  otherwise. 

5.  To  these  I  may  add  the  damnable  sin  of  pride  and 
selfishness,  touched  at  before.     All  men  would  have  peace: 
but  .most  Would  have  it  on  their  own  terms ;  yea,  and  most 
VOL.  xvr.  z 


S38  THE  TRUE  CATHOLIC,  AHD 

parties  would  be  the  very  centre  of  the  churches.  If  tU  tbe  ||g 
world  will  come  over  to  them,  they  will  be  at  peace  witb 
them,  otherwise  not.  If  we  will  all  swear  allegiance  to  the 
Pope,  and  turn  to  them,  we  shall  have  conoord  widi  the 
Papists.  If  we  will  all  renounce  Plresbyterian  tirdinatioB, 
and  submit  to  Episcopacy,  with  all  their  canons,  farms  md 
ceremonies,  we  shall  have  concord  with  the  rigid  of  tfist 
party.  If  we  will  all  be  for  an  office  of  unordained  ^elders, 
that  have  no  power  to  meddle  with  preaching  orsacreinenU, 
we  shall  have  peace  with  the  more  rigid  sort  of  diat  way.  If 
we  will  causelessly  separate,  and  make  the  major  Yokt  of  the 
people  to  be  church-governors,  we  may  have  peai^wtith  men 
of  that  way.  And  if  we  will  be  re-baptized,  we  may  haie 
peace  with  the  Anabaptists.  But  can  all  the  catholic  ckwob 
unite  upon  these  private,  narrow  terms?  Every  man  wmU 
be  the  Pope  or  the  general  council  himself:  or  rather  eveiy 
one  would  be  the  Ood  of  the  world ;  that  all  mea«iay'reGeive 
the  law  at  his  mouth,  and  his  name  may  be  honoured,  and 
hia  kingdom  may  be  set  up,  and  his  will  may  be  done  Aroogii- 
out  the  world:  this  is  the  nature  of  self-idolizingpride.  And 
hence  it  is  that  the  church  hath  as  many  dividers,  as  unsanc- 
tified  men;  because  every  unsanctiiied  man  is  thus  made  an 
idol  by  his  pride,  and  knows  no  further  end  but  self.  Is 
there  never  a  man  of  you  that  hears  me  this  day,  thatwonld 
not  have  all  the  town,  and  country,  and  world  to  be  of  cme 
mind?  I  think  there  is  not  one  but  wisheth  it.  But  what 
mind  must  it  be  ?  It  mustbe  of  your  mind !  Or  else  it  will 
not  satisfy  you!  And  alas  you  are  so  many,  and  of  so  many 
minds  among  yourselves,  that  this  way  will  never  unite  Uie 
world !  One  must  have  all  of  his  mind,  and  another  must  ha? e 
all  of  his  mind,  when  no  man  well  agrees  With  anotiier,  and 
yet  none  will  be  brought  to  another's  mind.  But  Ood  is 
one,  and  his  mind  is  certainty  right  and  good :  and  the  Spirit 
is  one,  and  the  Scripture  indited  by  it  is  one ;  and  if  you 
would  come  to  that  as  the  only  rule,  you  might  be  of  <me 
religion,  and  mind,  and  way :  but  till  then  you  do  but  laboor 
in  vain.  But  you  will  say  still,  that  every  sect  preteadcth 
to  the  Scripture,  and  there  is -so  many  expositions  of  it,  that 
we  see  no  hopes  that  this  way  should  unite  us:  To  diisi 
next  answer. 

6.  It  is  the  bane  of  unity  when  men  must  make  every  in- 


CATHOLIC  CHURCH   DESCRIBED.  339 

fpfW  opinion  the  seat  of  unity,  and  will  not  ynite  i^  the 
^sen^ials  of  Christianity^  endeavouring  in  love  to  accord  as 
well  a3  they  can  in  the  rest.  Though  the  truth  of  the  ijirhole 
3cii[ipture,  that  is  known  to  he  holy  Scripture  must  he  ,ac- 
JcoQwledged ;  yet  the  understanding  of  the  ineaning  of  the 
whole  Scripture  is  not  of  necessity  to  salvation,  or  churc^ 
fUfity :  otherwise  woe  to  every  one  of  us !  For  there  is  no 
xfJOLDi  on  earth  that  hath  the  perfect  understanding  of  all  t^e 
holy  Scriptures.  And  yet  all  that  is  in  it  propounded  to  he 
!t>elieved  is  *  de  fide'  matter  of  faith,  and  it  is  our  duty  to  believe 
it,  and  understand  it,  and  our  sin  that  we  do  not ;  but  not  a 
sia  that  prove/s  us  graceless,  or  unjustified.  I  wpnder  the 
^^pists  have  not  venial  errors  in  matter  of  faith,  as  well  s^ 
yenial  sins  against  moral  precepts !  But  all  that  is  'de  fid^,' 
mu^t  with  some  of  them  be  fundamental  or  essential  to 
Cl^risitianity.  The  Scripture  is  a  full  and  beautiful  body, 
ffldich  hath  its  flesh,  and  skin,  and  a  multitude  of  nerves,  and 
jveins,  and  arteries,  as  well  as  the  head,  the  heart,  and  stomach* 
and  other  nat^ral  parts  ;  without  which  parts,  that  are  the 
43ieat  qr  chief  instruments  of  the  animal,  vital  and  natural 
spirits,  the  body  were  no  body.  All  in  the  Scripture  is  true 
and  useful,  but  all  is  not  essential  to  Christianity.  And  .in 
t)ie  .essentials  all  Christians  do  agree ;  and  if  you  woujid 
know  how  such  should  behave  themselves  to  one  another, 
Ijear  the  Holy  Ghost  himself,  (Phil.  iii.  12—16,)  "  Not  as 
though  I  had  already  attained,  or  were  already  perfect ;  but 
;I  .follow  after,  if  that  I  may  apprehend  that  for  which  also  I 
am  apprehended  of  Christ  Jesus :  Brethren,  I  count  nqt 
myself  to  have  apprehended,  but  this  one  thing  I  do,  for- 
getting those  things  which  are  behind,  and  reaching  forth 
.to  ;those  things  that  are  before,  I  press  towards  the  mark  for 
(fbe  prize  of  the  high  calling  of  God  in  Christ  Jesus.  Let  us 
theirefore  as  many  as  be  perfect  be  thus  minded ;  and  if  in 
a{\y .  thing  ye  be  otherwise  minded,  God  shall  reveal  even  this 
^nto  you :  Nevertheless,  whereto  we  have  already  attained. 
Jet  us  walk  by  the  same  rule,  let  us  mind  the  same  thing." 
So  l.Cor.  iii.  11 — 16.  "  Oth^r  foundation  can  no  man  lay, 
4hsin  that  is. laid,  which  is  Jesus  Christ.  Now  if  any  man 
.]bMiild  on  this  foundation  gold,  silver,  precious  stones,  wood, 
lu^y,. stubble,  every  man's  work  shall  be  made  manifest:  for 
the  day  shall  declare  it,  because  it  shall  be  revealed  by  fire, 
,md  the  fire  shall  try  every  man's  work  of  what  sort  it  is.   IC 


340  TH£  TRUE  CATHOLIC,  ASp 

any  man's  work  abide  wbicli  he  hath  built  thereupon,  he  shall 
receive  a  reward :  If  any  man's  work  shall  be  bumt»he  shall 
suffer  loss ;  but  he  himself  shall  be  saved,  yet  so  as  by  fire." 
Errors  may  bring  heavy  judgments  in  this  life,  and  oat  of  this 
fire  the  erroneous  may  escape,  and  not  fall  into  the  eternal 
fire ;  for  thus  will  God  "  sit  as  a  refiner,  and  purifier  of  silver, 
and  will  purify  the  sons  of  Levi,  and  purge  them  as  gold  and 
silver,  that  they  may  offer  to  the  Lord  an  offering  in  righteous- 
ness." (Mai.  iii.  2,3.)  Dislike  every  error,  and  escape  as  manj 
as  you  can;  but  think  not  that  every  error  must  dissolve 
our  unity,  or  that  every  truth  is  necessary  to  our  unity. 

And  where  you  say  that  all  sorts  do  plead  the  Scriptures, 
I  answer,  L  That  all  sorts  of  Christians  in  the  essentials  do 
rightly  understand  the  Scripture.  2.  And  for  the  rest,  their 
very  pleading  that,  shews  that  all  sorts  are  convinced  that 
it  is  the  rule  of  truth,  even  where  they  do  not  understand  it. 
3.  And  this  is  no  proof  of  the  insufficiency  of  Scripture,  bat 
of  the  imperfection  of  men's  understandings;  and  instead  of 
seeking  for  another  rule,  you  should  labour  for  a  better  un- 
derstanding of  this,  and  use  the  help  of  ministers  thereto.  The 
law  of  the  land  is  the  rule  of  the  subjects'  actions,  and 
tenures;  and  yet  what  controversies  are  about  it,  even 
among  the  wisest  lawyers !  and  one  pleadeth  it  for  one  cause, 
and  another  saith  that  the  law  is  for  the  contrary  cause! 
Yea,  one  judge  differs  from  another.  What  then !  must  we 
cast  awav  the  law?  Let  us  know  where  to  have  a  better 
first !  But  rather,  men  should  labour  to  know  it  better,  and 
meddle  not  contentiously  with  the  niceties  of  it  without  need. 
And  thus  we  must  do  about  the  law  of  God.  Agree  in  the 
essentials,  and  learn  the  rest  as  well  as  we  can. 

7.  Another  great  impediment  to  our  concord  is,  abun- 
dance of  dividing,  unpeaceable  principles,  that  be  grown  into 
credit,  or  entertained  in  the  world :  and  if  such  principles 
meet  with  the  most  peaceable  disposition,  they  will  make 
the  man  become  unpeaceable.  For  the  best  men  that  are 
will  think  they  must  obey  God;  and  therefore  when  they 
mistake  his  will,  they  will  think  they  will  do  well  when  they 
are  sinning  against  him.  There  are  too  few  in  the  world  of 
a  peaceable  principle  :  Some  lay  all  peace,  as  is  said,  on  the 
opinions  of  their  own  parties  ;  and  some  lay  it  on  a  multi- 
tude of  such  low  opinions,  and  such  doubtful  things,  thiitt 
they  might  know  can  never  be  the  matter  of  universal  con- 


CATHOLIC  CUUKCU   D£SCRIB£D.  341 

A :   Some  think  tbey  must  not  silence  any  thing  which 
aey  conceive  to  be  a  truth,  for  the  peace  of  the  church,  or 
the  promoting  of  greater  undoubted  truths.  Some  think  they 
PI    ought  to  reproach  and  disgrace  all  that  are  not  of  their  mind; 
^    .and  some  think  they  ought  to  destroy  them,  or  cast  them 
^     out,  and  think  this  a  part  of  their  faithfulness  to  the  truth  of 
jj     Christ,  and  that  this  is  but  to  help  him  against  his  enemies. 
And  there  is  no  more  desperate  principle  of  division  and 
persecution   than   this  uncharitableness,  which  makes  the 
children  of  God,  and  the  members  of  Christ,  to  seem  his  ene- 
mies, and  then  use  them  as  his  enemies  :   To  dress  them  in 
a  false  attire,  as  they  did  Christ,  and  then  smite  him  :   To 
"put  them  in  the  shape  of  schismatics,  or  heretics,  or  devils, 
as  the  Papists  do  when  they  burn  them,  and  then  use  them 
accordingly.  Many  more  unpeaceable  principles  I  might  re- 
cite ;  and  if  it  were  not  too  tedious,  I  think  it  would  be  useful. 
8.  Aaother  hindrance  of  unity  and  peace  is,  a  carnal 
zeal  in  matters  of  religion,  which  is  frequently  mistaken  for 
the  true  zeal  of  the  saints.    When  men  are  confident  that 
their  opinions  are  the  truth,  land  overvalue  them  as  to  the 
necessity,  because  they  are  their  own,  though  they  observe 
jiot  the  reason,  they  presently  think  they  must  be  hot  against 
all  the  gainsayers  of  their  opinions  ;  and  herein  they  place 
the  most»  or  at  least  too  much  of  their  religion. 

There  is  not  one  of  many  that  hath  this  zeal,'  but  thinks 

it  is  of  God,  and  is  part  of  their  holiness.  When  as  it  is  often 

from  the  devil  and  the  flesh,  even  when  the  doctrine  is  true 

which  they  contend  far.   You  may  know  it  from  true  zeal  by 

^hese  following  marks.     1.  It  is  more  for  controversies  and 

speculations  than  for  practical  holiness.  2.  It  is  selfish,  and 

kindled  by  an  overvaluing  their  own  conceits   or  ways. 

3.. It  is  private,  and  would  promote  a  lower  truth  to  the  loss 

.of  a  greater,  or  a  doubtful  point  to  the  loss  of  undoubted 

-truth ;  or  a  single  truth  to  the  loss  or  hindrance  of  the  body 

:pf  common  truth  ;  and  it  is  hotter  for  a  party  than  for  the 

•ipatholic  cHurch,  and  will  promote  the  interest  of  an  opinion 

.or  party,  to  the  wrong  of  the  common  interest  of  the  church. 

.4.  It  is  blind,  and  carries  men  to  sinful  means ;  as  resisting 

authority,  order,  or  ordinances,  or  the  like.    5.  It  is  unmer- 

.ciful  and  unpeaceable,  and  little  sensible  of  the  case  of  others, 

.or  smart  of  the  divided  church.    Many  are  calling  for  fire 

from  heaven  for  the  cause  of  Christ,  that  little  "  know  what 


S42  fht  TRUE  CATHOLit,  A*i>    - 

fefiirit  they  are  of."  (Luke  ix.  65.)  O  hoW  trvi^  h  A«  df 
niatiy,  that  think  they  excel  in  knowledge  or  zeal,  aild  itr6 
but  defending  the  truth  against  erroneous  adversaf ieir!  INA 
*'  who  is  the  wise  man,  and  endowed  with  kno^Ied^^  dttMg 
you  ?  Let  him  shew  out  of  a  good  conrersation  hii  i^orki 
With  meekness  of  wisdom  :  But  if  ye  hate  bitter  ettvjfiAg 
and  strife  in  your  hearts,  glory  not,  and  lie  tiot  against  the 
truth :  This  wisdom  descendeth  hot  from  above,  biii  is 
Isarthly,  sensual,  devilish :  for  where  etivying  and  strtfe  it, 
there  is  confusion,  and  every  evil  work :  Bdt  the  WiddOih 
that  is  from  above,  is  first  pure,  then  peaceable,  getiUe,  zM 
easy  to  be  entreated,  full  of  mercy  and  good  fruiter,  withoiR 
partiality,  and  without  hypocrisy.  And  the  fruit  6f  fights 
ottsnessis  sown  in  peace  of  them  that  make  peace."  (James  iii. 
13  to  the  end.)  But  of  this  I  have  formerly  spoken  at  large 
in  many  sermons  on  these  words  of  James.  Dividing  zed 
is  a  grievous  distracter  of  the  churches  peace. 

6.  Another  hindrance  is,  that  of  the  many  that  are  fbr 
peace  and  unity,  there  are  few  that  have  any  great  skill  fa) 
promote  it,  and  those  few  that  have  skill,  want  opportunity 
or  interest,  and  are  Cried  down  by  the  opposers.     There  is  a 
great  deal  of  skill  necessary  to  discern  and  manifest  tbe  ttAk 
state  of  controversies,  and  to  prove  verbal  quarrels  to  be  but 
verbal,  and  to  take  off  the  false  visors  which  ignorance 
and  passion  puts  on  them,   to  aggravate  the  differences 
that  are  debated.    Theie  is  much  wisdom  necessary  fbr  the 
securing  of  truth,  while  we  treat  for  peace,  and  thfe  mainj- 
taining  peace,  while  we  defend  the  truth.    Alad,  how  feW 
escape  one  of  the  extremes  in  most  differences  themselves, 
and,  therefore,  are  unfit  reconcilers  of  others.   Few  arfe  pos- 
sessors of  that  blessed  light  that  doth  shew  the  error  ef 
both  extremes,  and  must  be  the  means  of  our  cdhcord,  if 
ever  we  agree !  Few  know  that  truth  between  contrary  etrore 
in  which  both  must  meet.   How  much  skill  also  is  necesisary 
to  deal  with  touchy,  froward  spirits,  and  to  handle  both 
nettles  and  thorns  that  must  be  dealt  with.     And  how  ie# 
men  of  wisdom  and  peace  are  much  regarded  by  the  fire- 
brands of  the  churches !    And  how  few  of  them  have  laii- 
guage,  and  health,  and  maintenance,  and  authority,  ahd  a 
skilful  activity  to  set  others  on  work,  which  are  almbi^t  need<^ 
ful  for  this  healing  design?  And  what  abundance  of  private 
vrisbea  have  been  buried  by  \.\\e  mo^X.  ^M\A  \£L<sxi  for  ^ant  of 


CATHOLIC  CUUKCU  D£SCliIB£D.  343 

opportiinitieB  !  And  how  many  private  writings  cast  by^  that 
have  that  in  them  that  deserved  public  entertainment,  and 
might  have  been  very  fit  instruments  for  this  healing  work. 

10.  And  the  various  oarnal  interests  of  the  world,  are 
aa  exceeding  hindrance  to  the  church's  peace*  The  inte^ 
rest  of  one  prince  lieth  for  one  party ;  and  another  is  for 
another  party :  one  prince  thinks  it  for  his  interest  to  unite, 
and  another  thinks  it  for  his  interest  to  divide,  or  secretly 
tof  cherish  and  continue  divisions.  The  ministry  also  have 
too  oft  a  carnal  interest,  which  lieth  usually  in  siding  with 
the  prince ;  and  the  great  carnal  interest  of  the  Roman  clergy 
liAth  sticking  dose  to  the  Pope.  The  people  hereupon  are 
commonly  in  such  distractions  and  disturbances,  by  wars,  or 
secular  cares  and  wants,  that  motions  of  peace  can  scarcely 
be  heard,  or  attended  to ;  but  the  noise  of  guns,  drums,  and 
lamentations,  and  reproaching  of  enemies,  drowneth  all. 
And  when  the  crossing  of  secular  interests  hath  made  them 
one  another's  enemies,  they  will  hardly  treat  as  friends  for 
onity  in  religion,  or  the  healing  of  the  church. 

11.  And  it  is  no  small  hindrance  that  the  princes  of  the 
earth  are  commonly  so  bad,  as  either  to  be  strangers  to  the 
true  interest  of  Christ  and  his  church,  or  else  to  prefer  their 
own  before  it.  It  is  they  that  have  the  greatest  interests 
and  opportunities,  and  might  do  most  for  unity  if  they  would. 
And  withal  they  think  that  nobody  should  meddle  without 
their  leave ;  and  commonly  when  they  do  nothing  themselves, 
they  will  not  suffer  the  ministers  to  do  it  that  are  their  sub- 
jects. How  easy  were  it  with  the  Christian  princes  and 
states,  if  they  had  so  much  wit  and  grace  to  agree  together, 
to  bring  the  churches  in  their  dominions  to  much  agreement. 
But  alas,  highest  places  have  greatest  temptations,  and 
therefore  too  oft  the  worst  men :  so  that  they  that  should 
do  it,  and  might  do  it,  have  no  heart  to  it.  And  the  princes 
are  very  rare  that  prefer  Christ's  interest  before  their  own ; 
and  have  truly  learned  the  lesson  of  denying  themselves,  and 
forsaking  Idl  they  have  for  him.  The  great  work  of  con- 
verting the  heathen  world  should  be  promoted  by  them ; 
but  how  little  is  there  done  in  it  by  any  princes  I 

12.  Moreover,  the  multitude  are  everywhere  almost  averse 
to  holy  unity  and  peace :  Their  dispositions  are  against  it : 
tbcir  principles  are  against  it :  their  parts  unfit  for  it :  and 
yet  how  to  do  it  without  them  will  be  hard*    For  L  The^ 


344  TH£  TRUE  CATHOLIC,  AND 

have  all  of  them  almoBt  conceits  of  their  own  fitness ;  and 
think  all  matters  in  religion  should  be  regulated  by  theoh 
They  detest  that  a  few  should  overtop  them,  and  dd  the 
work  while  they  stand  by ;  and  they  grow  to  a  hatred  o( 
those  few,  because  they  are  counted  wiser  and  better  than 
they ;  yea,  they  naturally  hate  the  godly,  and  the  practical 
truths  of  God :  and  yet  the  greater  vote  must  carry  it,  of 
else  the  swarm  will  be  about  your  ears :  When  it  is  a  hnn- 
dred  to  one,  but  a  hundred  for  one  in  most  places  of  the 
world,  are  in  the  wrong,  if  not  bitter  enemies  to  the  rigbt 
And  in  the  best  parts  of  the  w  orld,  it  is  a  wonder  if  the  greater 
part  be  not  the  worse.  Or  if  in  a  corner  or  two  it  should  be 
better,  what  is  that  to  all  the  Christian  world?  2.  At  least 
if  they  will  not  be  passively  peaceable,  how  little  can  we 
do,  when  it  is  they  that  must,  in  part,  consent,  and  it  is  they 
that  have  the  strength  to  resist. 

13.  And  even  among  the  godly  the  peacemakers  are  for 
the  smaller  number,  I  mean  as  to  the  healing  of  our  common 
divisions.  For  the  younger  sort  of  Christians,  in  age,  or 
grace,  or  gifts,  are  the  greatest  number :  and  these  also  are 
of  the  most  active,  hot  dispositions,  and  will  be  forwardest 
in  all  agitations,  and  will  not  stand  by.  And  alas,  how  few 
of  them  have  meekness,  prudence,  and  charity,  answerable 
to  their  heat  and  activity!  They  will  lead  their  leaders; 
and  their  way  must  carry  it,  or  else  all  are  censured  and 
trod  down  by  them :  and  how  ordinarily  is  their  way  na- 
peaceable  and  confusive !  And  how  seldom  doth  it  end  ac- 
cording to  their  expectations,  for  the  churches'  good.  Bat 
for  the  wise  and  judicious,  experienced,  sober,  peaceable 
men,  alas,  how  few  are  they  ;  till  they  grow  aged  few  attain 
to  this.  And  yet  nothing  will  be  done  for  the  peace  and 
welfare  of  the  church  but  by  the  conduct  and  direction  of 
these  few  experienced,  judicious,  moderate  men.  None  else 
can  do  it :  and  yet  few  other  will  suffer  them  to  do  it.  And 
thus  we  see  here  in  these  nations,  that  even  religious  men 
have  been  the  hinderers  of  our  peace. 

14.  And  withal,  the  devil,  who  is  the  great  enemy  of 
peace  and  unity,  is  still  watching  to  cast  in  some  bone  of 
contention,  and  to  make  use  of  the  opinions  and  passions  of 
all,  both  good  and  bad,  for  the  accomplishing  of  his  ends. 
And  alas,  his  subtlety  overreacheth  not  only  the  ignorCmi 
people,  but  the  moat  leatned  d\v\w^%,  ^ivd  ^cudent  princesi" 


CATHOLIC  CHURCH  0£8CRIB£D.  346 

Thqy  shall  not  manage  their  affairs  of  state  so  carefully,  but 
be  will  engage  them  against  Christ  and  the  peace  of  the 
churchy  before  they  are  aware :  He  will  do  his  utmost  to  make 
the  interest  of  Christ  and  the  prince,  of  the  church  and  the 
commonwealth,  to  seem  to  stand  at  an  enmity  to  each  other^ 
mxkd  make  princes  walk  in  a  jealousy  of  Christ,  and  his  Oos- 
pel,  and  ministers,  lest  they  should  encroach  upon  their 
honour  and  greatness :  and  too  oft  he  engageth  them  in  flat 
opposition,  till  this  stone  fall  upon  them,  and  grind  them  to 
powder. 

And  the  ministers  of  the  Gospel  shall  scarcely  manage 
their  work  so  wisely,  but  he  will  cast  in  some  wildfire,  and 
find  some  occasion  to  make  a  dissention  by.  Either  the 
•ubtlety  of  men  too  wise  and  learned,  in  their  own  eyes, 
shall  start  some  dividing,  fruitless  controversies ;  or  the  zeal 
of  men  that  are  orthodox  over  much,  shall  rise  up  unpeace- 
ably  against  all  dissenters :  or  he  will  entangle  the  godly  in 
some  dangerous  errors ;  or  he  will  seek  to  make  men  lay 
snares  for  their  brethren,  by  needless  impositions,  under 
pretence  of  order,  and  decency,  and  unity,  and  authority: 
6r  some  passionate  words  shall  kindle  the  fire.  There  are 
tnany  unsound  hypocrites  among  the  godly  ministers ;  and 
there  IS  too  much  pride  and  passion  in  the  best,  and  Satan 
knows  how  to  make  use  of  all :  What  saith  he  to  the  proud. 
Shall  liuch  a  one  be  preferred  before  thee  ?  Shall  he  bear 
away  the  applause  ?  Shall  he  eclipse  and  stand  in  the  way 
of  thy  reputation  ?  Did  he  not  speak  dishonourably  of  thee ; 
or  carry  himself  disregardfuUy  towards  thee  ?  Did  he  not 
disgrace  thee  by  such  an  opposition  or  dispute  ?  A  hundred 
temptations  hath  Satan  at  hand  to  kindle  dissention,  even 
among  the  ministers  of  Christ :  and  where  he  meets  with 
proud  hearts  he  seldom  misseth  of  his  purpose.  If  the  dis- 
ciples were  striving  which  should  be  the  greatest,  and  if 
Paul  and  Barnabas  fall  out  to  a  parting,  no  wonder  if  pride 
and  dissention  be  yet  found  among  the  most  renowned  men. 
Though  it  is  a  sad  case  that  it  should  be  so,  when  we  daily 
preach  humility  to  our  people,  and  know,  that  except  con- 
version make  us  like  little  children,  we  can  in  no  wise  enter 
into  the  kingdom  of  God.  (Matt,  xviii.  3.) 

How  hard  a  task  hath  a  peaceable  minister  to  keep  one 
f^ongregation  of  Christians  in  peace.  But  differences  will  be 
rising,  and  one  will  be  provoking  another  by  injuries^  or 


346  TB£  TRUE  CATHOLIC,  AND 

kai'd  worda>  and  few  cai>  beac,  and  forbear*,  and  forgive: 
Yea.  a  master  of  a  family  finds  it  hard  to  keep  one  imaU 
family  in  peace.  Yea,  two  persons  will  find  somewbat  to  do 
to  keep  peace,  especially  if  tbey  have  much  trading,  or  detl* 
in§p  with  each  other,  or  any  crossing  in  matteraof  commoditj. 
Yea,  husband  and  wife,  that  are  as  one  flesb>  have  much  adt 
to  avoid  dissentione.  No  wonder  then  if  the  enemy  of  petci 
can  disturb  the  ehurch  of  Christ. 

15«  Another  cause  of  divisions  is,  living  among,  and 
hearkening  to  schismatical  persons  that  are  still  blowing  the 
coals^  It  is  a  dangerous  case,  especially  to  young,  msezpe- 
rienced  Christians,  to  fall  among  those  that  make  it  tbeirieli* 
gion  to  vilify  others  as  enemies  of  Christ:  When  they  hear  ona 
sect  only  extolled,  and  all  others  spoken  of  aa  ignorant,  or 
carnal^  or  enemies  to  the  church,  it  is  two  to  one  but  tbii 
imprinteth  a  schismatical  disposition  in  the  heaters'  minds. 
Conversing  only  with  one  party  doth  usually  occasiiHi  greal 
uncharitableness  towards  all  others,  and  sear  the  conacieoee, 
so  that  it  grows  insensible  of  revilinga,  and  opptobrioot 
speeches,  against  those  that  differ  from  them. 

16.  And  the  unity  of  the  church  is  exceedingly  hindered 
by  an  unworthy  privacy  and  retiredness  of  most  Christians 
that  live  like  the  snail  in  a  shell,  and  look  but  little  abroad 
into  the  world.  Some  know  not  the  state  of  the  world,  or 
of  the  church,  nor  much  care  to  know  it ;  but  think  it  is 
with  all  the  world  as  it  is  with  us  in  England  :  when  as  if 
they  knew  the  fewness  of  Christians,  the  huge  numbers  of 
infidels,  the  corruptions  of  other  churches,  in  comparison  of 
Ours,  it  would  surely  set  them  lamenting,  and  praying  that  the 
kingdom  of  Christ  might  come.  Yea,  many  ministers  are  of 
so  base  a  privacy  of  spirit,  that  they  look  little  further  than 
their  own  parishes,  and  think  if  all  be  well  there,  all  is  well 
everywhere ;  and  seldom  inquire  how  it  goes  with  the  church 
in  the  rest  of  the  world :  nor  will  scarcely  be  brought  to  as- 
sociate and  keep  correspondence  with  their  brethren,  for  the 
union  and  communion  of  the  several  churches  and  the  com- 
mon good :  far  unlike  the  temper  of  Paul  and  the  other 
apostles  and  servants  of  Christ  in  those  days.  They  have 
not  a  care  of  all  the  churches.  They  long  not  to  bear  of 
their  welfare.  They  would  think  it  much  to  travail  and  la- 
bour for  it  the  thousandth  part  so  much  as  they.  Tbey  can- 
not say,  "  who  is  weak,  and  I  am  not  weak,"  fcc. 


CATHOlLlC  GHUktH  DtSCRlBCD.  SM7- 

lii  Y€a,  sotaie  hve  dth^n  from  tb0  ehufch'iir  unity  tnd 
pBkd€  by  ifii^ttnder^tlfchdfftg  tho&e  tei^ts  of  Scrtpttfre  that  6tfU 
tat  ^^pfa^atton  ftbhi  the  wotld^  and  tbat  speak  of  tfad  feWftesa 
df  ttiose  fh^t  ifthall  td  daved.  I  have  heard  of  ond  that  turaed 
St^ratist  tipoii  thid  oohceit,  becadse  he  thought  tbat,  deeing 
IM  flock  Of  Christ  is  little,  the  Protestants  were  too  ttiattiy 
td  be  It :  hi  Itst  the  separated  church  grew  so  big,  that  he 
fikdtrgfat,  sarely  this  is  not  the  little  flock,  and  so  tnrned  to  the 
Aitebilptists :  at  last  the  Anabaptists'  church  so  increase, 
iOSM  h€l  thought,  surely  this  is  too  big  to  h^  thd  little  flock  ; 
diid  so  went  seeking  about  for  the  least,  as  thinking  that 
Aiist  fee^ds  b^  in  the  right.    Alas,  what  low  thoughts  have 
•tick  df  the  church  of  God  !    Yea,  atid  of  th6  love  and  gra^ 
cloud  natn^  of  Qod,  and  of  the  great  design  of  Christ  in  the 
work  of  redemption !    But  the  main  cause  of  the  delusion 
df  these  poor  souls  is,  because  they  know  not  the  state  of  the 
Wihrld  abroad,  tf  they  did  but  knoi;^  that  it  is  the  sixth  part 
of  the  worid  that  are  baptised  common  Christians,  and  iiol 
pfftl(t  a  dixth  or  seventh  part  of  that  sixth  part  that  are  cotti^ 
niofl  Protestants,  but  &U  the  rest  are  Papists,  and  Oreeka^ 
ahd  many  sorts  of  mote  ignorant,  nhrefottn^d  Christians  i 
tod  among  the  Protestants,  no  country  for  godliness  is  lik^ 
ib  England ;  they  would  hot  go  about  to  pen  up  th^  churoh 
into  a  narrower  room.    To  believe  that  Christ  died,  and 
Akde  so  much  ado  for  so  small  a  part  of  the  World,  as  conied 
tlOt  to  one  of  forty,  or  fifty,  or  an  hundred  thousand,  is  next 
to  Ski  infidelity  itself;  which  thinks  he  died  for  none  at  all« 
And  for  the  oomndand,  '*  Come  out  from  atnong  them^ 
.  and  be  ye  separate,"  it  is  pity  that  any  Christian  should 
need  be  told,  that  it  speaks  only  to  the  church  to  come  out 
of  the  heathen,  infidel  world,  (such  as  are  Jews,  and  Maho- 
ihetons,  and  heathens  ;)  but  there  is  never  a  word  in  all  the 
•    Bible  that  bids  you  '  Come  out  of  the  church,  and  be  ye 
separate !'  Wonderful !   that  God  should  be  so  abused  by 
misunderstanding  Christians !     Because  he  coiAmands  men 
to  bdnie  out  of  the  infidel  world  into  the  church,  they  plead 
it  as  if  he  commanded  them  to  come  out  of  the  Ohttreh 
into  a  separated  sect.    The  church  is  the  house  of  Christ  ( 
i^di'sake  it  not,  while  he  stays  in  it :  forsake  it  not,  for  he  hath 
promised  never  to  forsake  it.    Particular  churbhes  inde^ 
he  may  c^t  off,  but  never  the  universal.    Dwell  therefore 
where  he  dwells. 


348  TH£  TRUi:  CATHOLIC,  ANI> 

18.  Another  hindrance  of  peace  is,  that  so  many  Cbrii- 
tians  as  they  have  carnal  dispositions,  so  they  are  still  look- 
ing at  carnal  means.    The  endeavours  of  the  ministry  thef 
account  as  nothing ;  but  they  are  still  looking  what  tb 
Magistrate  will  do :  and  till  he  force  them  they  will  not  stii; 
and  till  he  do  it  they  think  there  is  nothing  done :  such  hm 
thoughts  have  some,  even  ministers,  of  their  own  caUingir 
And  hence  it  is  that  such  men  are  always  on  the  strongK 
side,  and  of  the  king's  religion;  or  else  are  seeking  canal 
advantages  to  carry  on  their  cause.    So  the  Jesuits  are  mo0 
busy  to  get  the  princes  of  the  world  engaged  for  them,  aod 
the  arms  of  the  nations  employed  for  their  ends,  than  m 
are  to  treat  of  unity  and  peace :  And  every  party,  instead  of 
seeking  peace,  is  seeking  to  get  highest,  that  they  may  be 
able  to  force  all  others  to  their  will :  and  we  can  never  got 
any  peaceable  debates  upon  equal  terms,  because  the  several 
parties  do  seldom  stand  on  equal  terms :  but  still  one  is  up, 
and  another  is  down :  and  he  that  is  in  the  saddle  will  not 
light  to  treat  of  peace,  nor  hearken  to  any  equal  motiou, 
but  must  have  his  will,  and  nothing  less  will  serve  the  tarn: 
and  when  he  is  down,  and  the  other  party  is  up,  the  case  ii 
the  same.    Still  he  that  is  lowest  is  most  reasonable  and 
peaceable,  (except  some  impious,  implacable  spirits :)  but  the 
party  that  is  highest  will  not  be  brought  to  reason.  And  than 
the  peace  of  the  church  is  hindered,  to  our  grief  and  shame. 
19.  Another  great  hindrance  of  unity  and  concord  is  the 
great  weaknesses  and  miscarriages  of  the  professors  of  god*, 
liness,  partly  because  of  hypocrites  among  them,  and  partly 
because  they  are  sanctified  but  in  part.    Among  others,  by 
these  several  ways,  they  do  disturb  our  peace. 

1.  By  an  ignorant  quarrelling  with  their  teachers,  think- 
ing  themselves  fit  to  correct  their  guides  before  they -are 
considerably  grounded  in  the  catechism. 

2.  By  entertaining  false  opinions,  and  making  a  dis- 
turbance for  them.     ^ 

3.  By  the  great  diversity  of  opinions  among  themselves, 
by  which  they  become  a  scorn  or  stumbling-block  to  numy 
libout  them.  .     . 

4.  By  the  uncharitable  bitterness  of  their  spirits,  in  xasb 
censures  and  contendings. 

6»  £y  their  scandalous  lives,  and  falls,  disgracing  their 
profession,  andhardeum^  ^Ti^iV\^\i^V\\v^^^mvTij^  !c&^\k<»^ 


CATHOLIC  CHURCH  DESCRIBED.  34i9 

And,  6.  By  tbeir  imprudent  and  intemperate  dealing  with 
Others ;  using  proud  or  provoking  language,  or  carriage  that 
liore  savoureth  of  contempt  than  of  compassion.  And  thus 
~the  children  of  the  church  do  divide  it.  Especially  by  their 
Cihildish  fallings  out  with  one  another,  and  hearkening  to 
^lialicious,  contentious  hypocrites,  that  would  lead  them  to 
"^tecipise  their  guides,  and  break  them  into  shreads  among 
themselves.  (Rom.  xvi.  17.) 

'''    20.  Lastly,  The  greatest  hindrance  of  our  unity  is,  the 
^godliness  of  the  most  that  profess  themselves  Christians, 
'^Miereby  they  become  incapable  matter  for  our  truest,  nearest 
%fiion,  and  yet  think  that  we  must  be  united  to  them  all : 
When  they  will  not  join  with  us  in  the  vitals  of  Christianity, 
^'baf  stick  in  the  bark,  and  take  up  with  the  name,  yet  do 
'tiiey  think  that  we  must  join  with  them,  and  be  of  their 
f&btnmunion  and  opinions  in  all  external  things,  and  if  we 
diffei'  from  them  they  think  we  are  schismatics*    Men  lay 
the  church's  unity  too  much  in  mere  speculations^  which 
tbey  call  the  Articles  of  faith,  and  too  little  in  practicals, 
and  holiness  of  life,  whereas  there  is  no  article  of  faith,  but 
is  f&r  practice ;  and  as  truly  as  the  understanding  and  will 
%se  bbdi  essential  to  the  soul ;  so  truly  the  sanctity  of  un^ 
derstaiiding  and  will  are  both  essential  to  a  Christian :  And 
M  the  holiness  of  the  heart  is  as  essential  as  faith  to  a  real 
Christian,  or  member  of  the  church  regenerate;  so  the  pro- 
fession of  holiness  is  as  essential  as  the  profession  of  faitfi 
to  make  a  man  a  member  of  the  church  visible  or  congre- 
gate'.   And  therefore  as  we  can  have  no  inward  union  and 
communion  with  any  but  the  truly  sanctified,  so  can  we 
have  no  visible  church-union  or  communion  but  with  those 
that  profess  to  be  truly  sanctified.    It  is  a  shameful  thing 
to  hear  every  drunkard  and  scorner  at^  godliness  to  rail  at 
the  many  divisions  in  the  church,  and  to  call  for  unity  and 
concord,  when  it  is  he,  and  such  as  he,  that  hinder  it,  that 
will  not  be  united  to  Christ  himself,  nor  join  with  us  in  the 
ttAy  centre  of  union,  nor  in  the  greatest  and  most  necessary 
things,  without  which  all  Christian  union  is  impossible. 
But  because  I  take  this  to  be  a  necessary  point,  I  shall 
handle  it,  God  willing,  more  fully  by  itself. 

To  conclude  all,  let  me  exhort  all  Christians  to  drink  in 
this  truth  into  their  judgments  and  affections.  If  you  are 
Christians  indeed,  you  are  catholics*    And  \?  ^o>'^^>\\a»»X 


.350  TH^  THUE  CATHOLIC,  AJUV 

haiV/e,  1.  Cathplic  principles,    A^d,  2.  4ffe4^oa8.    I  be- 
seech you  look  tp  both  these  veil* 

And  as  ypu  keep  the  great  catholic  principle^  which  jb  I'' 
the  subject  pf  our  discourse,  viz.  to  know  whfit  a  true  cir  |^ 
iholic  is^  ,aiid  which  is  the  ^catholic  church,  tbaf  so  you  mqf 
(Hot  do  as  the  Papists,  thatitake  up  a. sept  under  the  Bim4 
name  of  Catholicism,  and  plead  against  the  catholic  choijjb 
for  that  sect  under  the  name  of  ttie  catholic  church ;  ao  ajb 
you  must  know  and  k^ep  plpse  to  the  true  ^thplic  nik; 
and  not  do  as  the  Papists,  that  have  .honoured  a  priyatisaql 
crooked  rule  by  ^hat  name,  tp  tl^e  church's  trouble^  ^mdtibflv 
own  delusion:  and  9ilso  you  must  kpep  plpse  ;to  the  tnft 
catholic  goyernor  pf  thechurpfa,  and  judge  of  cpntroy^rpJKP, 
and  .turn  inot  aside  :W.Uh  Papdfits  and  ptherfi^  tp  an  uaurper, 
•or  a  private  judge.  In  thesie  three  your  Catholicism  nfHt 
much  consist.  The  first,  what  the  catholic  church  is,  and 
what  a  true  .catholic,  I  have  said  as  much  to  as  I  cpncipe 
■necessary.  The  other  two  J  shall  say  :a  .little  mprpitp^  idi. 
,the  catholic  rule,  and  the  catholic  judge,  .and  the^  of  Jtfee 
fourth  .and  last,  which  is,  the  catholic  spirit  or  aSepJtipiu.* 

1.  We  are  all  agreed  that  the  will  of  God  .re.Te^ed,|at»t 
be,  and  is,  the  catholic  rule  of  ^faith  and  life.  Bift  ytieM^ 
jiiot  all  agreed  which  is  this  revelation  pf  the  will  pf  Gq^. 
That  the  .book  of  the  creatures  and  the  principles  of  nature 
do  reveal  much  natural-moral  verity  and  duly  we  c^re,$|gf^ : 
fbut  the  doubt  is  of  supernatural  revelation.  And  of . this  ve 
are  agreed,  that  '  whatsoever  is  certainly  delivered  ,t^  tN 
church  .by  prophet  or  apostle,Qr  any  persofi  infs^lliblyprpv- 
ing  a  Divine  inspiration  or  command  to  deliver  what  he 
speaks,. must  be  received  as  from  God.  And.whfLtevi^r  i^  po 
revealed  concerning  faith  or  duty,  by  way  of  imposition,  is 
our  rule :  and  if  revealed  to  all,  it  is  the  ^ule  tp  all/  ^jb  aie 
agreed  also,  that  the.holy  Scriptures  containing  thpse-bo^b 
which  the  Reformed  churches  take  for  jbhe  canpn^^re  p,  |Pin^» 
infallible  revelation  concerning  :faUh  and  djity.  ,Anfl  thfire- 
.£ojre  we  .are  all  agreed  that  the  holy  Sci^iptures  ^e.the  Jn>le. 
{But  whether  they  be  thje  whole  rule  we.fgre  ppt  i^greed.  .Ifbe 
Reformed  churches  say,  that  the  sign  is. but  to.^o^keJkQCtfn 
the  doctrine  signified :  and  that  while  :i\ke  in^ired  appsfl^s 
iwere  themselves  tali  ve,  their  own  vpipes  were ,  the  ,6|gn,  and 
instead  of  a  written  word  to  all. |bat;beard  them,,  find  mpr^* 
But  knowing  that.they  must  die,  aqd  th^t  the  wprdcpf  per- 


CATHOLIC  CHURCH  D£SCjhliB£D.  JUl 

•aons  not  infallibly  inspired,  is  no  ride  .of  iMih,  Md  hwfr 

liardly  things  not  written  are  preserved  from  alteration  md 

ideprivation,  therefore  they  left  their  4octrin^  m  wriutig,  for 

4he  easier  and  surer,  and  more  universal  comBiiUAicati^W  a&d 

qireaervatian.    And  that  universal,  infaUiMe  tradiitio^i  hath 

«deUireved  us  down  both  this  Sciipture,  and  also  (by  itaelf) 

the  sum  of  Christianity,  in  the  creed  and  baptismstl<U)¥eOAftt, 

.and  in  the  hearts  of  the  faithful  from  age  to  age.    So  that 

tme  ;make  very  high  account  of  tradition*  as  bringing  .us  in 

lOne  hand  the  essentials  of  Christianity,  and  in  the  other  the 

idiole  :body  of  sacred  doctrine  in  the  Scriptures,  containing 

-nU  these  essentials,  and  more.     And  this  is  the  rule  of  qur 

!faith  and  life :  Yet  we  confess^  that  if  any  could  prove  a  cer- 

.tain  delivery  of  any  more  from  the  apostles  to  the  x^hurah, 

iiiie»are  ready  to  receive  it,  which  way  ever  it  be  delivered. 

iBut  the  Papists  add,  that  partly  tradition,  and  pi^rily  .the 

eaaiions  and  decrees  of  the  church,  are  to  be  received  as;the 

.ritle>afs  well  as  Scripture,  and  tthat  much  is  revealed  by  ver- 

rbal  tradition  to  that  end,  which  is  not  in  Scripture,  which  is 

•  with  ^ual  pious  affection  and  reverence  to  be  reo^iv-ed ; 

iand  that  the  ohuix^h,  which  is  the  keeper  of  this  tradition, 

is.only  the  Roman  church,  or  all  that  believe  in  the.  Po^e.of 

iRome,  as  the  universal. head  or  sovereign  of  the.chui^L^b* 

Now  the  .question  is,  'Whether  theiiis  pr  ours  be  the 
icatholic  rule  V 

And  here  the  ^wickedness  of  factious  disputers  Jbiath  done 

the  church  a  world  of  wrong  on  both  sides.    .Son^e.are  .so 

.mad  in  their  xcontentions,  that  tbey  care  not  what ;  they  ^ay 

scarcely,  so  they  do  but  cry  down  one  another.   T|^e  Papists 

cannot  cry  up  their  tradition,  but  they  must  speak  so  J^e- 

liroachfully,  impiously,  foolishly,  of  the.Scri|>turias,,as  if  they 

/were  stark  infidels.    To  omit  others,  the  reading  of  Rn^h- 

worth's  Dialogues,: and  White's  Additions,  and  Defence,  is  a 

notable  bait  to  tice  men  to  infidelity,  and  those  dialogues 

contain  the  very  same  arguments  iwhich  ithe  joew  af^ostftte 

infidels  use.    And  on  the  other  side,  ^many  to  :Say  a&  Anuoh 

as'they  can  against  therapists,  do  so  cry  idowu: traditions, 

ythatthey  {*  tantum  non')  disable  themselves  to  make  good 

^dieScripture  itself.  O.perverseness  !  O  doleful  fruitaof  con- 

.jtentions!   Whereas  a  true  catholic  should  be  glad  of  .any 

.ilight  from  heaven  whatsoever:  and  must  know,  that  God 


352  THE  TKUE  CATHOLIC,  AND 

in  great  mercy  to  his  church  hath  by  these  two  hands  de-  m 
livered  us  his  will :  not  some  part  in  Scripture,  and  tlie  rat  ||„ 
by  unwritten  traditions,  as  say  the  Papists ;  but  some  put 
by  such  tradition,  and  all  by  Scripture,  and  that  Scripture 
by  tradition.  So  that  God  hath  given  us  two  strings  to  one 
bow :  and  the  Papists  will  have  two  bows  also ;  and  othen 
will  have  but  one  string. 

Well;  1.  I  prove  that  the  Scripture  is  the  catholic  role. 
That  is  the  catholic  rule  of  faith,  which  the  whole  oboioh 
in  all  ages  and  places  hath  received  as  the  rule :  But  such 
is  the  Scripture.   Papists  and  Protestants,  Greeks  and  Arme- 
nians, Abassines  and  all  Christians,  confess  that  the  canoni- 
cal Scriptures  are  the  revelation  of  the  will  of  God  :  so  tint 
this  must  be  catholic,  which  the  catholic  church  receiveth. 
2.  And  I  prove  that  the  Papists'  rule  is  a  sectarian, 
crooked  rule,  and  not  catholic.     1.  That  is  not  the  catholic 
rule  of  faith  which  the  catholic  church  did  never  receive: 
But  such  is  the  popish  rule  of  Roman  tradition :  Therefore  if 
you  take  it  in  the  general,  viz.  the  traditions  of  the  Roman 
church  to  be  received  by  her  peculiar  authority.  (1.)  TheRe- 
formed  churches  now  disown  it.    (2.)  The  Greeks  and  other 
Eastern  and  Southern  churches  now  disown   it*     (3.)  The 
primitive  church  did  never  own  it :  so  that  all  the  church 
was  once  a  stranger  to  their  rule,  and  the  most  of  it  is  an 
adversary  to  it  at  this  day.     And  can  that  be  the  catholic 
rule  which  most  of  the  catholic  church  disclaims?    The 
Eastern  and  Southern  churches  think  that  the  Ronaan  tra- 
ditions are  of  no  more  authority  than  their  own ;  nay,  offer 
less,  and  much  of  them  false.    2.  If  you  look  to  their  addi- 
tions of  the  apocryphal  books,  to  the  canon  of  the  Scnp- 
turesj  the  ancient  catholic  church  was  against  them ;  asDr. 
Reignolds,  and  newly  Dr.  Cosin  at  large,  and  through  every 
age  hath  shewed.  3y  If  you  come  to  particulars :  the  very  es- 
sence of  the  Roman  Catholicism  and  church,  and  the  univer- 
sal headship  still  of  their  Pope,  which  are  the  master  points 
of  their  tradition,  are  denied  and  detested  by  the  far  greater 
part  of  the  catholic  church  on  earth  to  this  day.     And  ii 
this  a  catholic  rule  which  the  catholic  church  denieth?    A 
great  stir  the  Papists  make  about  catholic  tradition,  and  (be 
judgment  of  the  catholic  church..   JBut  what  good  would 
this  do  them  if  we  were  as  much  for  tradition  as  they  ?  When 


CATHOLIC  CHURCH  DESCRIBED.  353 

aost  of  the  catholic  church  condemneth  them  and  their 
.tions,  or  own  them  not,  even  in  the  principal  points 
^•ential  to  their  religion  ? 
^   And  what  have  they  to  say  to  this  ?    Nothing  but  what 
■frjr  thief  may  say  of  a  true  man  when  he  hath  cut  his  purse, 
Pmtn  to)«all  him  thief  first !  Forsooth,  most  that  are  called 
istians,  by  far,  are  all  heretics,  and  therefore  none  of 
catholic  church ;  and  therefore  their  votes  are  no  im- 
ibment  to  the  papal  claim.     And  how  prove  you  that  ? 
^hy  the  Pope  saitb  so,  and  so  do  his  faction.'    Why,  but 
is  a  party  !  How  know  we  that  he  saith  true?  Why,  here 
m  must  leave  them :  *  He  saith  that  he  saith  true ;  there- 
he  saith  true :  He  saith  that  the  most  of  the  church,  are 
of  the  church,  but  heretics,  and  that  none  but  his  sub- 
jfettte  are  of  the  church,  therefore  it  is  true.'    And  sa  he 
WOBt  be  the  judge  in  his  own  cause,  and  be  believed  by  the 
sMbolic  church  on  his  own  authority.    Read  but  the  third 
fijibtion  of  Rushworth's  Second  Heathenish  Dialogues,  and 
^tUfiii  "mhvLt  a  silly  shift  the  self-conceited  disputant  is  at  in 
ittiweiing  this  objection,  'All  Christians  agree  in  the  ac- 
3||tetion  of  the  Scripture,  and  far  fewer  in  divers  points  of 
l^nei  for  the  churches  of  the  Roman  communion  are  no 
m&.  extraordinary  part  of  Christendom,  compared  to  all  the 
Mist.'    Answ.  For  the  extent  of  the  churches  I  cannot  cer- 
ttbily  tell  you  the  truth,  because  I  fear  many  are  called 
Qbistians,  who  have  little  either  in  their  belief  or  lives  to 
(Itify  that  name :  But  you  know  in  witnesses  the  quality  is 
H^'^le  respected,  as  well  and  more  than  the  quantity :  so 
0kX  those  countries  in  which  Christianity  is  vigorous,  are 
l^'be  preferred  before  a  greater  extent  of  such  where  little 
ItflilHJiiii  more  than  the  name.    Suppose,  in  a  suit  at  law, 
flpie  party  had  seven  legitimate  witnesses,  the  other  as  many, 
utd  besides  them  twenty  knights  of  the  post,  (known  per^ 
}«)Ped'  knaves,)  would  you  cast  the  cause  for  this  wicked 
HlBhleV    Thus  Kushworth. 

^•••Aiid  is  this  all?  And  is  this  a  catholic  cause  or  rule? 
f  M  «ee  now  from  their  most  violent  subtle  disputers,  that 
tikj  dare  not  stand  to  the  major  vote.  They  cannot  deny 
btt  the  Papists  are  the  far  smaller  number:  And  most  must 
Ii6t  carry  it !  How  then  ?  Why  we  must  be  judged  by  the  best, 
uoid  not  by  the  most.    Content :   And  I  must  solemnly  pro- 

TOL.  XVI.  A  A 


354  THE,  TRUE  CATHOLIC,  ANI> 

fess,  that  if  my  salvation  lay.  upon  it^  and  I  were  to  go  to- 
morrow, either  to  heaven  or  hell,  according  to  my  choice  of 
the  holier  party  to  trust  my  faith  upon,  I  should  make  is 
little  doubt  whether  the  Reformed  or  the  RoihaQ  professois 
be  more  holy,  (as  far  as  ever  I  was  able  to  discern,)  as  I 
should  do  whether  the  Latin  or  the  Greek  church  be  the 
more  learned.  If  godliness  and  honesty  of  witnesses  moit 
carry  it,  I  must  live  and  die  where  I  am.  But  especially 
when  the  Papists  are  worsted  at  both,  and.  have  neither  the 
greater  part,  nor  the  more  honest,  (of  which  I  am  quite  past 
doubt,  as  I  am  whether  England  be  better  and  greater  than  the 
Orcades,)  where  then  is  their  catholic  faith  and  rule  ? 

As  for  all  the  heathenish  cavils  of  Rushworth  against  the 
certainty  of  Scripture,  because  of  the  language,  the  transla- 
tions, and  such  blind,  malignant  exceptions,  I  shall  answer 
them,  if  God  will,  in  a  more  fit  place. 

2.  Having  spoken  of  the  catholic  rule,  let  me  next  advise 
you  to  keep  close  to  the  Catholic  Governor  and  Judge.  And 
who  is  that?  Even  Jesus  Christ  himself,  and  none  bat  be. 
Why,  but  is  there  not  a  visible  head  and  catholic  judge  of 
controversies  on  earth?  To  deny  this  seems  an  intoleraUe 
absurdity  to  a  Papist:  Then  every  man  may  believe  whit  he 
list,  or  what  his  own  fancy  leads  him  to?  Answ.  1.  And  if 
the  Pope  can  cure  heresy  or  infidelity,  why  doth  he  suffer 
most  of  the  world  to  be  infidels,  and  most  of  professed 
Christians  to  be,  in  his  judgment,  heretics?  And  if  he  can 
decide  all  controversies,  why  suffers  he  so  many  hundreds  to 
be  undecided  among  his  followers.  And  it  seems  by  the 
late  determination  of  the  Five  Jansenian  Articles,  that  neither 
he  nor  his  subjects  know  whenhe  hath  decided  a  controveny, 
and  when  not.  He  said  he  condemned  five  points  of  the 
doctrine  of  Jansenius:  the  Jesuits  say  so  too :  the  Jansen- 
ists  say.  It  is  not  so,  they  are  none  of  his  doctrines,  nor  to 
be  found  in  him  in  word  or  sense.  2.  The  catholic  judge 
doth  not  contradict  tfie  catholic  rule ;  but  the  Pope  and  his 
Council  doth.  3.  The  catholic  Judge  contradicteth  not  him- 
self, but  so  do  Popes  and  Councils.  4.  That  is  not  the  catholic 
judge  whom  most  of  the  catholic  church  disowneth,  andnever 
did  own  :  but  most  of  them  never  owned  the  Pope.  Bat  of 
all  this  I  entreat  the  unsatisfied  reader  to  peruse  what  I  have 
written  in  the  Second  and  Third  Disputationagainat  Popery. 


CATHOLIC  CHURCH  DESCRIBED.  355 

Object.  *  But  what !  Will  you  have  na  visible  judge  of 
controversies?'  Anstc.  Yes:  but  not  over  all  the  catholic 
dMircb.  Qti€s^.  *  But  who  then  shall  be  judge?'  Amw.  The 
Mse  is  plain^  if  men  were  but  impartial.  Discerning  is  one 
tlliiig,  teaching  is  another,  and  deciding  or  determining  is 
iiiother.  A  discerning  judgment,  as  far  as  they  are  able, 
bolongft  to  All:  A  directing  or  teaching  judgment  occasion- 
ally and  *  ex  charitate'  belongs  to  all  that  are  able ;  and  pub- 
licly and  ordinarily,  'ex  officio,'  it  belongs  to  all  pastors  and 
teachers.  Neither  of  these  is  the  judgment  now  inquired 
after,  but  the  third.  If  a  man  know  not  the  articles  of  faith, 
the  teachers  of  the  church  are  to  instruct  him.  But  if  a  man 
deny  the  articles  of  faith,  the  same  teachers  of  the  church 
am  to  endeavour  to  convince  him  of  his  error,  and  better 
inform  him:  and  thus  far  judicial  decisive  power  is  unneces- 
sary. But  if  he  will  not  be  convinced,  but  still  deny  the  arti- 
dee  of  the  faith,  then  comes  in  the  judicial  decisive  power  in 
cvder  to  his  punishment.  The  articles  of  faith  are  to  be  dis- 
cerned, and  judged  by,  but  not  judged  themselves  any  other- 
wise than  to  be  taught :  but  it  is  the  heretic  or  offender  that 
isto  bejudged.  And  the  judgmentbeing  in  order  to  execution, 
there  is  a  twofold  judgment,  as  there  is  a  twofold  execution. 
L  If  the  question  be.  Who  shall  be  taken  for  a  heretic,  in  order 
to  the  corporal  punishment  or  forcible  coercion  of  him  by  the 
iword,  here  the  magistrate  only  is  the  judge :  and  it  is,  1.  A 
Tile  usurpation  in  the  Pope  to  takethis  power  outof  his  hands. 
2.  And  it  is  an  intolerable  abuse  of  magistrates !  It  makes  them 
but  like  hangmen,  or  mere  executioners,  when  the  Pope  and 
his  clergy  must  be  the  judges  of  heresies,  and  the  magistrate 
most  but  execute  their  judgment:  What  if  the  church  or 
Pope  judge  a  catholic  to  be  a  heretic,  must  the  magistrate 
tiierefore  burn  an  innocent  member  of  Christ?  They  confess 
themselves  that  the  Pope  may  err  in  matter  of  fact,  and 
jndge  a  man  to  be  a  heretic  that  is  none:  and  if  be  could  not 
err,  yet  surely  his  clergy  may  :  Yea,  they  confess  a  General 
Council  may,  and  say,  they  did  err  in  condemning  Pope 
Honoritts  of  heresy.  And  must  kings,  and  j.udges,  and  all 
magistrates,  bang  and  burn  all  innocent  people  that  the 
Popish  clergy  shall  falsely  judge  heretics?  Will  it  justify 
lliem  before  God  to  say.  The  Pope  or  bishops  bid  us  burn 
them  ?  No,  I  had  rather  be  a  dog,  than  be  a  king  upon  these 
conditions.  3.  And  indeed  it  is  impossible  fox  tVie  Po^^\axfiL« 


366  TH£  TRUE     CATHOLIC,  AND   • 

self  to  be  judge  of  all  men  through  the  world  that  are  goilty 
of  heresy.  For  he  is  many  hundred  or  thousand  miles  off: 
and  there  must  be  a  present  j  udge  that  shall  hear  the  cause  and 
witnesses ;  and  there  must  be  many  thousand  of  these  judges 
to  the  whole  world :  and  can  the  Pope  or  Council  then  serve 
alone?  If  every  heretic  in  England  escape  till  a  Pope  or 
Council  have  the  hearing  or  judging  of  him^  be  will  not  fear. 

Object.  *  But  the  Pope  and  Council  are  to  judge  what  is 
heresy,  and  what  not,  though  not  to  judge  all  particular 
causes;  and  then  the  bishops  must  judge  the  causes*' 

Answ.  God  hath  told  us  already  in  his  word,  which  are 
the  articles  of  our  faith,  and  the  universal  church  hath  de-! 
livered  us  all  the  essential  articles  in  creeds,  professionn, 
and  the  baptismal  covenant !    And  therefore  here  is  no  work 
for  a  judge,  but  for  a  teacher.    T^e  pastors  of  the  church 
must  teach  us  *  ex  officio,' with  authority,  which  aretheard-; 
cles  of  faith ;  but  they  have  no  power  to  judge  an  article  tobe 
no  article,  nor  to  make  any  new  article :  and  to  judge  an 
article  to  be  an  article,  any  inan  may  do  by  judgment  of 
discerning,  and  any  teachers  by  a  judgment  of  direction.  If 
moreover  you  would  have  no  article  of  faith  to  be  believed 
to  be  such,  but  on  the  word  or  credit  of  the  Pope  or  Council, 
and  so  resolve  our  faith  into  them,  I  have  fully  confuted  this 
in  my  Third  Dispute  against  Popery !  The  word  of  God  most 
be  believed,  whether  men  know  the  mind  of  the  Pope  and 
Council,  or  not:   but  this  is  the  highest  arrogancy  of  the 
Papal  sect,  that  they  must  not  have  God's  own  laws  be- 
lieved, or  received  by  any,  but  upon  their  word  and  credit: 
and  so  we  must  know  that  they  are  authorized  hereto,  and 
infallible,  before  we  know  the  articles  of  our  faith  ;  and  sa 
we  must  believe  in  Christ's  vicar  before  we  can  believe  in 
Christ  ?    This  is  the  ground  of  the  Papal  cause.    Well,  I 
think  I  may  take  it  for  granted  by  this  time,  that  with  rea- 
sonable, impartial,  considerate  men  the  case  is  plain,  that  it 
is  magistrates,  and  not  the  Pope,  that  are  judges  who  is.  to 
be  corporally  punished  for  heresy !   And  if  every  bishop  most 
do  it,  then,  1.  They  must  prove  every  bishop  infallible;  and, 
21  Then  they  have  not  one  catholic  judge  of  faith  but  many- 

And  what  if  we  had  granted  them  a  power  in  the  Pope 
or  Council  to  judge  of  God's  law,  and  what  is  an  article  of 
faith,  and  what  is  heresy  ?  Yet  this  will  be  far  from  restrain- 
ing heresies,  as  long  as  there  is  no  judge  of  the  particular 


CATHOLIC  CHURCH  DESCRIBED.  357 

case :  And  if  we  have  as  many  judges  of  the  cause  and  person 
as  there  be  bishops,  then  we  have  not  one  catholic  judge  of 
persons  and  causes  ;  and  if  we  must  have  fallible  bishops, 
yea,  and  Popes,  to  judge  of  the  person  and  fact,  then  we 
have  but  fallible  restrainers  of  heresy. 

2.  The  second  sort  of  judgment  is  in  order  to  church 
punishments.  When  the  question  is  not.  Who  shall  be 
punished  by  the  sword?  But  Who  shall  be  avoided  by  the 
church  as  a  heretic  ?  Here  it  is  the  church  that  is  to  judge ; 
even  that  church  that  must  avoid  or  reject  them  from  com- 
munion. And  therefore  as  communion  is  of  narrower  or 
wider  extension,  so  must  excommunication,  and  judging  of 
heretics  be.  If  the  question  be  only,  whether  this  man  be 
to  be  avoided  as  a  heretic  by  this  particular  church  where 
he  liveth?  That  church  must  judge.  If  the  question  be. 
Whether  he  be  to  be  avoided  as  a  heretic  by  all  the  churches 
of  the  country  or  nation,  it  is  all  these  churches  that  must 
judge.  For  who  should  judge  bi\t  those  that  must  practise* 
and  answer  for  their  practice?  And  how  can  the  Pope  or 
Council  be  able  to  judge  persons  and  causes  that  they  know 
not ;  and  to  judge  so  many  millions  throughout  the  world? 
If  you  could  prove  that  the  whole  catholic  church  were 
bound  to  take  notice  of  this  individual  heretic,  and  were 
capable  of  actual  communion,  and  avoiding  communion 
•  with  him,  and  of  congregating  to  judge  him,  then  I  should 
consent  that  all  Christendom  should  meet  to  excommuni- 
cate a  heretic,  if  they  had  no  better  work  the  while  to  do. 
But  the  case  is  plain,  that  the  church  that  must  execute, 
must  judge:  the  church  that  must  avoid  the  communion  of 
the  heretic,  must  judge  him  to  be  avoided  :  and  I  think  the 
Pope  and  General  Councils  will  not  undertake  all  this  work. 

You  have  nothing  therefore  to  say,  but  to  recur  to  the 
former  way  in  your  objection,  viz.  That  it  is  the  work  of 
Pope  and  General  Councils  to  judge  what  is  faith  and  he- 
resies, and  the  work  of  provincial  synods  or  bishops  to  judge 
the.  offenders  by  their  canons. 

Answ.  That  is  plainly ;  the  Pope  and  Council  must  make 
the  law,  and  the  bishops  judge  by  it.  But,  1.  God  hath 
xoade  the  church's  law  already :  we  know  but  this  one  Law- 
giver to  the  church,  to  constitute  articles  of  faith  and  spi- 
ritual duty.  And  is  this  all  that  you  make  such  a  noise 
'about,  when  you  say.  Who  shall  bejudge  of  faith,  and  heresy. 


358  THE  TRUK  CATHOLIC,    AND 

and  controversy?  That  is.  Who  shall  make  laws  against 
them,  to  tell  us  which  is  faith,  and  which  is  heresy?  Whj 
God  hath  done  this  already  in  the  Scripture.  2.  And  ttis 
will  not  answer  your  own  expectations  in  resolving  your 
doubt:  For  if  the  Pope's  legislation  be  all  his  judging  of 
controversies,  there  will  be  never  the  fewer  controversies  or 
heresies  in  the  world  :  for  there  is  no  law  that  hath  avirtoe 
sufficient  to  compel  all  the  subjects  to  obey  it.  If  Ood'sltw 
cannot  do  it,  neither  can  the  Pope's. 

Object.  '  But  ever}' heretic  pleadeth  Scripture,  and  saitli, 
it  is  for  him;  and  shall  there  be  no  judge  to  put  an  end  to  til 
these  controversies  about  the  sense  of  Scripture  ?* 

Amw.  1.  If  there  be  any  absolute  judge  of  the  sense  of 
Scripture,  his  work  is  to  give  the  world  a  decisive  commentary 
upon  it:  which  no  Pope  or  Council  bath  done.  2.  And 
he  should  actually  decide  all  the  controversies  afoot,  which 
the  Pope  dare  not  attempt;  but  leaves  hundreds  undecided 
among  themselves,  and  more  than  ever  were  among  the 
Protestants.  3.  It  is  the  work  of  a  teacher,  and  not  a  catho- 
lic judge,  to  acquaint  men  with  the  meaning  of  the  law.  4. 
For  all  their  malignant  accusation  of  the  Scriptures,  they  do 
as  plainly  deliver  us  the  articles  of  Christian  faith,  and 
the  necessary  Christian  duties,  as  any  Pope  or  Council 
hath  done.  And  if  all  the  work  for  a  Pope  or  Council  be  to 
teach  God  how  to  speak  or  mend  his  word,  and  make  sense 
of  it,  when  God  hath  made  it  but  nonsense,  in  their  pre- 
sumptuous judgments,  then  we  can  well  spare  such  a  judge 
as  this.  5.  There  is  as  much  contention  among  yourselves 
about  the  meaning  of  the  canons  of  Councils,  and  the  Pope's 
decretals :  and  who  must  be  judge  of  all  these  controversies? 
Even  the  late  Council  of  Trent  is  pleaded  by  one  party  for 
one  side,  and  another  for  the  contrary:  yea,  even  by  the  par- 
ticular divines  that  were  members  of  the  Council :  and  yet 
no  deciding  judge  steps  up,  but  let  the  contenders  worry 
one  another,  and  there  is  no  end  of  their  disputes. 

So  that  the  case  is  as  plain  as  can  be  desired,  L  Tliat 
constituting  by  a  law  or  universal  rule,  to  determine  what 
shall  be  taken  for  faith,  and  what  for  heresy,  this  God  hath 
done,  who  is  the  only  Universal  Lawgiver,  and  we  need  no 
Pope  for  it.  2.  To  judge  who  is  to  be  corporally  punished 
as  a  heretic  belongs  to  the  magistrate  in  his  own  jurisdic- 
tion, and  not  to  thePo\>e  ot  \yv^Q^^\  V>^  \a»3ql^^u  made 


CATHOLIC  CHURCH  D£SCRIfi£D.  369 

good  in  all  ages  against  them^  since  they  claimed  it,  as  the 
many  tractates  of  Ooldastus'  collection  manifests.)  3.  To 
judge  who  shall  be  cast  out  of  the  communion  of  the  church 
as  a  heretic,  and  avoided,  belongs  to  the  church  that  hath 
communion  with  him,  and  that  is  to  avoid  him ;  and  to  all 
other  churches,  so  far  as  they  are  naturally  capable  of  com- 
munion and  non-commuAion  with  him,  and  of  the  cognizance 
of  the  case,  and  bound  to  take  notice  of  it.  So  that  all 
human  judgment  is  but  limited,  and  'ad  hoc,'  the  judgment 
being  but  in  order  to  the  execution.  4.  And  therefore  the 
absolute  final  judgment  is  only  that  of  Christ  himself,  to 
whom  we  must  make  our  appeals,  and  from  whom  there  is 
no  appeal :  And  this  is  the  true  decision  of  this  question, 
that  makes  so  loud  a  noise,  *  Who  shall  be  judge  of  contro- 
versies in  faith,  and  of  heresies?'  And  thus  you  see  that 
Scripture  is  the  catholic  rule,  and  Christ  the  catholic  judge, 
ind  the  magistrate  the  judge  'ad  hoc,'  who  shall  be  corporally 
punished,  and  the  pastors  and  church  where  communion  or 
avoiding  the  party  is  a  duty,  are  judges  *ad  hoc,' whether  he 
be  to  be  avoided.    And  this  is  the  next  catholic  principle. 

Before  I  come  to  speak  of  the  last,  (which  is,  catholic 
affections)  I  shall  briefly  name  some  principles  contrary  to 
the  catholic  principles,  which  I  would  warn  you  to  avoid  : 
and  I  shall  not  stand  upon  them,  but  touch  them. 

1.  It  is  a  private  and  not-catholic  principle,  to  hold  that 
we  are  not  baptized  into  the  catholic  church,  but  into  a  par- 
ticular church  only.  As  the  case  of  the  eunuch,  (Acts  viii,) 
and  the  baptismal  institution  shew. 

It  is  a  private  principle,  contrary  to  Catholicism,  to  hold 
that  an  authorized  minister  of  Christ,  is  only  a  minister  in  that 
church  which  is  his  special  charge,  and  where  we  confess  he 
is  bound  to  exercise  his  ordinary  labours,  and  that  he  may 
not  preach,  baptize,  administer  the  Lord's-supper,  yea,  and 
rule  'pro  tempore,'  as  a  minister  in  another  church  to  which 
be  ift  called.  As  physicians  must  first  have  a  general  licence, 
upon  exploration  and  approbation,  to  practise  physic  when 
they  are  called,  and  afterward  may  have  a  special  call  and 
engagement  to  a  particular  hospital  or  city  as  their  charge, 
and  so  do  practise  occasionally  upon  a  particular  call  abroad, 
but  ordinarily  at  home,  as  to  their  special  charge,  but  to  both 
«0  physicians;  so  is  it  with  a  pastor  in  the  church  of  Christ. 

3.  It  is  a  private  and  uncatholic  principle,  that  a  minister 


360  TH£  TRUE  CATHOLIC,  AND 

is  BO  bound  to  that  one  congregation  which  is  bis  tpedal 
charge,  as  that  he  must  prefer  them  and  their  service  befom 
the  more  public  service  of  the  churches,  and  most.  ne|^ecl 
opportunities  of  doing  apparently  much  greater  good,  for 
fear  of  neglecting  them.  All  our  obligations  are  strong^ 
to  our  ultimate  end,  and  next  to  that  which  is  next  that  end, 
and  so  more  to  the  public  than  to  any  particulors.as  such. 

4.  And  it  is  a  private  uncatholic  principle,  that  a  minister 
should  more  fear  or  avoid  the  offending  or  hurting  of  hit 
own  particular  flock,  than  the  offending  and  hurt  of  tbe 
catholic  church,  or  of  many  particular  churches,  where  the 
interest  of  Christ  and  the  Gospel  is  greater,  we  are  mom 
obliged  to  God,  and  the  catholic  church,  than  we  can  be  to 
any  man  or  particular  church.  A  physician  of  an  hospital, 'ce- 
teris paribus/  must  prefer  his  own  charge  before  any  otherB^ 
and  rather  neglect  a  stranger's  life  than  theirs :  but  be  should 
rather  neglect  one  of  bis  own  charge,  than  a  prince,  or  maiij 
considerable  persons  abroad,  or  all  his  own  charge,  than  per- 
sons, or  cities,  or  countries  of  far  more  public  use  and  interest 

5.  It  is  a  private  uncatholic  principle,  that  ministers  may 
satisfy  their  consciences  if  they  stay  at  home,  and  only  look 
after  their  own  congregations,  and  never  go  to  the  asseni- 
blies  of  the  ministers,  where  more  public  affairs  of  tbe 
churches  are  transacted,  nor  by  preaching  abroad  where 
necessity  requireth  it,  be  helpful  to  other  places. 

6.  And  it  is  an  uncatholic  principle,  to  hold  that  tbe 
assemblies  and  associations  of  pastors,  and  concatenati<m 
of  churches  by  them,  is  a  needless  thing ;  or  that  they  are 
not  to  be  ordinary,  and  fixed,  for  a  certain  settled  way  of  the 
communion  of  churches  and  brethren,  but  only  occasional 
and  seldom;  and  that  it  is  indifferent  whether  we  be  there. 

7.  And  it  is  an  uncatholic  dividing  principle  to  holdrtbat 
when  the  churches  agree  upon  a  circumstance  of  worship 
as  convenient,  any  particular  persons  shall  walk  singularly, 
and  refuse  to  consent  to  that  agreement,  unless  it  be  against 
the  word  of  God. 

8.  It  is  not  according  to  catholic  principles,  for  any  man 
of  another  church  to  make  light  of  the  reproofs,  advice  or 
teaching,  of  any  faithful  minister  of  Christ,  because  they  are 
not  members  of  his  charge. 

9.  Nor  is  it  a  catholic  principle  for  a  minister  to  ho)d, 
that  a  fit  person  of  anoUver  cbutcb  \aa.^  wot  have  communion 


CATHOLIC  CHURCH  DESCRIBED.  SOI 

mth  him  and  his  charge,  and  partake  of  the  ordinances 
among  them,  wheii  they  are  for  a  time  cast  into  their  neigh«> 
bourhood,  and  give  sufficient  testimony  of  their  fitness. 

10.  It  is  a  dividing  uncathoUe  principle,  to  think  that 
for  every  disorder,  or  gross  sin,  that  (against  our  wills)  is 
connived  at  in  the  church,  we  must  therefore  withdraw  from 
the  communion  of  that  church,  before  sufficient  means  and 
patience  have  been  used  with  them,  and  before  the  church 
do  own  the  sin.  ^ 

11.  It  is  a  dividing  uncatholic  principle,  to  hold  that  we 
must  necessarily  require  the  profession  of  more  than  the 
essentials  of  Christianity  in  order  to  the  baptizing  of  any 
into  the  church,  or  that  profession,  is  no  satisfactory  evi- 
dence, (though  there  be  no  proof  on  the  contrary  to  invididlite 
it,)  unless  there  be  some  other  discovery  of  the  truth  of  grace. 
To  deny  the  catholic  qualification  of  visible  members  is  not 
catholic 

12.  It  is  a  dividing,  and  not  a  catholic  principle,  that 
■we  must  needs  preach,  profess,  or  declare  every  thing  that 
we  take  to  be  a  truth,  though  to  the  apparent  hazard  of  the 
church,  and  hindrance  of  the  great  essential  truths ;  and 
that  no  truth  must  be  silenced  for  the  church's  peace,  and 
the  advantage  of  the  more  necessary  truths.  And  that  we 
may  not  hold  communion  with  those  that  agree  not  with  us 
in  some  integrals  of  the  Christian  faith,  though  they  agree 
in.  the  essentials,  and  forfeit  not  the  communion  of  the 
church  by  wicked  lives. 

Too  many  more  such  principles  might  be  named,  but  I 
only  warn  you  briefly  of  these  few. 

3.  The  last  part  of  my  advice  is,  that  you  labour  to  pre- 
tierve  a  catholic  spirit  and  affections.  And  a  catholic  spirit 
consisteth,  1.  In  a  catholic  love..  2.  A  catholic  compassion. 
3.  A  catholic  care.  And  4.  A  catholic  endeavour  to .  be 
serviceable  to  all. 

L  A  catholic  love  consisteth  in  these  particulars,  LThat 
yon  love  a  Christian  as  a  Christian,  for  the  sake  of  Christ, 
and  not  for  by-respects  only :  Not  chiefly  because  he  is  rich, 
or  honourable,  or  of  eminent  place,  or  parts,  or  personage, 
or  because  he  loveth  you,  or  any  such  lower  respects ; 
though  these  may  have  their  parts  in  subserviency  to  the 
miiin ;  but  the  chief  reason  of  your  love  must  be,  because 
.he  is  a  member  of  Christy  and  beareth  his  image,  and  is  ser* 


362  TH£  TRUK  CATHOLIC,  AND 

viceable  to  the  glory  of  Qod,  and  one  that  is  likely  to  join 
with  you  in  hia  eferlasting  praises. 

2.  That  your  love  may  be  catholic,  it  must  be  a  lore  to 
all  that  are  Christians^  as  far  as  you  can  discern  thenii  and 
have  opportunity  to  observe  them.  Though  he  should  diilet 
from  you  in  many  points  of  religion,  yet  if  he  hold  the 
essentials,  and  manifest  the  grace  of  God  in  his  life,  you 
must  love  him  with  the  special  love  of  a  Christian.  Thoo^ 
he  have  fallen  out  with  you,  or  wronged  you  by  word  or 
deed,  or  have  a  low  esteem  of  you,. and  slight  you.  whether 
deservedly  or  in  a  mistake,  yet  if  he  manifest  the  image  of 
God,  by  his  holy  profession  and  conversation,  you  miift 
afford  him  this  special  Christian  love.  Though  he  be  a  verj 
weak  Christian  of  parts,  or  graces,  and  subject  to  passioos 
and  infirmities,  (consistent  with  grace)  and  his  professioii 
reach  not  to  that  height  as  may  make  him  eminent,  nor  bis 
life  to  that  degree  of  diligence  as  may  make  you  confident 
of  his  sincerity,  yet  if  he  have  a  profession  of  true  faith,  and 
repentance,  and  holiness,  seemingly  serious,  and  not  invali- 
dated or  disproved  by  a  contrary  profession  or  practice,  yon 
must  allow  him  the  special  love  of  a  Christian.  He  tiiat 
loveth  a  Christian  as  a  Christian,  must  needs  love  all  Chris- 
tians that  he  discerneth  to  be  such :  and  he  must  not  by 
uncharitableness  hinder  that  discerning. 

3.  And  catholic  love  will  be  somewhat  suitable  to  the 
excellency  of  the  object,  which  is  a  member  of  Christ.  He 
that  loveth  a  Christian  truly,  doth  love  him  above  gold,  and 
silver,  and  worldly  things ;  and  therefore  can  part  with  bis 
subs^nce  to  relieve  him,  and  venture  his  life  for  him,  when 
God  and  his  honour  do  require  it.  And  therefore  it  is  that 
Christ  will  not  at  the  last  day  barely  ask.  Whether  we  have 
loved  him  in  his  members  ?  but  whether  our  love  were  wch 
as  could  carry  us  to  clothe,  and  feed,  and  visit,  and  relieve 
them  to  our  power. 

4.  Lastly,  catholic  love  must  be  diversified  in  the  degree 
according  to  the  apparent  degree  of  men's  graces  and  ser- 
viceableness'to  God.  He  that  loveth  men  as  Christians  and 
godly,  will  love  those  best  where  he  seeth  most  Christianity 
and  godliness,  and  those  least  where  he  seeth  least  of  it. 

There  is,  1.  A  common  love  of  men  as  men ;  and  this  yon 
owe  to  all,  even  to  an  enemy ;  and  this  may  consist  with  a 
lisitke  or  hatred  of  tVieYa  a<&  N^xok^di,  txid  Ckid's  enemies. 


CATHOLIC  CHURCH  DESCKIBED.  363 

4.  There  is  a  love  to  men  for  some  lovely,  natural,  or  acquired 
parts ;  as  wit,  learning,  eloquence,  gentleness,  a  loving  na- 
ture, and  the  like :  and  this  is  proper  to  them  that  are  the 
qualified  objects  of  it ;  you  owe  it  not  to  all,  and  yet  you  may 
JiUow  it  to  those  that  are  no  saints.  But  this  is  not  the 
catholic  love  which  I  speak  of.  3.  There  is  the  before- 
described  love  to  a  Christian,  as  a  Christian ;  and  this  is  the 
catholic  love  which  is  due  to  all  that  seem  Christians. 
4.  There  is  a  special  degree  of  this  love,  which  you  owe  to 
stronger  and  more  excellent  Christians,  and  to  those  whose 
profession  and  conversation  doth  put  you  into  a  more  con- 
fident persuasion  of  their  sincerity,  than  you  have  of  many 
or  most  common  professors.  And  this  special  degree  is  not 
due  to  all  Christians.  As  we  have  but  very  small  and  doubt- 
ful persuasions  of  some  men's  sincerity,  and  more  confident 
persuasions  of  others  ;  so  our  love  must  be  greater  to  one 
than  to  another,  even  where  a  special  Christian  love  is  due 
to  them  all.  5.  There  is  a  special  suitableness  in  the  spirits 
of  but  few,  even  of  those  that  are  stronger  Christians,  where- 
by they  are  fitted  to  be  your  bosom  friends.  And  this  extra- 
ordinary love  of  a  bosom  friend,  such  as  was  between  David 
and  Jonathan,  and  should  be  between  husbands  and  wives, 
is  not  due  to  all,  no,  not  all  that  all  are  strong  Christians. 

For  natural  love  to  parents,  and  children,  and  other  na- 
tural relations ;  and  for  grateful  love  to  benefactors,  I  shall 
say  nothing  to  them,  as  not  pertaining  to  our  business ;  nor 
yet  of  the  heavenly  degree  of  love  which  is  proper  to  glory. 
But  I  have  shewed  you  what  that  special  Christian  love  is 
which  is  truly  catholic ;  and  that  it  must  be  to  all,  and  to 
all  with  a  high  degree ;  but  not  to  all  with  an  equal  degree, 
but  must  be  much  diversified  by  their  degrees  of  grace. 

The  love  which  is  called,  "  The  fulfilling  of  the  law,"  con- 
taineth  all  the  sorts  beforementioned ;  but  the  love  which  is 
the  new  commandment  of  the  Gospel,  is  this  special  endear- 
edness  of  Christians  to  one  another  in  their  newrelation,  even, 
1.  As  they  believe  in  the  Messiah  as  come,  in  whom  they 
are  all  fellow-members  and  brethren.  And  2.  As  they  are 
disposed  and  elevated  to  this  love,  by  a  special  measure  of 
sanctification  by  the  Spirit,  proper  to  Gospel  times. 

This  is  the  love  to  the  brethren,  by  which  we  may  know 
that  we  are  translated  firom  death  to  life,  and  so  that  we  are 
true  catholic  Christians.  (1- John  iii.  14.)    ''  He  that  hath 


364  THE  TRUE  CATHOLIC,  AND 

not  Uiis  love  abideth  in  death.  By  this  it  is  that  all  men 
must  know  us  to  be  Christ's  disciples,  that  is,  catholic 
Christians.  (1  John  xiii.  33.)  If  Christ  have  more  diiU  in 
knowing  his  own  sheep  and  sheepmark  than  the  Papitto 
have,  then  this  is  a  better  mark  of  a  catholic  than  beliemg 
in  the  Pope»  as  the  universal  sovereign  of  the  church :  ereii 
loving. one  another  as  Christians,  for  Christ's  sake,  and  that 
"  with  a  pure  heart  fervently."  (1  Pet.  i.  22.)  "  Not  in  word 
and  tongue,  but  in  deed  and  in  truth/'  so  as  to  part  wA 
woddly  goods  for  our  brethren's  relief.  (1  John  iii.  17, 18^ 
Matt.  XXV.  34.  40. 

Reader,  thou  art  a  blessed  man  if  thou  hast  this  chariti- 
ble  catholic  spirit,  that  thou  canst  love  all  Christians,  as  ftr 
as  thou  canst  discern  them,  with  a  special  Christian  love. 
When  others  hate  and  reproach  all  those  that  are  not.  of 
their  sect,  or  at  least  have  no  special  Christian  love  for  them, 
let  them  be'dear  to  thy  heart,  and  amiable,  because  of  the 
image  and  interest  of  thy  Lord,  even  when  thou  art  callod 
to  disown  and  rebuke  (yea,  or  chasten,  if  a  governor)  their 
errors  and  imperfections.  This  lesson  is  written  in  the  very 
heart  of  a  true  catholic ;  for  ^*  they  are  all  taught  of  God  to 
love  one  another."  (1  Thess.  iv.  9.)  Those,  therefore,,  that 
malign  all  dissenters,  and  malice  those  that  are  not  of  their 
party,  do  carry  about  with  them  the  brand  of  sectaries,  how 
much  soever  they  may  seem  to  detest  them.  Those  that 
deny  the  essentials  of  Christianity  are  not  the  objects  of 
Christian  love,  but  of  common  love  only ;  but  whatever  in- 
firmities are  consistent  with  Christianity  are  insuflScient 
to  excuse  us  from  this  special  love. 

Ana  here  let  me  mind  you  of  one  other  principle,  which 
is  notoriously  uncatholic,  while  it  pretendeth  to  be  most 
catholic,  and  is  here  most  fitly  to  be  mentioned,  as  being  the 
bane  of  catholic.  Christian  love ;  and  that  is  the  doctrine  of 
many  Papists,  and  some  few  Protestants,  that  make  the  ne- 
cessary qualification  of  a  church-member  to  be  (the  reality, 
[  coram  Deo,'  and  the  profession,  '  coram  Ecclesia,'  of)  a 
kind  of  dogmatical  faith,  which  is  short  of  justifying  iaith. 
From  whence  it  followeth,  that  visible  church-members,  as 
such,  are  not  to  be  taken  by  us  for  true  living  members  of 
the  body  of  Christ;  but  that  esteem  is  due  only  to  some 
few  that  manifest  their  holiness  by  an  extraordinary  profes- 
sion, or  fuller  discovery ;  ^ixid  coxv^^f\a<&w\\^  A^^^  ^^  are  not 


CATHOLIC  CHURCH  DESCRIBED.  365 

bound  to  love  any  as  living  members  of  Christ,  but  such 

omineat  professors :  and  so  the  special  catholic  love,  which 

is. the  new  commandment,  and  the  badge  of  a  disdple,  is. 

turned  into  a  common  love  specifically  different  from  it,  and 

answerable  to  the  common  not-justifying  faith:  and  the 

qpecial  catholic  love  is  reserved  as  another  thing  for  some 

few  of  the  visible  church :  whereas  indeed  we  may  say  of 

all  that  are  duly  visible  members,  by  profession  of  a  saving 

fiuth,  not  nulled,  that  as  it  is  the  same  faith  with  that  of  the 

holiest  saints  which  they  profess,  so  it  is  the  same  specific 

love  that  is  due  to  the  holiest  saint  that  they  must  be  loved 

with  :  a  great  difference  there  must  be  in  degree,  but  none 

ill  kind*    We  love  none  of  them  as  infallibly  known  to  be 

true  living  Christians,  but  all  of  them  as  probably  such  by 

profession;  but  with  very  different  degrees,  because. of  the* 

different  degrees  of  probability. 

And  let  me  add  another  principle,  that  tendeth  to  cor- 
rupt'this  catholic  love,  and  that  is  theirs  that  would  have 
the  church  lie  common ;  and  men  that  profess  not  saving 
fitith,  or  that  null  that  profession  by  a  wicked,  impenitent 
course  of  life,  to  be  permitted  in  the  church,  and  discipline 
laid  aside,  and  so  the  common  and  unclean  to  be  numbered 
with  the  visible  saints.  And  so  when  the  permitted  members 
are  such  as  by  right  are  no  members,  nor  so  much  as  seenung 
saints,  they  cannot  be  the  objects  of  catholic  love.  Destroy 
the  object  and  you  destroy  the  art. 

II.  The  second  catholic  affection  in  compassion  towards 
a  Christian  as  a  Christian  in  his  sufierihgs.  A  sensibleness 
of  their  sufferings,  as  if  we  suffered  with  them,  "  And  whe- 
ther one  member  suffer,  all  the  members  suffer  with  it,  or 
one  member  be  honoured,  all  the  members  rejoice  with  it.'' 
(Heb; xiii.  3 ;  1  Cor.  xii.  26.)  ''Rejoice  with  them  that  do 
rejoice,  and  weep  with  them  that  weep:  Be  of.thesame 
mind  one  towards  another.'-  (Rom.  xii«  15, 16.)  **  Who  is 
weakf  and  I  am  not  weak  ?  Who  is  offended,  and  I  burn 
not?  "  (2  Cor.  xi.  29.)  A  true  catholic  is  grieved  to  see  his^ 
brother's  calamity,  and  especially  to  hear  of  the  dangers, 
and  losses,  and  sufferings  of  the  churches:  be  they  never  so 
distant  from  him,  it  is  near  to  his  heart,  for  their  interest 
is  his  own. 

He  that  feels  nothing  but  his  own  afflictions,  and  can  make 
a.Bmall  matter  of  the  losses  and  sufferings  of  the  church|> 


366^  TUK  TRU£  CATHOLIC,  AND 

perhaps  under  pretence  of  trusting  God,  so  that  if  all  be 
bat  well  with  himself,  is  certainly  no  catholic  or  ChristiaB. 
And  he  that  little  feels  the  losses  of  the  church,  if  lus  own 
sect  or  party  do  but  gain  or  increase  by  it,  doth  shew  that 
he  hath  more  of  a  sectary  than  of  a  Christian.  Catholic 
compassion  (to  which  I  adjoin  also  catholic  rejoicing)  do 
prove  a  true  catholic. 

IIL  Another  catholic  affection  is  a  special  care  of  the 
common  Christian  state  and  cause,  and  of  the  case  of  all  our 
brethren  that  are  known  to  us.  I  mean  not  that  care  which 
belongs  to  God  only,  and  which  we  are  forbidden  to  use, 
even  for  ourselves ;  but,  1.  An  estimation  of  the  interest  of 
the  church  and  brethren  as  their  own,  and  2.  An  ordinate 
solicitousness  about  their  welfare,  containing  an  earnest  de- 
sire of  it,  and  a  care  to  use  the  means  that  should  obtain  it 
A  catholic  spirit  is  busily  careful  about  the  church's  and  tefr- 
thren's  welfare  as  well  as  his  own.  **  That  there  should  be 
no  schism  in  the  body,  but  that  the  members  should  Infe 
the  same  care  one  for  another."  (1  Cor.  xii.  25.)  Timothy 
naturally  cared  for  the  state  of  the  churches :  Such  a  caie 
by  grace  he  had  of  the  churches,  as  he  had  by  nature  of 
himself;  proceeding  from  so  deep  a  love,  as  was  a  kind  of 
new  nature  to  him.  (Phil.  ii.  20.)  **  That  our  care  for  yos 
in  the  sight  of  God  might  appear  to  you."  (2  Cor.  vii*  12.) 
Titus  had  an  earnest  care  for  the  Corinthians.  (2  Cor.  viii. 
16.)  Every  pastor  must  have  a  care  of  his  churchy  (1  Tim. 
ill.  5,)  but  not  stop  there;  but  with  Paul,  "  have  a  care  of  all 
the  churches,"  (2  Cor.  xi.  28,)  though  not  an  apostolical 
charge  of  them  like  his.  Carelessness  of  the  church  and 
brethren  is  not  catholic. 

IV.  Lastly,  A  true  catholic  spirit  must  appear  in  cathoUc 
endeavours,,  for  the  good  of  all  the  members  of  the  chnni. 
1.  It  is  contrary  to  a  base,  covetous,  selfish  spirit^  which 
causeth  men  to  mind  and  seek  only  their  own,  and  not  the 
things  of  Jesus  Christ,  and  of  their  brethren :  and  will  not 
allow  men  to  part  with  any  more  than  some  inconsiderable 
pittance  out  of  their  superfluity,  for  their  brethren's  cdief, 
OF  the  church's  service*  **  But  whoso  hath  this  world's 
goods,  and  seeth  his  brother  have  need,  and  shutteth  up  his 
bowels  of  compassion  from  him,  how  dwelleth  the  love  of 
God  in  him?"  (1  John  iii.  17.)  He  that  cannot  pinch 
himself,  and  deny  himself  even  in  his  daily  bread  fw  the 


CATHOLIC  CHURCH  D£SCRIB£D.  307 

church  and  brethren,  when  Qod  requireth  it>  is  not  a  true 
*g%tholic  Christian. 

2.  And  it  is  contrary  much  more  to  a  spirit  of  malignity^ 
by  which  men  envy  the  good  of  others,  or  of  those  that  .are 
not  of  their  party ;  and  yet  more  to  persecution,  when  men 
would  tread  down  and  destroy  their  brethren,  and  the  inp- 
heritance  of  the  Lord,  in  a  selfish,  devilish  zeal. 

3.  But  yet  it  is  not  contrary  to  a  charitable,  moderate 
correction  of  offenders,  which  tendeth  either  to  their  owa 
or  ihe  church's  good,  and  is  necessary  to  the  restraint  of 
iniquity,  and  the  preserving  of  others  from  the  infection  of 
error ;  and  therefore  the  sword  of  the  magistrate  and  the 
discipline  of  the  church  must  both  be  employed  in  the  cause 
of  God ;  and  this  is  so  far  from  being  contrary  to  the  endea^ 
yours  of  a  catholic  spirit,  that  it  is  a  necessary  part  of  it. 
Correction  first,  proceedeth  from  love,  and  secondly,  tendeth 
to  good,  and  thirdly,  is  not  used  but  in  necessity ;  and  this 
differeth  from  persecution,  as  the  whipping  of  a  child,  from 
the  malignant  hurting  of  the  innocent. 

Quest.  *  But  how  can  the  endeavours  of  a  private  Cbriff- 
tian  be  extended  to  the  catholic  church  Y 

Answ.  L  His  daily  and  earnest  prayers  to  God  may  be 
extended  to  the  whole ;  and  must  be.  He  is  not  of  a  ca- 
tholic spirit  that  is  not  disposed  to  fervent  prayers  for  the 
universal  church  of  Christ.  2.  And  his  actual  assistance 
must  reach  as  far  as  he  can  extend  it ;  and  then  he  that  doth 
good  to  a  part  of  the  church,  may  well  be  said  to  do  good 
to  the  catholic  church  in  that  part. 

Quests  *  But  what  good  is  it  that  we  should  do  V 

Answ.  Besides  that  of  prayer  before-mentioned,  L  Main- 
tain catholic  truths  and  principles ;  earnestly  contend  for 
the  catholic  faith ;  and  resist  dividing,  uncatholic  principles 
and  errors.  2.  Maintain  catholic  affections  in  others  to 
your  power,  and  labour  to  draw  them  from  privateness  of 
spirit,  and  selfish  or  dividing  affections.  3.  JBndeavour  the 
actual  healing  of  breaches  among  all  catholics  as  soon  as 
you  perceive  them.  To  that  end,  1.  Acquaint  yourselves 
with  healing  truths ;  and  labour  to  be  as  skilful  in  the  work 
of  pacifying  and  agreeing  men,  as  most  are  in  the  work  of 
dividing  and  disagreeing.  Know  it  to  be  a  part  of  your  ca- 
tholic work  to  be  peace-makers ;  and  therefore  study  how 
to  do  it  as  a  workman  that  needeth  not  be  ashamed.    1 


368  THE  TRUE  CATHOLIC,  AND 

think  most  divines  themselves  in  the  world  do  study  dii 
ences  a  hundred  hours«  for  one  hour  that  eveir  they  stndfl 
the  healing  of  diiferences ;  and  that  is  a  shameful  diapn^j 
portion.  2.  Do  not  bend  all  your  wits  to  find  what  nun' 
may  be  said  against  others^  and  to  make  the  differences « 
wide  as  you  can«  but  study  as  hard  to  find  out  men's  agn^ 
mentSy  and  to  reduce  the  differences  to  as  narrow  a  compai 
as  is  possible.  3.  And  to  that  end»  be  sure  that  you  seetb 
true  state  of  the  controversy,  and  distinguish  all  that  ii 
merely  verbal,  from  that  which  is  material ;  and  that  whid 
is  but  about  methods,  and  modes,  and  circumstances^  frott 
that  which  is  iabout  substantial  truths ;  and  that  which  ii 
about  the  inferior  truths,  though  weighty,  from  that  whid 
is  about  the  essentials  of  Christianity.  4.  Be  as  indnstri* 
oils  for  peace  among  others  as  if  you  smarted  by  it  youndf; 
seek  it,  and  beg  it,  and  follow  it,  and  take  no  nay.  Make 
it  the  work  of  your  lives.  When  once  God  hath  so  awakened 
the  hearts  of  his  servants  to  see  the  beauty,  and  feel  lo 
much  of  the  necessity  of  unity  and  peace  in  the  church,  as 
shall  make  them  generally  more  zealous,  and  diligent,  and 
unwearied  in  seeking  them,  than  dividers  are  in  seeking  to 
destroy  them,  then  may  we  expect  a  healing,  and  strength, 
and  glory  to  the  catholic  church:  but  wishing  will  not 
serve  the  turn,  nor  will  we  much  thank  wishers  for  it  if  we 
be  healed. 

Lastly.  Lay  the  unity  of  the  church  upon  nothing  but 
what  is  essential  to  the  church.  Seek  after  as  much  truth, 
and  purity,  and  perfection  as  you  can :  but  not  as  necessary 
to  the  essence  of  the  church,  or  any  member  of  it ;  nor  to 
denominate  and  specify  your  faith  and  religion  by.  Tolerate 
no  error  or  sin,  so  far  as  not  to  seek  the  healing  of  it :  bat 
tolerate  all  error  and  sin,  consisting  with  Christian  faith 
and  charity,  so  far  as  not  to  unchristian  and  unchurch  men 
for  them.  Own  no  man's  errors,  or  sins,  but  own  eveiy 
man  that  owneth  Christ,  and  whom  Christ  will  own,  not- 
withstanding those  errors  and  infirmities  that  he  is  guilty 
of.  Bear  with  those  that  Christ  will  bear  with ;  especially 
learn  the  master-duty  of  self-denial :  for  it  is  self  that  is  the 
greatest  enemy  to  Catholicism.  Self-conceitedness,  aiid  self* 
love,  and  self-willedness,  and  selfish  interests,  are  the  things 
that  divide,  and  would  make  as  many  religions  in  the  woild 
as  selfs.   Even  among  man^  accoxm^Ad  Qxllvodox^  ^ride  and 


CATHOLIC  CilUUCH   DESCRIBED.  869 

lelfishiiess  causeth  them  bo  far  to  overvalue  their  own  judg* 
msntB,  as  to  expect  that  all  should  be  conformable  to  them, 
lOhd  bow  to  their  arguments  which  have  no  strength^  if  not 
10  their  sayings  and  wills  without  their  arguments  ;  and  to 
iKi9daiD>  and  passionately  censure  and  reproach  all  that  dis- 
l^nt  :and  gainsay  them.  And  thus  every  man,  so  far  as  he 
i«;proud  and  selfish,  would  be  the  Pope  or  centre  of  the  ca- 
Ibolic  church.  And  therefore  it  is  observable  that  Christ 
hath  told  us,  "  That  except  we  be  converted,  and  become 
W. little  children,  we  cannot  enter  into  his  kingdom."  (Matt, 
jnriii.  3.)  "  And  if  we  deny  not  ourselves  we  cannot  be  his 
jdiiAcipleR."  (Luke  ix.  23.)  But  of  this  I  have  spoken  in 
fmother  treatise. 

And  thus  I  have  plainly  from  the  word  of  God  declared 
to  you  the  true  nature  of  Catholicism,  and  which  is  the  ca- 
tholic church,  and  who  a  catholic.  I  hope  it  may  do  some- 
what to  cure  the  frensy  of  the  world,  that  makes  men  cry. 
Here  is  the  church,  and  there  is  the  church.  That  makes 
one  sect  say.  We  are  the  church,  and  another  say.  We  are 
the  church.  I  hope  it  may  do  somewhat  to  the  confound- 
ing of  the  arrogancy  and  presumption  of  all  sects,  especially 
the  sect  of  Papists,  that  being  but  a  piece  of  the  church, 
iqd  that  none  of  the  best,  dare  pretend  to  be  the  whole,  and 
restrain  the  name  of  Catholics  or  Christians  to  themselves ! 
And  I  hope  it  may  do  somewhat  to  awake  the  servants  of 
Christ  to  more  catholic  considerations,  and  principles,  and 
affections,  and  endeavours,  that  those  that  have  lived  too 
much  to  themselves,  and  too  much  to  their  own  parties,  as 
if  the  church  had  been  confined  to  their  narrow  provinces, 
may  hereafter  look  more  abroad  into  the  world,  and  remem- 
ber the  extent  of  the  kingdom  of  Christ,  and  not  think  so 
dishonourably  of  it  as  they  have  done.  I  hope  also  it  may 
help  to  abate  the  censoriousness  and  presumption  of  those 
thmt  would  rob  Christ  of  the  greatest  part  of  his  inheritance, 
and  deliver  it  up  to  Satan,  his  enemy.  And  I  hope  it  may 
somewhat  disgrace  the  dividing  principles  and  practices  of 
these  times,  and  turn  soldiers  into  surgeons,  wounding  into 
healing,  and  excite  in  some  a  stronger  desire  for  unity  and 
peace,  and  cause  them  to  extend  their  care  and  charity  fur<- 
ther  than  they  have  done.  However,  this  here  described,  is 
the  catholic  church  which  God  will  own.     This  is  it  that  is 

VOL.  xv/.  B  B 


370  THE  TRUE  CATHOLIC,  &C. 

built  on  Christ  the  Rock,  which  the  gates  of  hell  shall  not 
prevail  against*  Here  is  the  safe  standing,  from  whence 
you  may  look  with  boldness,  thankfulness,  and  compassioA, 
upon  the  many  sects,  and  furious  contentions  of  the  world ; 
and  lament  their  giddiness,  without  being « brought  •your- 
selves to  a  loss  about  the  truth  of  your  church  or  £uth^  and 
may  see  the  folly  of  them  that  are  puzzled  to  fittd'X)irt  the 
true  catholic  church  and  religion.  And  here  you  mays^ 
the  admirable  privilege  of  a  truly  regenerate,  sanctified 
person,  that  is  most  certainly  a  member  of  the  trae  cathoKe 
church,  whoever  deny  it.  To  conclude,  you  may  hence  M 
that  it  is,  not  as  Romanists,  Greeks,  Armenians,  Abassiites, 
Jacobines,  Lutherans,  Calvinists,  Arminians,  &o.,'that  men 
are  saved,  but  as  catholic  Christians,  aspiring  to  the  highest 
perfection*  <      :   .  ^ 


■!■ 


END  OF  TRUE  CATHOLIC,  AND  CATHOLIC  CHURCH  DESCRIBED. 


371 


CATHOLIC  UNITY? 

•       !        'If       on  ■    '    ' 

I  • 

THE  ONLY  WAY  TO  BRING  US  ALL  TO  BE  OF 

ONE  RELIGION. 


*  ■        '.  ■  '     * 


.- 1  ■ 

%P  MWi    RjBAD  BY  SVCH  AS   ARE  OTPBNDSD    AT   Tflk  DIFFERENCES  IN  RELI^IOV^ 
^  AND  ARE  WII^LING  TO  DO  THEIR  PART  TO  |fBAL  T|IBM. 


To  all  those  in  the  several  Parishes  of  these  Nations,  that  com^ 
plain  of  the  Disagreements  in  Matters  of  Religion, 

MEN  AND  B^ETHB£N» 

As  in  the  midst  of  all  the  impiety  and  dishonesty  of  the 
World,  it  is  some  comfort  to  us,  that  yet  the  names  of  piety 
and  honesty  are  still  in  dredlt',  and  tingodfliness  and  disho- 
nesty are  terms  of  disgrace;  so  that  those  that  willlDe  unr 
^€(dly  and  dishonest,  are 'fain  to  tise  the  mask  aiid  veil  of 
Wtter  tiamiei^,  to  hide  their  wickedness  ;  so  also  it  is  some 
comfort  to  us,  in  the  midst  of  the  uncharitableness  and  dis- 
«or48  of'  this  age,  that  yet  the  names  of  hoye  and  Concord 
sound  so  welli  and  are  hobouried  by  those  that  are  farthest 
ftiocMthe  things  :  for  thns  we  s^em  agreed  in  the  main  cause, 
M^  have  thi6  advantage  in  our  debates,  th^tt  whatever  shall 
hA  preved  to  be  against  love,  and'  unity,  and  peace,  we  are 
till  of  ud 'obliged  by  our  professions  to^disoWn>     I  m^y  sup-i- 
|iOMthat^all  that  read  these  words,  will  sfreak  dgainist  the 
tttiohatitablefness,  and  contentions;  and  divisions  of  the  pre- 
tent  ttmesi  as  «9i^eU  ^m  I.    Doth  it  grieve  thy  soul  to  hear 
|VofeS8ed'Ghristian8  so  censoriously  condemning, '  and  pas- 
Hfdnaldy^  reviling  on^  another,  while  they  ai^e  proudly  justi- 
fying^ themselvds?    i  suppose  you  wilt  say;  itgrievies  ybu 
idftty.  >  Do  r-mt^ilrn  in  seci^et,  to  see  so  tnahy  divisions  and 
ftuMivi^ons,  add  chtiTtoh  set  up'  against  church,  and  ptistors 
Igaanst^pia^thrs,  in  th6  same  j)arisheis ;  and  each  party  la- 
feiMiring'io  disgrto^'the  other 'and  their  way,  that  th^y  inily 
jfiomoiiefl^ir own  ?  iMnppo&e  you  wiU  au^,^6\x^o^o  \^<i 


372  CATHOLIC    UNITY. 

Do  I  lament  it  as  the  nation's  shame«  that  in  religion  men 
are  of  so  many  minds,  and  manage  their  differences  so  un- 
peaceably,  that  it  is  become  the  stumbling-block  to  the  un- 
godly, the  grief  of  our  friends,  and  the  derision  of  our 
enemies  ?  I  know  you  will  say,  that  this  also  is  your  lamen- 
tation. And  is  it  not  a  wonder  indeed,  that  such  a  misery 
should  be  continued,  which  all  men  are  against ;  and  which 
cannot  be  continued  but  by  our  wilful  choice  ? ,  Is  it  not 
strange  that  we  are  so  long  without  so  great  a  blessing  as 
Unity  and  Peace,  while  all  men  say  they  love  it  and  desire 
it ;  and  while  we  may  have  it  if  we  will  ?  But  the  cause  is 
evident ;  while  men  love  unity,  they  hate  the  holiness  in 
which  we  must  unite :  while  they  love  peace,  they  hate  the 
necessary  means  by  which  it  must  be  obtained  and  main- 
tained :  the  way  of  peace  they  have  not  known ;  or  know- 
ing it,  they  do  abhor  it.  As  well  as  they  love  unity  and 
peace,  they  love  the  causes  of  discord  and  division  mach 
better.  The  drunkard,  and  whoremonger,  and  worlding  say 
they  love  the  salvation  of  their  souls :  but  yet  while  they 
love  and  keep  their  sins,  they  will  miss  of  the  salvatien 
which  they  say  they  love.  And  so  while  men  love  their  un- 
godliness and  dividing  ways,  we  are  little  the  better  for 
their  love  of  peace.  If  men  love  health,  and  yet  love  poison, 
and  hate  both  medicine  and  wholesome  food,  they  may  miss 
of  health,  notwithstanding  they  love  it. 

Where  know  you  a  parish  in  England,  that  hath  no  dis- 
agreements in  matters  of  religion  ?  In  this  parish  where  I 
live,  we  have  not  several  congregations^  nor  are  we  divided 
into  such  parties  as  in  many  other  places ;  but  we  have  here 
the  great  division ;  some  are  for  heaven,  and  sOme  for  earth; 
some  love  a  holy,  diligent  life,  and  others  hate  it ;  some 
pray  in  their  families,  and  teach  them  the  word  and  fear  of 
God,  and  others  do  not;  some  spend  the  Lord's-day  in  holy 
exercises,  and  others  spend  much  of  it  in  idleness  and 
vanity ;  some  take  the  service  of  God  for  their  delight,  and 
others  are  weary  of  it,  and  live  in  ignorance,  because  they 
will  not  be  at  the  pains  to  learn  :  some  make  it  the  princi- 
pal care  and  business  of  their  lives  to  prepare  for  d^atb, 
and  make  sure  of  everlasting  life ;  and  others  will  venture 
their  souls  on  the  wrath  of  God»  and  cheat  themselves  by 
their  own  presumption,  rather  than  be  at  this  sweet,  and 
"''.cessary  labour  to  be  saved.    Some  hate  sin«  and  make  it 


CATHOLIC   UNITY.  373^ 

tlieir  daily  work  to  root  out  the  relics  of  it  from  their  hearts 
lund  lives ;  and  others  love  it  and  will  not  leave  it,  but  hate 
tlibse  that  reprove  them,  and  endeavour  their  salvation. 

And  as  long  as  this  great  division  is  unhealed,  what 
^ther  means  can  bring  us  to  any  happy  unity  ?  It  would 
make  a  man's  heart  bleed  to  consider  of  the  folly  of  the  un- 
godly rout,  that  think  it  would  be  a  happy  union,  if  we 
conld  all  agree  to  read  one  form  of  prayer,  while  some  love, 
uid  others  hate  the  holiness  which  they  pray  for:  and  if  we 
could  all  agree  to  use  the  sign  of  the  cross  in  baptism, 
while  one  half  either  understand  not  the  baptismal  covenant, 
or  wilfully  violate  it,  and  neglect,  or  hate,  and  scorn  that 
mortified  holy  life,  which  by  that  solemn  vow  and  covenant 
tiiey  are  engaged  to.  They  are  solicitous  to  bring  us  all  to 
vnity  in  the  gesture  of  receiving  the  sacrament  of  the  Lord's- 
•upper^  while  some  take  Christ  and  life,  and  others  take 
their  own  damnation.  When  they  should  first  agree  in  be- 
ing all  the  faithful  servants  of  one  Master,  they  make  a 
great  matter  of  it,  that  the  servants  of  Christ  and  of  the 
dtivil  may  use  the  same  bodily  posture  in  that  worship  where 
tibeir  hearts  are  as  different  as  Spirit  and  flesh.  Poor  people 
think  that  it  is  the  want  of  uniformity  in  certain  ceremonies 
of  man's  invention,  that  is  the  cause  of  our  great  divisions 
and  distractions ;  when,  alas !  it  is  the  want  of  unity  in 
matters  of  greater  consequence,  even  of  faith,  and  love,  and 
holiness^  as  I  have  here  shewed.  If  once  we  were  all  chil- 
dren of  one  Father,  and  living  members  of  one  Christ,  and 
all  renewed  by  one  sanctifying  Spirit,  and  aimed  at  one  end, 
and  walked  by  one  rule,  (the  word  of  God,)  and  had  that 
special  love  to  one  another  which  Christ  hath  made  the 
mark  of  his  disciples,  this  were  an  agreement  to  be  rejoiced 
in  indeed,  which  would  hold  us  together  in  the  most  com- 
fortable relations,  and  assure  us  that  we  shall  live  together 
with  Christ  in  everlasting  blessedness.  But,  alas !  if  our 
agreement  be  no  better,  than  to  sit  together  in  the  same 
seats,  and  say  the  same  words,  and  use  the  same  gestures 
and  ceremonies,  our  hearts  will  be  still  distant  from  each 
other^  our  natures  will  be  contrary,  and  the  malignity  of  un- 
godly hearts  will  be  breaking  out  on  all  occasions.  And  as 
now  you  hear  men  scorning  at  the  practice  of  that  religion 
which  themselves  profess,  so  if  God  prevent  it  not,  you  may 
slwrtly  see  another  war  take  off  their  reslmivl  ^wdL\^\.>Jcvswv. 


fll74  CATHOLIC  CNiTt. 

loose,  sgid  then  they  will  seek  the  blood  of  those  tliAl  iKytf  ^ 
they  seem  to  be  agreed  with.     At  furthest  we  are  surei-tbi 
very  shortly  we  shall  be  separated  as  far  as  heaten  andhdlp 
if  there  be  not  now  a  nearer  agreement  tbap  in  wordiiCnd 
outward  shows  and' ceremonies.  >^■.- 

.  It  being  then  pastdpubt,  that  there  is  .nOi  happy,  lasttB|^ 
unity,  but  in  the  Spirit  and  a  holy  life^  what  hindeietb  « 
fromso  safe,  so.  sweet,  so  pure  apeace?  Why  might  not  alljon 
parishes  agree  on  such  necessary^  honourable  and  EeosonaUa 
terms?  Why  is  there  in  most  places^  but  here,  and.theiea 
person,  or  a  family,  that  will  yield  to  the  terms  of  ftn<  efein 
lasting  peace,  and  Ute  as  men  that  believQ  they  hayea.God 
to,  serve  and  please,  and  in^mortal  souls  tp  save  or  lose  T:. la 
n,pt  God  willing  that ''  all  should  be  saved,  and  coane  to  tbs 
knowledge,  of  the  truth;"  (1  Tim.ii«  4;)  and  thatalLshodd 
agree  in  so  safe  a  path  ?  Why  then  doth  he  iavite  ajl^  jBtnd 
tender  them  his  saving  mercy,  and  send  bis  messaagerfeitiQi 
command,  and  importune  them  to  this:  holy  concordl.  file 
would  >  take  them  all  into  the  bond  of  his  coiFenaat:ihe9 
oftea  would  Chriat  have  gathered  all  the.childran  of  Jeran' 
lem  to  him,  as  th^  hen  gatbereth.  herchickeifts.underiihef 
wings;  but  it  was  they  that  would;  not.  (Matti.  zxiii.  37^) 
H,e:  would  have  the  Gospel  preached  to aver^.cjpeatnre,  (Hatt 
xvi.  15,  16,)  and, would  have  the  kingdoms  of  >the  eWorld  bef 
come  the  kingdoms  of  the  Lord  and  of  his  Christ*  •■ 

.  What  then  is  the  cause  of  this  sad  division  in  our  pin 
rishes?  Are  ministers  unwilling  that  their  rpeople.ahottld  all 
agree  in  holiness?  Nq,  it  would  be  the  greatest  favxwryoa 
could  dp  them,  and  the  greatest  joy.  that  you  could  hriog'to 
their .  hearts :  they  wouU  be  gladder  to  see  suoh  a  blessei 
u^ity,  thanif  you  gave  them  all  that  you  have  inthe  workL 
O^hpw  a  ppor  minister  would  boast  and  glory  of  anoh  a.pfr> 
Hsb  j.  He.  would  bless  the  day  that  ever.he.came  amoogitheni*; 
j^d  U)at  ever,  ha  was  called  to  the  ministry ;  andtthat  eTer 
bye  was  born  iato  the  world  for  their  ^akes.  Howi  easy  woii]|l 
all^bii^  studies  and  labours  be,  if  ^they.were  but  sweetebed 
With-  ^qch  success !  How  esLaily  ..could  he  ,bear.«hi8>  scorns 
asid  threatenings,  and  abuses^  and  peiseaution  irom  others^ 
if  he  saw  but  such  a  holy  unity  among  his  people  to  encou- 
tage  him!  So  far  are  your  teachers  from  excluding  you 
from  this  happiness,  that  it  is  the  end  of  their  studies,  and 
preaching,  and  prayers,  ye^,  ^.tv^  oi  v\v^\\\\N^^A^^3ftvN^  ^^^ 


CATHOLIC   UNITY.  376 

%b  pftrUke  of  it. . .  And  glad  would  they  be  to  preach  to  you, 

mad :  exhort  you»  in  hunger  and  thirst,  in  cold  and  naked- 

atsSi  in  all  the  contompt  and  derision  of  the  world,  if  there- 

tiy-ibey  could  but  bring  their  parishes  to  agree  in  a  life  of 

fidtli.  and  holiness. 

•  And  sorely  our  difference  is  not  because  the  godly  will 
not  admit  you  to  join  with  them  in  the  ways  of  God ;  for 
they  cannot  hinder  you  if  they  would ;  and  they  would  not 
if  they  could.  It  is  their  joy  to  see  the  house  of  God  filled 
with:gae8t8  that  have  on  the  wedding  garment. 

We  mnst  conclude  therefore/  that  it  is  the  ungodly  that 
wae  die  wilful  and  obstinate  dividers.  They  might  be  united 
to  Christ,  and  reconciled  to  God,  and  they  will  not.  They 
BBght  be  admitted  into  the  communion  of  saints,  and  into 
the  household  of  God,  and  partake  of  the  privileges  of  his 
diildreni'and'they  will  not.  They  have  leave  to  read,  and 
pmy,  and  meditalie,  and  walk  with  God  in  a  heavenly  con^- 
Tiersation,  as  well  as  any  of  their  neighbours ;  but  they  will 
not;  It  i»  themselves  that  are- the-refusersi  and  Continue 
the  diviaion^  to  the  displeasing*  of  God,  and  the  grief  of 
tlieir  finends,  and  the  gratifyisng  of. Satan,  and  the  perdition 
of  theiar  own  immortal  souls.  We  might  all  be. united;  and 
our  divisions  be  healed,  and  God  much  honoured,  and 
Bunieters  and  good  Christians  be  exceedingly  comforted, 
and  the  .church  and  commonwealth  be  delivered  and  highly 
konouredyand  themselves  be  saved  from  everlasting  misery, 
if  wO'COttld  butiget  the  hearty  consent  of  these  foolish,  ob- 
stinate, nngodly  men. 

.<>  What  say  you,  wretched  souls,  can  you  deny  it?  How 
long  have,  your  Teachers- been  labouring  in'vain>  to  bring 
yon  to  'the  hearty  love  of  God,  and  heaven,  and  serious  ho- 
linesB !  <  How  long  have  they  been  persuading  you  to  set  up 
veading,  and  catechising,  and  cbnstant  fervent  prayer  in 
yonr  families,  and.yet^it  is  undone  !  How  long  have  they  in 
▼ain  been  persuading  the  worldling  from  his  worldliness, 
and  the  proud  person  to  humility,  and  the  sensual  beast 
from  his  tippling,  and  gluttony,  and  other  fleshly  pleasures ! 

' .  And  besides  this,  most  of  the  disorders  and  divisions  in 
the  churches  are  caused  by  ungodly  men.  I  will  instance  in 
a  few  particulars. 

1.  When  we  ask  any  godly,  diligent  ministers,  either  in 
London,  or  the  country,  why  they  do  not  unanimously  cate-< 


Wo  CATHOLIC   UNITY. 

viii:>c,  lUdUuot  aud  confer  with  all  the  inhabitants  of.  theiif 
l)diUhc6.  man  by  man,  to  help  them  to  try  their  spiritoil 
sUic»  aud  to  prepare  in  health  for  death  and  judgmeat] 
ihc  V  Uiiually  answer  us,  that,  alas !  their  people  will  not  con? 
scut,  but  many  would  revile  them  if  they  should  attempt  it 

2.  When  we  ask  them  why  they  do  not  set  up  the  prac- 
tice of  discipline,  which  they  so  unanimously  plead  for ;  and 
why  they  do  not  call  their  people  to  confionation,  or  open 
profession  of  faith  and  holiness  in  order  thereto  ?  they  tell 
us,  that  their  people  will  not  endure  it ;  but  many  will  n* 
ther  set  themselves  against  the  ministry,  and  strengthen  the 
enemy  that  now  endangereth  the  church's  safety,  or  tam-to 
any  licentious  sect,  than  they  will  thus  submit  to  the  dih 
doubted  ordinances  of  Christ,  which  the  churches  are  so 
commonly  agreed  in  as  a  duty.  • 

3.  We  have  an  ancient,  too-imperfect  version  of  the 
Psalms,  which  we  sing  in  the  congregations ;  and  in  the 
judgment  of  all  divines  that  ever  I  spoke  with  about  it^(of 
what  side  soever,)  it  is  our  duty  to  use  a  better  version,  and 
not  to  perform  so  excellent  a  part  of  the  public  worship,  lo 
lamely,  and  with  so  many  blemishes.  And  if  you  ask  the 
ministers  why  they  do  not  unanimously  agree  on  a  refonnedi 
corrected  version,  most  of  them  will  tell  you,  that  theip 
people  will  not  bear  it,  but  proudly  and  turbulently  re«' 
proach  them,  as  if  they  were  changing  the  word  of  €rod. 

4.  In  many  places  the  sacrament  of  baptism  is  more 
often  used  in  private  houses,  than  in  the  public  assemblies; 
and  if  we  ask  the  reason  of  so  great  a  disorder,  the  minis^ 
ters  will  tell  us  that  it  is  the  unruliness  and  wilfulness  of 
the  people,  that  proudly  set  themselves  above  their  guides, 
and  instead  of  obeying  them,  must  rule  them,  and  have  their 
humours  and  conceits  fulfilled,  even  in  the  holy  things  of 
God,  or  else  they  will  revile  the  pastors,  and  make  divisions 
in  the  church  :  and  this  is  done  by  them  that  in  other  cases 
do  seem  sufficiently  to  reverence  the  place  of  public  assem* 
bly  as  the  house  of  God,  and  that  speak  against  private 
meetings,  though  but  for  prayer,  repeating  sermons,  or 
singing  to  the  praise  of  God,  while  yet  themselves  are  wil- 
fully bent  for  such  private  meetings  as  are  set  up  in  opposi^ 
tion  to  the  public,  and  that  for  the  administration  of  so 
great  an  ordinance  as  the  sacrament  of  baptism,  and  in 
cases  where  there  is  no  ivec«s>«A\»^  o^  ^xvs^^a^  •«    A.ud  who 


CATHOLIC   UNITY.  377 

kuow^  not  that  our  Bacramental  covenant  with  God,  and  en« 
Big^ment  to  a  Christian  life,  and  reception  into  a  Christian 
i^Ate  and  privileges,  is  fitter  to  be  done  with  the  most  honour- 
wMe  solemnity,  than  in  a  conventicle,  in  a  private  housie  ? 

..  Too  many  more  such  instances  I  could  give  you,  which 
fliliew  who  they  be  that  are  the  enemies  of  our  unity ;  even 
'AojBe  thatcry  outagainst  divisions  while  they  cause  them^  and 
cry  up  unity,  concord  and  obedience,  while  they  destroy  them. 
And  shall  we  thus  continue  a  division  that  doth  prog-^ 
iiOBticate  our  everlasting  division  ?  Is  there  no  remedy  for 
90  great  a  misery,  when  yet  our  poor  ungodly  neighbours 
may  heal  it  if  they  will?  What  if  the  ministers  of  the  several 
parishes  should  appoint  one  day  of  public  conference  with, 
ail  the  people  of  their  parishes  together,  and  desire  all  that 
%re  fit  to  speak,  to  debate  the  case,  and  give  their  reasons, 
wby  they  concur  not  in  their  hearts  and  lives  with  the  holy 
diligent  servants  of  the  Lord?  And  let  them  hear  the  reasons 
why  the  godly  dare  not,  and  cannot  come  over  to  their  neg- 
ligent ungodly  course  ?  And  so  try  who  it  is  long  of  among 
th^m,  that  they  are  not  of  one  mind  and  way  ?  What  if  the 
lumsters  then  urged  it  on  them,  to  agree  all  before  they 
parted,  to  unite  on  the  terms  which  God  will  own,  and  all 
Qiiiammously  to  take  that  course  that  shall  be  found  most 
agreeable  to  his  word ;  and  whoever  doth  bring  the  fullest 
proof  that  his  course  is  best,  in  reason,  the  rest  should  pro- 
UHse  to  join  with  him  ?  What  if  we  call  the  people  togeUier, 
and  bespeak  them  as  Elijah  did,  (1  Kings  xviii.  21,)  "  How 
long  halt  ye  between  two  opinions?  If  the  Lord  be  God, 
follow  him :  but  if  Baal,  then  follow  him."  If  a  careless, 
ungodly,  worldly,  fleshly  life  be  best,  and  most  please  God, 
and  will  comfort  you  most  at  death  and  judgment,  then  hold 
on  in  the  way  that  you  are  in,  and  never  purpose  hereafter 
to  repent  of  it,  but  let  us  all  become  as  sensual  as  you.  But  if 
it  be  only  the  life  of  faith  and  holiness,  and  seeking  first  the 
kingdom  and  righteousness  of  God,  that  God,  and  Scripture, 
and  reason  will  justify,  and  that  will  comfort  the  soul  in  the 
hoar  of  extremity,  and  that  you  shall  wish  a  thousand  times 
you  had  followed,  in  everlasting  misery,  when  wishing  is  too 
late,  if  now  you  continue  to  neglect  it ;  doth  not  common 
reason  then  require,  that  we  all  now  agree  to  go  that  way 
which  all  will  desire  to  be  found  in  at  the  last? 

One  would  think,  if  a  minister  should  treat  th\it&  withhi^ 


382  CATHOLIC   UNiTY, 

one  Saviour,  one  sovereign  Redeemer,  to  whom  by  this  Spirit] 
the  members  are  all  united.  ''  There  is  one  faith/'  both  oil 
«um  of  holy  doctrine,  which  allthat  will  be  saved  mast  bv- 
lieve  which  was  used  to  be  professed  by  the  adult albi|^i 
iism^find  one  internal  saving  faith,  which  this  Spnrii'oanelii 
in  our  spirits^  -and  usedi  it  as  a  means  of  onr  unioaimA 
Christ,  in  whom  we  do  belieyew  '^'  There  is  one:  baptiMi,?^ HT 
solemn  covenanting  with  God  the  Father/  SonandHolf 
Ghost ;  and  the  same  promise  there  to  be  made  by  all*  •  And 
"there  is  one  God  the  Father  of  all,"  fromiFvhom  we  feU^ttd 
to  whom  we  must  be  recovered,  and  who  is  the  end  of  all,tal 
to  whom  Christ  and  all  these  means  are  the  wayi  Sothrt 
all  these  are  implied  in, 'and  conjunct  with  the  **  onity^ 
tbeSpirit."  ,     .  ,>.i  ■  i 

The  s^nse  of  the  text  then  briefly  is  this :  As  all  the-liviag 
true  members  of  Christ  and  the  church,  have  one  Spirityftad 
so  one  faith,  by  which  they  are  all  united  to  Christ  the  faoiA 
and  so  to  the  Father  in  and  by  him ;  which  union  <in  one 
Spirit  is  your  very  life»  and  it  that  cdnstrtute<k  ryou^tme 
otembers  of  Christ  and  his  church ;  so  it  must  be  yo&r  dan 
and  great  endeavour  to  preserve  this  Spirit  in  you,  and  tJiis 
vital  unity>  which  by  this  Spirit  you.  have  with dbristani 
one  another :  and  the  way  to  preserve  it;  is  by  the  bondiif 
peace  among  yourselves.'  It  is  here  evident  then,-  thai  ail 
the  members  of  Christ  smd  his  body,  have  one  Sptrityand  it 
(bliat  is.their  union.  All  the  question  is,  What  Spirit  this  'ud 
And  that  is  left  past  all  doubt  in.  the  chapter;  for  tbdigh 
the  common  gifts  of  the  Spirit  are  sometimes  called  by  thtt 
name,  yet  these  are  no  farther  meant  in  the  teiEt  thanok 
appurtenances  or  additions  to  greater  gifts.  As  gadiiness 
hath  the  promise  of  the  common  mercies  of  this  life,»9>ireil 
as  of  the  special  mercies  of  theflife  to  come;  but  yet'  ^iA 
great  difference,  the  latter  being  absolutely  promised,  aid 
the  former  but  limited,  so  far  as  God  sees- best  for  ui9:  ifcveli 
so- the  Spirit  gave  to  the  members  of' the  chti£oh  both  sane- 
tiiying  grace, «ind  common  gifts;'  but  witii  greai  difierefKir^ 
giving  sanctification  to  all,. and  only  themembersf  of  Christ; 
but  giving  oommongifts  also  to  somel  others,>and'lo'them 
but  with  limitation,  for  sortj,  and  season^  and  measure,^»a&d 
continuance,  asrGbd'shall  see  good.  >  It  is  f  then;  the  sine 
Holy  Ghost  as  our  Sanctifier,  :into  whose  ttame^^we^arebftp^ 
iUed,  as  well  as  into  the  uaxa^  oi  Vlto^i^VSfMat  vBEA.&^^VL^^aAis 


I   X 


39J) 


CATHOLIC  UNITY. 


4.;  EPHESIANS  in  S. 

fBjidedvouring  to  Viep'ihe  unity  of  the  Sjnrifih  the  bond  ofped6i'4 

teseems:  that  unity  and  felicity  are  near  kin^  in  that  the 
M>dd  is  so  like  affected  to  them  both.    As  our  felicity  is  ^io 
Gkod,  mad  we  lost  it.by«falling  from  God*,  so  our:  anity  is  in 
Ckid»/aad  we  lost  Lt  by  departing  from  this  Centre  of  unityv 
Aiid^as  all-mea  have-  still  a  natural  desire  after  feliieitj^in 
geiieml;  but  God  whois  their  (felicity^  they  neither  know  nor 
dasirey  80  have  we  still  a  natucal  desireafter  unity  in  itself  con-* 
B^iderekl  ^ibutGod  who  is  our  unity,  is  little. known  or:desined 
^f/the  snost.    And  as  nature  can  perceive  the  evil  ofmisery 
Mieb  isicontrary  to  felicity,  and  cry  out  against  it,  and. yet 
AbI1i>  cherish  the  certain,  causes  of  it^  and  will  not  be  per-# 
inadedXa let: them  go;  so  nature  can  perceive  the;evilof 
rihrisign^^which  is  oontraiy  to  unity,  and  cry  out  against  it, 
Ijnityet'  ivill mot  fd(rhear\ the  xauoses.  of  division; :   And  there* 
fim  as>we'  say  of  feiicitiy:,(  Kature  by.  philosophy  seeks ;it^ 
Bivinity  findeth  it,  and  Religion  possesfljetbit:  so  we  may 
iiB9f.  )of  true  unity ;  iPhilosophy.  or^  nature  (i^eekft  it.  Divinity 
findetii  it,  and  ReUgion  pr.  holiness  possesseth^  it.  i  Audi  as 
■lost  of  the  world  do  miss  of  felioity,.for  aU.their  Jiighiesteem 
of  it,  and  fall  into  misery,  for  all  their  hatred  :of  it,  faeeausd 
they  love  ifiot*  the  object  and  way  of  felicity,  and  hate  not 
tliO' matter  and  way  of  misery*    LBvenipi&  most  of  tl^  world 
do  miss  o£>unity,-for-  all  their  high  esteem  of.  unity, ^and* fall 
into  misenble  •distractions  and  divisions  for  all  their:  hatred 
of  divisions, -because,  they  love  not  the  centre,  and  iway>  of 
unity,  and  hateiinoty  the  occasion  and  xausesiof.  division* 
Atad  AS  the>  very  reasoa  why  the  most  are?  shut  rout  of  happi^ 
aess^: is  their  own  wilful  ref^ising,  of  the  true  : matter)  and 
means  of  bappiness,and  no  one  could  .unda  them  but  them- 
selves^ foe.  all  that  they  are  Iqath.to  be  undone:   even  so 
the  very  reason  why  the  world  aUainetb  not^tounity^istheir 
own  wilful  refusing  of  the  true  centre  and  means  of  unity; 
and  it  is  themselves  tliat  are  the  wilful  causes  of  their  own 
divisions,  even  when  they  cry  out  against  divisions.     And 
us  there  /s  no  way  to  happiness,  but  by  iutuiu^  \.o  Go^  ^\^\». 


380  CATHOLIC   UNITY. 

whom  we  fell^  that  in  him  we  may  be  happy  ;  and  no  way  to 
God  but  by  Jesus  Christ  as  the  Saviour,  and  the  Holy  Ghost 
as  the  Sanctifier ;  so  there  is  no  way  to  true  unity,  bat  bj 
turning  to  God  that  we  may  be  one  in  him ;  and  no  way  to 
him,  but  being  united  to  Christ,  and  being  quickened  by  thtt 
one  most  Holy  Spirit  that  animateth  his  members.  And  yet 
as  poor  souls  do  weary  themselves  in  vain,  in  seeking  felicity 
in  their  own  ways  and  devices ;  so  they  do  deceive  them- 
selves in  seeking  unity  in  ways  that  are  quite  destructive  to 
unity.  One  thinks  that  we  must  be  united  in  the  Pope, and 
another  in  a  General  Council ;  another  saith,  we  shall  never 
have  unity  till  the  magistrate  force  us  all  one  way  |  and  yet 
they  would  not  be  forced  from  their  own  way.  Another 
turns  atheist,  or  infidel,  or  impious,  by  observing  the  difi- 
sions  that  be  among  Christians,  and  saith, '  It  is  this  Scrip- 
ture, and  religion,  and  Christ,  that  hath  set  the  world  toge- 
ther by  the  ears ;  and  we  shall  never  have  unity  till  we  aii 
live  according  to  nature,  and  cast  off  the  needless  caret 
and  fears  of  another  life:'  And  thus  the  miserable,  deluded 
world  are  groping  in  the  dark  after  unity  and  felicity,  while 
both  are  at  hand,  and  they  wickedly  reject  them ;  and  many 
of  them  become  so  mad,  as  to  run  away  from  God,  from 
Christ,  from  the  Spirit,  as  if  He  were  the  cause  of  misery  and 
division,  who  is  the  only  Centre  of  felicity  and  unity.  And 
thus  as  it  is  but  few  that  arrive  at  happiness  for  all  their  desire 
of  it,  so  it  is  but  few  that  attain  to  unity;  to  such  a  unity  ai 
is  worth  the  attaining  to. 

I  dare  presume  to  take  it  for  granted,  that  all  you  that 
hear  n^  this  day,  would  fain  have  divisions  taken  away,  and 
have  unity,  and  concord,  and  peace  through  the  world.  What 
say  you?  would  you  not  have  us  all  of  one  mind,  and  of  one 
religion?  And  would  you  not  fain  have  an  agreement,  if  it 
might  be,  through  all  the  world?  I  am  confident  you  would. 
But  you  little  think  that  it  is  you,  and  such  as  you,  that  are 
the  hinderers  of  it.  All  the  question  is.  What  mind  that  is 
that  all  should  be  one  in?  And  what  religion  that  is  that  all 
men  should  agree  in  ?  Every  man  would  have  all  men  of  one 
mind,  and  one  religion ;  but  then  it  must  be  of  his  mind,  and 
of  his  religion ;  and  so  we  are  never  the  nearer  an  agreement 

Well !  what  would  you  give  now  to  be  certainly  told  the 
only  way  to  unity  and  agte^inftxv\.1  Tl^i^iabut  one  way; 
when  you  have  sought  about  «lu  \o\\%^%^^\x  vvSi»>j^^\a»&\ 


CATHOLIC   UNITY.  385 

18  xmholiness  and  ungodliness  that  causeth  our  discord ;  and 
U  is  the  spirit  of  holiness  that  is  the  uniting  principle ;  and 
there  is  no  true  Christian  unity  to  be  had  with  ungodly  men : 
never  think  of  unity  by  any  other  way  than  sanctification : 
.You  are  as  on  the  other  side  of  the  river,  and  cannot  be 
united  to  the  servants  of  Christ  till  the  Spirit  convert  you, 
mnd  pass  you  over.  You  are  dead  men,  and  unfit  to  be 
united  to  the^living  ;  and  it  is  the  ''  Spirit  that  quickeneth/' 
and  this  life  must  be  our  union.  You  madly  rail  against 
difision^  and  yet  stand  at  a  distance  from  Christ  and  his 
church,  and  maintain  the  greatest  division  in  the  world.  Be- 
lieve it,  you  do  but  doat  and  dream,  if  you  think  to  have  true 
Chnstian  unity  on  any  other  terms,  than  by  the  sanctifying 
Spuit  of  Christ.    And  this  I  shall  now  evince  as  foUoweth. 

1.  You  know  surely  that  there  can  be  no  Christian  unity, 
but  in  God  as  your  Father,  and  the  centre  of  unity :  All  the 
lirae  members  of  the  catholic  church  must  say  ''  Our  Father,'' 
and  be  as  his  children  united  in  him.  If  you  will  have  unity 
without  the  favour  of  God,  it  must  foe  the  unity  of  rebels^ 
ioid  such  a  concord  as  is  in  hell :  the  family  of  God  do  all 
nnite  in  him.  As  all  the  kingdom  is  united  in  one  king,  so 
is  all  the  church  in  God.  Can  you  think  it  possible  to  have 
nnity  as  long  as  you  will  not  unite  in  God?  Well  then» 
there  is  nothing  plainer  in  the  Scripture,  than  that  all  men 
by  nature  are  departed  from  God,  and  none  are  united  to  him 
iMit  those  that  are  regenerate  and  made  new  creatures ;  not 
a  man  is  his  child  by  grace,  and  in  his  favour,  but  only  those 
that  are  sanctified  by  his  Spirit.  (John  lii.  3 — 6 ;  Matt,  xviii. 
3 ;  2  Cor.  v.  17 ;  Heb.  xii.  14.)  So  that  there  is  no  true  unity 
without  sanctification,  because  there  is  no  reconciliation 
with  God,  nor  unity  with  him,  without  it. 

2.  There  can  be  no  true  Christian  unity  but  in  Christ  the 
Redeemer  and  Head  of  the  Church :  For  how  can  the  mem- 
bera  be  united  but  in  the  head  ?  Or  the  scholars  but  in  their 
teacher?  Or  the  subjects  but  in  their  sovereign?  You  know 
there  is  no  Christian  unity  but  in  Christ.  Well  then.  What 
unity  can  we  have  with  those  that  are  not  in  Christ?  The 
unsanctified  have  indeed  the  name  of  Christians ;  but  what  is 
that  to  the  nature  ?  Some  branches  not  bearing  fruit  are  said 
to  be.  in  him  the  Vine,  by  outward  profession :  but  they  are 
dead  and  withered,  and  must  be  cut  ofi*  and  cast  away  for 

VOL.  XVI.  c  c 


386  CATHOLIC   UNITY. 

the  fire ;  and  so  are  unfit  for  communion  with  the  Vine. 
(John  XV.)  *'  He  that  is  in  Christ  is  a  new  creature :  old 
things  are  passed  away;  behold^  all  things  are  become  new." 
(2  Cor.  V,  17.)  "  If  any  man  have  not  the  Spirit  of  Christ, 
(which  is  this  sanctifying  Spirit)  the  same  is  none  of  his." 
I  pray  you  mark  the  plainness  of  these  passages.  All  you 
that  are  unconverted  and  unsanctified  are  outof  Christ,  and 
none  of  his«  though  you  may  talk  and  boast  of  him  as  long 
as  you  will.  And,  therefore  you  cannot  have  unity  with 
Christians  till  you  will  first  have  unity  with  Christ  himself. 
Till  you  are  ingrafted  into  him,  you  are  not  ingrafted  into 
the  catholic  church,  but  only  seem  to  be  what  you  are  not 

3.  The  dead  cannot,  be  united  to  the  living :  Who  will 
be  married  to  a  dead 'corpse?  Or  would  be  tied  to  it,  and 
carry  it  about?  It  is  life  that  must  unite  us.  The  unsancti- 
fied are  dead  in  sin,  (Ephes*  ii..  5,)  and  the  Spirit  is  given  tc 
quicken  the  dead,  that  they  may  be  fit  for  converse*  Wluut 
union  can  there  be  between  a  block  and  a  man ;  or  a  beast 
(Jiat  hath  but  a  sensitive  life,  and  a  man  that  hath  a  ratioaal 
aoul  ?  So  what  union  between  the  sensual  world  and  the 
sanctified  believer?  If  you  could  have  unity  without  the 
Sanctifying  Spirit,  why  are  you  then  baptized  into  the  name 
of  the  Holy  Ghost  as  your  sanctifier?  To  have  a.  unity  of 
being  is  common  to  us  with  the  devils ;  for  they  are  Grod's 
creatures,  and  so  are  we.  To  have  a  uniou  of  specific  being 
is  common  to  us  with  all  the  damned,  for  they-  are  men  as 
well  as  we ;  a\id  common  to  the  devils  among  themselves* 
But  it  must  be  a  unity  in  the  Spirit  of  holiness  that  must 
prove  us  happy,  and  afford  us  comfort, 

4.  There  is  no  possibility  of  having  unity  with  Aose 
that  have  not  the  same  ultimate  principal  eod^  BiU  the 
sanctified  and  the  unsanctifited  have  not  the  same  end,  uay, 
have  contrary  ends.  If  one  of  you  will  go  to  York,  and  tht 
other  to  London,  how  can  you  possibly  go  one  way?  This 
is  the  great  difference  that  sets  the  world  and  the  sanotiSei 
by  the  ears :  You  serve  mammon,  and  they  serve  God :  yoa 
have  one  portion,  and  they  another :  your  portion  ist  in 
life.  (Psalm  xvii.  14.)  Here  you.  have  your  good 
(Luke  xvi.  25,)  and  here  you  lay  up  your  treasure..  (Matt 
vi.  19,  21.)  Your  belly  is  your  god,  and  you  mind  earthly 
things.    (Philip,  iii.  18.)     But  it  is  the  Lord  that  is  the 


CATHOLIC   UNITY.  387 

w 

portion  of  the  saints.  (Psal.  xvi.  5.)  They  lay  tp  a  trea** 
sure  in  heaven,  (Matt«  vi.  20,)  and  there  they  have  their 
coiiTersations.  (Philip,  iii.  20.)  Being  risen  with  Christ/ 
they  seek  the  things  that  are  above,  where  Christ  silteth  lit 
the  right  hand  of  Qod ;  for  they  are  dead,  and  their  life  is 
bid  with  Christ  in  God.  (Col.  iii.  1.  3,  4*)  The  businelfs 
that  the  saints,  and  that  the  ungodly  have  in  the  world>  iK 
clean  contrary.  Their  business  is  for  heaven,  afid  yours  in 
for  earth  ;  they  are  sowing  to  the  Spirit,  in  hope  of  everlast*- 
ing  life,  and  you  are  sowing  to  the  flesh,  and  shall  reap  cor*« 
mption.  (Gal.  vi.  6,  7.)  They  are  making  provision  for 
another  life,  that  never  shall  have  end ;  and  you  are  milking 
provision  for  the  flesh,  to  satisfy  its  desires.  (Rom.  xiii.  14.) 
And  how  is  it  possible  for  these  to  be  united  ?  What  con- 
cord between  light  and  darkness  ?  Or  Christ  and  Belial  ?  Or 
rigbteowsness  with  unrighteousness?  (2  Cor.  vi.  14,  15.) 
^'Can  two  walk  together,  except  they  be  agreed ? "  (AtttoB 
iii.  3.)  We  mast  better  agree  of  our  business  in  the  trork), 
aiid  of  ouf  journey's  end,  before  we  can  keep  company  with 
yon.  Whife  you  are  for  earth  and  we  for  heaven,  it  is  not 
ptestble  that  we  should  go  one  way«  While  one  is  for  the 
wotld,  and  another  for  God,  they  must  needs  differ :  for 
God  and  the  world  are  masters  that  are  irrecoacileable*  If 
yoti  will  cleave  to  one,  you  must  despise  the  othen 

The  work  of  the  butcher  and  the  soldier  is  to  kill;  and 
the  work  of  the  sui^eon  and  physician  is  to  cure.  And  do 
you  think  these  will  ever  take  one  course?  The  soldier 
studies  how  to  wound  and  kill :  the  surgeon  studies  how  to 
close  these  wounds  and  heal  thetin :  and  durely  these  must 
go  contrary  ways.  Sirs,  as  long  as  your  business  is  prin- 
cipally for  the  flesh  and  the  world,  and  the  business  of  the 
sanctified  is  against  the  flesh  and  world,  and  for  the  Spirit 
and  the  world  to  come,  how  is  it  possible  that  you  should 
ber  agreed?  You  must  bring  heaven  and  earth  together  first; 
yea^  heaven  and  hell  together  first,  before  you  can  have  k 
Christian  unity  and  agreement  between  the  sanctified  ancf 
the  nnsanctified. 

&  There  is  no  unity  to  be  had,  but  in  the  Gospel.  The 
apostle  tells  us,  "  there  is  one  faith."  (Eph.  iv,  5.)  If  an 
siigel  from  heaven  would  preach  another  Gospel,  he  must 
be  accursed*  (Gal.  i*  10,  11.)  But  the  nnsanctified  do  nol 
truly  and  heartily  entertain  this  Gospel.  You  think  andtiay 


388  CATHOLIC   UNITY. 

you  truly  believe  it,  when  you  do  not.  If  you  truly  believed 
it,  your  lives  would  shew  it.  He  that  indeed  believes  an 
everlasting  glory,  will  surely  look  after  it,  more  than  after 
the  world  or  the  flesh. 

6.  There  is  no  Christian  unity,  but  in  the  Christian  na- 
ture* Contrary  natures  cannot  close.  Fire  and  water,  the 
wolf  and  the  lamb,  the  bear  and  the  dog,  will  not  well  unite. 
The  sanctified  have  a  new,  divine  and  heavenly  nature.  (John 
iii.  6 ;  2  Pet.  i.  4 ;  2  Cor.  v.  17.)  Their  disposition  is  another 
way  than  it  was  before.  But  the  unsanctified  have  the  old 
corrupt  fleshly  nature  still :  one  is  as  the  fire,  still  bending 
upward ;  the  other  as  the  earth  or  stone,  still  bending  down- 
ward to  the  earth  :  And  how  can  these  agree  together? 

7.  There  is  no  Christian  unity  to  be  had,  where  the  affec- 
tions run  quite  contrary  ways.  But  so  it  is  with  the  sancti- 
fied and  the  unsanctified.  One  loves  God  above  all,  and 
cannot  live  without  holy  communion  with  him,  and  retiredi 
into  him  from  the  distractions  of  the  world,  andmakethhim 
his  rest,  content,  and  solace :  the  other  mentions  the  good- 
ness of  God,  but  findeth  no  such  sweetness  in  him,  nor  de- 
sires after  him.  One  treads  a  world  underfoot  as  dirt,  or 
valueth  and  useth  it  but  as  the  help  to  heaven :  and  the  other 
makes  it  his  happiness,  and  sets  his  heart  on  it.  .  One  .de- 
lighteth  in  holiness,  and  the  other  hateth  it,  or  regardeth  it 
not.  One  hateth  sin  as  a  serpent,  or  as  death;  and  the  other 
makes  it  his  meat,  and  drink,  and  business.  And  how- is  it 
possible  for  men  of  such  contrary  affections  to  be  agreed, 
and  nature  at  such  enmity  to  unite  ? 

8.  The  sanctified  and  unsanctified  are  moved  by  contrary 
objects :  one  lives  by  faith  on  things  that  are  out  of  sight, 
and  strives  for  heaven  as  if  he  saw  it,  and  strives  against 
hell  as  if  he  saw  it ;  for  his  **  faith  is  the  evidence  of  things 
not  seen."  (Heb.  xi.  1.  7.)  "  We  live  by  faith,  and  not  by 
sight.  (2  Cor.  v.  7 ;  2  Cor.  iv.  18.)  But  the  unsanctified  live 
upon  things  that  are  seen,  and  things  believed  little  move 
them,  because  they  are  not  heartily  believed. 

9.  The  holy  and  the  unholy  do  live  by  contrary  laws. 
One  liveth  by  the  law  of  God,  and  there  asketh  counsel  what 
he  must  think,  or  say,  or  do,  resolving  to  obey  Qod,  before 
his  flesh,  and  all  the  world.  The  other  will  say,  he  will  be 
raied  by  God's  laws,  till  lv\&  fle&h  and  carnal  interest  con- 
tradict it,  and  then  he  m\\  \.aVe  \\\^  \\V8X&  lot  \v\^  ^aM«\  ^v^ 


CATHOLIC  UNITY.  38^ 

pride  is  a  law  to  him^  and  the  pleasures  and  profits  of  the 
world  are  a  law  to  him ;  and  the  will  of  great  ones,  and  the 
customs  of  men  are  his  law.  And  how  is  it  possible  for  men 
to  agree  that  walk  by  such  contrary  rules  as  these  ? 

10*  There  is  no  true  unity  but  in  the  covenant  with 
Christ.  As  marriage  uniteth  man  and  wife,  so  every  truly 
sanctified  man  hath  delivered  up  himself  to  Christ  in  a  pe- 
remptory absolute  covenant,  and  hath  quit  all  claim  of  inte- 
rest in  himself^  and  is.  wholly  God's.  But  the  unsanctified 
will  not  be  brought  to  this,  any  further  than  the  lips,  and 
therefore  they  cannot  be  well  united. 

11.  The  true  members  of  the  church  are  **  built  on  the 
foundation  of  the  apostles  and  prophets."  (Eph.  ii*  20,21.) 
But  the  unsanctified  regard  them  not,  if  they  cross  their  minds. 

12.  There  is  no  true  Christian  unity,  but  with  the  holy 
catholic  church.  The  body  is  but  one.  (1  Cor.xii.  12,  13; 
Eph.  iv.  4.)  But  the  unsanctified  are  not  of  the  holy  catholic 
church,  but  only  in  the  visible  external  communion  of  it. 

13.  There  can  be  no  true  Christian  unity  with  the  saints, 
without  a  special  love  to  the  saints.  For  by  this  ''.we  know 
that  we  are  passed  from  death  to  life,  because  we  love  the 
brethren;  he  that  loveth  not  his  brother  abide th  in  death/' 
(I.John  iii.  14.)  "  By  this  must  all  men  know  that  we  are 
Christ's  disciples."  (John  xiii.  36.)  Love  is  the  bond  and 
cement  of  the  church.  He  that  doth  not  heartily  love  a  godly, 
sanctified  man,  because  he  is  such,  hath  no  true  unity  with 
the  church.  But  the  ungodly  love  them  not  as  such :  they 
see  no  such  beauty  and  loveliness  in  holiness.  Though 
Scripture  calls  it  God's  image,  they  be  not  in  love  with 
God's  image,  but  think  it  a  conceit,  or  hypocritical  pre- 
tence, or  a  wearisome  thing.  Why  !  poor  carnal  wretches, 
do  you  hate  the  godly,  and  yet  would  you  have  unity  with 
them?  Do  you  hate  them,  and  yet  cry  out  against  divisions, 
when  your  hearts  are  thus  divided  from  God  and  his  servants? 
You  must  learn  to  love  them  with  a  special  love,  and  Christ 
in  them,  before  you  can  be  united  with  them. 

14.  There  is  no  unityto  be  had  without  a  love  to  the 
body  that  you  are  united  to.  You  must  love  the  church,, 
and  long  for  its  prosperity,  and  the  success  of  the*  GospeK. 
and  the  downfal  of  wickedness.  Thus  do  the  saints ;  but 
thus  do  not  the  ungodly.  Nay,  many  of  them  are  glad 
when  they  hear  of  any  evil  bcfal  the  god\y. 


390  CATHOLIC  UNITY. 

.  15.  There  is  no  unity  without  a  singular  respect  to  the 
special  members  that  are  ligaments  and  chief  instruments 
of  unity ;  even  the  officers  of  the  church  and  most  useful 
members.  The  overseers  of  the  church  must  '*  be  highly 
esteemed  in  love  for  their  work  sake/'  (1  Thess.  v.  12.) 
Thus  do  the  godly,  but  not  the  ungodly. 

16.  There  must  be  an  inward  inclination  to  the  com- 
munion  of  saints,  before  there  can  be  any  agreement  and 
unity.  All  that  are  of  the  holy  catholic  church,  must  desire 
the  communion  of  saints.  Their  *'  delight  must  be  in  them.'' 
(Psalmxvi.  3.)  But  the  ungodly  have  no  such  delight  in 
their  communion* 

17.  If  you  will  have  unity  and  communion  with  the 
church,  you  must  have  a  love  to  the  holy  ordinances,  whidi 
are  the  means  of  communion ;  as  to  the  word  of  Ood,  heard 
and  read,  to  prayer,  sacraments,  confession,  &c ;  but  the  mi- 
godly  either  have  a  distaste  of  these,  or  but  a  common  delist 
in  the  outside,  and  not  in  the  spirit  of  the  ordinance.  And, 
therefore,  they  cannot  agree  with  the  church ;  when  you 
loathe  that  which  is  our  meat  and  drink,  and  we  cannot  feed 
at  one  table  together,  what  an  agreement  can  there  be? 

18.  If  you  will  agree,  you  must  work  in  the  same  vine- 
yard, and  labour  in  the  same  employment,  and  walk  tke 
same  way  as  the  sanctified  do :  And  that  is  in  the  way  of 
holiness  and  righteousness,  **  giving  all  diligence  to  nmke 
your  calling  and  election  sure."  (2  Pet.  I.  10.)  If  you  live 
to  the  flesh,  and  they  live  to  the  Spirit,  (Rom.  viii.  6, 13,) 
What  unity  and  agreement  can  there  be  1 

19.  There  is  no  unity  to  be  had,  unless  you  will  jean  in 
a  defensive  and  offensive  league,  and  in  opposition  to  that 
which  would  tend  to  our  destruction.  What  commonwealth 
will  unite  with  them  that  defend  their  enemies  and  rebels? 
There  is  an  enmity  put  in  the  beginning  between  the  seed 
of  the  woman  and  of  the  serpent.  (Gen.  lii.  16,)  **  Beeaase 
we  are  not  of  the  world,  the  world  hate  us.''  (John  xv.  19.) 
If  you  will  be  united  to  the  church  and  people  of  Ckristi 
you  must  be  at  enmity  with  sin,  and  hate  it,  and  join  for 
the  destroying  of  it ;  and  you  must  be  soldiers  in  Christ's 
army,  which  the  devil  and  his  army  fight  against ;  and  yon 
must  fight  against  the  flesh,  the  world,  and  the  devil,  and 
not  live  in  friendship  with  them.  But  this  the  Hnsanctifted 
will  not  do. 


CATHOLIC  UNITY.  391 

30.  And  therefore  because  you  will  not  be  united  to  them 
in  the  state  and  kingdom  of  grace,  you  shall  not  be  united 
with  them  in  the  state  and  kingdom  of  glory. 

And  thus  I  have  made  it  plain  to  you,  that  none  can 
have  true  union  with  the  church  of  Christ,  but  only  they 
that  are  sanctified  by  the  Spirit. 

Use  1.  By  this  time  you  may  see,  if  you  are  willing  to 
lee,  who  it  is  long  of  that  the  world  is  all  in  pieces  by  di- 
▼ifiions,  and  who  are  the  greatest  hinderers  of  unity.    Even 
unaanctified,  ungodly  men.   And  you  may  see  how  fit  these 
men  are  to  cry  out  against  divisions,  that  are  the  principal 
causes  of  them :  and  how  wisely  they  deal  to  cry  up  unity, 
and  in  the  meantime  resist  the  only  ground  and  way  of 
•nity  :  As  Joshua  said  to  Achan,  "  Why  hast  thou  troubled 
VB?  the  Lord  shall  trouble  thee  this  day/'  (Jos.  vii.  25  ;) 
So  I  may  say  to  all  the  ungodly,  •  Why^trouble  you  the 
ohcroh,  and  hinder  unity  ?  You  shall  one  day  have  trouble 
jrourselves  for  this.'    They  cry  out  against  the  ministry  and 
others  that  fear  God,  as  Ahab  did  to  Elijah,  "  Art  thou  he 
that  troubleth  Israel?"   But  saith  Elijah,  ''It  is  thou  and 
thy  father's  house  that  trouble  Israel,  in  that  ye  have  for- 
saken the  commandments  of  the  Lord."  (1  Kings  xvii.  17, 
18*)     Sirs,  I  tell  you,  (and  I  may  confidently  tell  you  when 
I  have  proved  it  so  fully,)  that  it  is  the  ungodly  that  are  the 
great  dividers  of  the  world.  It  is  you  that  make  the  breach, 
and  keep  it  open.    We  are  willing  to  agrejs  to  any  thing 
that  is  reasonable  or  possible ;  but  there  is  no  possibility  of 
agreeing  with  the  ungodly,  unless  they  will  turn.     It  would 
make  any  honest  heart  to  ache,  to  see  these  wretches  set  all 
on  fire,  and  then  cry  out  against  others  as  the  authors  of  it. 
As  Nero  set  Rome  on  fire,  and  then  persecuted  the  Chris- 
tians for  it,  as  if  it  had  been  done  by  them.    They  pluck  up 
the  foundations,  and  hold  most  damnable,  practical  errors ; 
amd  when  they  have  done,  they  go  about  reviling  other  men 
as  erroneous.     I  speak  not  in  the  excuse  or  extenuation  of 
other  men's  errors :  I  have  spoke  my  part  against  them  also : 
but  I  tell  you,  it  is  the  profane  and  ignorant  rabble,  and  all 
the  ungodly,  whether  gentlemen,  scholars,  or  of  what  rank  so- 
erev,  that  are  the  great  dividers,  and  stand  at  the  greatest 
distance  from  Christian  unity.    0  what  a  happy  church 
shoukl  we  have,  for  all  the  sects  that  trouble  us  so  much,  if 
il  were  not  for  ungodliness  that  animaletVv  %om^  q(  N>\^\ik^ 


302 


CATHOLIC   LNITV* 


sects,  and  virtually  containetb  many  more !  Had  We  tMme 
but  men  fearing  God  to  deal  with,  we  should  have  no  opp(H 
sition  to  the  essentials  of  religion;  and  we  should  still htn 
the  comfort  of  agreeing  with  them  in  all  things  necessaiy  to 
salvation.  They  would  carry  on  their  diiFerences  in  Chris-  - 
tian  meekness,  charity  and  moderation;  and  at  the  woist 
our  agreement  would  be  greater  than  our  disagreement 
But  when  we  have  to  deal  with  haters  of  holiness,  or  tt 
least  with  men  that  are  strangers  to  the  sanctifying  work  of 
the  Spirit,  we  have  predominant  pride,  and  selfishness,  tnd 
covetousness  to  strive  against:  We  have  radicated  infidelilf, 
and  enmity  to  God  and  holiness,  giving  life  and  strength  to 
all  their  errors,  and  making  them  stubborn,  and  wilful,  and 
scornful,  against  the  clearest  truths  that  can  be  shewed 
them.  There  is  no  dealing  efiectually  with  a  carnal  hetrt, 
for  any  but  God  himself.  Unless  we  can  create :light  in 
them,  as  well  as  reveal  the  truth  to  them,  what  good  can  we 
do  them?  What  good  doth  the  sun  to  a  man  that  is  blind? 
They  have  understandings  left,  and  therefore  they  can  enr; 
but  they  have  no  heavenly  light  in  them,  and  therefore  they 
cannot  choose  but  err.  They  have  wills,  and  therefoife  are 
capable  of  sin ;  but  they  have  no  holy  rectitude  of  them, 
and  therefore  sin  they  will  with  obstinacy.  When  we  dis- 
pute with  the  godly,  that  err  through  weakness,  we  deal  with 
men  that  have  eyes  in  their  heads,  and  life  in  their  souls, 
and  some  savour  and  experience  of  the  matters  of  God.Bot 
when  we  dispute  with  the  ungodly,  we  deal  with  the  blind, 
we  talk  to  the  dead,  we  offer  the  bread  of  life  to  men  thai 
have  no  appetite  or  savour  of  it ;  yea,  we  speak  for  God,  to 
enemies  of  God  ;  and  for  truth,  to  the  natural  enemies  of 
such  truths ;  and  the  more  obstinate  enemies,  because  they 
know  it  not.  Had  we  nothing  but  mistakes  to  argue  against, 
and  had  we  but  to  do  with  men  that  have  the  free  use  of 
their  reason,  we  should  do  well  enough  with  them.  But 
when  we  must  persuade  the  deaf,  the  distracted,  and  the 
dead ;  when  we  must  dispute  with  pride,  and  passion,  and 
enmity,  and  persuade  a  lion  to  become  a  lamb,  and  a.  ser- 
pent to  lay  by  his  venom,  no  wonder  if  we  find  a  difficult 
task  of  it.  Had  we  none  but  the  godly  to  deal  with,  we 
should  have  abundant  advantage  for  success;  we  should 
deal  with  men  that  love  the  truth,  and  are  willing  to  use  right 
means  to  discover  it:  tVie^  n«o>x\A  V^vj  viSSck>»^\i\  Vx>ad\^w 


CATHOLIC   tTNITY.  393 

veil  as  dispute;  they  would  with  meekness  search  the 
Scripture^  and  see  whether  these  things  be  so  or  not:  they 
would  yield  to  light  when  it  appeareth  to  them,  and  not  im- 
prison it  in  unrighteousness.    And  it  would  move  us  to 
more  tender  dealing  with  them,  while  we  see  and  love  Christ 
in  them,  and  when  we  remember  that  the  men  that  we  now 
dispute  with,  we  must  live  with  in  heaven,  and  join  with  in 
the  everlasting  praises  of  the  Lord.    I  profess,  sirs,  I  speak 
to  you  from  sad  experience,  I  have  been  troubled  with  Anti- 
nomians,  and  Anabaptists,  and  other  errors  in  well-meaning 
men,  as  much  as  most :  and  many  a  day's  work  they  have 
made  me  in  writing  and  disputing  against  them.   But,  alas! 
this  is  nothing  to  the  trouble  that  the  profane,  ungodly  do 
put  me  to.     I  thank  Qod  I  have  dealt  with  all  these  errors 
vdth  so  good  success,  that  I  live  in  peace  by  them ;  and  I 
know  not  of  an  Anabaptist,  or  Socinian,  or  Arminian,  or 
Quaker,  or  Separatist,  or  any  such  sect  in  the  town  where  I 
live;  except  half  a  dozen  Papists  that  never  heard  me. 
But  infidels,  atheists,  ungodly  wretches,  I  am  pestered  with 
still :  one  heresy  called  drunkenness,  that  denieth  the  use 
of  reason  itself,  doth  still  walk  the  streets  in  despite  of  all 
that  I  can  say,  or  all  that  the  magistrates  will  do ;  and  none 
of  us  all  are  able  to  confute  them.     In  one  hour's  time  they 
will  fetch  more  arguments  from  the  alehouse,  than  all  the 
reason  in  the  town  can  efiectually  answer. 

And  as  the  ungodly  are  most  desperately  principled,  of 
any  heretics  in  the  world,  both  for  the  quality  and  the  radi- 
cation  of  their  errors ;  so  there  are  far  greater  numbers  of 
them,  than  of  all  other  heresies  set  together.  It  may  be  we 
have  ^  one  or  two  Anabaptists  in  a  parish,  and  in  some  pa- 
rishes none ;  in  some  few  it  may  be  twenty:  but  O  that  I 
could  say,  I  had  not  twenty,  and  twenty,  and  twenty,  and 
twice  twenty  more,  unsanctified,  ungodly  persons  in  my 
parish,  though  I  hope  there  are  as  many  better,  as  in  any  pa- 
rish I  know.  Alas,  sirs,  into  how  many  parishes  may  you 
go,  and  find  gross  ignorance,  profaneness,  worldliness,  con- 
tempt of  God  and  heavenly  things,  to  be  their  common  air 
which  they  breathe  in,  and  the  natural  complexion  of  the 
inhabitants,  as  blackness  is  to  the  iBthiopians.  It  is  a 
blessed  parish,  that  of  three  thousand  inhabitants,  hath  not 
above  two  thousand  natural  heretics,  even  ungodly  persons 
that  are  strangers  to  sanctification.     And  who  Ih^u  d^  ^qi^ 


.394  CATHOLIC  UNITY, 

think  is  most  likely  to  be  the  cause  of  our  distractimis  ssd 
divisions? 

Moreover^  let  me  tell  you,  profaneness  and  ungodlinsai 
is  not  a  single  enx>r  or  heresy ;  but  it  is  the  suas  of  all  the 
heresies  in  the  world.  You  will  think  this  strange,  whes 
you  see  so  many  that  join  with  us  in  a  sound  proftssion, 
and  some  of  them  zealous  defenders  of  the  truth ;  and  many 
of  them  cry  out  against  errors  :  but,  alas !  they  believe  nol 
that  which  they  think  they  do  believe.  They  hold  not  that 
which  they  say  they  hold.  There  is  much  in  their  ened,  ] 
that  was  never  in  their  belief.  Doubtless  ungodliness  is  the 
nest  of  all  the  heresies  in  the  world. 

Will  you  give  me  leave  to  instance  in  some  particolan. 
The  greatest  error  in  the  world  is  atheism,  when  men  deny 
the  Godhead  itself.  And  do  not  the  most  of  the  ungodly 
deny  him  in  their  hearts  ?  If  he  be  not  just«  he  is  not  God; 
and  they  deny  and  hate  his  justice :  If  he  be  not  holy,  he  is 
not  God ;  and  they  deny  in  their  hearts,  and  hate  bis  holi- 
ness :  If  he  be  not  true,  he  is  not  God ;  and  they  commonly 
believe  that  he  is  not  true.  Shew  them  where  he  hath  said, 
that  none  but  the  converted,  the  sanctified,  the  regenerate, 
the  heavenly,  die  self-denying  shall  be  saved ;  and  they  will 
not  believe  that  this  will  be  made  good,  but  hope  it  is  false. 
If  he  be  not  wise,  and  be  not  the 'Governor  of  the  world,  he 
is  not  God.  And  these  wretches  quarrel  with  his  holy  laws, 
as  if  they  could  tell  how  to  mend  them  themselves,  and 
were  wiser  to  make  a  law  than  God  is ;  and  by  flat  rebellion 
deny  his  government.  So  that  we  may  truly  say  with 
I>avid,  (Psal.  xiv,)  that  these  fools  say  in  their  hearts,  that 
**  There  is  no  God ;"  or  else  they  durst  not  say  and  do  in  his 
presence  as  they  do. 

Moreover,  idolatry,  which  is  the  setting  up  of  false  gods, 
is  a  most  abominable,  damning  sin.  And  every  ungodly 
man  is  guilty  of  it.  Covetousness  is  idolatry,  (Ephes.  v.  5,) 
and  the  sensual  make  their  belly  their  God.  (Phil.  iii.  19.) 
And  pride  and  selfishness,  which  are  the  heart  of  the  old 
man,  are  nothing  else  but  making  ourselves  our  idols. 
Every  unsanctified  man  is  his  own  idol ;  giving  to  himself 
the  honour,  and  pleasure,  and  love  that  is  due  to  God  alone; 
and  setting  up  his  own  will  instead  of  God's. 

Polytheism,  which  is  the  feigning  of  many  gods,  is  a 
juost  damnable  error :  XndYiOYi  ina.Ti>]  %Q^%\xM«i^yLidiaJtai:e 


CATHOLIC   UNITY.  395 

godly !  No  man  departeth  from  the  one  true  God,  but 
:  makes  to  himself  many  false  gods  in  his  stead.  His 
9alth,  and  his  credit,  and  his  throat,  and  his  recreations, 
id  the  rulers  that  are  capable  of  hurting  him^  are  all  as  his 
)d8,  and  to  them  he  gives  that  which  is  due  to  G9d  only. 

Infidelity  is  one  of  the  most  damning  errors  in  the 
rorld;  when  men  believe  not  in  Christ  that  bought  them: 
ut  this  is  the  case  of  all  the  unsanctified.  An  opinion  they 
lave  that  the  Gospel  is  true ;  and  Christ  is  the  only  Lord 
nd  Saviour;  but  infidelity  is  predominant  in  them,  and 
berefore  should  denominate  them ;  or  else  they  should  be 
aved,  if  they  were  true  believers.  Never  did  they  give  an 
M>«r's  true  entertainment  to  Christ  in  their  hearts. 

To  set  up  a  false  Christ,  is  one  of  the  most  damning  sins 
A  the  world.  And  what  else  do  all  the  ungodly,  that  place 
iieir  hopes  for  pardon  and  salvation,  either  in  their  own 
rood  works  or  carnal  shifts,  or  at  least,  by  false  conceptions 
la  make  Christ  not  indeed  to  be  Christ } 

To  have  many  saviours,  is  a  damnable  error.  And  how 
mmny  do  the  ungodly  make  to  themselves,  while  they  depart 
firmn  the  Lord  Christ? 

'     To  deny  the  Holy  Ghost,  is  a  damnable  error.    And 
what  else  do  all  the  ungodly  in  the  worid,  that  will  not  be 
sanctified  by  him?    This*  is  the  most  palpable  error  that 
they  are  guilty  of:  They  are  baptized  into  the  name  of  the 
Holy  Ghost  as  their  Sanctifier,  and  yet  they  will  not  be 
sanctified  by  him :  nay,  some  of  them  miake  a  mock  of  the 
Spirit,  and  of  sanctification.  And  some  of  them  will  hearken 
to  false,  deceiving  spirits,  instead  of  the  Holy  Spirit  of  God. 
Some  heretics  have  denied  some  parts  of  the  Scripture, 
and  infidels  deny  it  all.     And  what  less  do  all  ungodly  men, 
that  beliere  it  not  heartily,  and  will  not  obey  it,  but  deny  it 
in  parts,  and  refuse  subjection  to  it  ?    They  will  not  be  so 
holy,  not  they,  let  the  Scripture  say  what  it  will.    Are  not 
ail  the  ungodly  against  the  Scripture?  Many  a  time  have  I 
heard  them,  when  the  times  more  encouraged  them,  deriding 
the  Bible,  and  those  that  did  but  carry  a  Bible,  or  speak  of 
the  Scripture,  or  read  it  in  their  houses.    Certainly,  he  that 
fights  against  the  Scripture  in  his  life,  is  more  against  it 
than  he  that  only  denies  it  with  his  tongue. 

Moreover,  the  Pelagian  heretics  denied  original  sin,  and 
justified  man's  nature:  and  so  doth  pio{an.^i\^«^  vcl'SuN^x^j 


396  CATHOLIC   UNITF. 


I 


great  measure.  Never  were  the  ungodly  truly  humbled  for 
their  original  sin,  nor  saw  any  such  matter  in  themselves 
as  to  make  them  abhor  themselves :  And  what  is  this  bit 
actually  to  deny  it? 

The  same  Pelagians  made  light  of  grace,  which  is  God's 
image  upon  the  soul.     But  in  this  the  ungodly  go  quite  be- 
yond them :  they  make  a  matter  of  nothing  of  holiness,  but 
account  it  a  fancy,  or  a  needless  thing ;  and  many  of  tben 
hate  it,  and  if  the  times  did  but  favour  their  malice,  theie  J 
were  no  living  near  them  for  any  that  fear  God  :  In  this. they 
are  devils  in  flesh ;  I  cannot  liken  them  to  any  heresy,  bttt 
devilism,  they  go  so  far  beyond  the  professors  of  them  all. 
One  sect  is  against  those  that  are  their  opposers,  aid 
another  sect  against  their  opposers;  but  ungodliness  ig 
against  all  that  are  godly  of  every  party  whatsoever ;  and 
is  in  open  arms  or  secret  enmity  against,  the  army  of  Chiitty 
and  against  himself. 

The  Simonians,  and  Nicolaitans,  and  Qnostics  of  old, 
did  hold  that  men  might  do  any  outward  action,  when  there 
is  no  other  way  to  escape  suffering,  as  long  as  they  keep 
their  hearty  to  God.  So  think  the  ungodly,  as  appeaietb 
by  their  practice :  Before  they  will  lose  their  estates  and  be 
brought  to  poveity,  or  before  they  will  lie  in  prison,  or  be 
burnt  at  a  stake,  they  will  say  any  thing,  or  do  any  thing  r 
they  would  worship  a  piece  of  bread  as  if  it  were  God; 
they  would  turn  to  Papists  or  any  that  can  do  them  a  mis- 
chief, if  it  were  the  Turks. 

Alas !  the  particular  sects  among  us,  do  play  a  small 
game  in  comparison  of  the  ungodly ;  and  hold  but  petty 
errors  to  theirs :  one  sect  is  against  one  ordinance,  and  an- 
other  sect  is  against  another  ordinance;  but  the 'ungodly 
are  against  all.  The  sectaries  are  against  something  in  the 
manner  or  outside  of  the  work,  but  the  ungodly  are  against 
the  spirit  and  life,  and  substance  of  the  duty  itself:  one  sect 
depraveth  the  doctrine  of  faith ;  and  another  the  doctrine  of 
repentance,  and  another  the  doctrine  of  obedience :  but  the 
ungodly  deprave  all  the  doctrine  of  holiness ;  yea,  deny  it, 
and  not  only  deprave  it :  they  sweep  away  all  before  them, 
and  go  by  wholesale :  they  stand  not  to  speak  as  other 
heretics,  against  this  grace  or  that  grace,  but  against  all : 
it  is  godliness  itself  that  the  ungodly  are  against. 

The  sectaries  oppose  oAV  ip^T\;&  o^  \\i^  ^^aVVi^Avc.  chorchi 


CATHOLIC   UNITY.  397 

ttving  their  own:  but  the  ungodly  are  against  the  holy 
ifitholic  church  itself;  as  it* is  a  church,  and  as  it  is  holy, 
bey  are  against  it.  The  church  is  a  society  combined  for 
loly  obedience  to  Christ ;  and  the  ungodly  are  against  that 
lioly  obedience. 

The  sectaries  would  have  no  communion  of  saints,  but  in 
^ir  own  way.  But  the  ungodly  are  against  the  communion 
of  taints  in  itself;  for  they  are  against  the  saints  that  hold 
titts  communion. 

/  The  Papists  and  Quakers  are  against  our  ministry,  and 
liil  at  them,  and  labour  to  bring  them  into  hatred.  So  do 
the  worst  sort  of  the  ungodly,  even  of  them  that  say  they 
are  Protestants,  and  of  our  religion.  In  their  houses,  and  in 
the  alehouses,  in  their  ordinary  discourse,  they  are  cavilling 
against  the  ministers,  or  reproaching  them :  and  some  of 
them  are  more  bitter  haters  and  revilers  of  them,  than  almost 
ftny  heretics  that  we  meet  with :  yea,  some  of  them  are  glad 
lo  hear  the  Quakers  and  Anabaptists  reproach  them,  and 
secretly  set  them  on :  only  they  are  ashamed  to  own  these 
reivilers,  because  they  see  them  come  off  in  the  end  with  so 
much  disgrace.  But  if  they  were  but  sure  that  Papists,  or 
Qeakers,  or  any  sect  that  is  against  a  godly  ministry,  had 
power  in  their  hands  to  go  through  with  their  work,  the 
multitude  of  the  ungodly  among  us  would  soon  join  with 
them.  How  plainly  did  this  appear  in  our  late  wars?  When 
few  ministers  of  noted  diligence  and  piety,  that  desired  to 
have  lived  at  home  in  quietness,  could  be  suffered  to  live 
among  them ;  but  the  ungodly  rise  up  against  them  as  if 
they  had  been  Turks  or  Jews,  and  drove  them  into  garrisons 
to  save  their  lives.  The  Separatists  and  Quakers,  and  other 
sects,  dispute  against  the  ministry  with  cavils  and  railings ; 
bat  the  ungodly  would  dispute  them  down  with  halters  and 
hatchets,  if  the  merciful  Governor  of  the  world  did  not  tie 
flieir  hands. 

The  Quakers,  and  mflny  Anabaptists  and  Separatists,  are 
against  tithes,  and  all  settled  maintenance  of  the  ministry. 
And  do  I  need  to  tell  you,  that  the  ungodly,  covetous  world- 
lings are  of  the  same  mind  ?  What  need  had  ministers  else 
to  sue  for  their  tithes  ?  Were  it  not  for  fear  of  treble  da- 
mages, the  ministers  in  many  parishes  of  England  would  not 
have  bread  to  their  mouths,  nor  clothes  to  their  backs,  be* 


398  CATHOLIC    UXITY. 

fore  they  got  it  by  suit  at  law.  How  commonly  do  ikej 
think  that  all  is  won,  and  is  currently  their  own,  that  th«j 
can  but  defraud  the  minister  of?  If  it  were  not  tbut  tbejr 
are  under  disgrace,  the  Quakers  would  soon  have  dteoiplet 
enough  upon  this  very  account,  because  they  are  agaiiit 
tithes*  And  gladly  do  the  ungodly  covetous  people  h^ikea 
to  that  doctrine,  and  get  their  books,  and  would  &itt  have 
that  opinion  take  as  orthodox.  If  the  prince  and  parHamcflt 
would  but  turn  Quakers,  and  cry  down  tithes,  yea^  and  m* 
nistry  too,  the  miserable  ungodly  multitude  would  quickly 
be  of  that  religion,  and  entertain  their  laws  with  ringing  it 
bells,  and  shouts,  and  bonfires. 

Another  heresy  there  is,  even  the  old  sect  of  Anabap- 

tists,  that  are  against  Christian  magistracy  !     And  another 

heresy,  the  Libertines,  that  would  have  the  ntagiatrates  give 

men  leave  to  sin.    And  are  not  all  the  profane  of  the  same 

.  opinion !    They  dare  not  speak  so  freely  indeed  against  (he 

magistrates  as  against  the  ministry,  unleaawhen  they  are  uf 

in  arms  against  him,  but  their  very  hearts  detest  that  niagi»« 

trate  that  takes  part  with  godliness,  and  prouM>tea  religion, 

and  puts  down  alehouses,  and  punisheth  swearers,  and 

profaners  of  the  Lprd's-day.    They  are  commonly  for  the 

doctrine  that  Dell  preached  to  the  Parliament,  that '  They 

should  let  Christ  alone  with  reformation,  and  let  him  do  his 

work  himself:*  or  as  ^another  hath  written,  that  '  He  will 

never  serve  such  a  God  that  is  not  able  to  defend  his  own 

cause  without  the  magistrate's  sword/    The  wretches  might 

as  well  have  said  '  We  will  have  no  such  God  as  cannot 

govern  us  himself  without  a  magistrate  ^  or  cannot  defend 

us  against  enemies  without  wars ;  or  cannot  preserve  our 

estates  without  the  charge  and  tioubk  of  law-suits ;  or  save 

our  goods  or  lives,  without  punishing  thieves  or  murderers; 

or  that  cannot  teach  the  world,  without  ministers,  or  give 

us  com  without  ploughing  and  sowing;  we  will  never  serve 

such  a  Qod  as  cannot  preserve  oui^ lives  without  meat  and 

drink, and  clothes;  and  lighten  the  world  himself  withoat  a 

sun.'    God  can  do  all  this!  But  must  these  dunghill  womi 

impose  it  on  him,  and  give  him  a  law,  and  take  down  hk 

creatures  and  institutions,  and  means,  and  bid  him  do  all 

without  them  himself,  or  else  he  is  no  God  ?     O  wretched 

blasphemers!    Why  how  much  of  this  blasphemy  are  the 


CATHOLIC   UNITY.  3|M^ 

ungodly  gniUy  of»that  hate  the  magistrate,  orany  other  that 
executes  God's  laws,  and  would  hinder  them  from  sin,  and 
drive  them  to  the  means  that  should  make  them  better! 

The  Antinomians  corrupt  the  doctrine  of  faith,  and  take 
it  to  be  a  believing  that  their  sins  are  pardoned,  that  Christ 
hath  even  repented  and  believed  in  their  stead ;  and  he  that 
bath  this  belief  they  think  is  safe,  and  that  a  man  cannot 
ihas  believe  too  much  or  too  soon.  And  this  is  just  the 
common  faith  of  the  ungodly :  they  trust  in  Christ  to  save 
aAd  pardon  them,  even  without  sanctification  or  conversion ; 
and  trust  they  will,  let  ministers  say  what  they  can :  pre* 
sumption  is  taken  to  be  true  believing,  and  by  it  they  think 
to  be  saved.  They  believe  that  God  will  save  them,  and 
tiierefore  they  think  they  are  true  believers. 

The  Antinomians  say,  that  no  man  should  be  discouraged 
from,  such  a  belief  by  any  sin  whatsoever.  And  this  the 
ungodly  hold  and  practise.  The  Antinomians  hold  that  no- 
man  shoukl  stay  for  any  evidences  of  grace  in  himself,  before 
he  thus  believe  that  he  is  a  child  of  God,  and  justified.  And 
this  the  ungodly  hold  and  practise*  They  believe  and  hope 
that  they  are  justified  and  shall  be  saved,  when  they  have 
not  a  word  of  proof  for  their  hopes,  nor  any  reason  why  they* 
skonld  be  saved  more  than  the  rest  of  the  world  that  will  be 
condemned :  only  they  believe  it  and  hope  it,  and  that  they 
tUpk  shall  serve  the  turn. 

The  Antinomians  are  against  repenting  and  grieving  for 
sin,  and  confessing  it,  as  a  means  of  pardon.  And  I  am  sure 
the  ungodly  are  practically  against  it.  Repent,  and  moum, 
and  turn  from  sin^  they  will  not ;  nor  confess  any  more  but 
what  they  know  not  how  to  deny ;  but  as  much  as  they  can 
they  will  hide  it,  excuse  it,  and  defend  it» 

The  Antinomians  would  not  have  one  of  their  believers, 
if  he  fall  into  the  grossest  sins,  to  make  the  least  question  of 
his.  pwdon  and  justified  state  for  that.  And  so  it  is  wJAh  the 
ungodly :  they  will  confess,  when  they  swear  or  ave  dvunk, 
thait  they  sin,  (because  they  cannot  deny  it),  but  they  will 
nob  believe  diat  they  are  graceless  and  unpardoned  ;  but  all 
are  sinners  ;  and  the  best  have  their  fhults,  and  so  have  they ; 
and  tiiis  is  the  worst  they  can  make  of  their  sin*^ 

The  Pelagians  say,  that  the  will  of  mem  is  so*  free,  l^t  he 
can  turn  and  become  a  new  creature  at  any  time^  And  if 
this  were  not  the  opinion  of  the  i&i!i^odVj,\iQvi  ca^xX^^v) 


400  CATHOLIC    UNITY. 

put  off  conversion,  and  say.  It  is  time  enough  hereafter :  but 
that  it  seems  they  think  they  can  turn  at  any  time,  as  if  they 
had  the  Spirit  and  grace  of  God  at  their  command. 

And  yet  they  hold  the  contrary  to  this.  (And  this  is  do 
wonder;  for  there  is  the  very  Babel  of  confusion  in  the  sooi 
of  the  unsanctified.)  The  Antinomians  say,  that  man  can  do 
nothing  to  his  own  conversion,  but  is  merely  passive:  If 
God  have  justified  him  before  he  was  bom;  he  shall  bet 
justified  person;  and  if  God  will  give  him  grace,  well  anil 
good ;  if  not,  he  cannot  help  it.  Just  so  say  many  of  the 
uogodly :  '  If  we  are  elected  we  shall  be  saved ;  if  iiot,<let 
us  do  what  we  can,  we  cannot  be  saved  :  if  God  will  not 
give  us  grace,  we  cannot  have  it ;  and  if  we  perish,  what 
remedy  ?'  As  if  God  did  deny  his  grace  to  any  of  yoUi  bat 
those  that  forfeit  it  by  wilful  sin  !  Or  as  if  your  willing 
resisting  it  were  no  fault  or  forfeiture :  Or  as  if  God  did 
predestinate  any  besides  the  sanctified  to  salvation. 

Abundance  more  such  heresies  I  might  reckon  up,  that 
are  all  comprised  in  ungodliness.  Some  infidels  question 
the  immortality  of  the  soul :  and  so  do  many  of  the  ungodly: 
I  have  heard  some  of  them  flatly  deny  it,  and  others  of  than 
do  not  well  believe  it. 

Some  infidels  question  whether  there  be  any  hell.  And 
so  do  the  ungodly  in  their  hearts,  or  else  they  dare  never 
so  boldly  venture  on  it,  and  so  merrily  live  in  the  sudden 
danger  of  it. 

Some  infidels  question  the  joys  of  heaven.  And  if  the 
ungodly  did  not  so  in  their  heart,  they  would  not  think  a 
holy  life  too  much  ado  to  get  it,  nor  would  they  part  with  it 
ibr  the  pleasure  of  a  filthy  sin. 

There  is  never  an  article  of  the  Creed  but  some  heretic  or 
other  doth  oppose  it.  And  the  ungodly  are  against  them 
altogether,  even  while  they  profess  to  believe  them  all. 

There  is  never  a  one  of  the  Ten  Commandments,  but 
ungodliness  is  against  it.  There  is  never  a  petition  in  the 
LordVprayer,  but  ungodliness  is  against  it;  for  all  that  they 
are  content  to  use  the  words.  Instead  of  hallowing  the 
name  of  God,  they  dishonour  it ;  and  instead  of  living  to 
the  glory  of  God,  they  seek  themselves  and  their  own  honour. 
The  kingdom  of  Christ  they  are  enemies  to :  in  the  church 
without  them,  they  love  not  his  government.  In  their  hearts 
within,  they  will  not  ervdvxie  \1\  ^tA  ihe  coming  of  his  glo- 


CATHaLIQ  UNITY.  401 

vieus  kingdom  they  are  afraid  of.     Instead  of  doing  his  will, 
fliey  will  quarrel  with  it,  and  murmur  at  it,  and  disobey  it, 
anid  do  their  own  wills,  and  would  have  God  do  their  wills 
too;  and  have  all  others  do  them.     Instead  of  being  content 
with  daily  bread  to  fit  them  for  God's  service,  they  drown' 
diemselves  in  pleasure,  or  in  worldly  cares,  to  make  provi- 
sion to  satisfy  their  flesh.     Instead  of  valuing  and  accepting 
the  forgiveness  of  sin,  as  purchased  by  Christ,  and  offered 
itt  the  Gospel,  they  have  slight  apprehensions  of  so  great  a 
mercy,  and  refuse  the  conditions  of  it  as  too  hard,  and  run 
deeper  into  debt,  and  wilfully  sin  more.    Instead  of  avoiding 
temptations,  and  flying  to  Christ  for  deliverance  from  evil, 
they  tempt  themselves,  and  run  into  temptations,  and  seek 
after  them,  and  love  the  evil  of  sin,  and  are  loath  to  leave  it 
and  be  delivered  from  it.    So  that  they  are  against  every 
petition  in^the  Lord's-prayer,  though  they  use  the  words. 

.  They  are  also  against  every  ordinance  of  God,  and  lick 
ap  the  vomit  of  all  sects  that  do  oppose  them.  One  sect  is 
against  the  Lord's-day ;  and  so  are  the  ungodly  against  the 
sanctifying  of  it,  and  spending  it  in  holy  worship,  and  de- 
limiting themselves  thereon  in  God.  Else  what  need  so 
many  acts  to  restrain  them  from  sports  and  other  profana- 
tion of  it?     And  all  will  not  do. 

Another  sect  is  against  praying  but  by  the  book,  and 
would  have  ministers  restrained  from  praying  in  any  other 
words  than  are  commanded  him.  And  the  ungodly  easily 
receive  this  opinion,  and  reproach  all  other  prayers  as  ex- 
temporate  and  disorderly. 

Another  sect  is  against  church-government  by  any  but 
magistrates;  these  are  called  Erastians.  And  the  ungodly 
are  not  only  against  it,  but  detest  it,  and  reproach  it.  Let 
them  be  called  to  public  repentance  and  confession  for  any 
pnblic  sin,  and  try  whether  they  be  not  against  this  disci- 
pline. I  know  no  outward  duty  that  they  are  more  against. 
They  will  hear  us  preach  with  some  patience  and  quietness; 
but  when  we  come  to  reprove  them  personally,  and  recover 
them  from  scandalous  sins  by  necessary  discipline,  they 
storm  aiid  rage  against  us,  and  will  not  endure  it. 

Some  Separatists  are  for  the  people's  governing  of  the 
church  by  a  major  vote,  and  consequently  ruling  those  that 
God  doth  call  their  rulers,  and  commandeth  them  to  obey, 

VOL.  XVI.  D  D 


402  CATHOLIC   UNITY. 

(Heb.  xiii.  17.)  And  so  are  the  ungodly ;  Uiey  w^vid  rufe 
their  rulers,  the  ininis.teis,  an^  have  them  aj^miniater  U^ 
ordinances  of  God  accprding  to  their  fancies,  but  thej  w^l 
noit  be  ruled  by  them.  Let  the  minister  }^\x%  require  tl^em  to 
come  to  him  to  be  instructed  or  catechised^  a^d  they  vb#1 
npt  be  ruled  by  him,  they  are  too  pld  %q,  be  patecbi^  •  l^t 
him  call  them  to  any  necessary  profession  or  Qtber  duty* 
a.nd,  they  will  do  what  they  list.  Let  him  but  c^rpi^s  any  of 
tl^eir  Qonceits  and  customs,  and  they  will  soonei^  revUe  Im 
than  be  ruled  by  him. 

The  Separatists  will  withdraw  thejpselves  fifonji  our 
churches  and  God's  ordinances,  if  things  be  not  sttited,  to, 
theijr  mind«  And  so  will  many  of  the  ungodly.  Most 
parishes  in  England,  that  I  hear  of,  where  any  kind,  of  disci- 
pline is  exercised,  have  more  Separatists  Uian  communicants. 
The  far  greater  part  of  many  parishes  forbear  the  commnnicm 
of  the  chjurch  in  the  Lord's-supper,  and  have  done  Biany 
years  together ;  even  because  they  cannot  be  admitted  witl)- 
ont  examination,  or  without  some  necessary  or  lawful  pro- 
fession, or  because  they  cannot  have  the  sacrament  kneeling, 
or  put  into  their  hands,  or  the  like.  They  will,  separate  ai^> 
be  without  the  sacrament,  or  take  it  in  a  separate  society, 
rather  than  they  will  be  ruled  by  the  pastors  of  the  chuixk 
in  a  gesture  or  undoubtedly  lawful  thing. 

Another  sect  of  late  will  not  sing  Davidfs  Psalms  ;  and 
the  ungodly  will  not  do  it  heartily  and  reverently,  but  only 
with  the  voice. 

Another  sect,  the  Anabaptists,  are  against  baptizing  in- 
fants. And  the  ungodly  do  not  holily  and  heartily  devote 
themselves  and  their  infants  to  God ;  they  do  not  themselves, 
renounce  the  world,  the  flesh,  and  the  deviU  and  take  God: 
for  their  God,  and  Christ  for  their  Saviour,  to  heal  and  mte 
them,  and  the  Holy  Ghost  for  their  Sanctifier  to  make  tbeia 
holy :  And  how  then  can  they  do  this  for  their.  childreD» 
which  they  refuse  themselves?  When  they  have  ofiered 
their  children  to  God  in  baptism,  they  bring  them  up  to  the 
flesh,  and  the  world,  and  the  devil,  in  their  lives,  and  teach 
them  to  break  the  covenant  which  they  made.  So  that  they 
are  far  worse  than  Anabaptists. 

Another  late  sect  will  not  pray  morning  and  evening  ia 
their  families,  nor  crave  God's  blessing  on  their  meat^  nor 


CATHOLIC   UNITY.  403 

teaeh  their  childrefn  and  servants  the  duties  of  religion :  and 
80  it  is  with  the  ungodly.  How  many  of  you  that  leap  nm 
ti>-day»  bare  prayerless  families ;  that  kt  your  people  go 
abput  their  labour  as  an  ox  to  the  yoke,  without  catting  upoti 
God!  How  few  use  to  instruct  and  admonish  their  families,  . 
and  help  to  prepare  them  for  death  and  judgment !  At)  that 
ire  about  you  may  see  that  you  are  guilty  of  this  heresy. 

Another  sect  of  late  is  risen,  up,  that  will  not  keep  any 
constant  times  of  prayer  neither  in  family  or  in  private,  but 
only  when  they  find  themselves  in  a  good  mood»  then  they 
will  pray.    And  so  is  it  with  many  of  the  profane. 

I  am  weary  of  mentioning  these  desperate  errors :  more 
of  Ihem  might  be  mentioned,  and  the  case  made  plain,  that 
almost  all  the  heresies  in  the  world  are  met  together  in  the 
ttBgodly  and  unsanctified. 

Would  you  see  the  sum  of  all  my  charge,  in  order  ?  It  is 
tfcit:  1.  Many  sects  that  trouble  us  much,  yet  do  hold  no 
enrors  but  what  may  stand  with  Christianity  and  salvation. 
But  the  ungodly  err  in  the  essentials,  and  overthrow  the  very 
foundation  of  religion.  Their  errors  will  not  consist  with 
grace  or  salvation.  They  are  damnable  hereisies.  Yea,  be- 
flule  all  that  the  sects  aforesaid  hold,  they  have  many  damn- 
ing heresies  of  their  own.  These  deadly  heretics  hold,  thaH 
the  world  is  rather  to  be  sought  than  everlasting  glory ;  tha€ 
file  pleasure  of  sin  is  to  be  chosen  before  the  holiness  of  the 
saints  ;  that  their  flesh  is  to  be  pleased  before  Ood ;  that  it 
is  better  venture  on  their  beloved  sins,  and  keep  them  yet  a 
little  longer,  than  presently  forsake  them ;  that  the  way  to 
Wa^en  which  Ood  commandeth,  and  Christ  and  all  his  apos- 
tfes  went  in,  is  Puritanism. and  preciseness,  and  godliness  is 
wtore  ado  than  needs ;  and  that  the  body  must  have  more 
care  and  diligence  than  the  soul;  and  the  trifles  of  this* 
world  be  more  looked  after  than  the  one  thing  necessary ! 

These,  and  abundance  such  damnable  heresies  do  dwell 
ia*  our  cities  and  countries,  in  the  minds  of  tho^e  that  cry 
out  against  heresies.  Ungodliness  is  the  greatest  heresy  in 
all  the  world. 

2.  Other  heretics  have  some  of  them  but  one  or  two 
esxoxs,  but  the  ungodly  have  all  these  together :  they  are 
&e/^nk  of  all  errors.  As  sdl  Ood's  graces  make  up  the  new 
creature  in  the  sanctified ;  so  all  deadly  errors  and  vices' go' 
to  make  up  the  body  of  ungodliness^  wYierv  *\t  \f&  cC)»tDL'^<<ft^« 


404  CATHOLIC   UNITY. 

Its  name  is  Lep^ion,  for  there  are  many  of  these  evil  spirits 
in  it.  The  Anabaptist  hath  a  scab,  and  the  Separatist  hath 
a  wound  ;  but  the  ungodly  multitude  have  the  leprosy  and 
plague  sores  from  top  to  toe. 

Profaneness  is  a  hodgepodge  and  gallimaufry  of  all 
the  heresies  of  the  world  in  one. 

3.  Many  other  heretics  do  err  but  in  speculation,  and 
only  the  brain  is  infected,  and  they  do  not  at  the  heart  digest 
their  own  mistakes.  But  the  heresies  of  the  profane  un- 
godly people  are  practical,  and  have  mastered  the  will :  the 
poison  is  working  in  the  heart  and  vital  parts,  so  that  it  is 
far  the  more  mortal  for  this. 

4.  Many  sects  at  least  do  not  practise  their  errors ;  but 
the  ungodly  live  upon  them :  yea,  their  lives  are  worse  than 
their  opinions;  they  say  bad,  and  do  worse.  Ypu  may  see 
more  heresy  than  you  can  hear  from  them. 

5.  Some  erring  persons  have  the  substance  of  Christian 
truth  mixed  with  their  error,  by  which  the  power  of  the 
venom  is  abated,  and  they  do  good  in  the  church  as  well  as 
hurt.  But  the  ungodly  do  not  savingly,  heartily,  and  prac- 
tically, hold  fast  any  the  most  fundamental  truth. 

6.  Some  sects  are  meek  and  temperate  in  their  way ;  but 
the  ungodly  are  carried  on  with  fury  and  malice,  against  the 
whole  body  of  the  holy  catholic  church. 

7.  And  some  heretics  are  so  thin  and  few,  that  where 
vie  have  one  of  them  to  do  hurt,  we  have  si  hundred  or  a 
thousand  to  contradict  them.  But  the  unsanctified  and  un- 
godly are  the  greater  number,  and  think  they  should  role 
because  they  are  the  most;  and  the  flock  of  Christ  is  a  little 
flock.  And  so  many  thousands  swarming  all  over  the 
world,  and  making  up  the  far  greatest  part  of  the  world,  is 
likely  to  do  more  against  the  truth  and  peace,  than  here  and 
there  a  poor  sectary  in  a  corner. 

8.  And  lastly,  the  errors  of  some  others  are  easier  cured; 
but  the  whole  nature' of  the  ungodly  is  turned  as  it  were  into 
error ;  it  is  rooted  so  at  the  heart,  thut  no  power  on  earth  is 
able  to  cure  it,  till  God  Almighty  by  insuperable  light  and 
life  of  grace,  will  do  the  cure. 

And  now  I  beseech  you,  judge  impartially,  who  they  he 

that  are  the  deadly  and  dangerous  heretics,  and  who  are  the 

hinderers  of  unity  in  the  church.     And  how,  unfit  these 

'  >erable  people  are  to  call  for  unity,  and  cry  oat  against 


CATHOLIC  UNITY.  406 

our  many  religions,  who  are  heartily  of  no  religion  them- 
'QelreSybut  against  the  life  and  practice  of  all.    To  hear  an 
-ungodly  man  go  crying  out  of  sects,  of  Separatists,  of  Ana- 
baptists, and  this  and  that,  is  as  if  we  should  hear  a  blacka- 
moor scorn  one  for  a  spot  on  his  face ;  or  a  murderer  rebuke 
a  man  for  an  angry  word ;  or  a  soldier  that  kills  as  many  as 
he  can,  cry  out  of  the  surgeons  for  curing  no  more,  or  blame 
'Others  for  a  foul  word ;  or  a  common  whore  reproach  another 
for  a  wanton  word,  or  uncomely  garments :  or  as  if  a  mad- 
man should  revile  men  for  every  slip  he  findeth  in  their 
speeches,  and  call  them  fools.     O  that  we  knew  how  to  cast 
^ut  this  master-devil  of  ungodliness !   this  Beelzebub  the 
prince  of  devils  !  and  then  I  should  not  fear  the  rest ;   no, 
not  all  the  sects  and  errors  in  the  world,  that  are  found  with 
true  godliness. 

Yet  still  remember  these  two  cautions.  1.  I  do  not  ex- 
oiiae  the  errors  of  the  best ;  and  I  lament  that  they  have 
Jamentably  wronged  the  church,  and  in  some  respects  they 
have  the  greatest  aggravations.  2.  And  I  still  confess  that 
some  of  the  unsanctified  are  so  civil  and  orthodox,  as  to  be 
•very  useful  in  the  church,  and  helpful  against  sects  and  here-  . 
.sies,  because  they  are  right  in  the  brain  as  to  speculation, 
and  right  in  the  tongue;  and  their  error  is  kept  buried  deep 
in  the  heart,  and  therefore  they  err  more  to  themselves  than 
io  others.  I  do4ibt  not  but  many  such  are  profitable  preachers 
and  defenders  of  the  trutly  and  the  church  must  be  thankful 
to  God  for  their  gifts.  And  yet  all  that  I  have  affirmed  standeth 
good,  that  ungodliness  is  the  transcendent  heresy  and  schism. 

Use  2.  By  what  hath  been  said,  you  may  easily  perceive 
how  little  cause  the  Papists,  or  ceremonious,  or  any  others, 
have  to  glory  in  such  members  of  their  churches  as  I  have 
described.  Can  they  expect  a  unity  of  the  Spirit  with  these  ? 
If  they  glory  that  they  have  men  and  multitudes  on  their 
Bide,  so  may  the  Turks  that  have  more  than  they;  and  so 
may  the  heathens  that  have  more  than  either.  And  yet 
when  a  Papist  hath  deceived  a  poor  licentious  or  ignorant 
man,  or  a  proud  or  vicious  silly  woman,  they  glory  in  their 
convert.  Never  yet  did  I  know  any  Protestant  turn  Papist> 
that  was  not  an  ungodly  wretch  before,  and  without  the 
power  of  the  religion  which  he  professed..  Do  not  say  I 
speak  censoriously,  or  uncharitably  in  this ;  for  I  think,  upon 
•consideration,  all  Papilsts  will  coufesfi»  \l;  ^oxVXv^^  Vft.v^v 


404  CATHOLIC   UNITV.  ^ 

Its  name  is  Legion,  for  there  are  many  of  '^R^y'/^^ 
in  it.  The  Anabaptist  hath  a  scab,  and  th^  ^^/ 1 
a  wound;  but  the  ungodly  multitude  hav«.  ^^  -^ 
plague  sores  from  top  to  toe.  r^    ^^  d    f-- 

Profaneoess  is  a  hodgepodge  ^^f^W  W     ' 
the  heresies  of  tlie  world  in  one.       ^  %%  S^  g  V* 

3.  Many  other  heretics  do  ere'^  %^\^   ^ 

Htl^V      ^ 


only  the  brain  is  infected,  andther  9  | 

their  own  mistakes.     But  tbej'l  g  ' 

godly  people  are  practical,  ani'i  \%\\\%  ^.  \. 

poison  is  working  in  the  hea'^  \  '\^  ^  "'d-'-"  *  \ 

far  the  more  mortal  for  thii    '       "*        '^  ^,  V  ^  ^ 

4.  Many  sects  at  leas'  ",,  %  ^ 

the  ungodly  live  upon  tb   ,  :^  S  « 

their  opinionB  j  they  ^^  .W'&\'^  ,  ■        . 

more  heresy  than  yo«  ^  J  r  |  *  ---^^  '"  ?"" 

5.  Some  erring  j   VA^  ■"*'  "^"^  «■  ""J 
truth  mixed  with  /    4?                     ..  they  had  before.    A     ; 
venom  is  abated./^                      '«  common  sty  for  aU  tkt 
hurt.    But  the  H '                 •"  rI"**  of  "»y  *<>  "■^e  up  the 
tically,  hold  H}              ■'I'e  that  in  quantity,  that  is  wast- 

6.  Somer' 

the  ungodly  <^c^  ^1^<*  ^^^  Quakers  and  Papists,  and  tU 

whole  boi'         '"'^  churches,  take  notice,  how  groaodlesdj 

7.  tk  ii>  '^he  teeth  with  the  ungodly  that  live  among  ua. 
we  hav  (la  your  Protestants,'  saj;  they  ;  '  these  are  yonr 
thouF  i^i  these  are  the  fruit  of  your  miciBtry!'  say  the 
Kod'^^tf**  '^°'  '^^^^  ^'^^  ^^  enemies  of  our  miiUBtry  and 
l)P  ^^e ;  these  are  they  that  join  with  you,  and  such  at 
f        v>  reproach  ua  and  revile  us !  These  are  the  obatinate 

^^lera  of  our  ministry,  that  instead  of  learning  of  as  do 
j]f  us ;  and  instead  of  obeying  our  doctrine  do  make  a 
^^  at  it.  If  they  are  any  of  them  brought  to  a  lonud 
^nfession,  and  restrained  from  any  vice,  they  may  thank 
l]ia  doctrine  which  we  preach  for  that  (unless  they  do  it 
^y  for  fear  of  the  laws).  But  their  profaneness  is  it  tbit 
fie  have  endeavoured  to  core  them  of,  and  cannot;  for  thef 
are  ohBtinate. 

If  Papists  or  Quakers  accuse  our  doctrine  as  dead  and 
weak,  because  it  cannot  cure  all  our  hearers ;  what  forget- 
ful dotards  are  the^,  ^^bftl  o\nertft  -luA^ow  they  condenB 
''omaelves?     Do  th^e  QMiaJLara  ot'Ca^'nU  <3lnm^  wAnk 


CATiaOLlC  UNITY.  407 

their  books  or  preaching  ?    Beyond  sea 

cp  men  in  their  church  by  fire  and  sword« 

hexkl :  and  here»  it  is  but  here  and  there 

wretch^  or  a  proud^  raw  novice,  that 


^     ^^        -^^  *ill  hit  us  in  the  teeth  with  your- 

/V-^_  1^  V,  'We  are  the  fruit  of  your 

Vf/J^-^,^  "^      *5^'  they  live  among  us,  they 

'''',p^'^'t-    '^^^^'^  '^  more  to  be  ungodly 

•Z*  ^  ""  -^  '^^^^   -A    ^^  .e  is  exercised,  the 

'^'^^  *^^"^^    •  *e  weed  up  as  fast  as 

Ar^    •»     <*  we  may  do  it  without  dan- 

'^^'^/jf^  '^  .ith  them.     Many  of  us  reject 

*^^y^  ^li  of  us  rebuke  and  disown  them 

and  heathens  were  among  us,  we  could 

against  them,  than  we  do  against  the  uu- 

ould  we  labour  harder  to  cure  them.    Tell  us 

ore  of  them ;  they  are  none  of  ours,  they  disown 

•^  we  disown  them :  they  are  our  persecutors,  as  you 

that  hate  us  when  we  have  done  our  best  for  them, 

^d  love  us  least  when  we  love  them  most ;  and  cast  back 

ll  outinstruction  in  our  faces,  or  cast  it  behind  their  backs 

^(id  tread  it  under  feet.    They  are  those  against  whom  we 

_  jjj^lce  off  the  dust  of  our  feet :  they  are  not  our  disciples, 

bot  such  as  refuse  to  be  Christ's  own  disciples. 

Iifay,  I  wonder  that  Papists  and  Quakers  do  not  to  their 
kbame  observe, that  it  is  likely  to  be  some  evil  spirit  that  sets 
ihetii  awork  to  rail  against  us,  seeing  all  the  drunkards, 
^d  whoremongers,  and  covetous  wretches,  and  ungodly, 
ftialiciouB  people  in  our  parishes,  be  of  their  mind,  and  rail 
girainst  us  as  they  do  ;  It  is  likely  to  be  the  same  cause  that 
]iath  the  same  effect.  If  it  be  the  devil  that  sets  the  pro- 
fane to  revile  us,  judge  who  it  is  that  sets  these  sects  to 
apeak  the  same,  or  like  words  against  the  same  persons. 

And  you  that  are  profane  and  ungodly,  I  pray  you  here 
fake  notice  what  a  case  you  are  in !  You  are  so  vile,  that 
lew  besides  yourselves  will  own  you.  We  disown  you : 
yo^  are  none  of  ours,  because  you  will  be  none  of  Christ's. 
Atid  the  very  Quakers,  and  other  sects,  d\«o^i[v  ^^>3i>  ^\v^\i\\. 
UB  in  the  teeth  with  you,  as  if  yovi  wexe  omx  ^idAsiK*". 


406  CATHOLIC   UNITY. 

th%i  all  that  be  not  of  theur  church  are  void  of  charity,  wi 
caiuiot  so  be  saved ;  and  that  all  must  therefore  come  ia  to 
tkeir  churchy  because  there  is  no  charity  or  saWatioii  with- 
out it.    Though  this  be  false,  yet  you  see  by  it,  that  they 
confess  that  never  any  but  graceless,  unsanctified  Protestaats 
did  turn  to  them ;  nor  can  they  invite  any  to  them  but  un- 
godly people.     And  whoever  turneth  Papist,  doth  thereby 
confess  that  he  was  ungodly  before,  and  that  he  was  not  as 
honest,  godly  man ;  for  in  turning  Papist,  he  profes&etii  to 
go  into  that  church  out  of  which  there  is  no  salvation,  and 
consequently  no  charity  or  saving  grace.     And  if  indeed 
you  desire  none  but  the  ungodly  to  turn  to  yoy,  take  them 
if  they  will  needs  go,  and  try  whether  you  can  do  any  more 
good  on  them  than  we  have  done.     I  think  we  have  little 
cause  (but  for  their  own  sakes)  to  lament  our  loss  of  such 
B»  these ;  and  that  you  have  little  cause  to  glory  in  your 
proselytes.    And  I  have  yet  seen  none  that  shew  us  any 
more  holiness  since  their  change,  than  they  had  before.    A 
fair  church  you  have,  that  is  the  common  sty  for  ail  diat 
will  come  to  you  ;  and  that  is  glad  of  any  to  make  np  tiie 
number,  that  you  may  have  that  in  quantity,  that  is  want- 
ing in  quality. 

Use  3.  From  hence  also  let  Quakers  and  Papists,  and  all 
reproachers  of  our  churches,  take  notice,  how  groundleasly 
they  hit  us  in  the  teeth  with  the  ungodly  that  live  among  us. 
*  These  are  your  Protestants,'  sajj  they  ;  '  these  are  your 
churches:  these  are  the  fruit  of  your  ministry!'  say  the 
Quakers.  No,  these  are  the  enemies  of  our  ministry  and 
doctrine ;  these  are  they  that  join  with  you,  and  such  as 
you,  to  reproach  us  and  revile  us !  These  are  the  obstinate 
despisers  of  our  ministry,  that  instead  of  learning  of  us  do 
revile  us ;  and  instead  of  obeying  our  doctrine  do  make  a 
mock  at  it.  If  they  are  any  of  them  brought  to  a  soand 
confession,  and  restrained  from  any  vice,  they  may  thank 
the  doctrine  which  we  preach  for  that  (unless  they  do  it 
only  for  fear  of  the  laws).  But  their  profaneness  is  it  that 
we  have  endeavoured  to  cure  them  of,  and  cannot;  for  they 
are  obstinate. 

If  Papists  or  Quakers  accuse  our  doctrine  as  dead  and 
weak,  because  it  cannot  cure  all  our  hearers ;  what  forget- 
ful dotards  are  they,  that  observe  not  how  they  condemn 
themselves  ?    Do  the  Quakers  or  Papists  chai^  ua  all  to 


CATiHOLlfc  UNITY.  4t>7 

their  opinions^  by  their  books  or  preaching  ?  Beyond  sea 
thej^  hr^  f&in  to  keep  men  in  their  church  by  fire  and  sword« 
jfor  fear  of  losing  theM :  and  here^  it  is  but  here  and  there 
ian  ignorant,  ungodly  wtetch,  or  a  proud,  raw  novice,  that 
turns  to  them. 

You  may  therefore  as  well  hit  us  in  the  teeth  with  your- 
telves,  that  revile  us,  and  say,  '  We  are  the  fruit  of  your 
teinistry,'  as  with  the  ungodly,  and  tell  u&  that '  they  are  the 
fruit'  of  our  ministry.   For  though  they  live  among  us,  they 
are  hot  of  us.    And  we  teabh  men  no  txi6te  to  be  ungodly 
Ihan  to  be  Quakers  or  Papists.    If  you  say,  that  they  are  in 
our  churches ;  I  answer.  Where  discipline  is  exercised,  the 
TBikott  of  them  are  out,  and  the  rest  we  weed  up  as  fast  as 
they  so  discover  themselves,  that  we  may  do  it  without  dan* 
ger  Df  pulling  up  the  wheat  with  them.     Many  of  us  reject 
Ihem  by  discipline ;  and  all  of  u&  rebuke  and  disowii  them 
by  doctrine.   If  Jews  and  heathens  were  among  us,  we  could 
not  preach  more  against  them,  than  we  do  against  the  un- 
godly ;  nor  could  we  labour  harder  to  cure  them.    Tell  us 
)aot  therefore  of  them  ;  they  at-e  none  of  ours,  they  disown 
Us>  and  we  disown  them :  they  are  our  persecutors,  as  you 
aire,  that  hate  us  when  we  have  done  our  best  for  them, 
4iid  love  us  least  when  we  love  them  most ;  and  cast  back 
till  our'iiistruction  in  our  faces,  or  cast  it  behind  their  backs 
atid  tread  it  under  feet.    They  are  those  against  whom  we 
l^hake  off  the  dust  of  our  feet :  they  are  not  our  disciples, 
but  such  as  refusie  to  be  Christ's  own  disciples. 

Nay,  1  Wonder  that  Papists  and  Quakers  do  not  to  their 
bhame  observe, that  it  is  likely  to  be  some  evil  spirit  that  sets 
Ihem  awork  to  rail  stgainst  us,  seeing  all  the  drunkards, 
khd  whoretnongei-s,  and  covetous  wretches,  aiid  ungodly, 
fftalicious  people  in  our  parishes,  be  of  their  mind,  and  rail 
llgftinst  us  as  they  do  ;  It  is  likely  to  be  the  same  cause  that 
hath  the  same  effect.  If  it  be  the  devil  that  sets  the  pro- 
fiiiie  to  revile  us,  judge  who  it  is  that  sets  thes^  sects  to 
speak  the  same,  or  like  words  against  the  same  persons. 

And  you  that  are  profane  and  ungodly,  I  pray  you  here 
%Ae  notice  what  a  case  you  are  in !  You  are  so  vile,  that 
letv  besides  yourselves  will  own  you.  We  disown  you : 
y6t^  are  none  of  ours,  because  you  will  be  none  of  Christ's. 
Afid  the  very  Quakers,  and  other  sects,  disown  you,  and  hit 
wt  in  the  teeth  ftith  you,  as  if  you  were  our  shame :  All 


.408  CATHOLIC   UNITY. 

these  bear  witness  against  your  ungodlinesB :  and  therefore 
if  yet  you  will  be  ungodly,  when  Quakers  are  against  you, 
•and  all  are  against  you  almost  as  well  as  we ;  if  you  will 
hear  neither  ministers  nor  sectaries,  neither  teachers  nor 
railers,  how  many  witnesses  will  rise  up  against  you,  and 
how  speechless  will  you  be  ! 

Use  4.  I  have  been  all  this  while  but  about  preparatives; 
and  now  I  come  to  the  work  that  I  intended.  Do  not  think 
that  I  have  spoken  all  this  of  the  ungodly,  to  hinder  a 
union  and  Christian  concord,  but  to  prepare  for  it,  by  telling 
you  the  reason  of  our  distance,  and  division,  and  what  must 
be  removed  before  we  can  be  one.  Truly,  sirs,  I  come  to 
you  with  peaceable  intentions.  I  come  upon  a  treaty  with 
you,  to  see  whether  you  will  become  one  with  us,  and  be 
reconciled  or  not.  For  the  Lord's  sake  attend  me  consi- 
derately and  impartially,  for  it  is  a  weighty  business  that  I 
have  to  propound  to  you,  and  a  most  excellent  motion  that 
I  have  to  make.  As  you  regard  the  God  of  unity  that  sendi 
to  you,  and  Christ  the  Prince  of  Peace,  and  the  Spirit  who 
is  the  principle  of  unity,  and  the  church  that  is  the  seat  of 
unity,  and  yourselves  that  may  have  the  blessing  of  unity, 
hearken  to  the  motion  of  peace  and  unity  that  I  have  to 
make  to  you  from  the  Lord.  Sirs,  what  think  you  !  hath 
the  world  been  long  enough  divided  or  not  ?  Are  we  cut 
into  shreds  enough,  and  broken  into  pieces  enough  or  not? 
Are  our  distances  from  one  another  great  enough,  and  cor 
spirits  bitter  enough  or  not?  Is  it  not  time,  think  you,  to 
sound  a  retreat  to  our  foolish  wars?  You  call  for  unity: 
you  talk  for  unity,  and  against  sects  and  divisions  :  do  you 
mean  as  you  speak ;  and  are  you  in  good  earnest,  or  are 
you  not?  Would  you  have  us  be  all  of  one  mind  and  way,  or 
not?  You  talk  against  being  of  so  many  religions :  is  it 
the  true  desire  of  your  hearts,  that  we  should  be  all  of  one 
religion  ?  If  it  be,  hold  fast  to  this.  So  far  we  are  agreed. 
Let  us  lay  this  as  a  groundwork ;  We  must  be  all  of  one 
church,  pne  faith,  one  religion,  if  we  will  be  saved. 

Well  then,  it  lies  next  before  us,  in  order  to  inquire. 
What  one  religion  and  way  we  must  be  of;  and  what  is  our 
distance,  and  what  course  must  be  taken  to  make  us  one? 
Are  you  willing  to  lay  by  passion,  and  scorn,  and  hatred, 
and  bitterness,  and  come  to  a  treaty  about  the  matter?  0, 
sirs,  if  you  were  but  all  truly  willing  to  search  out  the  busir 


CATHOUC  UNITY.  400 

ri|ess»  and  to  be.  ruled  by  God  and  reason,  we  should  soon  be 
agreed  for  all  our  difiPerences.  And  how  happy  would  this 
,be  for  the  troubled  church ;  how  happy  for  the  offended, 
)4istracted  world;  how  happy  for  your  own  souls  I""  Well ; 
what  terms  shall  we  agree  upon?  Somebody  must  begin 
the  motion,  sitting  still  will  not  heal  us.  I  will  make  a  mo- 
ttion  that  never  a  man  of  you,  that  hath  the  face  of  a  Chris- 

'  .tian,  can  tell  what  justly  to  except  against.  Let  us  set  the 
word  of  God  before  us,  and  take  the  best  helps  on  both 
■sides  to  understand  it,  and  let  this  decide  the  case  with  us. 

-What  say  you ;  will  you  stand  to  the  word  of  God  ?  Shall 
we  appeal  all  to  Christ,  and  try  our  differences  by  his  re* 

•Yealed  word?  If  this  may  carry  it,  we  shall  soon  be  agreed. 

«>  But  if  any  of  you  have  catched  the  popish  perverseness, 
and  say,  *  The  Scripture  is  dark,  and  a  dead  letter ;  every 
sect  pleads  Scripture  for  their  way :  this  will  not  serve  our 
turn;  we  must  have  a  living  judge;'  I  answer  such  a  one 
as  foUoweth :  1.  Is  the  Scripture  the  law  of  God  or  not?  If 
you  say  not,  you' may  as  well  say  you  are  infidels.  If  you 
confess  it  is,  then  it  must  have  the  use  of  a  law.  And,  2. 
Must  not  subjects  understand  a  law  to  live  by  it,  though 
they  be  not  judges  ?  And  when  estate  and  life  depend  on 
our  obedience  to  the  law ;  if  this  law  be  now  so  dark  that 
ti)e  subjects  cannot  understand  it,  then  it  is  no  law,  as  not 
being  capable  of  the  use  and  ends  of  a  law.  And  so  if 
our  salvation  or  damnation  lie  on  our  obedience  to  God's 
word  and  law,  it  is  an  intolerable  reproach  to  God  and  it,  to 
say  it  is  such  as  we  cannot  understand.  3.  Must  we  not  be 
judged  by  this  law  ?  Undoubtedly  we  must.  And  then 
should  we  not  measure  our  causes  by  it  now  ?  4.  May  not 
arbitrators  make  use  of  a  law  to  decide  a  controversy,  be- 
fore it  come  to  the  judge?  Doubtless  they  may.  5.  What 
judge  would  you  have  ?  There  are  but  two  in  the  world, 
that  pretend  to  be  the  universal,  infallible  judge  of  contro- 
versies ;  and  that  is  the  Pope  and  a  General  Council.  For 
a  General  Council,  there  is  none  in  the  world,  nor  likely  to 
be  to  the  end  of  the  world.  God  forbid  we  should  defer 
our  peace  till  then !  And  its  decrees  are  as  dark,  and  much 
more  uncertain  than  the  word  of  God.  And  for  the  Pope, 
he  is  the  head  of  a  sect  or  party,  and  therefore  not  fit  to  be 
judge:  you  may  well  know  he  will  judge  on  his  own  side* 
•He  ^lust  be  judged  by  this  word  of  God  himself.    He  is  too 


410  CATHOLIC  UiriTT. 

fna  off»  ^  ^  consciencs^  for  us  to  go  or  tend  to^  Wfaeit 
Rome  18*  the  mt>^t  of  you  know  not :  a  shorter  jo«imey  ttuty 
betfter  dispatch  our  work.  The  Papists  thbms^lFes  teUiil» 
that  fnaby  papes  have  beea  murderers,  adolterers,  sitiiiMilti, 
p^jured  persons*  and  some  heretics  and  infidels*  And  liiill 
such  as  thes^  be  our  okily  judges  ?  They  have  erred  bftlii 
alreiidy,  and  therefore  they  may  deceive  us  <  and  if  "pn 
send  for  the  Pope's  sentence^  you  must  take  the  messeng^s 
word  that  h^  i^ba  there,  and  th&t  it  is  true. 

But  yet  if  all  this  will  not  Serve  turn^  I  will  make  a  mo- 
tion*  that  iiOtke  can  gainsay  that  hath  the  face  of  «i  Ohris- 
tian.  Let  us  first  agree  in  all  those  points  that  Papists  and 
Protestants^  Calvinists  and  Lutherans,  Arminians  and  Ans- 
baptistSk  and  Separatists,  and  all  parties  that  desire  to  be 
oalled  Christians,  are  agreed  in !  What,  say  you^  is  not  this 
a  reasonable  motion  !  O  happy  you^  and  happy  the  places 
where  you  live^  if  you  would  but  stand  to  it ! 

And  let  us  consider  of  this  motion^  first  in  the  general 
state  6f  out  difference,  and  then  in  the  particular  parts  of  it! 

Truly,  sir^,  the  main  difference  in  this  world  is  between 
the  godly  and  the  ungodly ;  and  all  other  differences  thai 
are  tiot  parts  of  this^  are  nothiug  to  this,  beiiig  of  lesser 
danger  and  easier  toleration  or  cure.  Thd  whole  world  is 
divided  into  two  armies :  Christ  is  the  Captain-general  of 
one,  and  the  saints  only  his  true  soldiers,  and  the  seenung 
saints  his  seeming  soldiers.  The  devil  is  the  general  of  the 
others  and  all  the  unregenerate  or  ungodly  are  his  soldiers. 
An  enmity  is  put,  since  the  beginning,  between  the  seed  of 
the  womtin  and  of  the  serpent^  (Gen.  iii.  15.)  And  there  is 
no  middle  state,  nor  one  man  on  earth  that  is  not  in  one  of 
th^se  armies.  I  come  not  to  reconcile  the  commanders, 
Christ  and  Satan,  for  they  ate  irreconcileable ;  but  to  re- 
ooncile  you  to  Christ,  and  draw  you  from  a  deceiver.  I 
tell  you,  sirs,  this  great  difference  between  the  holy  and  the 
unholy,  is  the  first  that  must  be  healed.  We  can  go  no  far- 
ther with  you,  if  you  will  not  begin  here  at  the  heart  of  the 
difference.  When  this  is  done,  you  shall  see^  before  I  haTe 
done  with  you,  that  I  will  quickly  tell  you  how  we  may  do 
well,  for  all  our  other  differences.  You  know  if  one  of  lU 
believe  that  there  is  a  Qod^  and  another  that  ihete  is  none, 
it  were  foolery  for  us  to  dispute  how  Qod  must  be  wdt- 
shipped)  before  we  are  agreed  that  there  is  a  God.    So  ber«, 


,  CATHOLIC  uNirr.  411 

lAm  it  18  the  nature  of  un^godlineBB  to  make  men  fitlte  to 
wm  rerf  troths  that  they  do  profese,  and  beartiiy  to  be  of 
im  fdigion  at  all,  it  ie  in  vain  to  dispute  about  circcmetaiKttii 
^ifA  modes  with  such  kind  of  men.     Who  would  dispulie 
H^etfaer  infaints  should  be  baptized,  with  a  man  that  knows 
W  what  baptism  is  ?  '  Even  an  accepting  of  God  for  our  God, 
Md  Christ  for  our  Lord  and  Saviour,  and  the  Holy  Ohostfor 
our  Sanctifier ;  and  an  absolute  delivering  up  ourselves  to  the 
blessed  Trinity  in  these  relations,  by  a  solemn  covenant  pro- 
fessed and  sealed  by  water,  renouncing  the  flesh,  the  world,  and 
the  devil.'  O  were  but  this  much  practically  known,  we  should 
he  all  united  in  this  one  baptism.    Still  I  say,  unholiness  is 
the  great  point  of  difference,  and  the  dungeon  of  confusion, 
and  puddle,  where  all  the  heresies  of  the  world  are  blended 
and  made  into  a  body  that  is  something  worse  than  heresy. 
When  you  cry  up  unity,  and  cry  down  holiness,  you  are 
distracted,  and  know  not  what  you  say.  You  talk  of  joining 
vs  together,  and  you  cast  away  the  glue  and  solder.    You 
talk  of  building  the  church  in  unity,  and  you  cast  away  the 
Hme  and  mortar,  the  pins  and  nails,  and  all  that  should 
fiusten  them.    You  complain  that  the  garment  of  Christ  is 
Hntt;  and  you  throw  away  tiie  needle  and  thread  that  should 
sew  it  up.  You  see  our  wounds  and  blood,  and  take  on  yoii 
(o  have  pity  on  the  church,  and  call  for  healing ;  but  you 
hate  and  cast  away  the  only  salve.    Do  you  not  yet  know 
'  the  church's  unity  is  a  unity  of  the  Spirit,  and  of  Holi* 
IMBS  ?    And  that  there  is  no  way  in  the  world  for  us  and 
you  to  be  united,  unless  you  will  be  sanctified,  and  live  in 
the  Spirit,  as  you  have  done  in  the  flesh  ? 

Sirs,  let  us  come  nearer  the  matter :  I  know  our  towns 
and  countries  have  two  sorts  of  persons  in  them ;  some  are 
converted,  and  some  unconverted;  some  holy,  and  some 
unholy;  some  live  for  heaven,  and  some  are  all  for  earth; 
some  are  ruled  by  the  word  of  God,  and  some  by  their  own 
flesh  or  wills.  If  ever  these  agree  and  be  united,  one 
party  must  come  over  to  the  other.  Either  the  godly  must 
become  ungodly,  or  the  ungodly  must  become  saints  and 
godly:  Which  must  it  be ?  Which  do  you  think  in  your 
consciences  is  the  way?  Must  we  yield  to  you>  or  should 
you  GoiHe  away  to  us  ?  (Pardon  that  I  number  myself  with 
the  sanctified;  for  I  dare  not  deny  the  mercies  of  God, 
tad  the  privileges  of  his  house.)    Let  us  come  fairly  to  de- 


r 


412  CATHOLIC  UNITY. 

bate  the  case^  and  lay  our  reasons  together,  and  I  will  beer 
protest  to  yon,  if  you  can  give  us  better  reasons  why  m 
should  forsake  a  godly  life,  I  will  turn  to  you ;  andif  wecai 
give  you  better  reasons  why  you  should  embrace  a  faoij 
life,  will  you  here  promise  to  turn  to  us  ?  And  let  them  cany 
it  that  have  the  better  cause,  and  let  us  be  resolved  to  go 
away  united,  and  fall  all  together  into  that  one  way  that 
shall  be  proved  to  be  the  best. 

Well,  let  us  come  to  a  debate,  and  see  whether  we 
must  come  to  you,  or  you  to  us. 

1.  If  we  ever  agree  and  unite,  you  know  it  must  be  os 
terms  that  are  possible.  He  that  propoundeth  impossibilif 
ties  to  be  agreed  on,  is  the  enemy  of  agreement.  But.  it  is 
impossible  for  us  to  come  to  you,  and  so  to  unite  with  yoik 
This  I  now  prove.  (1.)  It  is  impossible  to  have  any  unive^ 
sal  unity  but  in  an  universal  head  and  centre,  and  that  ii 
only  God,  the  Father,  Son,  and  Holy  Ghost.  As  I  told  yoa 
the  army  must  unite  in  the  general,  the  kingdom  in  the 
sovereign,  the  family  in  the  master,  the  school  in  the  school- 
master.  In  order  of  nature,  you  must  unite  with  God  ia 
the  Redeemer  by  the  sanctifying  Spirit,  before  you  can  unite 
with  us.  But  while  you  are  unsanctified  you  are  divided 
from  God.  Do  you  not  feel  your  minds  strange  to  him, 
your  hearts  draw  back  from  him,  and  find  by  his  strange- 
ness to  you  that  there  is  a  division?  It  is  impossible  for 
us  to  be  united  to  you,  till  Christ  be  united  to  you.  For 
it  is  against  nature,  seeing  he  is  the  centre,  and  the  head 
and  fountain  of  life  :  And  what  good  would  it  do  you  to  be 
one  with  us,  and  not  with  him?  God  is  against  any  unity 
without  him:  If  you  will  not  begin  with  him,  he  will  take 
it  but  as  a  treasonable  conspiracy,  and  will  break  it.  We 
dare  not  go  without  him,  lest  he  be  angry  and  destroy  us : 
Soldiers  must  not  make  either  peace  or  war,  nor  so  much  as 
treat  without  the  general.  Do  you  not  remember  how  Jeho- 
saphat  had  like  to  have  sped  by  a  friendship  and  confede- 
racy with  Ahab  ? 

(2.)  Moreover  the  godly  and  ungodly  are  of  contrary 
natures :  I  told  you  God  hath  put  an  enmity  between  them. 
You  must  change  your  nature  or  we  ours,  before  we  can 
unite.  You  may  as  well  think  else  to  unite  fire  -and  water, 
or  to  build  in  the  air,  or  to  incorporate  fire  and  gunpowder; 
or  to  reconcile  men  and  Eexpeii\&\  ^xA  xgaxx^  VScl^  do^  and 


CATHOLIC   UNITY.  413 

%Iie  bear  together.    Sirs,  these  things  are  mere  impossibili-^ 
ties.     There  is  no  agreement  between  Christ  and  Belial^ 
vighteousness  and  unrighteousness,  light  and  darkness,  death 
ind  life,  the  members  of  Christ,  and  the  members  of  a  harlot, 
OT  a  drunkard,  or  such  like.  (2  Cor.  xvi.  14.)    We  have 
opntrary  spirits,  how  then  can  we  be  one?    One  hath  the 
spirit  of  holiness,  and  the  other  the  spirit  of  profaneness ; 
one  is  led  by  the  Spirit  of  God,  and  the  other  by  the  flesh. 
We  live  not  by  one  law :  God's  will  revealed  in  his  word  is 
our  law;  and  the  will  of  the  flesh,  and  the  course  of  the 
world  is  your  law.    We  live  not  on  one  sort  of  food,  how 
then  can  we  accord  together  ?  Christ  and  his  heavenly  truth, 
snd  Holy  Spirit  and  ordinances,  is  the  meat  and  drink  of  the 
saints;  they  cannot  live,  without  them.    And  the  world  and 
fleshly  delights  are  your  food ;  you  cannot  be  without  it.  Your 
food  would  be  our  poison,  your  worldly  cares,  your  drunken- 
ness, and  profaneness,  would  be  a  torment  to  an  honest 
heart.     They  cannot  live  without  some  communion  with 
Grod  in  faith  and  love,  by  prayer  and  meditation;  and  your 
heart  is  against  it.    They  have  not  the  same  end  as  you 
have.    Their  work  is  all  for  heaven,  and  yours  is  all  princi- 
pally, for  earth.    Their  work  and  yours  are  contrary:  they 
go  one  way,  and  you  another :  so  that  it  is  impossible  to  be 
united  and  agree,  till  one  side  change.  And  we  cannot  pos- 
sibly turn  to  you ;  God  holds  us  fast  by  his  Love  and  Spirit, 
and  will  not  let  us  go,  nor  suffer  us  ever  to  be  willing  to  go. 
Do  you  not  read  Christ  telling  you,  that  it  is  impossible  to 
deceive  the  elect?  that  is,  so  &x  as  to  turn  them  away  from 
Christ.   We  are  kept  by  the  mighty  power  of  God,  through 
faith,  to  salvation.     And  who  can  break  away  from  the 
upholding  arms  of  Almighty  power !   Christ  hath  such  hold 
of  us,  that  he  is  resolved  none  shall  take  us  out  of  his  hands, 
(John X. 28,)  so  that  we  cannot  come  over  again  to  you. 

But  you  may  come  over  to  us  if  you  will.  God  calls 
you,  and  Christ  would  welcome  you,  and  the  Holy  Ghost 
would  help  you :  The  door  is  set  open  by  the  blood  of 
Christ :  the  promise  is  to  you  and  to  your  children,  that 
you  may  and  shall  have  Christ  and  life  if  you  will  come  in/ 
and  accept  the  offer.  The  devil  cannot  hinder  you  against 
your  wills,  he  holds  you  but  in  the  fetters  of  your  own  wil- 
fulness, by  his  mere  deceits.  Seeing,  therefore,  that  you 
may  come  oyer  to  the  sanctified^  and  they  cannot  ^of^sibl^ 


412  CATHOLIC  UNITY. 

bate  the  case,  and  lay  our  reasons  togr.  judge  on  what tettf  W^ 
protest  to  yon,  if  you  can  give  us 
should  forsake  a  godly  life»  I  will  ,ast  be  on  terms  of  wisdom 
give  you  better  reasons  why  >inent  is  not  to  be  desitei, 
life,  will  you  here  promise  to  * ^^^  your  ungodliness,  and  tm 
it  that  have  the  better  cai»  ^^  is  an  honest  course  of  agwe- 
away  united,  and  fall  a'  ^'^  dishonesty  itself  and  become 
shall  be  proved  to  be  \.-^.^xi  dare  charge  the  way  of  God  and 

Well,  let  us  co»^  ;^inesty :  God  calls  you  to  nothing 
must  come  to  yor  <Ajast,  and  good ;  and,  therefore,  honeity 

1.  If  we  evp^x;,V^d. 

terms  that  arr  ^  ;>^^tified  to  become  unsanctified  ;  for  the 
ties  to  be  \f^^  ungodly,  to  be  one  with  you,  this  were  the 
impossibi  '^^j^y  in  the  world.  We  know  your  way  to  be 
This  I  r  Xi(»>'^j  the  flesh :  and  is  it  honest  then  to  join  with 
sal  ur  ^ff^e  have  tried  too  long  already  in  the  days  of 
^^^  ^'^^Liics,  and  have  found  it  dishonest  and  deceitful; 
th      i^^^jiy^^  hzye  us  go  against  our  own  experience? 

^       ^Ha^^^  ^^  ^^^  ^^y  ^^^^  y^^  ^^^  ^^'  ^^^  were  forced 
^'  ^tfce  it,  or  else  we  had  been  undone  body  and  sosi 

^^r;  ^'^^  should  we  lick  up  the  vomit  which  we  were 
^gj  to  cast  out?    We  were  once  agreed  with  you,  and 
^constrained  us  to  break  that  agreement;  and  shall  we 
^ew  it  again  ?  Alas,  your  way  hath  cost  us  dear ;  mauy  a 
2^'tter  repenting  day,  and  many  a  sad  thought,  to  the  break- 
^  of  our' hearts,  and  the  very  sense  of  God's  displeasure; 
g  taste  of  hell  was  cast  into  our  consciences  ;  many  a  groan, 
and  tear,  and  prayer  it  cost  us,  before  we  could  recover  the 
burt  that  we  caught  in  the  way  of  ungodliness ;  and  yet  we 
have  not  fully  recovered  it  to  this  day.     And  would  you 
have  us  stark  mad,  to  forget  so  soon  our  former  sorrows,  and 
turn  to  a  life  that  hath  cost  us  so  dear  already  ?  No,  we  have 
paid  too  dear  for  it,  and  smarted  too  much  for  it,  to  go  that 
way  any  more :   it  brought  us  to  the  very  brink  of  hell ;  and 
if  we  had  but  died  in  that  condition,  we  had  been  damned 
at  this  hour :  And  would  you  be  so  unreasonable  as  to  wish 
us  to  go  back  again?    No,  by  that  time  you  know  as  much 
of  an  unsanctified  state  as  we  do,  you  will  run  from  it  your- 
selves as  fast  as  you  can  run;  as  the  Israelites  did  from  the 
cry  of  the  company  of  Dathan  and  Abiram,  "  Lest  the  earth 
should  swallow  them  up  also.''  (Numb.  xvi.  34.) 

H  ft  are  certain  that  tY\e\*otA,\\\vomvi^^^xN^/\^\X\ft^tA^ 


CATHOLIC   UNITY,  415 

't  he,  and  none  but  be  sjioitld  rule  uai;  and^ 

evously  wronged  him*,  by  disolpkeying  bim  s^ 

oald  you  have  us  agaiwk  fekVsaki^  bm?    U 

rg  till  we  die»  it  w^^.  too  UttU  to  |iati9iy 

the  sins  we  have  alreiBidy  oomciiittecjl ; 

'^r  the  wonderful  loire  and  suffering 

-^^  I  been  lost  foi  eyec :  Aftdyetnuist 

^  ?   God  foubid.    It  was?  not  «o 
.,e.    "  We  oui:8el.¥ea/*  saith  P^l, 
^a,  disobedient,  deceived,  serving  di  vc^rs^ 
cs,  living  in  malice  and  enyy,  hateCu)  aidd 
.uotber."  (You  heai^  how  he  caUs  his  formei:  lif^.) 
^Ater  that  the  kindness  and  love  of  God  ouir  Saviour 
jpfigrd  nijam  appeared ;  not  by  works  of  righteousness,  whidb:' 
l|itbftvedone,  but  according  to  his  mercy  he  saved  us^by  the 
IPwbiilg  of  regeneration  apd  renewing  of  the  Holy  Ghost." 
^itsm  iii.  3,  4,  5.)     And  should  Paul  have  turned  a  fpol) 
^glbh  wA  be  deceived  and  disobedient  agaxQ,  to  agree  with 
tk^xe^t  ojfthe  deceived  world?  O  sirs,  we  have  seen  thatwhich 
jEAIfc  hs^vie  not  seen,  and  tasted  that  wliich  you  nev/^r  tasted. 
Vbid  you  seen  and  tasted  the  love  of  God  in  Christ,  and  the  de» 
^gb^ttl  hopes  of  eternallife,  and  Celt  the  comfort  of  his  service^ 
flttdtbejoy^i  of  the  Holy  Ghost,  you  would  nevejr.wish  us  tO' 
Gwne  b^ck  again  to  agree  with  you  m  sin ;  but  you  would  abbor 
inmrBelves  the  very  thoughts  of  youic  former  6>%.  Why,  yoiii 
my  bettec  persuade  a  man  to  repenib  tbaA  he  was  born,  and  to- 
jg^  ii^to  the  womb  again,  than  to  persuade  us  to  ref>eac  tiialtiWie 
Vie  newborn,  and  return  to  our  former  state  of  deatji.  Iteath  isr 
opt  so  sweet  to  us,  nor  hell,  nor  the  wrath,  of  God  so  lovely«, 
aor  sin,  with  all  its  pleasure,  so  de^rable,  thaA  weshouU  t^a 
to.  them  for  peace  with  you.  If  we  have  escaped  them  Qucei. 
and  will  not  take  that  for  a  warning  to  come  thece  no  more^. 
we  deserve  to  pay  for  it. 

Why,  sirs,  we  have  made  a  solemn  covenant  with  Qed^ 
ii^>the  (uce  of  the  congregation,  in  our  baptism,  and  oft  re^ 
DMred  it  in  the  Lord's-supper,  and  vowed  Uiafe  we  would  be 
llM^  and  absolutely  and  uureservedly  his.  And  wtould  you> 
imb  us  to  break  so  solemn  a  covenant?  Wbttb  honesty  isH 
ifi.  such  perfidiousness  ?  We  have  renounced^  ^e  fleshy  thie^ 
wodd,  and  the  devil ;  and  should  we  turn  to  them  againi  fpr 
^eace  with  you  ?    O  what  a  cursed  peace  were  tb^ !    I^e^ 


416  CATHOLIC  UNITY, 

me  tell  yoo»  that  we  have  not  found  God  so  bad  a  master,  u 
to  forsake  him  for^the  sake  of  you  or  any  creature.  Wehaftij 
tried  him,  and  found  him  better  to  us  than  all  thewoiULi 
He  hath  never  given  us  cause  to  forsake  him.     And  if  i 
should  now,  after  all  the  trials  of  his  love,  turn  back  to  thev 
way  of  sin  and  ungodliness,  the  devil  himself  would  charge- 
us  with  dishonesty.  What !  must  the  godly  turn  drunkardi,' 
and  worldlings,  and  haters  of  godliness  to  have  peace  witk 
you  ?    Why,  you  may  next  persuade  us  even  to  turn  devilii'. 
that  we  may  be  reconciled  to  you.    The  God  th^t  made  us,' 
hath  forbid  us  upon  pain  of  his  hot  displeasure,  to  walk  ia 
your  ways.    He  saith  to  every  one  of  us,  as  to  Jeremiah^* 
**  Let  them  return  unto  thee,  and  return  not  thou  unto  them*'' 
(Jer.  XV.  19.)    And  should  we  obey  God  or  men?    Judge 
you  whether.    Why,  sirs,  are  you  so  utterly  unreasonable 
as  to  wish  us,  or  any  man  living,  to  love  you  better  than 
God,  or  to  regard  you  more  than  God,  or  obey  you  before.; 
God  ?    Or  should  we  be  so  much  worse  than  mad,  as  to  yield 
to  you  if  you  did  desire  it?    Why,  what  are  you  in  compa-' 
rison  with  the  Almighty !     O  poor  worms,  that  are  eveo. 
dying  while  you  are  speaking !  that  are  but  as  bubbles  ready . 
to  burst,  when  you  are  swelled  to  the  highest  in  ungodly 
pride !     That  even  while  you  are  eating,  and  drinking,  and 
making  merry,  are  passing  on  apace  to  weeping  and  gnash-' 
ing  of  teeth,  and  everlasting  woes  and  lamentations  !   What 
should  we  regard  such  dust  and  dirt  as  you  are,  before  the 
glorious  God  !    It  were  far  greater  wisdom  and  honesty,  for 
your  children  to  set  up  a  dog  or  a  toad,  and  say,   'This  is 
more  to  be  loved  and  honoured  than  my  father.'  If  a  traitor 
against  an  earthly  prince  deserve  to  be  hanged,  drawn  and 
quartered ;  certainly  that  man  that  would  forsake  God  and 
his  laws,  to  please  such  silly  worms  as  you,  did  deserve  to 
be  hanged  in  the  flamel  of  hell,  and  to  be  tormented  by  in- 
fernal fiends,  and  ground  to  powder  by  the  wtath  of  the 
Almighty !    Well !  if  you  have  eyes  that  can  see,  you  may 
see  now  past  doubt,  that  we  cannot  turn  to  you  that  are  un- 
godly, with  any  wisdom  or  honesty  in  the  world,  nor  without 
the  highest  madness  and  dishonesty.     But  can  you  say  so 
of  your  turning  in  to  us  ?    Is  it  contrary  either  to  wisdom, 
or  honesty,  for  you  to  turn  unfeignedly  to  God,  and  to  be- 
come a  sanctified  godly  people  ?    Methinks  you  should  not 


CATHOLIC  UNITV,  417 

Imve  such  a  thought  in  your  hearts:  and>  therefore,  if  we 
he.  not  all  of  a  mind,  and  go  not  all  one  way,  it  is  most  ap- 
parent that  it  is  not  long  of  us,  but  of  you. 
■■'     3.  If  we  do  unite  and  agree,  it  must  be  upon  terms  of 
mfety.     This  much  I  hope  you  cannot  deny  us.  You  would 
Aot  surely  wish  us  to  agree  to  our  own  destruction,  and  to 
inake  a  bargain  with  you,  that  we  may  all  join  together  in 
cutting  our  own  throats  ?     Do  you  think  that  this  were  a 
wise  combination?     How  much  less  should  we  make  an 
agreement  to  go  the  certain  way  to  hell,  and  to  join  to- 
gether in  damning  our  own  souls  for  ever?     Sirs,  if  you  dis- 
like the  way  of  holiness,  do  but  find  out  any  other  way  that 
wiU  safely  bring  a  man  to  heaven,  and  we  will  promise  you 
to  join  in  it.     But  unholiness  will  never  do  it.     God  hath 
told  us  as  plain  as  can  be  spoken,  ''  That  except  a  man  be 
born  again,  and  be  converted,  he  cannot  enter  into  the  king- 
dom of  heaven :"  (John  iii.  3,  5;  Matt,  xviii.  3  :)    "  And 
tUat  without  holiness  no  man  shall  see  the  Lord:"   "And 
ihai  the  righteous  themselves  are  scarcely  saved  :"  (1  Peter 
ir.  18:)   "  And  that  if  any  man  be  in  Christ,  he  is  a  new 
creature ;  old  things  are  passed  away,  and  all  things  become 
new:"  (2  Cor.  v.  17:)  And  that  "  if  any  man  have  not  the 
Spirit  of  Christ,  he  is  none  of  his."  (Rom.  viii.  9.)    So  that 
if  God  know  who  shall  be  saved,  it  is  as  certain  as  any  thing 
in  the  world,  that  no  unsanctified  man  can  be  saved.     If 
leaping  into  the  water  be  the  way  to  drowning,  or  leaping 
into  the  fire  be  the  way  to  burning,  or  leaping  down  from 
the. top  of  a  steeple  be  the  way  to  break  your  necks,  as  sure 
IB  an  unholy  life  the  way  to  everlasting  torment.   And  would 
you  wish  us  to  undo  ourselves  everlastingly  for  your  friend- 
•hip?    What  can  you  say  to  this  now?     If  you  say  that 
your  way  is  not  so  dangerous,  it  is  but  our  precise  unchari- 
table conceit:    We  have  shewed  you  the  Word  of  God  for 
it ;  and  forty  times  more  we  could  easily  shew  you !     And 
Bhall  we  believe  you,  or  such  as  you,  before  God  ?    You  are 
liars,  but  God  cannot  lie.     You  see  not  what  is  done  in 
another  world ;  but  God  seeth  it.     You  know  not  what  is 
iniieaven  or  hell;  but  God  knoweth.    And  shall  we  not 
believe  God  that  knoweth  and  disposeth  of  all,  better  than 
moles  that  never  saw  it,  and  ignorant  souls  that  never  knew 
it?     God  saith,  that  "fornicators,  adulterers,  drunkards^ 

VOL.  XVI.  K  E 


418  CATHOLIC  UNITY. 

covetous  persons^  revilers,  or  the  like,  shall  not  inherit  the 
kingdom  of  God."  (1  Cor.  vi.  10,  11.)  Andthat  "they 
that  are  in  the  flesh  cannot  please  God ;"  and  that  ''  if  yoi 
live  after  the  flesh  ye  shall  die."  (Rom.  viiir  6, 6, 7. 13.)  And 
would  you  have  us  believe  you,  that  there  is  no  danger  in i 
fleshly  life  ?  Sirs,  we  desire  heartily  to  be  united  and  agreed 
with  you,  but  we  are  loath  to  buy  it  so  dear,  as  the  loss  of 
God  and  heaven  comes  to.  We  are  willing  of  concord  with 
you,  but  we  are  loath  to  be  damned  with  you :  And  do  yon 
blame  us  for  this?  And,  alas,  if  you  should  tell  ns  a  thou- 
sand times,  that  you  hope  there  is  no  such  danger,  or  thtt 
you  hope  to  escape  as  well  as  the  godly,  this  is  but  poor 
security  to  us.  Shall  we  be  so  mad,  as  to  venture  oorselfei 
on  such  words  as  these,  against  the  word  of  the  Ruler  of  thd 
world  ?  What  security  can  you  give  us,  that  we  shall  escape 
damnation  if  we  turn  ungodly  ?  Are  you  able  to  save  M 
from  the  wrath  of  God?  Will  you  undertake  to  stand  be^ 
tween  us  and  his  displeasure  ?  What  say  you  ?  If  we  will 
forsake  a  holy  life,  and  live  as  careless  worldlings  do,  and 
neglect  God  and  our  souls,  and  please  the  world  and  our 
flesh,  will  you  undertake  to  answer  for  us  in  judgment  1 
And  will  you  venture  to  bear  the  punishment  that  we  should 
bear?  If  you  dare  not  undertake  to  save  us  harmless,  why 
will  you  persuade  us  to  do  as  you  do  ?  Nay,  if  you  would 
undertake  it,  he  were  a  madman  that  would  trust  you,  and 
venture  his  salvation  upon  such  undertakings  ;  for  we  know 
you  are  not  able  to  make  them  good.  Alas !  poor  souli^ 
how  unable  will  you  be  to  save  yourselves,  or  to  stay  oat  of 
hell  an  hour  longer,  when  devils  have  commission  to  cany 
you  away !  And  shall  we  trust  our  souls  upon  your  boai^ 
ing  words,  when  we  know  you  are  unable  to  help  yourselvssl 
Let  us  see  first  what  you  can  do  for  yourselves  or  us,  against 
the  present  hand  of  God.  Can  you  keep  off*  death,  and  !»• 
buke  diseases,  and  live  here  in  health  and  wealth  for  ever, 
whether  God  will  or  no?  How  comes  it  to  pass  then. tint 
here  is  never  a  one  of  you  near  two  hundred  years  of  age? 
Let  us  see  you  chide  back  approaching  death,  and  raise  the 
dead  bodies  from  their  graves,  and  heal  all  the  diseases  thit 
cut  off"  mankind :  If  you  cannot  do  these  smaller  matteii» 
would  you  have  us  believe  that  you  can  save,  us  Snm 
damnation  ?     Why,  sirs,  must  your  neighbours  lie  some  of 


CATHOLIC   UNITY.  419 


in  poverty,  and  some  in  pain,  some  sick  of  one  disease, 

some  of  another,  and  you  look  on  tbem  and  cannot  cure 

n,  or  relieve  them,  and  yet  must  we  venture  our  soub 

lon  your  words  (    You  cannot  make  an  old  man  yorcmg 

in ;  and  can  you  make  the  word  of  God  prove  false,  or 

ire  those  that  God  hath  said  shall  perish,  and  bring,  mi- 

ified  men  to  heaven  whether  God  will  or  no  ?    Well, 

Hiri,  let  them  that  hate  their  souls,  or  care  not  whether  they 

iUre  saved  or  damned,  forsake  the  Lord  and  a  holy  life,  and 

^Btn  with  you  and  see  whether  you  can  save  them :  but  for 

iftjr  p^^  I  believe  the  word  of  God,  and  upon  this  word  only 

fljt'ftin  resolved  to  build  my  hopes,  and  venture  my  soul,  and 

«gril  tbat  little  that  I  have  in  this  world :  trust  you  on  what 

^^^f9u,  pleiaise,  this  shall  be  my  trust :  and  they  that  can  find  a 

%iiTer  ground  to  build  upon,  let  them  take  their  course; 

*6r    Btit  I  must  tell  you,  that  if  you  would  wish  us  all  to  cast 

'jkWfiiy  God  and  Christ,  and  heaven,  to  agree  with  you,  you 

%|pe  monsters  and  not  men ;  and  if  you  are  so  cruel  as  to  de- 

40te  tts  to  damn  our  souls  for  company,  we  must  be  so  carefol 

'4»f  <mrselves  as  to  abhor  your  motion,  and  rather  to  hate  the 

'^llflirest  thing  or  person  in  the  world,  as  they  would  draw  us 

0ioa^  Christ-and  everlasting  life.  (Luke  xiv.  26.) 

f.? ;  You  see  then  what  it  is  that  standeth  in  our  w^y,  to  hinder 

ijlHi  from  turning  back  to  you.     But  what  danger  would  you 

be  lA  if  you  should  turn  to  us  ?  Would  it  hurt  or  hazard  you 

||»  forsake  your  sensual,  ungodly  live^  ?   Is  there  any  danger 

in  turning  to  God,  and  living  a  holy,  heavenly  life?    What 

it  the  danger?  Forsooth  you  may  lose  your  estates  or  lives! 

iA  great  matter  indeed  in  comparison  of  eternal  life :   And 

B^u^t  you  not  lose  them  shortly  whether  you  will  or  not? 

AoA  are  they  not  in  the  power  of  God?  And  caniH>t  he  pre* 

ffFve  them  if  he  please?     And  if  it  be  good  for  them,  be  is 

more  likely  to  do  it  for  his  own,  than  for  his  enemies !     But 

pideed  be  hath  told  you  himself,  that  "  he  that  will  save  his 

ijife  shall  lose  it^  and  h«  that  loseth  his  life  for  his  sake,  shaU 

find  it ;  even  in  life  everlasting.''  (Martt.  xvi.  25 ;  x.  3dw) 

And  yet  as  the  world  now  goeth  in  England,  through  tlu^ 

iwercy  of  God,  your  lives  are  in  no  danger.     It  is  but  tbd 

«ooni  of  ignorant,  miserable  men  that  you  must  endure; 

And  will  you  stick  at  this,  in  the  cause  of  God  and  yosr 

salvation  ?    Nay,  indeed  you  are  in  most  dreadful  danger 

every  day,  and  nighty  and  hour,  till  yo\]k  fotSiQik^^otir^^TGfidSc 


420  CATHOLIC   UNlTt. 

.fleshly  lives^  and  turn  to  Christ !  You  are  all  the  while  eteii 
.vrithin  a  step  of  death  and  hell,  till  you  are  convert^  and 
made  a  holy  people;  it  is  but  one  stroke  of  death  to  put  an 
end  to  your  lives  and  hopes,  and  you  are  gone  for.  ever.  So 
that  you  have  nothing  to  lose,  but  a  heaven  to  gain,  if  yoi 
join  with  the  godly.  There  is  no  danger  can  come  to  yoi 
by  turning,  unless  it  be  the  loss  of  your  sins;  and  that  is 
a  loss  no  more  to  be  feared,  than  a  man  should  fear  to  lose 
the  plague,  or  leprosy  that  hath  it. 

Now  I  beseech  you,  sirs,  as  men  of  conscience  orof  rea: 
son,  set  both  together,  and  equally  consider  how  the  case 
stands  between  us.  If  we  join  with  the  unholy,  we  run  into 
hell,  and  lose  God,  and  Christ,  and  grace,  and  salvation  for 
evermore ;  but  if  you  turn  to  the  godly,  you  get  out  of  danger, 
and  make  the  most  gainful  match  that  ever  was  made  bj 
mortal  men;  and  you  can  lose  nothing  but  the  sensual  plea- 
sures of  sin,  which  are  but  exchanged  for  the  joys  of  saints^ 
as  sickness  is  exchanged  for  health.  And  which  nowde 
you  think  in  reason  is  the  more  fit,  that  you  turn  to  the 
godly,  or  they  to  you  ?  Truly,  if  you  make  so  great  a  matter 
of  leaving  your  sins,  which  are  viler  than  your  dung,  that 
you  will  rather  break  with  God  and  us,  you  must  give  us 
leave  to  make  so  great  a  matter  of  leaving  Christ  and  his 
holy  ways  and  people,  that  we  will  much  rather  break  with 
you  and  all  the  wickedness  in  the  world,  and  with  our  carnal 
selves,  and  that  which  is  most  dear  to  them:  And  I  think 
we  have  good  reason  for  it. 

4.  Moreover,  this  must  be  considered  in  our  treaty^  that 
if  we  agree,  it  is  fit  that  our  dearest  friends  be  taken  into 
the  agreement:  should  we  cast  off  them  to  agree  with  adver- 
saries, and  leave  our  old  friends  in  hope  of  new?  But  if  we 
come  over  to  you,  and  turn  unholy,  we  shall  never  have 
God's  consent  to  the  agreement,  we  must  leave  him  out,  and 
utterly  lose  him :  when,  alas,  we  cannot  live,  nor  move»  nor 
breathe,  without  him  ?  We  cannot  have  our  daily  bread,  or 
one  night's  rest,  but  by  his  gift.  And  such  a  friend  is  not 
to  be  lost  for  you.  And  we  shall  lose  the  Lord  Jesus  and 
the  Holy  Ghost,  and  the  communion  of  saints,  and  the 
peace  of  our  own  consciences.  O  what  a  peal  would  con- 
science ring  us  night  ancl  day  !  It  would  open  hell  tons: 
It  would  kindle  the  fire  of  God's  wrath  in  our  bosoms;  and 
be  scorching  us  as  we  lie  down  and  as  we  rise-  up :  and  who 


CATHOLIC   CNITV.  421 

would  endure  such  a  life  as  this  for  all  the  world  ?  It  is 
likely  it  is  not  thus  with  you ;  but  that  is  because  you  kqow 
pot  what  a  case  you  are  in,  nor  what  a  dreadful  thing  un« 
godliness  is ;  but  we  know  it :  and  therefore  what  shift 
soever  you  make  to  keep  your  consciences  asleep,  I  know 
not  how  I  should  quiet  mine,  if  I  were  in  your  case,  and 
knew  but  what  I  know  of  it.  » 

But  now  if  you  will  join  with  Ohrist  and  us,  your  true 
friends  will  be  glad  of  it ;  you  should  not  lose  one  friend 
in  the  world  by  it,  unless  you  take  the  devil  and  his  servants 
•for  your  friends,  that  would  destroy  you.  Judge  then,  whe- 
ther you  should  come  to  us,  or  we  to  you. 

5.  Moreover,  this  must  be  considered  in  our  treaty,  that 
if  we  agree  with  you,  we  have  some  regard  to  our  honour.  And 
-what  honour  is  it  to  us  to  become  the  servants  of  sin  and  the 
devil,  and  be  forsaken  of  God,  and  return  to  the  slavery  that 
lately  we  were  delivered  from  ?  A  hangman  is  ten  thousand 
tiines  more  honourable  than  this. 

But  on  the  other  side,  if  you  will  turn  to  Christ,  you  will 
come  out  of  the  greatest  shame,  and  obtain  the  greatest 
honours  that  you  are  capable  of:  you  will  be  the  sons  of 
'C}od^  and  heirs  of  heaven,  coheirs  with  Christ,  fellow-citizens 
of  the  saints,  and  of  the  household  of  God ;  (John  i.  12 ;  Rom. 
')riii.  17;  Eph.  ii.  19;)  and  be  built  up  an  habitation  of  God 
.through  the  Spirit.    (Eph.  ii.  22.) 

6.  Moreover,  this  is  most  considerable  in  our  treaty,  that 
'if  we  agree,  it  must  be  upon  the  universal  terms  that  all  will 
•gree  upon;  or  else  it  can  be  no  universal  agreement.  If  a 
Ibw.should  agree  with  you,  this  would  not  make  a  unity  in 

;  Ihe  world.    We  must  have  terms  that  are  fit  for  all  to  agree 

upon.    And  in  good  sadness,  would  you  have  all  the  world 

jbe  such  as  you?    Tell  me,  you  that  are  covetous  and  proud, 

jii!Oiuld  you  have  all  the  world,  become  proud  and  covetous  to 

Hgree  with  you  ?    Nay,  if  they  should,  when  they  are  niost 

Jtij^e  you,  they  would  not  agree  with  you :  for  the  proud  wil) 

envy  the  proud,  and  their  pride  will  set  them  together  by  the 

#f^8:  and  the  covetous  would  be  greedily  snatching  the  prey 

o^t  of  one  another's  jaws,  and  their  mammon  would  be  th^ 

iviatter  of  their  strife.    Tell  me  also,  you  that  are  drunkards 

ipr  unclean,  would  you  have  all  the  world  become  drunkards 

And  unclean  for  unity  with  you?  You  that  are  careless  abbp( 

your  souls,  and  prayerless  in  your  families,  and  forget  th^ 


CATHOLIC  UKITY. 

Matters  of  everlasting  life,  would  you  have  all  t^e  world  let 
as  light  by  God,  and  Christ,  and  heaven  as  you  ?  Could  the 
worst  of  you  all  have  the  face  to  make  such  a  motion  ts 
this1    What!  would  you  have  all  holiness  and  heavenly- 
mindedness  banished  out  of  the  world,  because  you  have 
banished  it  from  yourselves  ?    Would  you  have  all  men  shot 
their  Bibles  as  much  as  you,  and  instruct  their  childrenand 
^rvants  no  more  than  you,  and  love  €rod  and  serve  him  no 
more  than  you?     Is  it  possible  that  such  a  heart  as  this -can 
be  in  the  breast  of  the  worst  on  earth?    What !  would  you 
have  all  the  world  be  drunkards,  or  fornicators,  or  haten  of 
godliness,  or  at  least  unsanctified,  because  you  are  so?  How 
quickly  then  would  earth  turn  hell,  and  the  flames  of  the 
wrath  of  God  consume  it !     How  certainly  then  would  God 
forsake  the  world,  as  a  man  would  be  gone  from  toads  and 
serpents !     Can  there  be  such  cruelty  in  any  but  the  devils, 
as  to  wish  all  the  world  to  be  damned  with  you  for  company, 
or  to  agree  with  you  on  such  terms,  that  you  may  go  hand  in 
hand  together  to  damnation?     Or  if  you  had  such  devilish 
hearts  within  you,  as  to  desire  such  an  agreement  as  this,  can 
you  think  that  all  the  godly  would  yield  to  it?   No,  let  me 
tell  you,  not  one  of  them  in  all  the  world  will  yield  to  it.    If 
you  set  no  more  by  the  love  of  God,  the  blood  of  Christ,  the 
presence  and  comforts  of  the  Holy  Ghost,  and  the  hopes  of 
glory,  yet  they  do,  and  will  do.     If  you  will  ran  into  heD, 
you  shall  never  get  them  thither  with  you  for  company. 

But  on  the  other  side,  there  is  nothing  in  the  way  of 
holiness,  but  what  is  fit  for  all  men  to  agree  upon.  I  know 
all  will  not ;  and  therefore  we  expect  not  an  agreenftent  with 
all.  But  that  is  their  unhappiness.  There  is  no  fit  meaoi 
of  agreement  but  this. 

7.  Lastly,  this  also  must  be  considered  in  .our  treaty; 
that  we  agree  upon  terms  that  are  likely  to  hold,  and  not  to 
be  repented  of  hereafter.  For  what  good  will  itdo.  to  agreeto* 
day,  and  to  break  it  or  bewail  it  to-morrow?  Why,  alas«  sir% 
we  know  as  sure  as  we  breathe,  that  if  we  should  agree  wid 
you  in  unholiness,  we  should  quickly  repent  it,  either  hf 
grace,  or  in  hell-tire.  Nay,  we  know  tbatyoo  will  repentof 
these  unholy  ways  and  hearts  yourselves,  either  'by  graoe 
or  judgment.  Nay,  there  are  even  now  some  kind  of  purposei 
in  many  of  you  to  repent.  I  have  heard  abundance  of  nfi* 
godly  men  profess  that  they  hope  to  repent  hereafter,  ui 


CATHOLIC   UNITY.  423 

^  mend  their  lives^  and  leave  their  sins.     And  would  you  wish 
»  V8  to  come  and  join  with  you  in  a  way  that  you  hope  to  for- 
^  take  yourselves,  and  in  a  way  that  you  propose  hereafter  to 
wpentof?  I  know  as  surely  as  that  the  sun  will  set,  that  every 
.    ungodly  soul  among  you,  will  shortly  change  their  false 
^  opinions ;  and  they  that  derided  the   servants  of  Christ, 
^1-  would  wish  then  that  they  might  be  but  door-keepers  among 
^^  them:  you  will  wish  and  wish  a  thousand  times  that  you  had 
;    done  as  they  did,  and  lived  as  holily  as  th^  best  on  earth: 
.    Ton  will  then  wish,  '  O  that  it  were  to  do  again !  and  that 
[i  my  life  were  again  to  be  lived ;  and  God  would  but  try  me 
on  eaith  once  more !'    Those  tongues  that  railed  against  reli- 
gion, will  a  thousand  times  more  reproach  yourselves  for 
those  reproaches,  and  the  neglect  of  this  religion.    You  will 
then  cry  out  'Where  was  my  wit  and  reason,  when  I  made 
so  mad  a  change,  as  of  God  for  the  creature,  Christ  for  sin, 
end  heaven  for  hell !'    Do  you  think,  sirs,  that  it  were  any 
wisdom  for  us  to  agree  with  you  now  in  that,  for  which  you 
wilLfiEdl  out  with  yourselves  for  ever?   And  to  go  with  you 
in  that  loose  ungodly  way  which  you  will  wish  yourselves 
that  you  had  never  known? 

Besides,  we  know  that  it  is  only  the  saints  that  we  must 
live  with  for  ever ;  and  therefore  you  must  become  saints,  if 
yon  would  be  united  to  us  here.  What!  should  we  be  so 
careful  to  agree  with  you  awhile  and  be  separated  from  you 
eternally,  or  do  worse  by  suffering  with  you !  But  if  you  will 
unite  with  us  in  Christ  and  holiness,  this  will  be  a  lasting 
unity;  which  you  will  never  have  occasion  to  repent  of.  The 
union  between  the  Lord  Jesus  and  his  members,  shall  never 
be  dissolved.  Heartily  join  with  his  servants  now  in  the 
ways  of  holiness,  and  you  shall  certainly  join  with  them  in 
the  state  of  happiness,  and  in  the  joyful  fruition  and  praises 
of  the  Lord. 

Well,  sirs,  in  this  much  of  our  treaty,  I  have  laid  the  case 
plain  and  open  before  you,  and  shewed  you  that  we  cannot 
come  over  to  you:  it  is  not  possible,  nor  honest,  nor  safe; 
we  cannot  forsake  a  holy  life  without  forsaking  God  and 
onr  Redeemer,  and  our  salvation,  which  no  man  that  is  a 
man  indeed,  should  desire  us  to  do;  nor  can  we  do  it  till  we 
first  forsake  our  understandings :  But  on  your  side  the  case 
is  otherwise:  you  may  turn  to  God  and  a  holy  life  without 
any  hurt  or  wrong  to  you  at  all ;  nay,  it  is  the  only  way  to 


4i^4  CATHOLIC  UNITY. 

your  felicity,  and  if  you  do  it  not,  you  are  undone  for  e? crj 
go  that  the  case  is  past  all  controversy  before  you,  thatthere 
is  no  way  in  the  world  to  unity^but  by  consent  in  piety.  If 
half  the  commonwealth  turn  rebels,  and  so  shall  make  & 
division  in  the  body,  the  way  to  unite  them  is  by  the  retonk 
ing  of  the  rebels  to  their  allegiance,  and  not  for  the  trueand- 
lawful  subjects  to  turn  all  rebels  and  join  with  them.  Fw 
without  the  head  there  cannot  be  a  union.  So  that  if  the 
world  be  still  divided  and  disagreed,  it  is  not  long  of  the 
godly,  but  of  the  ungodly :  and  if  you  would  have  an  agrees 
ment,  it  is  you  that  must  yield,  who  cause  the  disagreemeaL 
You  may  do  it,  and  must  do  it,  or  do  worse;  but  the  godly 
may  not  yield  to  you. 

What  say  you  now,  would  you  have  unity  or  division? 
Would  you  have  peace  or  no  peace?  You  complain  that  the 
world  is  of  so  many  minds:  would  you  have  them  all  lecoD^ 
ciled  and  of  one  mind  ?  If  you  would,  let  us  see  it.  The 
work  sticks  with  you  ;  on  your  hands  it  lieth,  and  it  is  ybi 
that  must  do  it,  if  ever  it  be  done.  If  you  would  have  aU 
ungodly,  you  deserve  not  to  live  on  the  earth.  Shall  we  then 
without  any  more  ado  agree  all  upon  a  life  of  holiness?  H 
than  our  towns  and  parishes  would  all  join  together  in  this 
agreement !     And  it  must  be  this  or  none. 

But  perhaps  some  of  you  will  say,  '  What  need  you  make 
so  many  words  about  a  matter  that  nobody  doth  deny?  We 
all  know  we  should  be  holy  and  godly,  and  none  should  be 
ungodly;  who  doubts  this?  But  the  question  is.  What  holi- 
ness and  godliness  is  ?  Tell  us  therefore  what  you  mean  by 
it,  and  who  those  be  that  you  take  to  be  the  godly,  sanctified 
people?' 

Answ.  If  we  are  all  agreed  of  the  necessity  of  holiness, 
then  those  that  are  not  yet  agreed  to  be  holy  themselves, 
do  sin  against  their  own  consciences,  and  condemn  them** 
selves  in  the  things  which  they  allow,  and  wilfully  divide 
themselves  from  Christ  and  from  his  church.  And  if  any  of 
you  have  been  so  long  baptized  into  the  name  of  the  Holy 
Ghost  as  your  sanctifier,  and  yet  know  not  what  sanctifica- 
tion  is,  and  who  are  to  be  accounted  sanctified  and  godly, 
you  shew  that  you  have  perfidiously  cast  away  and  broke 
your  covenant  with  God :  and  made  but  an  ill  use  of  yoor 
baptism,  or  any  means  and  ordinances  since.  But  if  you 
know  not  who  are  goA\y  ot  \xx\%od\^  ,\  ^WW^xckly  tell  ywu 


CATHOLIC  UNITVi  425, 

*  A  godly  man  is  one  that  being  formerly  in  a  state  of  sii> 
uid  misery,  both  strange  and  backward  to  God  and  heaven, 
and  a  holy  life,  and  prone  to  earthly,  fleshly  pleasures,  is 
tiow  by  the  powerful  work  of  the  word  and  Spirit  of  God, 
Gonyerted  to  unfeigned  faith  and  repentance,  broken-hearted 
for  bis  former  sin  and  misery,  flying  to  Christ  as  the  only 
hope  and  physician  of  his  soul,  and  so  is  made  a  new  crea-: 
tare,  having  his  heart  set  upon  God  and  everlasting  life,  and 
contemning  all  the  pleasures  of  the  flesh,  and  the  things  of 
this  world,  in  comparison  of  his  hopes  and  glory ;  hating 
all  known  sin,  and  not  wilfully  living  in  any ;  and  loving  the 
highest  degree  of  holiness,  and  willing  to  use  the  means  that 
God  hath  appointed  to  destroy  the  remnants  of  sin,  and 
bring  him  nearer  to  perfection ;  this  is  a  truly  godly  man. 
And  he  that  is  not  such,  is  ungodly.  He  that  yet  remaineth 
in  his  natural  depmved  state,  and  is  unacquainted  with  this 
great  and  holy  change,  that  hath  any  sin  that  he  had  rather 
kc&ep  than  leave,  and  any  that  he  wilfully  liveth  in ;  and  wil- 
fully neglecteth  known  duties,  as  one  that  had  rather  be  free 
from  them  than  perform  them,  and  had  rather  live  a  fleshly 
life  than  a  spiritual  and  a  holy  life,  and  is  more  in  love; 
with  the  creature  than  with.  God  ;  with  his  life  on  earth  in 
flesh  and  sin,  than  a  life  in  heaven  with  God  and  his  saints 
in  perfect  holiness ;  this  man  is  undoubtedly  a  wicked  and 
ungodly  man,  how  civilly  or  religiously  soever  he  may  seem 
to  live  in  the  world.  And  so  I  have  in  a  few  words  told  you; 
who  they  be  that  are  godly,  and  who  are  the  ungodly.  The 
question  now  that  we  are  treating  about  is,  whether  we  shall 
all  agree  together  to  be  godly?  Do  you  not  believe  it  to 
be  best  and  necessary?  If  not,  you  are  blind:  if  you  do^ 
let  us  agree  on  it  without  delay.  You  tell  us  with  many 
grjeat  complaints  of  the  many  diflerences  and  divisions  that 
are  among  us ;  but  shall  we  agree  so  far  as  we  are  agreed  ? 
That  is,  shall  we  agree  in  heart  and  practice,  so  far  as  we  aret 
agreed  in  opinion  and  profession?  O  that  you  would  make 
a  solemn  covenant,  that  you  will  but  consent  and  go  along 
with  the  godly  so  far  as  you  confess, you  ought  to  do;  and 
would  but  unite  with  us  in  faithfulness  to  the  truths  which 
you  cannot  deny.  I  think  it  will  be  best  to  call  you  to  the 
trial  in  some  particulars. 

1.  I  hope  we  are  all  agreed  that  there  is  only  one  Grod 
that  made  us,  and  presei*veth  us,  and  redeemed  us;  and 


4i6  CATHOLIC  UNITY. 

therefore  that  we  are  wholly  his,  and  should  resign,  our- 
selves, and  all  that  we  have,  absolately  to  him  for  his  ssr- 
▼ice.  He  is  not  worthy  the  name  of  a  n^an  that  denieth  this : 
And  shall  we  all  agree  now  in  the  practice  of  this  muck? 
Shall  we  wholly  resign  ourselves  and  all  that  we  hare  to 
God,  and  labour  to  know  what  Ood  would  have  us  be  and 
do,  and  that  let  us  resolve  upon,  whatever  the  flesh  or  the 
world  say  to  the  contrary  ?  Were  but  this  much  well  t^ 
solved  on,  we  were  in  a  fair  way  to  a  full  agreeoient. 

2.  We  are  all  agreed  in  opinion  or  profession,  that  this 
Ood  is  our  only  happiness,  and  his  favour  is  better  than  all 
the  world,  and  that  he  is  infinitely  wise,  and  good,  and 
powerful ;  and  therefore  that  he  must  be  loved  above  aU 
things  whatsoever,  and  must  be  most  feared,  and -served, 
and  trusted,  and  depended  on. 

And  shall  we  but  agree  all  in  the  practice  of  this  much) 
O  that  you  would  but  heartily  consent  to  do  it !  Did  we 
but  join  together  in  loving  God  above  all,  and  fearing,  and 
trusjting,  and  serving  him  before  all,  we  should  quickly  be 
of  one  heart  and  soul,  and  in  a  very  fair  way  to  a  perfect 
agreement. 

3.  We  are  all  agreed  (that  profess  Christianity)  that  sin 
hath  made  us  miserable,  and  brought  us  under  the  wrath 
and  curse  of  God,  and  that  the  Lord  Jesus  Christ  having 
redeemed  us  by  his  blood,  is  the  only  Physician  and  Remedy 
for  our  souls,  and  having  manifested  such  infinite  love  in 
our  redemption,  and  also  purchased  dominion  over  us,  we 
are  strongly  bound  to  rejoice  in  his  salvation,  and  fly  to  him 
for  safety,  and  rest  upon  him,  and  live  in  the  thankful  ad- 
mirations^  of  his  love,  and  in  careful  obedience  to  his  gra- 
cious laws. 

And  shall  we  all  agree  in  the  practice  of  this  much? 
Will  you  fly  to  Christ  with  broken,  bleeding  hearts,  for 
safety  from  sin,  and  wrath,  and  hell,  and  set  more  by  him 
than  by  all  the  world?  Will  you  study  with  all  saints  to 
comprehend  his  love;  (Ephes.  iii.  18,  19;)  and  admire  him 
and  his  mercies,  and  devote  yourselves  to  him,  and  be  ruled 
by  him  ?     O  that  we  were  but  all  agreed  in  this  much. 

4.  Weareall  agreedin  opinion  or  profession,  that  the  H<^ 
Ghost  is  the  Sanctifier  of  God's  elect,  or  of  all  that  shall  be 
saved  ;  and  that  except  a  man  be  born  again  by  the  Spirit, 
he  cannot  enter  into  IheVifi^domo^Viftvi^tk^  %adthat  with* 


CATHOLIC   UNITY-  427 

out  faolioesg  none  shall  see  God  ;  and  that  no  man  is  tb« 
son  of  God  that  hath  not  in  him  the  Spirit  of  bis  Son* 
(I  Cor.  xii.  12,  13  ;  £phes«  iv«  5 ;  John  iii.  5»  .6 ;  Heb*  xii. 
44^  Rom.  viii.  9;  GaL  iv.  4.) 

Were  we  but  all  such  now  as  we  are  agreed  we  must  be, 
imd  woidd  you  but  all  consent  to  this  sanctification  and 
newness  of  life,  the  great  difference  were  healed,  and  the 
work  were  done* 

'  5«  Moreover  we  are  all  agreed,  or  seem  to  be  so,  that  the 
Holy  Scripture  is  the  word  of  God,  and  of  infallible  truth; 
i|nd  therefore  must  be  believed  and  made  the  rule  of  our 
jvdgments  and  our  lives. 

Shall  we  all  agree  now  in  the  practice  of  this?  Will  you 
i^[>peal  to  the  Scripture,  and  shall  it  be  our  rule  ?  If  the 
flesh  persuade  you  to  another  course,  and  murmur  at  th^ 
strictness  of  God's  word ;  if  custom  be  against  it,  and  the 
^ppeater  number  be  against  it;  if  your  profits,  or  pleasures, 
or  worldly  honours  be  against  it,  and  your  former  opinioas 
and  practice  have  been  against  it,  will  you  yet  believe  the 
-Scripture  before  all,  and  be  ruled  by  it  above  all  the  world? 
You  are  agreed  I  hope  that  God  is  to  be  obeyed  rather  than 
men,  qr  than  the  flesh  and  the  devil?  Will  you  resolve  that 
it  shall  be  so?  O  if  the  word  of  God  might  be  the  rule, 
how  quickly  should  we  be  agreed!  For  all  the  popish  cavils 
at  its  difficulty,  and  men's  divers  expositions*  yet  how  soon 
should  we  be  agreed ! 

6*  We  are  all  agreed  in  opinion  or  profession,  that  thi^re 
is  a  heaven  for  the  sanctified^  even  an  endless  inconceivable 
glory  with  God,  in  the  seeing  of  his  face,  and  enjoying  him 
in  perfect  love  and  joys ;.  and  that  the  seeking  of  this  ever- 
lasting glory  should  be  the  main  and  principal  busin^^9  of 
oar  lives,  which  all  things  must  give  place  to.  He  iJ^at  will 
deny  this  can  have  no  pretence  to  call  himself  a  Christian. 
.  0  that  we  might  but  all  agree  in  the  practising  of  tlua! 
and  that  the  principal  love  and  desire  of  our  souls  were  set 
vponthe  heavenly  blessedness*  and  the  chiefest  of  our  care 
•^aad  labour  might  be  laid. out  for  the  obtaining  of  it«  Agree 
in  this,  and  all  will  be  agreed  at  last  . 

7.  We  are  all  agreed,  in  our.  profession,  that,  tb^re  is  a 
hell,  or  state  of  endless  torments,  where  all  the  finally  un- 
sanctified  and  ungodly  must  be  for  ever. 

But  why  do  we  not  agree  in  the  diligent  avoiding  of 


42B  CATHOLIC  UNITY. 

Buch  a  dreadful  misery,  and  using  our  best  endeavours  to 
escape  it  ?  ; 

8.  We  are  all  agreed  in  profession,  that  the  flesh  is  eat 
enemy,  and  must  be  mortified.  But  will  you  agree  in  tbe 
practice  of  this  mortification?  We  are  agreed  in  profes- 
sion, that  the  world  is  our  enemy,  and  must  be  contemnedi 
and  that  it  is  a  vain  and  worthless  thing  compared  with  the 
glory  that  is  to  come :  but  yet  men  will  not  agree  to  re- 
nounce the  world  unfeignedly,  and  to  be  strangers  to  it,  and 
part  with  all  rather  than  with  God  and  a  good  conscience  J 
but  while  men  speak  contemptuously  of  the  world,  the; 
seek  it  far  more  eagerly  than  heaven.  We  are  agreed  that  tbs 
devil  is  our  enemy,  and  yet  men  will  not  forsake  his  service. 

9.  We  are  all  agreed  in  profession,  that  sin  is  a  mosi 
hateful  thing,  hated  of  God,  condemned  by  his  word, :  and 
the  only  cause  of  the  damnation  of  souls  :  and  yet  men  love 
it,  and  live  in  it  with  delight.    Shall  we  agree  all  to  deal 
with  sin  as  we  speak  of  it?  Will  magistrates,  and  ministersi 
and  people  join  together,  to  banish  it  out  of  town  and 
country  ?    Particularly  we  are  agreed  I  hope,  that  whore- 
dom, and  wantonness,  and  gluttony,  and  drunkenness,  aiid 
strife,  and  envying,  and  lying,  and  deceit,  and  cursing,  and 
swearing,  and  railing,  and  backbiting,  and  speaking  against 
a  holy  life,  are  all  gross,  hateful,    damning  sins,    which 
every  Christian  must  abhor.     But  why  do  you  not  agree  in 
the  hating,  and  forsaking,  and  beating  down  these  sins? 
But  town  and  country  swarmeth  with  them  as  a  carcase 
doth  with  maggots,  or  a  stinking  pond  with  frogs  and  toads: 
so  that  magistrates  and  ministers,  punishments   and  per- 
suasion, the  laws  of  the  land,  and  the  laws  of  God,  can  do 
but  little  to  rid  the  country  of  them ;  but  the  same  men 
•that  confess  all  these  to  be  great  and  grievous  sins,  will 
keep  them  and  delight  in  them,  as  if  it  were  in  despite  of 
God  and  man,  or  as  if  they  bore  a  deadly  grudge  to  their 

X>wn  immortal  souls. 

10.  There  is  none  of  you  that  bears  the  face  of  a, Chris- 
tian, but  must  agree  with  us  in  profession,  that ''  one  thing 
is  needful,  and  that  we  must  seek  first  the  kingdom  of  God 
and  his  righteousness,  and  labour  most  for  the  food  that  will 
not  perish,''  (Luke  x.  41,  42;  Matt.  vi.  33;  John  vi,  27;) 
and  that  "  God  should  be  loved  with  all  our  heart,  and  soul, 
nd  might,"  and  that  no  man  caw\QNe  \vvav  ic^^  xttwich^  nor 


CATHOLIC   UNITY.  429 

serve  him  too  carefully,  nor  be  too  diligent  in  seeking  of  his 
salvation.  Why  then  will  you  not  all  agree  to  do  thus  ?  But 
the  very  same  tongues  that  confess  all  this,  will  yet  speak 
against  the  service  of  God,  and  call  it  Puritanism  and  prer 
ciseness,  and  say  it  is  more  ado  than  needs.  >  Why,  sirs,  if 
you  will  say  and  unsay,  there  is  no  hold  to  be  taken  of  your 
words,  and  therefore  what  agreement  can  be  with  you? 
Will  you  confess  that  all  should  take  more  care  of  their 
souls  than  of  their  bodies  ;  and  take  more  care  for  heaven 
than  earth,  and  yet  will  you  not  agree  to  do  it,  but  rather 
speak  against  them  that  do  it,  when  you  confess  that  it  is 
best?  Why,  if  you  can  agree  no  better  with  yourselves,  how 
can  you  agree  with  us  ?  If  your  own  opinions  and  profession 
be  at  such  odds  with  your  wills  and  practices,  no  wonder  if 
you  be  at  odds  with  others. 

More  particularly,  I  hope  you  will  all  confess,  that  it  is 
the  duty  of  all  that  can,  to  hear  the  word  of  God,  and  fre- 
quently to  read  it,  and  labour  \o  understand  it,  and  to  medi* 
tate  in  it  day  and  night ;  and  for  parents  daily  to  teach  it 
their  children  at  home  and  abroad,  lying  down  and  rising 
up,  (Deut.  vi.  6 — 8;  xi.  18,  19  ;  Psal.  i.  2,  3,)  and  to  pray 
in  their  fcunilies,  and  in  private,  even  always  or  frequently 
to  pray»  and  not  to  wax  faint,  but  in  all  things  to  make 
known  their  requests  to  God,  that  all  things  might  be  sanc- 
tified to  them  by  the  word  and  prayer.  AH  this  is  plain  in 
the  word  of  God.  (Dan.  vi.  10,  11 ;  Luke  xviii.  1 ;  1  Thess;. 
V.  17 ;  Psal.  Iv.  17 ;  1  Tim.  iv.  5 ;  Phil.  iv.  6.) 

But  will  you  all  agree  with  us  in  the  practice  of  these 
things  ?  Will  all  the  families  in  town  and  country  agree  to*- 
gether,  to  pray  morning  and  evening  reverently  to  God,  and 
to  banish  profaneness  out  of  their  doors,  and  to  instruct 
their  children  and  servants  in  the  fear  of  God,  and  spend  the 
Lord's-day  in  holy  exercises,  and  help  one  another  to  pre- 
pare for  death  and  judgment,  and  exhort  one  another  daily, 
while  it  is  called  to-day,  lest  any  be  hardened  by  the  de- 
ceitfulness  of  sin?  (Heb.  iii.  13.)  : 

<-  To  what  purpose  should  I  mention  any  more  particulars, 
till  we  see  whether  you  will  unite  and  .agree  in  these  ?  All 
these  are  your  own  professions.  I  know  you  cannot  deny 
any  one  of  them,  and  yet  we  cannot  persuade  you  to  con- 
sent with  us  in  the  practice  of  what  yourselves  profess :  no, 
nor  scarcely  to  forbear  the  open  opposing  ot  vl\  /Eirt^'Kt  \^*^ 


430  CATHOLIC   UNITY. 

solve  now  that  you  will  all  agree  with  us  in  these  thiftgi^ 
which  you  confess  the  Lord  hatli  made  your  duty,  or  eiit 
tell  us  plainly  that  you  are  the  deadly  enemies  of  unity  Md 
peace,  that  we  may  take  you  to  be  as  you  are,  and  troobk 
ourselves  no  more  about  you.  If  you  are  resolved  agaiast 
agreement  and  unity,  tell  us  so,  and  save  us  the  labour  irf 
any  farther  treaties  with  you.  Talk  no*  more  childiridjr 
about  our  petty  differences  in  ceremonies  and  forms  of  wov- 
sbip^  about  bishops  and  common-prayer-books,  and  hoiy* 
days,  and  such  like,  as  long  as  you  refuse  agreement  in  Ike 
main.  There  is  a  difference  between  you  that  is  an  hundbid 
times  greater  than  these ;  some  of  you  are  for  heaTen,  tad 
some  for  earth ;  some  of  you  live  to  the  Spirit,  and  some  to 
the  flesh ;  some  of  you  are  hearing,  reading,  or  BtkeditaitiBg 
on  the  word  of  God,  when  others  think  it  needless,  and  had 
rather  have  a  pair  of  cards  or  dice  in  their  hands :  Some  of 
you  make  God's  law  your  rule,  and  some  are  ruled  by  the 
world  and  the  flesh ;  some  are  drunkards,  gluttons,  vreiBtons^ 
worldlings  ;  and  some  are  sober,  temperate,  chaste  and  hetr 
venly  ;  some  think  almost  any  thing  enough  in  the  worship 
of  God,  and  for  the  saving  of  their  souls ;  and  otibers  thiak 
the  best  they  can  do  too  little ;  and  when  they  have  done 
most,  lament  that  they  do  no  more  ;  some  families  use  daily 
prayer,  reading,  and  holy  instructions ;  and  others  use  dailjr 
swearing,  railing,  ribaldry,  and  perhaps  deriding  of  holiness 
itself.  In  a  word,  some  give  up  themselves  to  God  and 
heaven,  and  others  to  the  world,  the  flesh,  and  the  devil; 
some  are  converted  and  become  new  creatures  by  the  sanc- 
tifying work  of  the  Holy  Ghost ;  and  others  are  yet  in  the 
state  of  nature,  and  never  knew  a  true  conversion. 

This  is  the  great  difference  of  the  world,  sirs:  till  this  be 
healed,  it  is  in  vain  to  talk  of  the  healing  of  our  petty  dif- 
ferenoes.  And  therefore  once  more  I  tell  you,  if  you  will 
not  be  converted  to  a  holy  life,  and  unite  with  us  on  these 
terms,  you  are  the  enemies  of  peace  and  unity,  and  the  great 
incendiaries  of  the  world. 

And  now  having  proceeded  thus  far  in  the  treaty  with 
you,  because  I  will  either  bring  you  to  agreement,  or  leave 
you  at  least  without  excuse,  I  will  here  annex  some  further 
reasons  to  move  you,  if  it  may  be  to  so  happy  a  work^ 

1.  Consider^  I  pray  you,  that  if  you  will  not  agree  with 
U8  in  the  things  that  you  mik^  ipxQ^^^\f^Ti  ^>  ^\A  ^^w&es 


CATHOLIC  UNITY.  481 

4d  be  your  duty»  you  are  then  treacherous  and  false  to  God, 
and  to  yourselves,  and  therefore  not  fit  for  any  to  make 
agreement  with,  till  you  change  your  minds.  Do  you  know 
that  Ood  is  best,  and  yet  will  you  not  love  him  better  than 
the  wdrld  ?  Do  you  know  that  heaven  is  the  only  happiness, 
aad  yet  will  you  not  seek  it  more  than  earth  ?  Do  you  know 
that  a  holy  life' is  best,  and  yet  will  you  be  unholy?  Do 
you  know  sin  is  the  worst  and  most  dangerous  thing  in  the 
world,  and  yet  will  you  not  let  it  go  ?  Who  will  trust  such 
men  as  you,  that  will  go  against  their  own  knowledge  and 
confessions  ?  If  you  will  be  false  to  God,  and  false  to  your 
own  souls,  no  wonder  if  you  be  false  to  us. 

2.  Moreover,  all  your  pretended  desires  of  unity  and 
concord  are  base  hypocrisy,  as  long  as  you  refuse  to  unite 
with  us  in  the  way  and  state  of  holiness :  To  take  on  you 
that  you  are  troubled  at  the  divisions  of  the  world,  and  to 
wish  that  we  were  all  of  one  religion,  and  to  talk  against 
sects  and  opinions  as  you  do,  is  mere  self-condemning,  and 
such  gross  dissembling,  as  ex^poseth  you  to  shame.    What ! 
wotuld  you  have  us  think  you  are  against  divisions,  when 
yoii  divide  from  God,  and  Christ,  and  the  Holy  Ghost; 
from  the  Scripture,  from  the  holy  catholic  church,  and  from 
the  communion  of  saints  ?  Can  you  for  shame  say,  that  you 
are  for  unity  and  agreement,  when  you  are  dividing  from 
us,  and  will  not  agree  with  us,  unless  we  will  be  as  mad  as 
you,  and  damn  our  souls  for  company  with  you?    To  hear 
these  ungodly  men  talk  against,  sects  and  divisions  in  the 
church,  is  as  if  we  heard  a  man  that  hath  the  leprosy,  cry 
out  against  those  that  have  the  itch,  or  a  murderer  chide 
another  for  foul  words. 

3.  And  I  must  tell  you,  while  you  remain  ungodly,  you 
are  the  great  heretics  and  Separatists  that  trouble  the  church 
of  God,  more  than  abundance  of  those  that  you  reproach. 
I  excuse  not  the  least ;  but  none  of  them  are  like  you.  As 
death  is  worse  than  sickness,  as  being  that  which  all  sick- 
ness tends  to,  and  the  worst  that  it  can  do ;  so  ungodliness 
18  worse  than  sects,  and  particular  errors  or  heresies,  it  Be- 
ing the  worst  that  any  error  can  do,  to  make  a  man  ungodly. 
There  are  no  such  Separatists  in  the  world  as  you.  It  is  not 
only  from  a  particular  church  or  ordinance  that  you  separ 
rate ;  but,  as  I  said  even  now,  you  separate  from  God  thait 
made  you,  from  Christ  that  bought  you»  ftom  tVv^  &^vnt 


432  CATHOLIC.  UNITY. 

that  should  sanctify  you,  from  the  word  of  God  that  must' 
rule  you  or  condemn  you,  from  the  body  of  Christ,  and  the 
holy  communion  of  his  people*  The  church  would  hare 
you  join  with  them  in  holy  worship ;  and  your  godly  neighs 
bours  would  have  you  join  with  them  in  prayer  and  holy 
lives,  and  you  will  not,  but  separate  from  them  all.  They 
cannot  have  your  help  against  the  sins  of  the  time  and  place 
you  live  in:  they  cannot  have  your  company  in  the  way  to 
heaven ;  but  when  they  go  one  way,  you  go  another  way. 
You  are  the  great  troublers  of  the  world,  and  break  the  peace 
of  church  and  state,  and  of  all  you  have  to  do  with.  Yon 
trouble  magistrates,  and  make  work  for  lawyers ;  you  trou- 
ble ministers,  and  frustrate  their  labours,  and  make  their 
lives  grievous  to  them,  when  it  is  much  in  your  hands  to 
make  them  joyous.  *You  trouble  all  the  godly  that  are  about 
you,  and  you  will  find  at  last  that  you  have  most  of  all 
troubled  your  own  souls.  For  shame  therefore,  before  you 
speak  any  more  against  sects  and  separatists,  or  any  other 
troublers  of  the  church,  give  over  the  ungodly  separation 
which  you  continue  in,  and  come  in  to  the  unity  of  the 
church  yourselves,  and  live  in  that  communion  of.  saints 
which  you  say  you  do  believe,  and  do  not  go  on  to  trouble 
the  church  more  than  those  that  you  speak  against. 

4.  Consider  also,  whether  you  have  not  as  much  reason 
to  live  a  diligent  holy  life,  and  seek  God  and  your  salvation 
with  all  your  might,  as  any  of  your  neighbours  have.  And, 
therefore,  whether  your  own  necessity  doth  not  call  aloud 
to  you,  to  unite  with  them,  and  to  do  as  they  do.  Your 
godly  neighbours  are  meditating  on  the  word  of  God,  when 
you  are  thinking  of  the  world,  or  on  vanity :  they  are  dis- 
<50ursing  of  the  life  to  come,  when  you  are  talking  of  your 
worldly  business,  or  pouring  out  a  company  of  idle  words. 
Ask  your  consciences  now,  whether  you  have  not  as 
much  need  to  study  the  Scripture,  and  prepare  for  the  life 
to  come,  as  they?  Your  godly  neighbours  are  at  prayer, 
when  you  are  sinning  and'  drowned  in  the  inordinate  cares 
of  the  world,  and  have  no  heart  to  their  employment.  Let 
conscience  speak,  whether  you  have  not  as  much  need  to 
pray  as  they.  They  abhor  sin  and  are  afraid  of  it,  when  you 
boldly  venture  on  it.  Let  conscience  tell  you,  whether  you 
have  not  as  much  cause  to  be  afraid  of  sin  as  they.  Yea, 
and  a  hundred  times  mote  •,  ?ot  "^om  ^\fe  wviA^x  'Ccife  ^^l^xvd 


CATHOLIC  UNITY.  4SS 

pdwev  ofit.    O  wonderful  madness  of-  the  ungodly  world ; 
Ibati^  the  example  of  the  godly^should  not  bring  them  to  some- 
eonoderatioa !    A  man  that  is  converted  and  reconciled  ta 
Qod,  and  hath  a  pardon  of  all  his  sins»  and  is  ina  state  of 
salvaiiony  and  walketh  humbly  and  uprightly  with  God« 
<lbth  yet  think  all  too  Uttle  that  he  can  do ;  but  fasteth,  and 
]^ra^.eth«  and  watcheth  against  temptations,  and  humbleth 
hi6  flesh,  and  followeth  after  God  continually,  and  lamenteth 
after  all  that  he  is  so  bad,  and  can  do  no  more.     And  his 
aeighbour  that  liveth  by  him  is  an  ignorant  stupid  sinner, 
imconTerted,  and  under  the  guilt  of  his  sin,  and  under  the 
curse; and  wrath  of  God,  having  no  assurance  of  salvation; 
Bay,  it  is  certain  that  he  would  be  cast  into  hell  the  next 
hour  if  he  die  in  that  condition  ;  and  yet  this  man  feels  not 
any  such  need  of  prayer,  and  holy  meditation,  and  confer- 
ence, and  so  religious  and  strict  a  life.    He  that  hath  lost 
almost  all  the  time  of  his  life,  and  is  not  only  quite  behind 
hand  in  knowledge   and  abilities,  but  is  an  unsanctified 
jiuserable  wretch,  not  sure  to  be  out  of  hell  an  hour ;  this 
man  perceiveth  no  such  necessity  of  a  holy  life,  nor  why 
be.  should  make  so  much  ado.    As  if  a  rich  man  should  be 
put  to  daily  labour,  and  a  man  that  hath  nothing  should 
think  it  needless :  or  as  if  a  man  that  hath  the  tooth-ach, 
9r  a  slight  disease,  should  send  for  a  physician;  and  he  that 
hath  the  plague  should  sit  still  and  say,  'What  needs  this 
Irbuble  ? '  Sirs,  I  beseech  you  look  upon  the  holiest  and  most 
heavenly  neighbours  you  have,  and  bethink  you  whether  you 
have  not  more  need  to  be  diligent  than  they.  Have  not  you 
immortal  souls  to  lose  as  well  as  tiiey  ?     Are  not  you  in 
danger  of  damnation  as  much,  and  a  hundred  times  more 
dian  they  ?  Should  not  God  be  your  master  as  well  as  theirs  ? 
And  his  law  your  rule  as  well  as  theirs  ?    And  heaven  be  as 
dear  to  you  as  to  them  ?  Bethink  yourselves  when  y.ou  hear 
ihem  praying,  or  reading,  or  repeaiting  sermons,  and  sancti- 
fying the  Lord's-day,^  and  fearing  to  offend,  '  Have  not  I  as 
mueh  need  to  do  this  as  any  of  them? '  If  then  you  have. as 
much  cause  and  need  to  live  a  godly  life  as  others,  join 
with  them  in  it,  and  let  all  the  town  agree  together,  and 
none,  withdraw  but  he  that  can  say,  '  I  have  no  need  of  it/ 

6*  And  I  pray  you  consider  also,  how  easy  it  would  make 
tjie  way, to  heaven,  if  we  would  but  all  unite  and  agree  to, 

VOL.  xvj.  F  F 


434  CATHOtIC   UNITY. 

ga  together  id  it.    This  is  it  that  discourageth.  tfae»  wmk, 
and  makes  it  so  hatd  a  matter  to  be  saved,  beoaase  tium  ai^ 

_  • 

so  few  that  are  godly :  But  if  one  or  two  .poor  people  be  is* 
solved  to  seek  first  the  kingdom,  of  God  and  hie  rigfatedni*' 
ness^  and  to  please  Ood  and  save  their  .souldr  the  leet  4sf 
either  look  on  and  refuse  to  join  with  them,  ov  cflte  s|Mi' 
'  against  them,  and  make  them  their  ordinary  worn.  Ami 
thus  he  that  will  be  saved,  must  not  only  go  to  benveikiddi* 
out.  the  company  of  the  most  of  his  neighbours,  butmast^ 
through  their  opposition,  and  reproaches,  and  di8aoorsg8«> 
meats :  and  (the  Lord  be  mereiful  to  the  miserable  wodd!) 
most  places  that  one  shall  come  into,  are  more  a^eedi against 
holiness  and  salvation  than  for  it,  and  had  rather  that  all-dw 
parish  would  agree  tog^er  against  a  godly  li£e  ^Wluck  is 
indeed  againat  Christ,  and  heaven,  and  their  own  soahi)tlMm 
for  it.  And  some  plaeea  are  so  miserable,,  that  yo«  say 
hear  them  thank  God^hat  they  have  not  one  Puritan  in  Adr 
parish,  or  but  £sw  at  most;  meaning  by  Puritans,  nwn  ithst 
seek  heaveh  above  earth,  and  had  rather  leave  their  sins 
than  be  damned;.  And  this  dishearteneth  many  that  hafs 
some  mind  to  godliness,  to  see  almost  all  the  town  and 
parish  against  it. 

But  now  if  you  had  all  but  so  much  wit  and  grace,  as.  to 
meet  together  and  make  aa  agreement,  that  yon  will  ^1  be  a 
holy  people  to  the  Lord,  and  yon  will  all  join  together  in  a 
godly  life,  and  you  will  all  be  the  sworn  professed  eMtnies 
of  the  way  to  hell,  and  join  togetheragainstyourignortiiee, 
and  pride,  and  covetousness,  and  drunkenness,  and  swear- 
ing, and  railing,  and  all  profiameness  and  iniquity ;  and  if 
you  would  all  agree  together  to  set  up  prayer,  and  readuigi 
a^d  holy  exercises,  in  every  house  in  town  and  psurish ;  and 
that  you  will  all  redeem  the  time  for  your  souls,  especially 
that  you  will  wholly  spend  the  Lord*s-day  in  the  neoessary 
delightful  work  of  God ;  then  what  abundance,  of  your  diffi-- 
culties  would  be  removed !  And  how  easy  and*  pleasant 
would  the  way  to  heaven  be !  Then  there  would  be  none  ixk 
discourage  poor  ignorant  souls,  by  deriding  at  a  godly  life; 
nor  any  to  entice  them  to  wicked  courses;  nor  any  ta 
tempt  them  by  their  ill  examples ;  and  the  nnmber  ef  the 
godly  would  encourage  men,  as  th^  fewness  of  them  now 
discourageth .    This  troubletb  men  in  their  passage  to  heavea 


CATHOLIC  UNITV*  49^ 

lAtii  il!«;ilre  itt^yokid  Ifigether,  atd  o»e  draws  buekwardf  as 
tlHli»th€ir  draws  forward:  And  if  die  kusband  be  for  Hbd, 
lbs  wife  ii  for  the  wortd;  6r  if  the  wife  b^  for  h^Mtn,  the 
hosimnd  will  n^ds  go  the  way  to  hell :  and  if  one  neigh-^ 
bom  be  godly,  the  two>  if  not  ten  or  twenty  next  him  will 
li#  ungodly :  dnd,  as  the  Israelites'  spies,  they  raise  up  false 
i^orts  of  the  had,  and  of  the  state  of  godliness,  and  of  the 
ptvsOds  themselves,  to  discourage  others:  whereas  if  you 
viKmld  all  agree  together,  you  might  march  on  comfortably 
ildthdHt  all  this  ado. 

O  how  sweet  and  pleasant  a  life  it  is,  to  see  brethren 
dwell  together  in  such  a  holy  unity  as  this.  (Psal*  ocxxiii. 
!•)     Happy  are  they  that  dwell  in  such  towns  and  parishes 
att  these,  if  there  be  any  such  in  the  world !    Where  neigh- 
VlttlrB  go  all  hand  in  hand  together  towards  heaven,  and  take 
mwet  counsel  together ;  and  go  to  the  house  of  God  in  com- 
pmiy  ;  and  when  others  meet  in  alehouses,  and  about  fool- 
4»iee  and  profaneness,  they  will  meet  together  to  talk  of. 
Afeir  meeting  in  the  pfesence  of  God,  and  the  joy  and 
firaises  of  the  living  God,  and  the  communion  with  Christ, 
dtid  with  angels,  and  with  one  another,  which  we  shall  th^n 
]^f(Sdss :  when  they  will*  pray  together,  and  comfort  one 
another  with  such  words»   (1  Thess.  iv.  18.)    And  when 
fibers  are  talking  idly,  or  of  the  world,  they  will  be  admo- 
ftvshing  and  exhorting  one  another,  and  speaking  words  that 
«te  edifying  to  the  hearers,  (CoK  iii.  16 ;  Ephes.  iv.  29,)  and 
OfiMiing  thefir  cases  and  experiences  to  each  other,  and 
telthfuUy  wtrtching  over  one  another,  agreeing  to  tell  one 
Another  plainly  and  lovingly  of  their  sins,  and  to  take  it 
thankfully  of  those  that  do  so,  and  endeavour  presently  to 
attitod.    What  a  sweet  and  blessed  life  were  this,  if  all  our 
towtis  tmd  parishes  would  agree  in  it!    Who  would  not  ra- 
€b«r  live  With  bread  and  water  in  such  a  town  as  this,  than 
be  a  lord  or  prince  among  the  ungodly !    Well,  sirs,  it  is 
ttitich  in  your  hands  now  to  miike  your  own  and  yoi^r  neigh- 
bdtirs'  lives  thus  sweet  and  comfortable,  and  to  make  the  way 
to  tieaV€rn  thus  easy :  Why  then  will  you  not  agree  and  do  it? 
«      6.  Moreover,  sudi  a  holy  unity  and  croncord  would  be 
%h^  highest  honour  to  your  towns  and  countries  that  in  this 
^brid  they  can  possibly  receive.     It  is  the  highest  glory  of 
the  kingdoms  of  the  world,  to  become  the  kingdoms  of  the 
-Ldird  and  of  his  Christ.  (Rev.  xi.  17.)    You  think  it  a  ^teit 


436  CATHOLIC  UNITY. 

honour  for  your  towns  to  be  rich,  and  have  fair  buildings; 
and  to  have  worldly  privileges :  but,  alas,  these  are  baubles 
in  comparison  of  the  other !  O  if  it  were  but  the  happiness 
of  this  town  and  parish  to  be  brought  to  such  a  holy  agree^ 
ment  as  I  mentioned,  that  you  would  all  join  together  in  a 
godly  life,  and  every  family  agree  to  worship  God  with  holy 
reverence,  and  all  set  together  against  profaneness  and  all 
known  sin,  what  an  honour  would  it  be  to  you  of  this  place! 
How  would  your  fame  go  through  all  the  land !  All  coun- 
tries would  ring  of  Kidderminster,  what  a  victory  Christ 
had  gotten  there,  and  what  an  overthrow  the  devil  and  sin 
had  there  received !  And  what  a  blessed  place  and  people  it 
is,  where  they  are  all  agreed  to  be  holy  and  to  be  saved, 
and  are  s^ll  like  the  ancient  primitive  believers,  that  were  of 
one  heart  and  one  soul.  (Acts  iv.  32.)  O  how  the  world 
would  ring  of  such  a  town,  where  there  is  not  one  family 
that  is  ungodly,  that  serveth  the  devil  by  worldliness,  swear^ 
ing,  drunkenness,  or  any  ungodly  course ;  but  all  are  united 
in  Christ  and  holiness,  and  are  likely  to  Uvq  together  ia 
heaven !  Truly,  neighbours,  this  would  be  a  greater  honour 
to  you,  and  to  the  town,  than  if  you  wer^  every  man  a  lord 
or  prince !  In  the  eyes  of  God  and  all  wise  men,  it  would 
be  the  greatest  honour  in  the  world.  And  O  what  an  excel- 
lent example  would  it  be  to  all  the  towns  and  parishes  in 
the  land  I  When  they  see  your  holy  unity  and  peace,  or 
hear  of  a  place  that  is  so  happily  agreed,  it  may  shame- them 
out  of  their  ungodliness,  and  kindle  in  them  a  strong  desire 
to  be  like  you,  and  agree  together  as  you  have  done.  O  th^t 
you  would  but  give  them  such  an  example,  and  try  the  issue! 
7.  And  I  desire  every  one  singly  to  consider,  that  it  is 
the  unspeakable  mercy  of  God,  that  he  calleth  you  to  this 
holy  union  with  Christ,  and  communion  of  saints ;  and  that 
he  doth  not  thrust  you  away,  and  forbid  you  coming  near, 
but  will  give  you  leave  to  be  of  the  holy  society,  fellow- 
citizens  with  the  saints,  and  of  the  household  of  God.  God 
hath  made  his  promise  and  offer  so  large,  that  you  may  have 
part  in  it  as  well  as  others,  if  you  will  not  wilfully  shut 
out  yourselves.  The  feast  is  prepared ;  all  things  are  ready, 
and  you  are  every  man  and  woman  invited.  Christ  hatk 
opened  to  you  a  door  of  admittance  and  access  to  God. 
And  will  you  now  refuse  and  undo  yourselves  1  The  sanc^ 
tified  are  Qod's  jewels.  (MiiV.  \\\.  Yl  .>  ^\%\x«A«iare  andpe- 


CATHOLIC   UNITY.  437 

;  the  beloved  of  his  soul»  and  his  delight;  and 

-*  in  the  world  that  shall  be  saved.    This  is 

^  ^ath  spoken  it:  and  you  may  be  of  this 

^'  vou  will.    God  hath  not  separated  you 

^  ^u  out  by  forbidding  you  to  come  among 

Z^.*5j  eparate  and  shut  out  yourselves.  You 

-^    -e*^      4%  irs  in  possession  of  this  privilege; 

^^^    <f.^   ^  f  you  will?     May  not  you  study 

^  *  <k  ■  -  upon  him  in  prayer,  and  set  your- 

^^  well  as  they  ?    Where  doth  the  Scrip- 

.uem  to  it,  any  ndore  than  you  ?  Or  forbid 
^ore  than  them  ?  The  door  is  open,  you  may  come 
.  you  will.  You  have  the  same  means,  and  call,  and 
offer,  and  time,  and  leave  to  lead  a  holy  life  as  they.  And 
will  you  make  so  much  of  the  difference  yourselves  as  to 
be  the  only  refusers?  God  hath  done  so  much  foi  you  by 
the  death  of  Christ,  and  so  ordered  the  matter  in  the  pro- 
mises and  offers  of  the  Gospel,  that  none  of  you  shall  be 
able  to  say  at  last,  '  I  would  fain  have  been  of  the  blessed 
HOQiety,  and  fain  have  lived  in  the  union  and  communion  of 
saiiitfi^  but  I  could  not ;  God  would  not  gire  me  leave,  and 
Christ  and  his  church  would  not  receive  me  and  entertain 
me/  Not  a  man  or  a  woman  of  you  shall  have  this  excuse; 
and  therefore  come  in  and  join  with  the  sanits,  and  thank 
Crod  that  you  may. 

8.  And  consider  also,  that  if  you  will  not  agree  with  us^ 
in  matters  of  holiness,  we  can  never  well  make  up  the  rest 
of  our  differences :  our  smaller  controversies  will  never  be 
well  agreed,  if  you  will  not  agree  in  the  main.  But  if  thia 
weice  i^eed,  we  should  in  season  certainly  heal  the  rest. 
It  would  make  a  man's  heart  ach  to  hear  wretched  sinners 
^Ik  of  our  differences  about  bishops,  and  ceremonies,  and 
common-prayer,  and  holy-days,  and  infant  baptism,  and  the 
'  .like,;that  are  dead  in  their  sine,  and  are  yet  disagreed  from 
OS  in  the  very  bent  of  heart  and  life.  Alas^  sirs,  you  hare 
other  matters  than  these  first  to  talk  of,  and  trouble  your* 
jBelyeB  with.  A  man  that  is  ready  to  die  of  a  consumption, 
should  not  be  taking  care  to  cure  the  warts  or  freckles  in 
his  face.  We  have  greater  matters  wherein  we  differ  from 
jou,  than  kneeling  at  the  sacrament,  or  observation  of  days, 
or  other  ceremonies,  or  doubtful  opinions  in  matters  of  doc- 
jtrine.  ^Let  us  first  be  agreed  all  to  serve  one  mEa&tec^  «.ud 


43»  CATHOLIC   VitlTr. 

seek  one  end,  and  be  ruled  by  one  law,  and  hate  knonrnsui^* 
and  live  a  holy  life,  and  theti  we  ahidl  be  ready  to  treat  wMi 
yi>n  about  a  farther  agreement.  But  io  talk  of  small  matteMii 
when  we  differ  in  the  ^eatest  matters  in  the  world,  as  n^k 
as  your  souls  are  worth,  and  in  matters  whiek  heaven  or  heB 
lieth  on ;  this  is  but  childish  trifling,  and  whatever  we  itixtj 
do  for  the  peace  of  the  church  with  such,  yet  to  yoiirsel?e» 
that  will  be  small  advantage. 

^  Nay,  I  must  tell  you,  that  it  is  usually  but  the  cunnii^ 
of  the  devil,  and  the  hypocrisy  of  your  own  hearts,  thtK 
makes  you  turn  your  talk  to  these  controversies,  wken  ik 
great  breach  is  unhealed  between  Christ  and  yoii.  -  It  it 
commonly  made  a  shift  to  delude  and  quiet  a  debanolied 
conscience.  Our  poor  people  will  not  by  any  pefttiasion 
be  drawn  to  a,  holy,  heavenly  life,  but  live  in  worldUkieftSi 
and  fleshliness,  in  swearing  and  drunkenness,  and  lyittg  and 
deceit,  and  filthiness,  and  profaneness,  and  hate  the  miiiistef 
or  Christian  that  doth  reprove  them ;  and  then  forsooth  Aej 
telk  of  common*prayer-book,  and  holy-days,  and  bishops, 
and  kneeling  at  the  sacrament,  to  make  others,  and  pediaps 
their  deluded  hearts  believe,  that  this  is  the  controversy  a^ 
difference.  And  so  a  wretched  drunkard,  or  worldling,  per- 
suades himself  that  he  is  a  religious  man  ;  as  if  Ifhe  differ- 
ence between  him  and  the  godly  were  but  about  these 
ceremonies  or  church-orders :  when,  alas,  we  differ  in  greater 
matters,  as  light  and  darkness,  life  and  death,  yea,  next  to 
the  difference  between  heaven  and  hell. 

And  I  must  tell  you,  that  you  do  but  wrong  the  party  or 
cause  that  you  pretend  to,  when  you  will  needs  \etigage 
yourselves  among  them.  What  hath  done  more  to  th^  dis- 
honour of  die  bishops,  and  common-prayer-book,  ainl  other 
late  orders  and  ceremonies  of  the  ckurch,  than  to  ^ee  and 
hear  the  rabble  of  drunkards,  swearers,  scdmers  at  holiness, 
and  such  like,  to  plead  for  them,  and  be  violent  defenders 
of  them?  If  you  would  devise  how  to  shame  these  things, 
and  bring  them  down,  you  can  scarce  contrive  a  more  efieo 
tual  way,  than  to  set  all  the  ungodly  scandalous  wretches  to 
cry  them  up,  and  become  their  patrons ;  for  it  wHl  make 
abundance  of  soberer  people  begin  to  question,  whether 
itbe  likely  to  be  good,  that  hath  such  defenders  on  one  side, 
and  adversaries  on  the  other  side. 

And  therefore,  sits,  \et  \3l^  V^^va.  o\x\  dia^x«^  ^xA  ^^g»e- 


CATHOLIC   UNITY.  439 

taeat  in  the  mahi,  if  you  would  be  ever  the  better  for  it^  and 
have  unity  indeed.  And  if  you  say , '  What  the  nearer  shall 
We  be  for  agreement  in  the  other  things?  Do  not  the  godly 
still  differ  abont  cbnrch-goyermnent^  and  orders^  and  cere- 
monies ?  *  I  answer^  1 .  If  we  never  should  be  agreed  in 
these  on  earthy  we  might  bear  it  t^e  more  quietly,  becausie 
<mr  yery  hearts  and  bouIs  are  united  in  the  main,  even  in 
matters  abundantly  greater,  and  in  all  that  salvation  is  laid 
upon;  and/therefore,  weliave  this  comfort  in  the  midst  of 
oiir  differenceB,  that  we  shall  all  shortly  come  to  heairen, 
and  tbsft  perfection  and  the  blessed  face  of  God  will  unite 
and  ^perfectly  agree  us  in  all  things. 

"2.  In  the  meantime  we  could  hold  a  holy  communion 
•wift  them  in  the  substance  of  God's  worship ;  and  we  have 
a  daily  communion  with  them  in  the  Spirit,  and  an  endeared 
love  to  oiie  another. 

"3.  And  the  holiness  of  their  natures  will  incline  them 
to  nianage  our  remaining  differences  with  meekness,  humi- 
lity, ^elf-denial,  moderation,  and  wilih  great  respect  to  the 
safety  of  the  whole  church,  and  the  honour  of  God  and  of 
the  Gospel. 

4.  And  yet  I  must  add,  that  with  such  there  is  a  far 
greater  advantage  to  heal  the  smallest  difference  that  re- 
mains, than  with  any  other.  When  we  have  one  God  to  awe 
"US,  and  one  heaven  to  draw  us,  and  one  Christ  for  pur  head, 
and  one  Spirit  and  new  nature  to  principle  us  and  dispos^e 
ns,  and  one  law  to  rule  u^,  and  have  all  one  ultimate  end 
and  interest,  here  is  a  great  advantage  for  healing  of  any 
particular  differences  that  may  arise.  If  the  liver,  or  spleen, 
t>r  stomach,  or  brain,  or  lungs  be  unsound,  the  sores  that 
are  without  will  hardly  be  cured ;  yea,  if  there  were  none, 
these  inward  diseases  may  breed  them ;  but  when  all  is  well 
^itbin,  the  strength  of  nature,  without  a  medicine,  will  do 
much  to  cure  such  small  distempers  that  arise  without.  The 
fife  trf  faith,  the  love  of  God,  the  love  of  the  brethren,  s^nd 
^8  church's  peace  and  welfare,  with  the  humility  and  self- 
'denial  diat  is  in  every  Christian,  will  do  a  great  deal  to  the 
healing  of  divisions  among  the  godly.  They  will  be  content 
to  meet  together  in  love,  and  pray  it  out,  and  refer  the 
matter  to  the  Holy  Scripture,  and  they  have  all  some  special 
illuminiation  of  tlie  Spirit. 

But  perhaps  you  will  say, '  Why  are  they  not  more  fully 


•440  CATHOLIC   UNITY. 

agreed?*  I  answer^  1.  Becau&e  there  are  such  -avialtitadf 
of  ungodly  persons  among  them,  that  hinder  theni  from  o)^- 
portunities  and  advantages  for  agreement.  And  many  of 
these  ungodly  ones  are  hypocrites,  that  take  on  th^eintQ 
be  godly,  and  so  are  traitors  in  our  bosoms,  and  hinder 
peace  the  more  by  seeming  to  be  godly,  when  they  are  not 
2.  Because  of  the  remnant  of  sin  that  is  yet  in  the  sanctifieil 
and  because  they  are  not  yet  perfect  and  in  heaven.  If  they 
had  no  sin,  they  would  have  no  divisions:  and  as  their  sia  , 
is  healed  as  to  the  dominion  of  it,  but  not  perfectly  till  thej 
come  to  heaven ;  so  their  divisions  are  healed  in  the  main,  b«^ 
not  perfectly,  till  they  are  perfectly  united  to  God  in  gloiju 

9.  Consider  also,  I  beseech  you,  what  a  joy  it  woidd  be 
tp  Christ,  and  to  the  angels  of  heaven,  and  to  all  good  w^ 
if  you  would  but  all  make  such  an  agreement,  and  heartily 
join  together  in  holiness!  The  whole  fifteenth  chapter <rf 
Luke  is  by  divers  parables  to  tell  yon  this,  what  joy  there  is 
in  heaven  itself,  for  the  conversion  of  one  sinner.  O  what 
would  there  be  then,  if  towns  and  countries  would  agree 
in  holiness  J  And  I  am  certain  it  should  he  a  joy  to  the 
princes  and  rulers  of  the  earth ;  for  such  a  unity  will  only 
hold,  and  be  a  blessing  to  their  dominions.  Plutarch  makes 
it  Agesilaus'  reason,  why  the  Spartans  had  no  walls,  ber 
cause  the  people  being  all  of  one  mind,  had  noneed  of  walls. 
And  Pliny  tells  us  of  a  stone  that  will  swim  if  it  be  whole, 
and  sink  if  it  be  broken.  And  so  will  commonwealths  that 
are  broken  from  Christ,  and  void  of  the  cement  of  the  Spirit 
th^t  should  unite  them. 

And  to  the  ministers  of  the  Gospel,  and  all  good  Chrisr 
tians,^  such  an  unity  as  this  would  be  an  unspeakable  joy> 
Somewhat  I  know  of  other  men's  hearts  by  mine  own.  Could 
I  but  prevail  with  this  nation,  yea  with  one  town  and  parish 
to  meet  together,  and  heartily  consent,  agree,  and  resolve  to 
join  all  together  in  a  heavenly  life,  I  should  more  rejoice  id 
it  than  if  I  had  the  house  full  of  gold  and  silver,  yea,  (as  to 
mine  own  interest)  than  if  I  were  lord  of  all  the  world.  0 
what  a  joyful  day  were  tbis^if  I  could  this  day  bring  you  to 
this  holy  unity  and  agreement !  How  comfortably  should  I 
spend  the  remaining  days  of  my  pilgrimage  among  you,  if 
you  would  but  all  be  brought  to  this!  Whereas  I  may  .now 
say  as  David,  (Psalm  cxx.  5,)  for  all.  the  godly  that  are 
among  you,  **  Woe  is  me,  \kL^t  I  sojourn  in  Mesech,  that  I 


CATHOLIC  UNITY,  441. 

'ibrc^l  in  the  tenia  of  Kedar !     My  soul  hath  too  long  dwelt 
iath  him  that  hateth  this  holy  peace ;  I  am  for  peace ;  but 
wh^n  I  speak,  and  persuade  men  to  it,  they  are  for  war,"  and 
confinuance  in  the  dividing  course  of  ungodliness.     Alas,  it 
grieveth  us  to  see  such  divisions  in  all  the  churches  and  na-» 
tioos  of  the  Christian  world:  and  O  that  we  did  know  how 
JLq  lieial.them!     But  when  we  cannot  heal  the  most  ungodly 
-separations  and  divisions  of  one  town  and  parish,  it  discpu- 
srageth  us  from  hoping  for  any  great  measures  of  such  Jarge 
extent.    Som^  attempts  I  have  made,  and  more  I  would  fain 
zoB^Le,  to  further  a  union  and  peace  among  the  churches 
through  the  land :  and  when  I  cannot  procure  the  unity  of 
.this  one  town  and  parish,  what  hope  can  I  have  to  look  any 
further}  Alas,  wb^t  a  shame  is  this  to  you,  and  what  a  grief 
to  U8,  that  we  cannot  bring  one  parish,  one  village  that  ever 
I  jknew^  of,  in  all  England,  to  be  all  of  a  mind  in  those  great, 
ibose  weighty,  needful  things,  where  it  is  worse  than  a  mad* 
nesB  for  men  to  be  unresolved  or  disagreed  1  As  Melanthus 
-made  a  jest  of  a  great  man  that  went  about  to  reconcile  all 
Xlreece,  and  bring  all  the  princes  and  states  to  peace,  when 
Jie  could  not  bring  his  wife  and  her  servant  maid  to  agree- 
ment in  his  own  house.    So  with  what  hopes  can  we  attempt 
any  public  peace,  when  we  cannot  bring  one  parish,  one 
village,  yea  but  very  few  families,  to  agree  in  that  which 
they  must  agree  in,  or  else  the  refusers  will  be  certainly 
xx>ndemned !     I  beseech  you,  sirs,  xBake  glad  the  hearts  of 
your  teachers,  and  of  all  good  men,  by  your  agreement.  You 
owe  us  this  comfort ;  and  you  owe  it  to  Christ,  and  the 
angels. of  heaven;  deny  us  not  our  due,  but  without  any 
more  delay  agree  together  to  live  as  saints.    What  a  joy 
it  would  be  to  your  pastors,  you  are  not  easily  able  to  be- 
lieve.   When  Gregory  Thaumaturgus  came  first  to  be  bishop 
of  NeocsBsarea,  he  found  but  seventeen  Christians  in  the 
city :  and  when  he  lay  on  his  deathbed,  he  desired  them  to 
make  inquiry  how  many  infidels  were  unconverted;  and  they 
found  but  just  seventeen  infidels  left,  and  all  the  rest  wer^ 
converted  to  Christianity.    And  though  he  rejoiced  that  he 
left  but  just  as  many  unconverted  infidels  as^  he  found  con- 
verted Christians;  yet  he  grieved  withal,  that  he  should  leave 
those  seventeen  in  the  jpower  of  the  devil*    When  I  came  to 
you,  I  found  you  all  professed  Christians;  but  O  that  | 
^ould  say  that  I  shall  leave  but  seventeen  unconverted  whea 


44t  CATHOLIC  UNITY. 

I  am  called  from  you.  for  all  tbat!  O  that  there  were  no 
more  that  are  infidels  or  impious,  under  the  name  of  Chris^ 
tians !    But  I  and  you  are  unworthy  of  so  great  a.  mercy. 

10.  And  I  pray  you  consider  this  in  tiine.  that  all  of  yoa 
that  now  refuse  this  agreement  in  holiness,  will  wish,  ere 
long,  that  you  had  heartily  embraced  it.  tind  joined  with  the 
godly,  and  done  as  they.  And  why  will  you  not  be  of  the 
mind  that  you  wiH  be  shortly  of?  And  why  will  ytra  be  of 
tbat  way  and  company  that  you  will  wish  at  last  you  had 
not  been  of?  The  prodigal  in  Luke  xt.  did  think  it  t 
slavery  to  lie  kept  up  «o  strictly  by  his  father's  eye^  he 
must  have  his  portion  in  his  own  possession.  Bnd  abroad  he 
must  be  gone :  but  when  smart  had  taught  him  tmother 
lesson,  and  miseiy  had  brought  hhn  to  himself,  then  he  ii 
glad  to  be  an  faired  servant,  and  casteth  himself  nt  his  fttfaer^i 
feet,  in  the  tconfessiqn  of  his  nnwcrthiness  to  be  called  a  soiii 
God  grant  that  this  may  prove,  yonr  case.  Bnt  let  me  tellit 
yon  for  a  certain  truth,  there  is  not  one  of  you  that  now  is 
loath  to  become  so  holy,  and  join  yourselves  in  the  Ways  trf 
God;  but  the  time  is  at  hand,  when  either  grace  or  lieD  shafl 
make  you  wish  and  wish  again,  that  you  might  have  Inrt  the 
poorest,  lowest  placfe  in  the  society  which  you  so  despised. 
Mark  what  I  way  to  you,  sirs,  in  the  name  of  God.  If  the 
Lord  of  heaven  do  not  shortly  make  the  most  dtrll  heart,  the 
greatest  derider  of  godliness  among  you,  that  heareth  diese 
words,  to  wish  and  wish  a  hundred  times,  that  he  had  lived 
as  holy  and  heavenly  a  life  as  the  most  strict  of  those  l)iat  he 
had  formerly  derided,  then  csdl  me  a  false  prophet  for  ever, 
and  spare  not.  When  you  feel  the  misery  of  unholy  souls, 
and  see  the  happiness  of  the  saints  above  you.  then  O  that 
you  had  been  but  such  as  they,  and  lived  as  they,  whatever 
it  cost  you !  And  as  Balaam  you  will  shortly  say.  "  Othat  I 
might  die  the  death  of  the  righteous,  and  that  my  last  end  may 
be  aB  his  !*  (Numb,  xxiii.  10.)  There  is  never  a  one  of  you 
all  but  would  fain  be  among  the  saints  at  judgment,  and  le* 
ceive  their  sentence  and  reward ;  and  therefore  it  is  best  foryou 
to  join  with  them  now ;  or  it  will  be  tao  late  to  wish  it  then. 

1 1.  If  all  this  will  not  serve  the  turn,  but  you  will  needs 
stand  off.  and  separate  yourselves  from  the  servants  of  Christ, 
be  it  known  to  you.  you  shall  ens  long  have  )s^paratioii 
enough,  and  be  further  from  them  than  your  heiarts  can  wish. 
As  you  would  not  be  uniUdi  \.o  xNi^m^  ^xA \<sv^^\!tk  them  in 


CATHOLIC  UNITY,  44d 

BoluMBS,  SO  you  shall  not  be  partakers  with  them  of  their 

luqppinesfi.    One  hearen  will  not  hold  you  bodi;  and  them 

is  hot  one  to  tiokl  you;  an^  therefore  an  everlasting  aepara- 

ti^n  shall  be  made :  between  th«m  and  you  will  a  great  gulf 

he  set,  60  that  they  that  would  pass  from  you  to  them 

AM  never  be  able.  (Luke  xvi.  26.)  When  they  stand  on  4be 

flj^t  bandv  you  ehall  be  set  upon  the  left ;  and  when  they 

^omt "  Come  ye  blessed/'  you  shall  hear  **  Go  ye  eursed  ;^ 

Mui  when  they  **  go  away  into  life  eternal/'  you  shall "  go 

mray  into  everlasting  punishment*-'  (Matt,  xxv.31,32.41. 

46.)    Then  shall  you  see  that  **  the  man  is  blessed  that 

walketh  not  in  the  counsel  of  the  ungodly,  nor  standeth  in 

the  way  o^«mners,  nor  sitteth  in  the  seat  of  the  scornful^ 

iMit  his  delight  is  in  the  law  of  the  Lord,  and  in  his  law  doth 

keiteditate'day  and  night— The  ungodly  are  not  so>  but 

are  like  the  chaff  which  the  wind  driveth  away :  therefore 
the  ungodly  shuU  not  stand  in  the  judgment,  nor  sinziers  in 
tile  ebngregation  of  the  righteous :  for  the  Lord  knoweth  the 
Miy  of  the  righteous,  but  the  way  of  the  «Agodly  sbaU 
perish."  (PsaL4.)  Then  you  will  say  to  them  that  xuywyou 
Sff^T  firoBi,  '^  Give  us  of  your  ^1,  for  our  lamps  are  gone 
out.''  Oh  that  y^  had  part  in  your  hcdiness  and  your  hopes  I 
Bat  they  will  answer  you,  **  Not  so,  lest  there  be  hot  enough 
for  us  and  you."  W«  have  little  enough  for  ourselves,  you 
i3i0uld  have  done  as  we  did ;  but  then  it  will  be  too  faite, 
(Matt,  xxv^  8 — 10.)  It  will  then  make  the  proudest  heart 
td  fihake,  to  hear,  ^'  Bepart  from  me,  all  ye  that  are  workers 
of  iniquity,  I  never  knew  y oa  :^  (Matt.  vii.  23.:)  You  de^rted 
from  me,  and  would  not  live  in  the  communfon  of  saints  ^ 
tiiAd  now  Christ  himself,  of  whom  you  boasted,  and  in  whoni 
yon  trusted,  will  not  know  you,  but  cause  you  to  depart  much 
fisrther  than  you  desired,  both  from  his  saints  and  him* 
iFhese  are  the  true  revelations  of  God,  which  may  be  laughed 
at  and  slighted  now,  but  will  certainly  be  made  good  en  all 
iixat  are  not  in  time  united  to  Christ  and  his  churoh. 

'  1*2.  And  let  me  tell  you,  16  consummate  your  misery, 
when  that  day  of  everlasting  separation  comes,  those  servants 
df  Ohrlst  whom  you  refused  to  join^^with  in  a  holy  life,  will 
be  so  many  witnesses  against  you  to  your  condemnation': 
jui  Christ  teUs  you.  Matt,  xxv,  he  will  say  "  Inasmuch  as  yo«i 
AH  it  not  to  one  of  these,  you  did  it  not  to  me.*'  So,  inas- 
much as  you  refused  the  communion  of  saiuts>  and^iha^ 


444  CATHOLIC  UNITY. 

derided  them,*  you  refused  communion  with  Christ  himself, 
and  derided  him.  Then  they  must  testify  against  you,.  *  We 
were  willing  to  have  had  his  company  in  the  way  of  holiness, 
but  he  refused  it.'  And  yhen  you  see  them  set  so  far 
above  you,  then  your  own  consciences  will  say,  '  We  aii^t 
have  been  of  this  blessed  society,  and  would  not;  we  might 
have  done  as  they,  and  now  sped  as  they  ;  we  were  often  en^ 
treated  to  it  by  our  teachers ;  and  full  glad  would  the  godly 
have  been  of  our  company  in  a  holy  life;  but  we  obstinately 
refused  alii  Wretches  that  we  are,  we  refused  all  \  we  thought 
it  needless,  our  hearts  were  against  it ;  we  preferred  oof 
pleasures,  and  profits,  and  credit,  and  the  customs  of  the 
world  before  it,  and  now  how  justly  do  we  perish  in  our 
wilfulness,  and  must  lie  in  yonder  burning  flames,  and  be 
separated  as  far  as  hell  is  from  heaven,  from  those  that  we 
wilfully  separated  from  on  earth.^ 

Beloved  hearers,  I  were  not  a  believer,  if  I  did  not  foresee 
this  dreadful  day ;  and  I  were  not  a  man,  if  I  did  not  desire 
that  you  might  escape  this  misery;  and  therefore  I  cooid 
do  no  less  than  warn  you,  as  you  love  yourselves,  and  would 
not  be  .separated,  from  them  for  ever,  that  you  would  pre- 
sently be  united  to  the  godly,  and  live  in  the.true  commubioa 
of  the  saints,  and  withdraw  yourselves  from  the  ways  of^the 
ungodly,  lest  you  be  found  among  them,  and  perish  with 
them.  I  have  done  my  part  in  telling  you  the  truth,  and 
now  must  leave  the  success  to  God. 

Use  ult.  But  I  must  conclude  with  a  word  of  advice  to  the 
godly:  I  have  made  a  very  large  ambitious  motion,  for. the 
;conversion  of  all  at  once :  but  alas,  it  is  far  from  my  expecta- 
tion that  it  should  prevail.  I  am  not  so  unacquainted  with 
the  power  of  sin,  and  the  subtlety  of  the  devil,  and  the  wil- 
fulness of  blind  unsanctified  men,  and  the  ordinary  course 
of  providence  in  this  work,  as  to  cherish  any  hopes  that  all 
the  town  and  parish  should  consent.  If  many  or  any  more 
do,  I  should  be  glad.  But  *  plurima  quseras,  ut  pauca  feras:' 
an  high  motion,  when  reasonable,  may  be  serviceable  to 
lower  hopes.  By  what  I  have  here  said,  you  may  now  see  how 
Jittle  hope  there  is  that  ever  the  church  should  hav.e.an.y8iic^ 
:peace  on  earth  as  we  desire.  If  unholiness  be  the  hindi^ce, 
a,nd  the  greatest  part  of  the  world  are  so  unholy,  and  so  pur 
.unity  is  likely  to  rise  no  higher  than  our  piety,  ypu  may  see 
4ben  how  much  unily  lo  \ooV  lot%  . .         .  .  v 


CATHOLIC   UNITY.  445 

.     But  for  your  own  parts,  be  sure  among  yourselvea  to 

mamtam  the  '^  unity  of  the  Spirit  in  the  bond  of  peace." 

1*  Love  the  brotherhood,  even  saints  as  saints."  And  because 

.  fMisare  not  the  searchers  of  the  heart,  proceed  according  to 

i  tlie  word  of  God.     Let  all  that  profess  themselves  a  sancti- 

l  lod  rpeeple,  and  live  so  that  you  cannot  certainly  disprove 

;  their  profession,  be  used  as  saints  by  you,  and  leave  the  in-* 

>  fiiUible  judgment  to  God.    It  is  only  real  saints  that  have 

flie  internal  ^'  unity  of  the  Spirit,  and  saving  communion ; 

Jbtttfft  is  professors  of  faith  and  holiness  that  must  have  ex- 

tidmal  communion  with  us  in  ordinances,  as  they  have  a  visi-f 

jble  union  of  profession  with  the  church.    But  if  they  pro- 

£e^8..nat  holiness,  they  ought  not  to  have  any  Christian 

iDommunion  at  all. 

Q.  Christians,  keep  close  to  Christ  the  centre  of  your 
unity,  and  the  Scripture,  which  is  the  rule  of  it,  and  cherish 
the  Spirit  which  is  the  vital  cause ;  walk  evenly  and  uprightly 
m^a  dark  generation,  and  give  no  offence  to  those  without, 
nor.  to  the  church  of  God.  Know  them  that  are  over  you  in 
the  Lord,  and  be  at  peace  among  yourselves,  **  and  the  God 
of  peace  shall  be  with  you,"  (1  Thess.  v.  12 ;  Philip,  iv.  8, 9.) 
Object.  *  But  may  not  a  profession  of  the  same  faith  pror 
ciftre  a  sufficient  unity  among  us,  though  all  be  not  saints, 
and  savingly  regenerate  ?  Let  us  first  be  of  one  religion, 
and  then  we  may  come  to  be  sincere  in  the  practice  of  that 
religion  by  degrees.' 

Answ.  1.  For  the  church's  sake,  we  are  thankful  to  God, 
when  we  see  a  common  concord  in  profession,  though  most 
are  false  in  and  to  the  religion  which  they  profess.  Many 
ways  God  doth  good  to  his  church  by  unsound  professors. . 
I*  Their  professing  the  same  faith  doth  somewhat  tie 
their  hands  from  persecuting  it.  And  of  the  two,  we  can 
better  bear  hypocrites  than  persecutors. 

2.  And  it  somewhat  tieth  their  tongues  from  reproaching 
ibe  faith,  and  arguing  against  it,  and  seducing  others  from 
it.  And  of  the  two,  it  would  be  more  hurtful  to  the  church 
ta  have  these  men  open  enemies  to  the  truth,  and  bend  their 
VKils  :and  tongues  against  it,  and  to  have  the  multitude  as- 
fianlting  their  neighbours  with  invectives  and  cavils  against 
religion,  than  to  have  them  falsely  pretend  to  be  religious. 
.3*  And  itis  a  great  mercy,  to  the  church,  hereby  to  have 
the  benefit  of  these  luen's  common  parts  and  interests.  When 


446  CATHOLIC   ILKITT. 

they  ptofesft.  the  same  religion  with  U8»  thongfa  nniidiitidlj, 
yet  it  engagelh  theofi  to  stand  for  the  religioa  which  tfwy.pnH 
tm»i  and  their  illunanation  and  convictton  may  lead  Ihtm 
to  do  inacfa  service  for  the  troth.  By  this  meana  wamjimaii 
areatwork  to  build  up  the  church  of  Christ.  AfidbyihisBteaH 
the  lives  of  nuny  faithfol  Christians  are  predesred^  and  tkii 
estates  much  spared.  Many  have  skill  in  bmldiB^»  tint  tit 
not  true  heirs  of  the  house  which  they  build.  Many  hsfl 
excellent  gifts  for  preaching  and  expoundiaf^  Scnriptafe,  If^ 
which  the  church,  may  be  edified^  ^atid  die  triith  deftnded 
against  the  adversariea,  when  yet  the  same  men  may  thm- 
selves  be  destitute  of  the  power  of  this  trath.  The  chnveh  ImA 
great  causer  to  be  thankful  to  God  for  the  giftA  of  tainy  as 
unsanctitied  man :  had  the  church  been  denied  the  ministry 
and  gifts  of  all  men  except  saints,  it  would  have  been  con> 
fined  to  a  narrower  room,  and  many  a  soul  might  haire 
been  unconverted  that  have  been  by  the  ministry  called  of 
unsanctified  metK  By  some  such  did  QcA  work  miracles 
themselves  for  the  confifrmation  of  the  Christian  faith.  And 
in  times  of  war,  if  the  church  had  none  boti  saints  to  figlkt 
for  them,  it  could  not  stand  without  a  eontinoed  miraclek 
And  if  we  had  not  the  daily  help  of  others  in-  civil  and  sees- 
lar  a£&irs,  we  should  find  by  the  miss  of  it,  what  a  mercy  we 
undervalued.  Were  every  unregenerate  man.  an  opeiv  cineniy 
to  the  church,  we  should  live  as  partridges^  and  such  other 
birds,  that  must  hide  themselves  from  every  passenger* 

4.  Moreover,  this  professioik  of  hypocrites  doth -kuch 
restrain  them  from  many  a  sin,  by  which  God  wovld  fane  mmck 
dishonoured,  and  the  charch  more  wronged,  and  the  godfy 
more  grieved,  and  the  open  enemies  itibre  encouraged. 

5'.  And  aka  it  is  some  honour  to  the- Gospel  in  die  eyes 
of  men,  to  have  a  multitude  of  profossoTs*  Shonld  dirbfTs 
visible  church  be  as  narrow  as  the  mystical,  and  shotdd  nMt 
be  professors  of  the  faith,  but  those  fow  that  are  sanctified 
believers,  the  paucity  of  Christians,  and  the  narrowttefts  ef 
the  church,  would  be  a  dishonour  to  Christ  in  ihe  eyes  ef 
the  trorld,  and  would  hinder  the  conversion  of  msd^  tf  Mid. 
-  All  this  I  have  said,  that  you  may^i^ee  that  we^do  flol 
despise  a  unity  in  profession,  and  that  we  are  not  of  thoie 
that  would  have  all  hypocrites  and  common  profei^sors  nhot 
out :  yea,  that  we  take  ourselves  boutid  to  be  very  thankful 
to  God  for  the  meic^  wYi\da.\v^  -^oxicSft^^fexk^BR^  by  the  gifts, 


CATHOLIC   UNITY.  44f 

WfA  &roiir»  and  hel^,  and  intefest  of  many  such  profesabra. 
.And  aiich:  a  uniiy  of  profession  we  shall  endeavour  to  onf 
power  ke^rtily  to  promote^  aa  knowing  that  the  church,  as 
"miUe^  cQQsisteth  of  stioh  professors* 

24  But  yet  for  all  this*  I  mast  come  cloaer  to  yow  ob« 
jaction^  and  tell  yon,  that  this  unity  t>f  mere  professAon  is 
comparatively  so  poor  a  kind  of  unity*  that  this  will  not* 
titta  must  not  satisfy  us,  and  serve  the  turn*  which  I  desire 
yod  to  observe  in  these  discoveries. 

:.  1^  This  unity  in  m«re  profession  is  properly  na  Chris*- 
liaa  unity*  because  you  are  not  properly  Christians*  If  this 
be  all*  it  is  but  in  the  bark  and  shell  that  we  are  agreed  :  it 
ifl[  but  a  seeming-  agreement*  from  the  teeth  outward ;  but 
notja  hearty  agreement  to  be  Christians.  What!  shall  we 
all  agree  to  say  we  are  Christians*  when  with  most  it  is 
not  so?  For  all  this  agreement*  you  will  still  have  one  father; 
and  we  another.  You  will  not  be  united  with  us  in  Christ 
the  Head ;  you  will  not  have  the  same  Holy  Spirit*  who 
is  the  life  of  the  new  creature :  you  will  be  contrary  to  us 
in  nature  or  disposition.  You  will  not  have  the  same  in-* 
tention  and  ultimate  end  with  us*  but  you  will  aim  at  one 
thing,  and  we  at  another :  you  will  not  go  the  same  way* 
nor  walk  by  the  same  rule  and  law  as  we :  It  will  be  but  a 
^y^S  togeUier  the  living* and  the  dead.  BeUarmin  bimself 
eonfesi^eth  that  the  ungodly  are  but  dead  members.  It  is 
not  life  that  uniteth  a  dead  member  to  the  living.  Yoiu  will 
be  still  either  openly  or  secretly  betraying  the  body  to 
which  you  profess  yourselves  united  ^  and  taking  part  with 
ito  deadly  enemies*  the  flesh*  the  world  and  the  deviU  Your 
very  hearts  and  ours  will  still  be  contrary :  you  will  love  the 
ain  that  we  hate  and  set  ourselves  against ;  and  you  will 
disrelidi  that  holy*  heavenly  life*  which  must  be  bur  busi- 
ness and  delight.  Your  affections  will  go  one  way*  and 
ours  anodier.  You  will  live  by  sense*  when  we  must  live 
By  fisith ;  and  you  wiU  be  laying  up  a  treasure  on  earth* 
when  we  are  laying  up  a  treasure  in  heaven :  you  will  be 
asking  counsel  of  flesh  andrblood*  when  we  must  advise  with 
God  Sindhis  holy  word.  You  will  look  first  to  your  bodies* 
when  we  must  loc^  first  and  principally  to  our  souls^  it 
will  be  your  business  to  feed  those  sins*  which  it  is  our  daily 
work  to  kill.  You  will  make  and  apprehend  it  to  be  your 
interest  to  go  contrary  to  us :  and  what  a$;reemeut  can  lK«.t« 


44ft  CATHOLIC   UNITT. 

be,  where  there  are  contrary  interests?  Under  all  yoar  ovt- 
ward  profession,  you  will  still  retain  a  secret  enmity  and- 
hatred  to  the  life  of  holiness :  and  will  not  have  that  hearty 
love  to  the  saints,  as  beseems  all  those  that  are  members  of 
Christ,  and  of  the  holy  catholic  church.  So  that  when  yoa 
have  communion  with  the  saints,  it  will  be  but  an  external 
and  superficial  communion  in  some  common  things;  but 
you  will  have  no  communion  with  them  in  the  same  Head, 
and  Spirit,  and  promise,  and  holy  nature,  and  saving  benefits 
of  the  Gospel.  And  shall  this  be  called  unity,  thatieaveth 
you  at  so  sad  a  distance  as  this  ?  This  is  but  such  a  umon 
as  a  wooden-leg  hath  to  the  body ;  or  as  the  yessels  of  ho- 
nour and  dishonour  have  by  being  in  the  same  house  toge- 
ther. In  their  highest  professions,  the  Lord  himself  mth 
of  unsanctified  professors,  that  they  ''are  none  of  Christ's," 
(Rom.  viii.  9,)  and  that  **  they  cannot  be  his  disciples,** 
(Luke  xiv*  33,)  that  they  ''are  not  Israel,  though  of  Israel, 
nor  are  they  children  of  God,  nor  the  seed  of  promise;" 
(Rom.  ix.  6 — 8  ;)  and  when  they  plead  their  highest  privi- 
leges, at  last,  Christ  will  tell  them  that  he  "  knoweth  them 
not."  (Matt.  vii.  23;  xxv.  12;  Psal.  i.  6,  6.)  And  if  in 
mercy  to  the  church,  God  cause  the  lion  and  the  lamb  to 
lie  down  together,  yet  will  he  not  therefore  mistake  a  lion 
for  a  lamb.  So  that  you  see  what  a  poor  kind  of  unity,  and 
next  to  none  it  is,  that  mere  profession  maketh.  And  there- 
fore this  will  not  serve  our  turn. 

2.  Moreover,  if  we  have  no  other  unity,  we  are  unlike  to 
live  in  peace  together.  Though  it  be  our  duty  to  endeavour 
to  have  peace  with  all  men,  yet  we  can  have  but  little  hope 
of  it.  As  long  as  there  is  so  much  difference  and  contra- 
riety as  I  have  mentioned ;  and  as  long  as  there  is  a  secret 
enmity  at  the  heart,  it  will  be  working  into  dissention,  if 
God,  for  the  sake  of  his  church,  restrain  it  not.  The  godly 
will  be  crossing  your  carnal  interest,  and  hindering  youin 
the  sinful  ways  of  your  commodity,  pleasure  or  vainglory! 
They  will  be  calling  you  to  self-denial,  which*  you  caiinot 
endure ;  and  putting  you  upon  duties  of  holiness,  righte- 
ousness and  mercy,  which  your  sinful  flesh  will  utterly  re- 
fuse. If  you  are  scandalous,  you  will  be  called  to  confession* 
repentance,  and  reformation,  or  by  church'  censures  be  cot 
off  from  them  to  your  shame :  and  the  magistrate  also  most 
Irouble  you  by  the  peua\l\e^  oC  vV^ft  Vacw.  The- very  examples^ 


CATHOLIC   UNITY.  449 

i  of  a  strict  and  holy  living,  which  are  given  you  by  the 
t'^  godly,  will  displease  you,  because  they  are  so  unlike  to  your 
I  lives,  and  therefore  witness  against  your  negligence  and  un- 
godliness. So  that*  it  is  not  possible  that  we  should  avoid 
offending  you;  for  our  very  obedience  to  God  will  offend 
you,  and  our  studying  and  following  the  holy  Scripture 
will  offend  you,  and  our  diligent  labour  to  save  our  souls 
will  offend  you ;  and  our  hating  and  avoiding  the  poison  of 
sin  will  offend  you.  And  how  theii  shall  we  live  in  peace 
with  such  ?  If  you  "yoke  a  swine  and  a  sheep  together,  one 
will  be  drawing  to  the  washtub,  when  the  other  would  be  at 
grass ;  and  one  would  be  drawing  .to  lie  down  in  the  mire, 
when  the  other  would  lie  clean;  one  will  be  routing  in  the 
earth,  and  eating  dung,  which  the  other's  nature  is  against. 
It  is  Christ,  before  me,  that  calleth  the  wicked  by  the  name 
otjwine,  and  the  godly  sheep :  and  if  you  will  come  no  nearer 
ii8i.€han  this,  we  are  likely  to  have  but  poor  agreement. 

And  as  our  ways  will  displease  you,  so  your  galled,  ma- 
licious hearts  will  manifest  the  offence,  and  will  be  girding, 
and  maligning,  if  not  slandering,  deriding,  or  openly  perse- 
cuting, as  far  as  you  have  power,  those  that  thus  offend  you. 
And  what  unity  is  this  ? 

3.  If  reason  persuade  you  not,  do  but  ask  experience  it* 
self,  whether,  in  all  ages,  men  that  profess  the  same  religion 
with  zealous  godly  men,  have  not  been  their  persecutors, 
and  oftentimes  more  cruel  than  infidels  themselves  ?  The 
Arians,  that  call  themselves  Christians,  were  as  cruel  to  the 
troe^ believers  as  the  heathens.  The  Papists  profess  the 
fiame  Christianity  as  we,  and  take  the  whole  Scripture  as 
the  word  of  God :.  and  yet  none  of  the  heathenish  persecu- 
tions do  match  or  come  near  to  their  French  massacres,  and 
Spanish  Inquisition,  and  the  cruelty  that  in  Ireland,  Eng- 
land, and  their  part  of  the  Christian  world,  they  have  exer* 
cised  upon  the  sheep  of  Christ.  The  many  ministers  that 
were  silenced  in  Germany,  and  some  imprisoned,  and  many 
families  undone,  was  by  the  Lutherans,  against  men  that 
were  Protestants  as  well  as  they.  And  th^y  that  cast  out 
so  many  learned,  holy  ministers  in  England,  and  occasioned 
the  expulsion  of  so  many  thousand  persons  fearing  God, 
"were,  professed  Protestants  as  wdl  ,as  we.  :  And  that  there 
may  ^pt  be  the  appearance  so  much  as  of  a  difference  iu 

VOL.  XVI,  G  G 


450  CATHOLIC   UNITY. 

ceremonies  to  cover  their  proceedings,  abundance  of  con- 
formable men  are  troubled  and  undone  as  well  as  othen, 
and  they  give  out  that  *  none  were  worse  than  the  conform- 
able Puritans.'  It  was  a  holy  observation  of  the  Lord's- 
day,  and  opposition  to  the  abuse  of  it  by  dancings ;  and  it 
was  hearing  sermons,  and  instructing  men's  fiuoailies,  and 
praying  together,  that  were  the  things  inquired  after,  that 
occasioned  our  troubles.  And  (whoever  was  in  the  right  or 
wrong)  you  all  know  that  the  late'  miserable  wars  among  os, 
was  between  men  that  professed  themselves  to  be  of  the 
same  religion,  not  only  as  Christians,  but  aa  Protestant  and 
Reformed  (in  the  main).  To  this  day  you  see  among  our- 
selves in  towns  and  countries,  that  those  that  do  not  only 
dwell  with  us,  and  come  to  the  same  assemblies  with  us, 
and  profess  themselves  of  the  same  Protestant,  Reformed 
Religion,  have  yet  many  of  them  a  secret  malignity  igainst 
the  godly,  that  will  not  be  as  loose  and  negligent  as  they, 
and  will  not  as  madly  cast  away  their  souls- :  And  also  even 
many  greater  hypocrites,  that  rank  themselves  with  us  in 
the  same  church  order,  and  seem  to  own  all  ordinances  of 
God,  and  government  of  the  church,  yet  when  this  govern- 
ment crosseth  them  in  their  carnal  ways,  and  these  ordi- 
nances open  the  nakedness  of  their  miscarriages,  they 
prove  stark  enemies  to  the  government,  officers  and  ordi- 
nlemces  themselves. 

Indeed  howeverwe  may  abide  together,  (as  the  clean  and 
unclean  creatures  in  Noah's  ark,)  yet  still  at  the  heart  there 
is  so  much  enmity  and  distance,  and  in  our  ends  and  in- 
terests there  are  so  much  contrariety,  that  if  the  ministers 
and  other  followers  of  Christ,  will  faithfully  discharge  the 
duty  that  is  required  of  them,  they  will  certainly  be  perse- 
cuted by  men  of  the  same  profession  in  religion;  especially 
by  the  prouder  and  loftier  sort  of  wicked  men.  Because 
some  will  receive  the  same  truth  better  from  one  than  from 
another.  I  will  give  you  my  assertion  in  the  words  of  t 
man,  that  you  shall  confess  did  speak  impartially,  and  not 
out  of  any  intemperance  or  singularity ;  who  in  a  prospe- 
rous University,  in  peaceable  times,  being  himself  in  favoar, 
and  of  that  judgment  and  of  such  learning  as  was  likely  to 
continue  him  in  favour,  did  write  thus  concerning  perseco- 
lion :  I  mean  Doctor  Jackson,  in  his  book  of ''  Saving  Faith,^ 


CATHOLIC  UNITY.  451 

•ect.  2>  chap,  it^  page  185,  ''The  minhiters  of  Chtidt  taky 
deny  Chrtfiti  or  manifest  their  asliamedness  of  hiB  Oo^el, 
a»  directly  by  not  laying  his  law  as  clodely  tx>  thfe  gredft 
H«rod6  of  the  world,  as  John  Baptist  did>  (suppose  the  tiase 
be  as  notorious,  and  as  well  known  to  them,)  as  if  they  had 
Ireen  afraid  to  confess  him,  for  fear  of  being  put  out  of  the 
synagogues,  or  said  with  thos^  other  Jews,  We  know  that 
God  spake  with  Moses,  and  gave  authority  to  magistrates  ; 
but  this  man  we  know  not  whence  he  is,  nor  do  we  c^re  for 
hid  counsels.    Yet  were  John  Baptist's  kind  of  preaching 
used  in  many  kingdoms,  though  by  such  as  profess  the  same 
religion  with  the  potentates,  they  should  offend  with  their 
boldness,  I  think  it  would  prove  matter  of  martyrdom  in 
the  end.  That  any  age,  since  the  Christian  religion  was  first 
p^ropagated,  hath  wanted  store  of  martyrs,  is  more  to  be  at- 
ttih^ited  to  the  negligence,  ignorance,  and  hypocrisy,  or 
WlUAt  of  courage  in  Christ's  ambassadors,  or  appointed  pas- 
tors, than  unto  the  sincerity,  mildness  or  fidelity  of  the 
flock ;  especially  of  the  belwethers  or  chief  ringleaders. 
Or^  if  Satan  had  not  abated  the  edge  of  primitive  zeal  and 
resolution,  by  that  dishonourable  peace  concluded  between 
Christianity  and  Gentilism,  after  the  settling  of  the  Oolha 
and  Vandals  in  these  parts  of  Christendom ;  had  he  not  utterly 
benumbed  mankind  by  locking  up  their  spirituid  senses  in 
midnight  darkness,  fettering   their  souls   in  superstition, 
since  the  time  he  himself  was  let  loose :  Rome  Chris- 
Han  had  seen  more  martyrs,  even  of  such  as  did  not  much 
dissent  from  her  in  most  opinions  held  within  six  hundred 
years  of  Christ,  in  one  year,  than  Rome  heathen  at  any  time 
had  known  in  ten.    Even  in  churches  best  reformed,  it 
would  be  much  easier,  1  think,  to  find  store  of  just  matter  of 
niartyrdom,  than  of  men  fit  to  make  martyrs.    And  h6  that 
bath  lived  any  long  time  in  these  quiet  mansions,  and  seats 
of  muses,  secure  from  Mars  his  broils,  or  external  violence, 
bath  great  catfse  either  to  magnify  the  tender  mercies  of  his 
gracionas  Ood»  or  suspect  himself  for  an  hypocrite,  if  he 
hav9  not  suffered  some  degrees  of  martyrdom :  but  unto 
auefa  M'have  been  exercised  therein,  it  bringeth  forth  the 
quiet  firoit  of  righteousness." 

Thus  you  see  this  learned  doctor,  though  in  fkvour 
5pvith  the  rulers  of  the  age  he  lived  in,  did  think  that  a. 
Ateii  that  would  net  he  an  hypoettte,  but  i^vVJc^WiV^  ^w 


1 


462  CATHOLIC   UNITY. 

charge  his  duty^  was  likely  to  suffer  martyrdom  from  those 
of  the  same  profession  wiUi  himself^  and  that  it  must  be  by 
▼ery  great  mercy  from  God,  or  by  hypocrisy  and  unfaithfalr 
ness  in  us,  if  any  minister  do  escape  the  hands  of  the  widened 
that  are  Of  his  own  profession.  So  that  you  may  see  that 
mere  profession  will  make  but  a  poor  agreement  or  union 
among  us :  sin  will  be  sin  still,  and  the  flesh  will  rage  still 
after  its  prey  in  unmortified  professors;  and  the  word  of 
God  will  still  disgrace  them  and  condemn  them,  andxonse- 
quently  trouble  them  and  exasperate  them ;  so  that  if  you 
come  no  nearer  to  us  than  a  profession  of  the  Christian  Pro- 
testant religion,  you  will  still  be  soldiers  in  the  army  of  the 
devil,  and  be  still  flying  in  the  faces  of  true  believers,  when- 
ever they  do  but  cross  you  in  your  sins. 

3.  Consider  also,  what  a  poor  benefit  comparatively  it  is 
to  yourselves,  to  be  joined  with  the  saints  by  a  bare  pro- 
fession, and  no  more.  Will  it  make  you  happy  to  see  their 
faces,  or  to  live  among  them?  So  do  the  brute  beasts,. and 
so  do  their  persecutors.  Will  it  make  you  happy  to  be 
called  by  the  name  of  Christians  ?  No  more  than  it  maketh 
a  picture  rational  to  be  called  by  the  name  of  a  man.  And 
what  if  by  your  parts  and  moral  virtues,  you  are  some  way 
helpful  to  the  church  ?  So  is  the  wooden  leg  to  the  body, 
which  is  yet  not  a  member,  but  a  crutch. 

4.  Yea,  methinks  it  should  rather  double  your  sorrows, 
that  you  are  so  miserable  among  the  happy.  You  live  with 
them  that  have  part  in  Christ,  when  you  have  none  in  him. 
You  join  with  those  that  have  the  Spirit  of  God,  and. a 
holy  disposition  and  conversation,  when  you  have  none: 
you  kneel  by  them  whose  spirits  are  importunate  with  God 
in  prayer,  when  your  hearts  are  dead :  you  sit  by  them  that 
are  quickened  and  sanctified  by  the  word,  which  to  you  is 
but  a  dead  and  empty  sound.  You  are  famished  among 
them  that  are  feasting  upon  Christ,  and  upon  the  precious 
promises  of  eternal  life.  You  are  but  as  carcases  among 
the  living :  their  company  maketh  not  you  alive ;  but  your 
noisome  conversation  is  grievous  unto  them,  unless  it  be 
some  of  you  that  are  embalmed  and  beflowered  wtfh  some 
common-  graces,  for  the  sakes  of  those  that  else  Would  be 
more  troubled  with  you.  And  is  this  so  great  a  comfort  to 
you,  to  be  dead  among  t\i^  \mTL^,  ^xid  to  be  heirs  of  hell  in 
the  midst  of  them.tYvat  ?t«eYvevx^  o^  \vfe«N^ti\   "^^^Smk^^^ 


CATHOLIC  UNITY.  453 

you.  are  sanctified)  it  shotild  be  a  daily  honour  to  you,  to 
look  them  in  the  faces,  and  think  that  they  ha\re  Christ  and 
grace,  and  you  have  none;  and  to  hear  in  the  holy  assem- 
blies the  mention  of  their  happiness,  and  the  name  of  that 
God,  that  Christ,  that  heaven,  where  they  must  live  for  ever, 
and  in  which  their  blessedness  consisteth,  when  you  must 
be  turned  out  into  everlasting  misery. 

That  you  may  not  think  I  am  singular  in  all  this,  I  99\ll 
add  here  some  human  testimony  for  confirmation  of  it. 
Zonoras,  Comment,  in  Epist.^  Canon.  Can.  45.  ex  Basil.  M. 
Epist.  2.  ad  Amphiloch.  gives  us  this  as  one  of  the  canons 
of  the  Greek  church  received  from  Basil,  "  If  any  one  re- 
ceiving the  name  of  Christianity,  shall  be  a  reproach  to 
Christ  (that  is,  saith  Zonoras,  by  a  wicked  life),  his  name  or 
appellation  is  no  profit  at  all  to  him."  And  even  in  the 
Roman  canon  law,  this  is  one  canon  taken  out  of  Augustine, 
f^  Parvulus  qui  baptizatur,  si  ad  annos  rationales  veniens^ 
non  crediderit,  nee  ab  illicitis  abstinuerit,  nihil  ei  prodest 
quod  parvulus  accepit."  (Decret.  part  3.  disl.  3.  p.  1241.) 
that  is,  A  baptized  infant,  if  when  be  comes  to  years  of  dis- 
cretion, doth  not  believe,  nor  abstain  from  things  unlawfuU 
it  profiteth  him  nothing  which  he  received  in  his  infancy.  If 
it  were  needful  after  the  canons  both  of  the  Greek  and  Latin 
church,  to  give  you  the  like  words  from  particular  Fathers, 
I  could  soon  perform  it 

5.  You  are  so  far  from  being  happy  by  your  visible 
church-state  and  outward  profession,  and  communion  with 
the  church,  that  you  have  the  greater  sin,  and  will  have  the 
sorer  punishment,  because  among  such  examples,  such 
means,  and  calls,  and  mercies,  you  yet  resist  the  grace  of 
Christ,  and  are  void  of  that  holiness  which  your  tongues 
profess.  The  poor  Indians  hear  not  that  which  you  daily 
or  weekly  hear ;  nor  have  the  opportunities  in  public  and 
private  that  you  have  had.  If  they  lie  in  ignorance  and  un- 
belief, they  can  say,  it  is  because  they  never  read  or  heard  the 
Scripture,  nor  ever  had  a  man  to  tell  them  of  the  blessed 
tidings  of  redemption,  or  open  to  them  the  way  to  life:  But 
iso  cannot  you  say  for  yourselves.  They  were  the  less  ex- 
cusable, if  they  had  seen  but  one  of  your  days,  or  joined 
but  once  in  those  holy  assemblies  which  you  profane* 
The  mouth  of  Christ  himself  hath  told  us  concerning  the 
rejecters  of  his  ministers  and  his  Gospel^  that  it  shall  bo 


4&4  CATHOLIC   UNITY. 

eaBiAr  for  Sodom  in  the  day  of  jadgtnent  than  foe  then.    In 
(MatL  X.  16.)  You  will  find  a  hotter  place  in  hcU,  that  pais    |ii 
thitbar  from  those  seata,  from  this  assembly,  from*  such  « 
neighbourhood,  and  suoh  a  nation,  than  if  you  had  pasted 
thither  from  among  the  Turks  or  Indiana. 

6«  Moreover,  there  is  in  some  respects,  less  hope  of  yew 
salvation,  that  have  long  lived  unconverted  in  the  Qutmaid 
ooamunion  of  the  church,  than  of  oth^  men.  As  a  siidt  man 
is.  in  a  more  desperate  case  that  hath  long  used  the  best  aad 
cmly  means,  and  all  in  vain,  than  he  that  nevev  used  any.  I 
confess  you  have  the  advantage  of  being  still  under  tbe 
means ;  and  that  is  your  hope  (as  long  as  it  laatetk),  bubtbto 
you  have  the  drea(tful  symptom  of  frustrating^  these 
Sfid  that  is  your  terror,  above  those  that  yet  remain 

?•  Moreover,  if  you  agree  with  us  bat  in  profiBasioii  and 
Otttward  communion,  you  will  be  thereby  mora  capable  ef 
doing  us  the  greater  mischief.  I  know^God  doth  benefit  his 
church  by  many  of  the  unsanctified,  as  i  said  bcfove»    Bat 
mimy  others  of  them  are  the  greatest  plagues  to  ilw    Om 
enemy  in  oar  own  armies,  or  in  our  councils,  maydenwc 
against  us,  than  ten  thousand  open  enemies  abroad.    False- 
hearted bishops,  pastors,  yea,  and  magistrates,  tiiat  have  the 
name  and  not  the  nature  of  Christians,  are  they  that  have 
betrayed  the  church,  and  broken  it  in  f»eces,  and  madedibe 
cause  of  Christ  a  stepping-stone  to  their  worldly  endsi.    £t 
waa  a  Doeg  that  betrayed  David  and  Abimelech.    It  was  a 
Judaa  thait  betrayed  Christ  himself.    You  are  now  eur  daily 
hearers^  and  live  some  o£  you  civilly  amoiig  us,  aodi  take 
joufselveei  confidently  for  Christians  and  se^ta  aa  weH  as 
others,  and  secretly  scorn  those  that  would  rob  you  o£  Aat 
hoaour,  as  appropriating  it  unto  themselves,  and.  say  as 
Zedekiah  to  Micaiah  when  he  struck  him,  ^  Which  way 
went  the  Spirit  of  the  ILord  from  me  to  speak  unto  thee?" 
(1  Kings  xxiL  2^.)    But  if  the  times  should  turn,  oaui  yea 
had:  but  your  will,  at  least  if  you  were  but  forced  oi?  driven 
by  authority,  we  should  soon  find  many  of  you  to  bebteodr 
thirsty  enemies,  that  now  are  so-  confident  that  yow  are 
Christians  and  true  servants  of  God.    A  little  money  would 
hire  those  Judases  to  betray  Christ,  and  his  cause  and  churoh^ 
that  now  are  our  feimilidrs,  and  put  their  hand^  into  the  sasie 
dish  with  the  true  disciples.  While  they  are  among  u&,  they 
ire  not  of  ua;  and  t\ieva(ota  n>i\vq;iv  V^m^^l^a^vorDi^  oomie,  ihej 


CATHOLIC  UNITY^  4&5 

will  be  goae  from  us.  It  is  well  if  half  this  assembly  tbat 
are  now  hearing  me,  would  stick  to  godliness,  if  godlinett 
were  but  the  persecuted,  scorned  way  of  the  times  :  yea,  if 
they  would  not  forsake  even  the  name  itself  of  Christian, 
and  forsake  these  assemblies  and  outward  worship,  if  the 
rvlers  were  against  it,  and  did  but  persecute  it,  so  that  it 
must  cost  them  any  thing  dear  to  hold  it. 

8.  Moreover^  these  hollow-hearted  Christians,  that  agree 
with  us  but  in  the  outside  and  the  name,  are  capable  of  dis-^ 
boaoiuring  Christ  and  the  Gospel,  much  more  than  if  they 
were  open  enemies.  If  a  professed  heathen  or  infidel  live 
wickedly,  this  cannot  be  cast  upon  the  Gospel  or  the  Chris- 
tian name,  nor  can  Christ  and  his  servants  be  fait  in  his  teeth 
with  it^  or  reproached  by  it :  but  when  those  that  take  oti 
them  to  be  Christians,  and  join  with  Christians  in  their  public 
worship^  shall  live  like  heathens,  or  worse  than  some  of  them, 
what  greater  wrong  can  be  done  to  Christ?  Will  he  not  one 
dafy  take  such  wretches  by  the  throat,  and  say,  '  If  thou 
asMist  have  tiiy  pride^  and  drunkenness,  and  co^etousness ; 
if  tiiou  must  needd  swear,  and  curse,  and  rail,  or  liye  an  un- 
godly, fleshly  life,  thou  shouldest  have  kept  thee  out  of  my 
ehuroh^  and  not  have  called  thyself  a  Christian,  and  taken  an 
easier  place  in  hell :  Must  thou  bring  thy  wickedness  into 
my  house,  and  among  my  servants,  to  dishonour  me?  Must 
I  and  my  servants  be  reproached  with  thy  crimes  ? ' 

And  this  is  one  great  cause  why  Christ  hath  appointed 
discipline  in  his  church  to  admonish  and  reform,  or  reject 
tbe  scandalous  :  And  this  is  the  reason,  among  many  others, 
why  faithful  Christians  (though  they  would  make  no  unjust 
divisions  and  separations)  would  yet  have  the  church  of 
Christ  kept  clean,  by  use  of  holy  discipline,  as  he  hath  ap- 
pointed ;  because  it  is  from  su<;h  false-hearted  professors 
ttsaaUy^  that  the  name  of  Christ  is  reproached  in  the  world : 
These  are  they  for  the  most  part  that  make  Turks  and  Jews, 
and  all  other  enemies,  say,  that  Christians  are  as  bad  as 
dthers^  because  those  that  are  as  bad  as  others,  do  take 
eal  them?  to  be  Christians.  When  drunkards,  and  fbrni- 
cfttors,  and  covetous  persons,  and  pro&ne,  do  come  to 
the  congregation,  and  say  they  are  Christians,  when  in 
heart  and  deed  they  are  not,  what  wonder  then  if  infidels 
aad  enemies  of  the  church  reproach  us  and  say,  '  You  see 
what  Cluristians  are.'  How  could  a  Papist  d)o  the  Protestants 


*56  CATHOLIC  UNITY. 

a  cunninger  and  surer  mischief,  than  to  take  on  him  a  Pr<h 
testant,  and  then  commit  fornication  Or  other  horrid  lewd- 
ness,  or  join  with  some  abominable  sect,  to  make  men  think 
that  the  Protestants  are  such  as  these !  And  how  can  yoii 
do  Christ  a  greater  wrong  than  to  carry  the  dang  of  the 
wocld  into  his  church ;  and  to  cover  all  the  crimes  of  infi- 
dels, with  the  name  and  garb  of  Christianity,  that  it  maybe 
said,  '  All  these  are  the  crimes  of  Christians !'  And  there- 
fore it  is  that  Christ  and  his  faithful  ministers,  though  they 
would  have  as  many  as  is  possible  to  be  saved,  yet  are  not 
so  forward  to  take  in  all,  as  others  be :  for  Christ  needeth 
not  servants,  but  it  is  they  that  need  him ;  and  lie  had  rather 
have  a  few  that  will  honour  him  by  mortified  holy  li?es, 
than  a  multitude  that  will  but  cause  his  Name  and  Gospel 
to  be  reproached.  It  is  certain  from  church  history,  that 
the  holy  life  of  some  one  or  few  persons  (as  Gregory  Thau- 
maturgus,  Macarius,  and  many  the  like)  hath  drawn  in  mul- 
titudes, and  converted  countries  to  the  faith :  when  the 
wickedness  of  whole  towns  and  countries  of  professed 
Christians,  hath  caused  many  to  fall  off,  and  caused  the 
enemy  to  insult. 

We  will  not  for  all  this  break  our  rule,  nor  presume  to 
search  the  hearts  of  men  any  further  than  they  appear  in 
outward  evidence.  We  will  still  take  all  professors  of  Chris- 
tianity as  Christians,  that  null  not  their  own  profession. 
Basil  was  advised  by  Athanasius  himself,  to  receive  the 
Arians  themselves  into  communion,  if  they  did  but  disown 
their  former  errors,  and  subscribe  to  the  Nicene  Creed,  and 
seek  the  communion  of  the  churches.  And  he  practised  this, 
though  many  were  offended  at  it.  But  yet  he  must  needs  say, 
that  it  is  better  for  the  church  to  have  a  few  that  are  hoily  ^  and 
answer  the  nature  of  their  holy  calling,  than  to  have  multi- 
tudes that  will  but  prove  our  shame,  and  make  the  infidel 
world  believe  that  Christianity  is  not  what  it  is.  Yea,  and  these 
are  they  most  commonly  too  (though  they  may  proceed  to  a 
higher  profession)  that  are  carried  about  with  every  wind  of 
doctrine,  and  that  turn  to  heresies,  and  cause  and  continue  the 
divisions  of  the  church :  for  they  that  are  such,  serve  not 
the  Lord  Jesus/  when  they  profess  to  serve  him.  (Rom.  xvt. 
17.)  When  heresies  do  arise,  it  is  such  chaff  as  this  that  is 
carried  away,  that  the  approved  Christians  indeed  may  be 
inadc  manifest.  (I  Cor.x\%\^%')     KJawtAaxv^^  ^^  ^x^^d  un- 


CATHOLIC  UNITY.  467 

sanctified  persons  do  us  as. much  good  in  the  dmrch  as  fire 
ID  our  thatch^  or  as  mutinous  soldiers  that  are  but  the  ene* 
my's  agents  in  the  army,  to  set  all  the. soldiers  together  by 
the  eiurs,  or  discover  their  councils,  or  blow  up  their  maga- 
zines. And  would  you  have  us  contented  with  such  a  kind 
of  agreement  and  communion  with  you  as  this,  which  you 
and  we  are  like  to  be  so  little  the  better  for,  if  not  the  worse? 
9.  Furthermore,  it  is  not  this  mere  agreement  in  profes- 
sion, that  will  satisfy  Christ  himself,  and,  therefore,  it  must 
not  satisfy  us.  It  is  not  in  this  that  he  attaineth  the  prin- 
cipal ends  of  his  redemption,  nor  seeth  the  travail  of  his 
-souL  Alas,  the  blood  of  Christ  is  lost  to  you,  and  all  the 
ordinances  and  means  are  lost,  and  all  the  labour  of  ministers 
is  but  lost  to  you,  as  to  any  pardon  of  sin,  or  life,  or  heaven, 
that  ever  you  shall  have  by  them,  if  you  go  on  further.  And 

would  you  have  us  be  contented  with  such  an  agreement 
as  this? 

.10.  Lastly,  Consider  that  if  we  agree  no  further  than  in 

•  an  outward  profession  of  the  Christian  faith,  alas  it  will  be 
but  a  short  agreement.  We  may  be  together  here  awhile  in 
the. church,  as  fishes  good  and  bad  in  one  net;  but  when  it 
is  drawn  to  the  shore,  a  separation  will  be  made.  Here 
you  may  sit  and  kneel  among  us  awhile,  and  go  away  with 
the  name  of  Christians :  but  alas,  it  is  but  a  little  while  till 
this  agreement  will  be  broken,  and  a  dreadful  everlasting 
separation  must  be  made.  Dreadful  to  the  unsanctified,  but 

•joyful  to  the  saints.  And  what  great  good  will  it  do  to  you 
or  us,  to  be  tied  together  a  little  while,  by  words  and  shows, 
and  then  to  be  everlastingly  separated,  as  far  as  light  from 
darkness,  heaven  from  hell,  and  the  greatest  joys  from  the 
greatest  sorrows.  O  blame  us  not  if  we  motion  to  you,  and 

.beg  of  you  a  far  nearer. union  and  agreement  than  this! 

I  think  I  have  now  sufficiently  proved,  that  if  we  will  be 
indeed  of  one  religion,  and  ever  come  to  a  right  agreement; 

.  it  is  the  unity  of  the  sanctifying  Spirit  that  must  do  it.  It 
must  be  a  union  and  agreement  in  true  conversion  and  holi- 
ness, of  life,  and  nothing  lower  will  serve  the  turn.  If  God 
do  us  any  good  by  the  profession,  gifts,  or. interest  of  hypo- 
crites and  unsanctified  professors,  we  will  thank  him  for  it, 
and  take  it  as. a  mercy  ;  but  it  is  a  higher  design  that  must 

.  be  in. our  hearts ;  and  woe  be  to  them  that  come,  no  nearer 
the  holy  catholic  church,  and  the  unity  of  the  Spirit,  and 


468  CATHOLIC   UNITY. 

tha  commuiiion  of  saints,  than  by  an  outward  profossion  and 
participation  of  sacraments,  and  such,  like  outward  ordi- 
nances of  communion ! 

Quest.  *  But  suppose  we  sbottld[be  united  in  theSpirili,  sad 
agree  in  holiness,  do  you  think  this  would  heal  the  divisioiii 
of  the  church  ?  Do  you  not  see  that  the  most  godly  are  sH 
in  pieces^  as  well  as  others?  Is  it  not  such  that  buTe  beoa 
the  principal  cause  of  our  late  divisions  ?  You  promisi^  to 
shew  us  how  we  might  do  well,  for  all  our  other  diffeorencei, 
if  we  were  but  agreed  in  holiness ;  wiU  you  now  shew  us 
what  advantage  that  would  be?' 

Answ.  To  be  agreed  in  holiness,  and  to  be  heartily  one 
in  the  essentiab  of  Christianity,  is  an  exceeding  advanta^je 
to  us  in  all  our  disagreements  about  lesser  thirds :   As 

1.  Were  we  but  once  united  in  the  main,  and  sa9ctififid 
by  the  uniting  Spirit  of  Christ,  our  principal  differeiM^es 
were  healed  already.  We  should  no  longer  be  of  difftrest 
minds,  whether  sin  or  holiness  be  best ;  or  whether  eluth  or 
heaven  should  be  chosen  for  our  portion  ^  nor  whether  God> 
or  the  fleshy  or  the  world,  should  be  obeyed.  Yon  little  thiak 
what  abundance  of  differences  are  at  onee  reconciled  in  the 
very  hour  oS  a  sinner's  conversion.  Before  that  honr^  we 
differed  in  judgment  from  all  wise  men,  from  all  the  saints 
of  God,  from  ill  the  holy  prophets,  apostles,  and  martyn, 
as  well  as  from  all  the  godjy  about  us ;  and  from  all  men  of 
right  reason,  and  faith,  and  experience;  yea,  we  differed 
from  the  Holy  Ghost,  from  Christ,  from  God  himself;  yea, 
from  none  so  much  as  him.  Wicked  wretches !  you  differ 
from  the  godly  because  they  agree  with  God ;  but  you  differ 
more  from  God  than  from  them.  When  you  despise  a  holy 
life,  are  his  thoughts  like  your  thoughts  ?  When  you  revile 
his  servants,  and  scorn  his  yoke  and  burden  as  too  heavy, 
are  you  then  of  the  mind  of  Christ  ?  O  no;  your  darkness 
and  his  light  are  far  more  distant  than  you  are  able  to  con- 
ceive. Were  you  bat  once  reconciled  to  God,  by  conv^ting, 
sanctifying  light,  you  would  at  once  be  reconciled  to  his 
servants ;  for  in  the  matters  of  chief  concernment  to  the 
soul,  they  are  all  of  his  mind;  for  he  is  their  instructor. 
And  then  what  a  deal  of  healing  would  that  be  t  O  what 
abundance  of  differences  are  ended  upon  the  day  of  true 
aversion  i     And  withal,  what  abundance  of  differences 

d  be  new  made\    ¥ov  wcni  ^ow.  ^^gL^^  vii^  the  devil, 


CATHOLIC  UNITY.  4^ 

lad  vrith  your  fleshly  defiires,  and  with  distracted,  wicked 
men,  and  all  this  agreem«it  would  then  be  broke*:  for  this 
firieadahip  with  the  world  is  enmity  to  God,  (James  iv.  4.) 
and  sudi  divisions  as  these  Christ  tells  us  thai  he  came  to 
lend.  (Lukexii.5L)    But  you  would  presently  be  agreed 
withi  God,  with  the  holy  Scriptures,  with  all  the  apostles  and 
•ervanta  of  the  Lord,  and  with  all  men  of  spiritual  wisdom 
wmA.  experience  in  the  world,  in  the  great  and  principal  mat- 
ters of  your  Iives»    And  it  is  a  multitude  of  particulars  that 
is  contained  in  this  agreement  that  ia  made  when  a  simief 
ift  truly  sanctified. 

2*.  If  once  you  were  united  in  the  spirit,  and  agreed  in  a 
lM>ly  life^  you  would  differ  in  nothing^  that  could  keep  you 
oat  of  heaven*    And  if  we  baTe  some  small  differences  on 
eattli>  as  long  as  tbej  are  such  as  cannot  hinder  our  salva- 
tiei^  they  may  be  the  more  easily  borne.  Paul  and  Barnabas 
bad  a.  little  falling. out;  but  O  bow  aweetlj  are  they  now  re- 
eimcikd }   Jerom  and  Chrysostom,  Epiphanina  and  John  of 
Jerussdem,.  Theophilus  and  Chrysostom  were  at  odds ;  Lu- 
IIkv  and  Zuingliua  had  their  disagreements;  but  O  how 
happily  are  they  now  agreed !    Our  imperfection  of  know- 
ledge cauaeth  ua  here  to  err  and  differ  in  part :  but  if  we 
am  aU  n»ted  in  Christ,  and  agreed  in  the  main,  how  quickly 
abaU  we  see  that  blessed  light  that  will  reconcile  all  our 
oontfoiief sies }    Mari^el  not  to  find  some  contests  among 
Ab\  moat  learned  and  most  godly,  unless  you  will  marrel 
tlwt  earth  is  not  heaven ;  or  that  in  that  body  we  see  not 
dw  &ee  of  G«td,  whtcb  is  thie  all-disclosing  reconciling' light. 
H  we  were-  aU  here  together  in  the  dark,  and  were  of  many 
opiniioia  about  the  tbinga  befove  us ;  if  one  did  but  cenne  in 
among  us  with  a  candle,  it  might  end  all  our  differences  in 
a  mmnent.    When  we  are  newly  out  of  this  obscuring  fl=esh, 
and  thia  da^k,  de«eitful,  earthly  world,  O  What  an  inconceiT- 
able-  reconciMatioa  will  be  meide  by  that  blessed  light. 
Ikeoe  ia  no*  eofitending  or  quarelling:  for  there  are  none  of 
those  errors  ov  passions  that*  should  occasion  it.   As  imper^ 
fiMt  holiness  produceth  an  answerable'  imperfect  unity,,  so 
perfect  holiness  will  perfectly  unite.    And  i&  not  this  then 
the  only  way  to  unity,  which  will  help  us  here  to  what  is 
here  attaMMible^  and  secure  us  of  etemalf  perfect  concord  in 
the  world  that  we  ape  passing  to  ?    O'  see  that  you  be  once 
af^ed  in  the  things  tfiat  ave  neeeaaosy  to  ^alTf^orcL^  9:cs4 


400  CATHOLIC  UNITY. 

then  the  hour  is  near  at  hand  that  will  end  all  your;  dif- 
ferences, and  agree  you  in  the  rest. 

3.  If  once  you  be  but  agreed  in  holiness/you  will  hate 
no  difference  left  that  shall  destroy  any  grace  in  you,  that 
is  necessary  to  salvation.  The  power  of  Divine  faith,,  and 
love,  and  hope,  and  fear,  and  zeal,  will  still  be  aafe.  'Yoirc 
diseases  will  not  destroy  your  vital  faculties.  And  if  the 
head,  the  heart,  and  principal  parts  be  sound,  you  may  the 
better  bear  a  small  distemper.  The  disagreements  of  the 
ungodly  from  God,  from  Scripture,  and  the  saints,  aremor* 
tal  to  them,  and  prove  them  under  the  power  of  darkness 
and  of  Satan,  that  leads  them  captive  at  his  will.  (2  Tim.  ii. 
26;  £phes.ii.  23;  Actsxxvi.  18.)  But  the  differences  of 
the  sanctified  are  but  as  the  different  complexions  or  sta- 
tures of  children,  or  at  worst  but  as  their  falling  out,  whidi 
will  not  cause  the  father  to  turn  them  out  of  his  family ;  so 
that  as  long  as  faith,  and  love,  and  hope,  and  other  graces 
are  kept  sound,  we  shall  certainly  do  well  for  all  our  difier- 
ences.    And  this  is  the  benefit  of  agreeing  m  holiness. 

4.  Moreover,  if  once  we  were  all  agreed  in  the  Spirit,  and 
in  holiness  of  heart  and  life,  we. should  escape  all  tihe  here- 
sies, or  errors  that  effectually  subvert  the  essentials  of  the 
Christian  faith.    Mistaken  we  might  be ;  but  heretics  we 
could  not  be.     I  stick  not  upon  the  bare  word,  whether  small 
errors  may  be  called  heresy ;  but  taking  heresy  as  commonly 
it  is  taken,  a  sanctified  person  cannot  (at  least  habitually)  be 
a  heretic.     For  should  a  man  so  hold  a  point  inconsistent 
with  any  one  essential  point  of  the  Christian  faith  (at  least 
habitually  and  practically  hold  it),  it  is  as  impossible  that 
this  man  should  be  then  a  Christian,  as  that  contradictories 
should  be  true.   And  therefore  certainly,  whosever  is  a  true 
Christian,  is  free  from  such  heresies.     And  therefore,  as  if 
you  are  sure  a  man  so  holds  a  heresy,  you  have  ho  reason  to 
believe  his  shows  of  holiness  ;  so  where  you  see  a  great  ap- 
pearance of  real  holiness,  you  must  long  deliberate  and  have 
good  evidence,  before  you  judge  that  man  a  heretic :  for 
they  cannot  be  heretics,  though  they  may  have  many  errors, 
(as  'in  sensu  compo^sito'  all  confess.) 

5.  Moreover,  if  we  but  all  agreed  in  true  holiness,  we 
should  be  freed  from  most  of  those  scandalous  sins  which 
are  the  common  occasion  of  our  reproaches  and  divisions. 
It  is  sin  that  is  the  great  ito\x\Ae  o(  \)[v^  Ocv.\x\c\i^^wd  of  the 


CATHOLIC  UNITY*  46\ 

Vforld.:(JohnYii.25.)  This  breeds  our  quarrels.  Thissetteth 
all.  into  a  flame.    When  a  drunkard,  or  an  unclean  person, 
or  .a  slanderer,  or  a  railer,  or  any  scandalous  person  is  re- 
proved, or  openly  admonished,  or  for  impenitency  rejected, 
then  the  devil  and  sin  bestir  themselves,  smd  rage  against 
the  church  and  officers,  and  ordinances  of  God.    It  is  sin 
within  that  animateth  the  malignant  to  be  contentious:  and 
it  is  to  defend  and  take  part  with  3in,  that  they  fall  out  with 
God,  and  his  word  and  servants.    Now  holiness  is  contrary 
to  this,  sin  that  troubleth  us.    Mortification  of  sin  is  part  of 
sapctification.    If  therefore  we  were  agreed  in  holiness,  it 
were  as  ready  a  way  to  procure  our  peace,  as  quenching  the 
fir^.  in  your  thatch,  is  the  ready  way  to  save  your  house.     I 
fa^qvf  there  are  too  many  scandals  given  by  the  best.    But 
it  is  commonly  by  the  weaker,  worse  sort  of  the  best.    And 
it  is  not  a  common  thing  with  them  neither.    And  none  of 
them  make  a  trade  of  sinning,  nor  have  any  unmortified 
^reigning  sin.    If  a  Noah,  a  Lot,  a  David,  be  once  scandalous 
in  all  his  life,  this  is  not  the  case  of  all  the  godly ;  and  it  is 
apt. like  the:  case  of  the  ungodly  that  are  either  often,  or  im- 
pepitent  in  it.    And  therefore  though  it  may  disturb  the 
church ;  yet  not  so  much  as  the  frequent  and  impenitent 
scandals  of  .the  ungodly.    O  could  we  but  all  agree  against 
.this  make-bate,  this  great  disturber  and  troubler  of  the  world, 
what  peace  might  we  enjoy ! 

6.  And  also,  if  once  we  could  agree  in  holiness,  the  mat- 
ter, and  occasion  of  offences,  separations,  and  contentions 
would  cease.  What  caused  the  Donatists'  separation  of  old, 
but  the  scandals  in  the  church ;  and  the  receiving  of  such, 
upon  repentance,  into  communion  or  ministry?  And  so  the 
Hlovatian  schism  also  was  occasioned.  And  though  the 
Donatists  and  Novatians  were  to  blame  to  be  against  the 
x>rdination  or  reception  of  such  penitents ;  yet  the  prevention 
of  the  sin  would  have  been  the  prevention  of  the  breach. 
What  hath  caused  so  many  to  turn  Separatists  in  England, 
but  seeing  so  many  ungodly  persons  in  our  churches  and 
<H)mmunion?  You  that  are  most  offended  at  schisms  and 
private  churches,  are  the  common  occasions  of  it  yourselves. 
Jf  such  ungodly  persons  were  not  in  our  assemblies,  few 
.godly  persons  would  separate  from  them.  Though  I  do  not 
justify  them,  yet  I  must  needs  condemn  you  as  the  cause^ 
Were  it  not  for  you,  we  should  be  more  of  ^  m\tk!i  %s£l^\n^ 


402  CATHOLIC  I^TNIJT* 

onreelves.  But  when  yonr  rotten  ulcerB  and  oomipled  lim 
have  raised  a  stink  in  our  assemblies,  tfaia  cansetk  oar  di?i- 
sion :  The  Separatists  stop  their  noses  and  are  gone,  and  wffl 
come  here  no  more ;  and  the  rest  of  us  think  that  for  your 
sakes,  and  the  peace  of  the  chnrch,  we  should  stay  as  ioig 
as  we  well  can,  like  patient  surgeons,  that  will  not  foisske 
their  patient  because  of  a  rotten,  stinking  sore,  aa  long  « 
there  is  any  hope  of  cure,  or  of  saving  the  body,  by  cuttiiig 
off  the  rotten  member.  And  thus  while  some  are  more  pi^ 
tient  and  charitable  towards  you,  and  some  are  more  iuipft- 
tient  of  your  sin,  or  else  afraid  of  God's  displeasure  for 
having  communion  with  you,  here  comes  our  diTimottft 
among  ourselves,  for  your  sakes.  And  therefore  if  we  were 
but  agreed  in  holiness,  all  this  were  epded.  Tbete  would 
then  be  no  habituated  drunkard,  or  worldling,  or  railed  er 
swearer,  or  other  ungodly  persons  in  our  churches ;  and  then 
who  would  scruple  communion  with  them  ?  And  so  what 
should  hinder  but  we  might  all  be  one?  And  yet  will  yoi 
not  agree  in  this? 

7.  Yea,  if  we  were  united  in  the  Spirit  of  holiness,  tiie 
very  dividing,  unpeaceable  disposition  of  men  would  itself 
be  healed,  and  so  we  should  have  peace.    For  an  uncharita^ 
ble,  dividing  disposition  is  part  o{  the  old  man,  and  of  that 
unholiness  which  we  must  forsake.    And  charity  and  meek- 
ness, and  a  peaceable  healing  temper/is  holiness  itself.  And 
therefore  this  must  needs  do  much  to  heal  and  reconcile  us. 
Read  but  James  iii.  throughout,  and  it  will  satisfy  you  of 
this,  if  you  will  be  satisfied.    Those  that  pretend  to  be 
wiser  than  the  rest  of  the  godly,  and  to  have  nmre  illumms- 
tion,  '*  If  yet  they  have  bitter  envying  and  strife  in  their 
hearts,  they  gloi*y  in  vain,  and  lie  against  the  truth!  for  this 
wisdom  descendeth  not  from  above,  but  is  earthly^  sMSvnd 
and  devilish.    He  that  is  truly  wise  and  endued  witib  know^ 
ledge  in  the  church,  must  shew  out  of  a  good  ccnversafisii 
his  works  with  meekness  of  wisdom.    For  the  wisdon^  that 
is  from  above,  is  first  pure,  then  peaceable,  gentle,  easy  to  be 
entreated,  full  of  mercy  and  good  firuits,  withovrt  partiality, 
and  without  hypocrisy.    But  where  envying  and  strife  is, 
there  is  confusion,  and  every  evil  work.''  (Jamtts  iii.  13^— 17«) 
See  here  what  a  spirit  sanctification  doth  contain,  aad  whe- 
ther this  be  not  the  on\^  \i^aN\tk^\«%?j%  \\>\%^t«t  indeed  pare ; 
hot  next  it  is  "  peaeeaVAe,  %«uA^  %tA  «Mfii|  \s^\fc  «iMK«iL^r 


CATHOLIC  UNITY.  46S 

They  that  cauge  divisions  and  ofiences  contrary  to  the  doc- 
trine which  is  taught;  do  not  serve  the  Lord  Jesus^  whatever 
they  may  pretend  or  think.  Peace  and  holiness  must  be 
followed  together*  (Heb.  xii.  14.)  Yea^  "  peace  with  all 
nien/'  if  it  be  possible,  and  in  our  power,  (Rom.  xii.  18,) 
so  that  by  changing  the  unpeaceable  disposition,  and  drying 
up  the  fountain  of  our  strifes,  an  agreement  in  the  Spirit 
would  reconcile  us. 

8.  Moreover,  if  we  would  all  i^ree  in  the  Spirit  of  holi- 
ness, it  would  destroy  that  carnal  selfish  disposition,  and 
that  end  which  is  the  dividing  interest,  and  take  away  the 
bono  of  our  contentions.    It  is  selfishness  that  causeth  the 
great  divisions  in  church  and  state,  and  sets  the  world  toge- 
ther in  wars  and  quarrels:  every  unsanctified  man  is  selfish; 
his  self  and  selfish  interest  is  more  to  him  than  God  and  his 
interest.     And  such  men  as  these  will  never  liv^e  with  any 
man  in  peace,  any  longer  than  they  may  have  their  will  and 
way.    They  will  not  agree  with  neighbours  if  self  be  but 
touched  by  any.    They  will  hate  the  magistrate  whenever  he 
would  punish  them.  They  will  hate  tbe  pastors  of  the  church 
if  they  faithfully  discharge  their  offices  in  reproving  them, 
and  calling  them  to  repentance,  and  such  confession  is  as 
necessary  to  their  cure.    If  it  were  father  or  mother,  a  selfish 
person  cannot  bear  it,  if  they  go  against  his  selfish  interest. 
There  is  no  living  at  peace  with  selfish  men,  if  you  do  but 
cross  them  in  their  credit  or  profit,  or  sensual  delights ;  and 
this  we  must  do,  unless  we  will  incur  the  displeasure  of  our 
Lord.    We  are  cast  upon  an  impossibility  of  living  in  peace 
with  wicked  men.    For  God  hath  commanded  us  to  **  rebuke 
them  plainly,  and  not  to  suffer  sin  upon  them.''    And  if  we 
disobey  God  to  please  men,  it  will  cost  us  dearer  than  their 
favour  caa  repay.    But  if  we  obey  God  and  do  our  duty,  we 
are  as  sure  to  be  hated  and  reproached  with  the  most,  as  that 
the  earth  is  under  our  feet.   Give  a  wicked,  selfish  sinner  as 
plain  Scripture  and  reason  as  can  be  given,  and  you  shall  not 
stir  him  from  his  selfish  interest:  if  you  punish  him,  or  re- 
prove him  openly,  or  exercise  church  censures  on  him,  or 
any  way  touch  his  carnal,  selfish  interest,  and  when  you  have 
done,  go  about  to  satisfy  him  with  reason,  you  may  as  well 
almost  go  reason  a  hungry  dog  from  his  carrion,  or  reason  a 
wolf  into  the  nature  of  a  lamb,  or  reason  a  mastiff  to  ^ 
triends  with  a  bear.    Many  a  trial  I  baxe  Ta«dLe\  ^xvditoftOBCf 


464  CATHOLIC  UNITY. 

time  I  have  stopped  their  mouths^  and  satisfied  them  in  rea- 
son^ that  they  ought  to  deny  themselves,  and  confess  aad 
forsake  their  sins,  and  yield  to  God  (or  made  tbem  confess 
so  much  at  least) ;  but  their  selfish  minds  were  no  more  satis- 
fied, for  all  that,  than  if  I  had  never  spoken  to  them.    Scrip- 
ture is  no  Scripture,  and  reason  is  no  reason  to  them ;  and 
Ood  shall  be  no  God  to  them,  if  self  do  but  contradict  it; 
and  that  is,  whenever  he  contradicteth  self.     They  can  no 
more  believe,  and  like,  and  love  that  doctrine  or  duty,  or 
counsel,  or  course  of  life,  that  crosseth  self,  and  calls*  them 
to  any  great  self-denial,  than  a  child  can  love  to  be  cor- 
rected.   So  that  self  being  so  certain  a  peace-breaker  and 
disturber  of  the  world,  and  yet  being  the  reigning  princij^ 
in  all  that  are  unsanctified,  you  may  easily  see  that  this  k 
the  hindrance  of  our  unity  and  concord ;  and  that  sanctifi- 
cation  must  needs  be  the  principal  remedy.     For  sanctifi- 
cation  is  the  destruction  of  selfishness,  and  teacheth  men 
self-denial,  and  centreth  all  men  in  one  interest,  which  is 
God.     Among  the  unsanctified,  there  are  as  many  ends  and 
intetests  as  men :  for  every  one  of  them  hath  a  self  to  please: 
and  then  what  unity  can  there  be?    But  the  sanctified  are 
all  united  in  God,  as  their  common  principle,  end  and  all; 
and  therefore  must  needs  be  reconciled. 

9.  Moreover,  if  we  could  but  all  agree  in  the  Spirit  of 
holiness,  we  should  then  overcome  that  pride  and  self-con- 
ceitedness,  that  breaks  our  peace,  and  raiseth  errors,  and 
puts  us  into  dissentions.  What  makes  us  all  so  hardly  to 
agree,  and  to  be  of  so  many  minds  and  ways,  but  that  every 
man  naturally  is  proud  and  self-conceited,  and  wise  in  his 
own  eyes,  and  confident  of  every  fancy  of  his  own  ?  AH  his 
own  reasons  seem  strong  to  him ;  and  God's  own  reasons 
do  seem  unreasonable  to  him:  and  can  we  ever  agree  with 
such  men  as  these,  that  think  themselves  wiser  than  God 
and  Scripture,  and  dare  prefer  the  very  folly  of  their  own 
muddy  brains,  before  the  word  and  wisdom  of  their  Maker  ? 
Give  these  men  as  plain  Scripture  and  reason  a$  you  will, 
they  have  more  wit  (as  they  think)  than  to  believe  you ;  and 
what  they  want  in  reason,  they  have  in  pride  and  self-con- 
ceit ;  and  therefore  your  wisdom  is  folly  to  them.  But  now 
when  the  Spirit  of  holiness  comes,  it  tajkes  them  down,  and 
abaseth  and  humbleth  the  proud  and  self-conceited,  .and 
makes  them  ashamed  oi  tVve  toW^  ^tv3l^^<^w^<^%  ^^  \3sl^vc  own 


CATHOLIC  UNITY.  465 

amderstandings^  so  that  a  man  may  speak  to  them  now  as  to 
Men  of  reason,  and  have  a  hearing  and  consideration  of  his 
words.  A  humble  godly  man  is  low  in  his  own  eyes; 
and  therefore  suspicious  of  his  own  understanding  in  doubt* 
ful'  things ;  and  therefore  is  more  flexible  and  yielding  to 
the  truth ;  when  others  are  so  stiffened  by  pride  that  they  are 
more  ready  to  deride  the  wisest  that  shall  contradict  them  : 
If  therefore  we  could  but  all  agree  in  holy  meekness  and 
humility,  what  readier  way  could  there  be  in  the  world 
ta  draw  to  an  end  all  our  differences  and  divisions ! 

10.  Moreover,  if  we  could  but  agree  in  holiness,  it  would 
free  us  from  that  uncharitableness  that  causeth  our  disagree- 
mAit  in  other  things ;  and  it  would  possess  us  with  a  special 
eudeared  love  one  to  another :  and  who  knoweth  not  that 

4 

love  is  a  uniting,  healing  thing?  Sanctification  principally 
bonsisteth  in  love  to  God  and  man,  and  this  the  unsanctified 
principally  want.  It  is  want  of  love  that  makes  men  sur- 
mise the  worst  of  one  another,  and  make  the  worst  of  all  that 
they  say  and  do,  and  draw  matter  of  contention  from  that 
which  never  gave  them  cause*  Love  would  put  a  better 
•ense  upon  men's  words  and  deeds,  or  at  least  would  bear 
fhem  far  more  easily.  But  instead  of  love,  there  is  a  natural 
enmity  in  all  that  are  unsanctified  to  all  the  servants  and  the 
irays  of  God.  And  can  we  ever  be  agreed  with  our  natural 
enemies  ?  Why  malice  will  so  pervert  their  understandings, 
that  all  that  we  say  or  do  will  be  misconstrued ;  and  as  a 
mean  that  looks  through  a  red  glass  thinks  all  things  to  be 
red  that  he  looks  upon ;  so  these  men  through  the  distemper 
of  their  malicious  minds,  will  find  matter  of  quarrelling  with 
all  that  we  can  say  or  do.  lUwill  never  saith  well.  Our 
rery  obedience  to  the  law  of  God,  and  seeking  to  save  our 
own  souls,  will  be  matter  of  quarrel,  and  taken  to  be  our 
crime.  If  we  will  not  run  into  hell-fire  with  them,  and 
think  there  is  no  danger,  when  we  know  the  contrary,  it  will 
be  a  fault  sufficient  for  their  malice  to  reproach  us  with ;  so 
that  if  we  should  agree  with  ungodly  men,  in  all  our  opinions 
of  religion ;  yet  if  we  will  not  damn  our  souls,  and  make  no 
bones  of  displeasing  the  great  and  dreadful  God,  there  is  no 
peace  to  be  had  with  them.  They  have  no  peace  with  Qod» 
md  they  have  no  solid  peace  with  themselves;  (for  God 
kath  professed  ''  that  there  is  -no  peace  to  the  wicked^'' 

VOL,  XYJ.  H  H 


466  CATHOLIC  bNITY. 

Isa.  xlviii.  22;)  and  how  then  can  we  expect  tha:t  they 
should  have  peace  with  us  ?  But  sauctification  doth  beget 
that  effectual  love,  that  is  as  healing  to  a  divided  church^or 
to  disagreeing  persons,  as  the  most  precious  balsam  or 
wound-salve  is  to  bodily  wounds.  Love  will  not  letyoQ 
rest  in  wrath,  but  will  keep  you  under  smart  and  disquiet* 
ness,  till  you  are  either  at  peace,  or  have  done  yaur  part 
to  procure  it.  Husband  and  wife,  parents  and  children, 
brethren  and  sisters,  do  seldom  fall  into  greater  dissentioBi 
than  strangers :  And  when  they  do  fall  out  they  are  move 
easily  reconciled.  The  Spirit  of  grace  doth  possess  unfeigned 
Christians,  with  as  dear  a  love  to  one  another,  as  is  betweea 
the  nearest  relations.  For  by  our  new  birth  the  saints  are 
brethren  in  Christ.  If  you  saw  an  army  fighting,  or  a  ooib- 
pany  of  people  quarrelling  and  scolding  at  one  another,  ^ 
you  think  there  could  be  a  readier  way  to  make  them  all 
friends,  and  end  their  quarrels,  than  to  possess  them  all  witk 
a  dear  and  tender  love  to  one  another  ?  If  it  were  in  w] 
power  to  cause  all  contenders  to  love  those  that  they  con- 
tend with  as  themselves,  do  you  think  I  should  not  sooa 
agree  them  ?  Why,  you  know,  if  you  know  any  thing  ia 
Christianity,  that  sauctification  causeth  men  to  love  their 
neighbours  as  themselves,  and  to  "  love  one  another  witk  a 
pure  heart  fervently."  (1  Pet.  i.  22.)  "  For  by  this  we  ksow 
that  we  are  passed  from  death  to  life,  because  we  love  tbe 
brethren :  he  that  loveth  not  his  brother  abideth  in  dea!di.'' 
(John  iii.  14.)  And  therefore  it  is  a  ca^e  exceeding  pUiif 
that  the  readiest  way  in  the  world  to  reconcile  our  lesser 
differences,  is,  to  be  united  in  the  Spirit,  and  to  agree  apmi 
a  holy  life. 

1 1 .  Moreover,  were  we  all  united  in  the  Spirit,  we  shoiM 

have  all  one  God,  one  master  of  our  faith,  and  one  lawgiver 

and  judge  of  all  our  controversies:  And  this  wonld  be  as 

exceeding' help  to  unity.      The  principal  cause  of  divinoBS 

in  the  world,  are  the  multitude  of  rulers,  and  masters  and 

judges.    For  with  unsanctified  men,  their  own  conceits  and 

carnal  interest  are  their  counsellor  and  judge.  The  mien  of 

the  world,  that  have  the  power  of  the  sword,  and  can  do  then 

good  or  hurt  in  their  estates,  are  the  masters  of  their  religioB 

more  than  God.    They  will  follow  this  man  or  thajtiaam 

that  best  pleaseth  their  fancies  and  fleshly  destres ;  and  «# 


CATHOLIC   UXITV.  467 

mfurikl  never  be  of  one  mind.  But  sanctification  takes  down 
^1^  Qiher  masters  of  our  faith^  save  Christ  and  those  that 
.j^^dar^  his  will.  Let  flesh  and  blood  say  what  it  will*  let 
«^1  the  world  say  what  they  will^  if  God  say  the  contrary,  his 
tWQvd  shall  stand  and  be  a  law  to  them.  And  can  there  be  a 
iHf^adler  way  to  unity,  than  to  bring  us  all  into  one  school, 
/amd  subject  us  all  to  one  Lord  and  Master,  and  to  bring  us 
^1^  to  refer  our  differences  to  one  most  wise  infallible  Judge? 
•Xhough  we  do  not  yet  understand  his  will  in  all  things^  yet 
ifflien  we  understand  it  in  the  main,  and  are  resolved  to 
^H^ajrch  after  the  knowledge  of  the  rest,  it  is  a  great  prepara- 
4^va  to  our  agreement,  when  we  all  look  but  to  one  for  the 
^4ciciding  of  our  controversies.  Whereas  the  unsanctified 
4iave  as  many  judges  and  guides,  as  persons ;  for  every  man 
^^  a  guide  and  judge  to  himself. 

,»       12.  Moreover,  were  we  but  once  agreed  in  holiness,  we 
^Pb14  all  have  one  light  for  the  ending  of  our  differences  ; 
n^l^d  that  light  would  be  the  true  infallible  light;.     For  we 
.should  all  have  the  same  holy  word  of  God,  as  the  extrinsic 
Jlght^  which  is  most  true,  as  coming  from  the  Lord  of  truth: 
-  ji^d  we  should  all  have  the  Spirit  of  truth  within,  to  teach 
^pp.tf^e  meaning  of  that  word  without,  and  to  help  our  under- 
■  ii^tltndings,  and  assist  us  in  the  application,  and  destroy  the 
(<;^|Tpptions  that  blind  us  and  binder  us  from  perceiving  the 
;^iith :  whereas  the  unsanctified  are  all  in  the  dark ;  and 
4[v)iat  wonder,  if  there  they  disagree,  and  are  of  many  minds ! 
^Jb^y  be  not  guided  by  the  word  and  Spirit,  and  they  are 
#tr^gers  to  the  light  that  must  reconcile  us,  if  ever  we  be 
j/ecpnciled.     It  is  true,  too  true,  that  the  godly  are  illumi- 
.|^ted  but  in  part,  and  therefore  as  yet  they  differ  in  part. 
JPi|t  yet  this  imperfect  illumination  doth  more  to  a  true  aod 
{S^fe  agreement,  than  all  the  world  can  do  besides.     If  you 
jW€V^14  stqp  your  ears  against  the  flesh,  and  yield  to  all  the 
iti^chipgs  of  the  word  and  Spirit,  we  should  be  sooner  agreed* 
)3*  And  if  we  were  once  united  in  the  Spirit  and  holiness, 
.^^  fibould  all  have  the  use  and  benefit  of  all  the  reconciling, 
^bi^f^ling  ,i9tieans  and  ordinances  6f  God;  which  would  be  aa 
^ceeding  great  advantage  to  us«    The  unsanctified  have 
,4>|it  the  outside,  the  sound,  and  shell  of  ordinances  ;  but  it 
;  iM  jthe  ^auctified  that  have  the  light,  and  life,  and  fruit  of 
Jfj^e^.    ^yery  chapter  that  you  read,  and  every  sermon  thut 
•yon  hear,  will  do  somewhat  towards  tW  '^^^\xv^  oS.  o^ 


468  CATHOLIC   UNITT, 

breaches :  it  will  further  our  knowledge  and  our  love.    Tte-**^ 

communion  of  the  saints  in  all  holy  duties,  especially  at  Aik 

Lord's-supper^  when  they  partake  of  one  Christ,  will  in*  I 

flame  their  love,  and  humble  them  for  their  divisions,  aal 

solder  and  glue  their  hearts  together,  as  being  all  one  brai 

and  one  body :  and  so  they  will  be  all  as  of  one  helfft  aal ' 

soul.  (Acts  iv.  32 ;  1  Cor.  x.  16,  17  ;  Acts  ii.  42—44.  4BSI 

When  we  hear  of  the  tender  love  of  Christ  to  his  weakcit 

members,  how  can  we  choose  but  love  them  if  we  be  hisdii- 

ciples !  When  we  hear  how  much,  and  how  freely  he  hath 

forgiven  us,  how  can  we  choose  but  forgive  them !  (Mttt 

xviii.  35.)    When  we  have  communion  with  them  in  holy 

worahip,  as  servants  of  the  same  Lord,  as  members  of  the 

same  body,  how  can  we  choose  but  have  the  affections  m 

fellow-members!  (1  Cor.  xii.  26.)    When  we  join  with  theoi 

in  prayer,  or  holy  conference,  and  perceive  the 'fragrant 

odour  of  their  graces,  and  the  holy  breathings  of  their  soldi 

after  God,  we  cannot  choose  but  love  Christ  in  them.  "As 

the  new  commandment  so  frequently  pressed  in   the  Got-  ■ 

pel,  is  the  law  of  love,  (John  xv.  12. 17,)  and  the  new  natttff 

of  the  saints  is  a  disposition  of  love,  for  this  they  are-tang^ 

of  God  effectually  ^  (1  Thess.  iv.  9;)  so  the  ordinances  do'sD 

of  them  exercise  that  love,  and  engage  us  to  it.     We  mitft 

leave  our  gift  at  the  altar,  and  go  first  and  be  reconciled  to 

our  brother,  if  we  remember  that  he  hath  any  thing  against 

us.  (Matt.  V.  23, 24.)    We  must  pray  for  forgiveness,  but  <m 

condition  that  we  do  forgive.     Differences  and  divitions 

that  make  a  breach  in  Christian  charity,  are  so  insufferable 

among  the  saint3,  that  they  long  for  healing,  and  smart  is 

the  wounded  body  doth,  till  the  time  of  healing ;  and  are 

pained  as  a  bone  out  of  joint,  till  it  be  set  again.     And  ai 

they  cannot  bear  it  themselves,  (when  they  are  themselves,) 

so  the  church  cannot  bear  it,  but  is  engaged  to  watdi  over 

them,  and  set  them  ip  joint  again ;  so  that  God  hath  hedged 

in  his  servants  into  one  holy  society,  that  they  shonld  not 

straggle  from  him,  or  from  each  other,  and  hath  set  pastors 

over  them  for  this  very  end,  to  guide  them  and  keep  them 

in  holy  unity.  (Ephes.  iv.  11 — 14.)    Now  all  these  uniting, 

healing  ordinances  are   effsctual  upon  the  sanctified;  for 

their  hearts  are  open  to  them,  and  their  new  nature  is  suited 

to  the  new  commandmeivt  ^wd  woxk*.  bat  to  others  they  are 

in  a  manner  as  food  or  ^IVv'^^x^  \.o\)Dk^  d^%.d\  ^«|\«\fc:^ 


CATHOLIC   UNITY.  460 

^wer  of  them ;  they  break  the  holy  enclosure  of  discipline 
^B|d.  proudly  rebel  against  their  guides :  and  say,  **  Let  us 
ftffsak  their  bands,  and  cast  away  their  cords  from  us :"  (Psal 
l^^d:)  'What,  must  we  be  ruled  by  such  and  such?'  It  is 
j|Ot  the  outside  of  sacraments,  praises,  and  prayers  that 
^j^y  are  acquainted  with ;  and  these  have  no  such  healing 
fotrce  :  so  that  in  this  you  see  the  great  advantage  that  we 
ibottld  have  for  full  agreement,  if  we  were  but  once  agreed 
^  the  main,  and  united  by  the  sanctifying  Spirit. 
^.,  14.  Moreover,  if  once  we  were  united  in  the  Spirit,  and 
19,  hotiness,  we  should  manage  all  our  differences  in  a  holy 
mumer,  and  be  awakened  and  disposed  to  seek  after  heal* 
Ipg  in  a  healing  way.  It  would  put  us  upon  inquiring  after 
fieace,  and  studying  the  meetest  terms  of  peace,  till  we  had 
i^H>n<Lout  the  way  in  which  we  should  accord.  The  spirit 
fiff,  love  and  holiness  would  provoke  us  to  begin  and  seek 
Cogr  peace  with  those  that  will  not  seek  to  us,  and  that  seem 
jfrerse  to  it ;  and  to  follow  after  peace  when  it  flyeth  from 
«s^  XHeb.  xii.  14,)  and  even  to  lie  down  at  the  feet  of  men, 
lod^deny  our  honour  and  worldly  interest,  if  it  might  pro- 

?Ee. brotherly  love  and  peace.  Whereas  a  proud  unsancti- 
d^heart  will  scorn  to  stoop,  especially  to  those  that  are 
t^ow.  them,  or  have  wronged  them,  and  will  scorn  to  ask 
forgiveness  of  those  that  they  have  wronged !  When  you 
liaye  shewed  them  the  plainest  word  of  God  for  it,  and  per- 
Niaded  them  to  it  with  undeniable  reasons,  you  lose  your* 
tabour,  and  may  almost  as  well  persuade  the  fire  to  be  cold. 
[f  you  will  stoop  and  humble  yourself  to  him,  and  ask  him 
forgiveness,  and  give  him  the  honour,  or  change  your  mind, 
and  be  of  his  opinion,  and  say  as  he  saith,  and  do  as  he 
If  ould  have  you,  perhaps  you  may  have  some  peace  with  the 
most  ungodly  man.  But  the  servants  of  Christ  have  a  spirit 
of  meekness  and  humility,  and  self-denial ;  and  therefore  if 
there  be  fallings  out  among  them,  they  can  humble  them- 
selves and  seek  for  reconciliation.  If  there  be  difference  in 
Judgment  about  any  weighty  matters,  they  will  go  or  send 
to  one  another  as  brethren,  and  confer  about  it  in  love  and 
meekness,  and  search  the  Scripture,  and  seek  after  truth, 
aad  compare  their  evidences,  and  pray  together  for  that 
light  and  love  that  must  reconcile  them :  If  they  fall  out, 
they  can  say  to  one  another,  '  We  are  brethren,  and  must 
not  live  at  a  distance,  nor  suffer  any  wounds  m  o>\\  ^%^c\\q\\.>^> 


I 


470  CATHOLIC  UNITY. 

or  any  breach  of  charity  to  remain:  The  sun  mast  not  gol^ 
down  upon  our  wrath  :  Come,  let  us  go  together  in  prifate,  k 
and  beg  of  God  that  he  would  repair  our  love,  and  recohdld 
us,  and  prevent  nuch  breaches  for  the  time  to  come/  Aficf 
thus  they  can  pray  themselves  friends  again.  I  ant  p^ 
suaded  that  one  quarter  of  an  hour's  fervent  prayer  ikciAi 
do  more  to  quiet  our  distempered  minds,  and  reconcHe  fk, 
if  thus  we  would  get  together  in  private,  than  many  hoW 
debates  without  it.  Now  the  spirit  of  holinesd  is  a  spirit  of 
prayer ;  and  therefore  disposeth  the  servants  of  Clnritft,  as 
meekly  and  lovingly  to  search  for  truth,  so  earnestly  to  pray 
themselves  into  agreement. 

15.  Moreover,  were  we  once  united  in  the  Spitit,  we 
should  be  under  the  promise  of  Divine  assistance,  whicb  the 
unsanctified  have  no  part  in.  When  we  pray  fot  lig&t,  and 
peace,  and  concord,  we  have  a  promise  to  be  heaifd  and 
helped,  at  least,  in  the  time  and  measure  as  shall  be  fitted; 
we  have  a  promise  of  the  Spirit  to  be  our  Teacher,  and  to 
lead  us  into  truth :  we  have  promises  for  thef  tbaititluiiiDg 
and  repairing  of  our  healing  graces,  and  our  communioti 
graces ;  our  love  to  Christ  and  one  another ;  our  psttieiice 
and  meekness,  and  the  rest.  And  this  must  ne6ds  be  a 
great  advantage  to  unity  and  agreement.  For  God  Is  partly 
engaged  for  it. 

16.  And  if  we  were  united  in  the  Spirit,  and  agreed  in 
the  main,  the  great  truths  which  we  are  agreed  in  would 
very  much  direct  us,  to  find  out  the  rest  which  yet  We  differ 
in.  For  these  have  an  influence  into  all  the  rest,  and  the 
rest  are  all  connected  to  these,  and  also  linked  and  knit 
together,  that  we  may  find  out  many  by  the  help  of  one. 
All  holy  truths  do  befriend  each  other,  but  especially  the 
great  and  master  points  which  the  rest  depend  upon,  and 
flow  from :  There  is  no  way  to  a  right  agreement  iti  other 
points,  but  by  agreeing  first  in  these  fundamental  rudiments: 

17.  Also  if  we  were  once  agreed  in  holiness,  we  should 
have  that  continually  within  us  and  before  us,  that  would 
much  take  us  off  from  vain  contendings,  and  from  ab  over- 
zealous  minding  of  smaller  things.  We  should  have  so 
much  to  do  with  God  in  holy  duties,  and  so  much  to  do 
with  our  own  hearts  in  searching  them,  and  watching  themi 
and  exciting  them,  aud  menAm^  iVv^m,  reproving  and  cor- 
recting them,  supporting  ^x^A  eotaSwXAw^^OTiXi^  >^^^Y^v 


CATHOLIC    UNITY,  471 

tation  of  the  promises,  that  we  should  have  less  time  for 
quarrelling,  and  less  mind  of  it  than  the  unsanctified  have* 
We  should  have  so  many  great  and  practical  truths  to  di« 
ge^t  and  live  upon,  that  lesser  and  unnecessary  matters, 
which  are  the  common  causes  of  contention,  \vould  find 
less  room  :  or  at  least,  we  should  allow  eaph  truth  its  due 
proportion  of  our  study,  and  talk,  and  zeal ;  and  so  the 
lesser  would  have  comparatively  so  small  a  share,  and  be  so 
exceeding  seldom  and  remissly  meddled  with/  that  there 
weiild  be  the  less  danger  of  contentions. 

18.  Yea,  if  once  we  were  united  in  the  Spirit,  the  very 
forethought  of  an  everlasting  union  in  heaven,  would  have  a 
continual  influence  upon  our  hearts,  for  the  healing  of  our 
breaches.  We  should  be  thinking  with  ourselves,  '  Shall 
ve  not  shortly  be  all  of  one  mind  and  heart  j  and  all  be 
perfected  with  the  blessed  vision,  and  reconciling  light  of 
the  face  of  God !  There  will  then  be  no  dissention  or  di- 
vision, or  unbrotherly  censures,  or  separations.  And  should 
we  now  live  so  unlike  our  future  life !  Shall  we  now  be  so 
«nlike  to  what  we  must  be  for  ever !  Shall  we  now  cherish 
those  heart-burnings  and  dissentions,  that  must  not  enter 
with  ns  into  heaven,  but  be  cast  off  among  the  rest  .of  our 
miseides,  and  shut  out  with  the  rest  of  our  enemies,  and 
hated  for  ever  by  God  and  us  ?  Must  we  there  be  closed  in 
perfect  love,  and  be  all  employed  in  the  same  holy  praise  of 
God  and  our  Redeemer;  and  does  it  beseem  us  now  to  be 
censuring,  contending,  and  separating  from  each  other  1* 
Thus  the  belief  of  the  life  to  come  will  be  a  more  effectual 
means  with  the  godly  for  agreement,  than  any  that  unsanc^ 
tifiecl  men  can  use. 

19.  Moreover,  they  that  have  the  spirit  of  holiness,  Jbave 
a  dear  and  special  love  to  truth  as  well  as  unto  peace.  And 
therefore  they  have  a  great  advantage  for  the  receiving  of.it 
in  all  debates;  and  consequently  they  are  fairer  for  a  just 
agreement.  They  are  friends  with  the  most  searching,  spi- 
ritual truths :  but  the  ungodly  have  an  enmity  to  all  that 
truth  that  would  shew  them  their  sin,  and  misery,  and  duty. 
And  make  them  holy,  and  lead  them  up  from  the  creature 
unto  God.  And  as  the  proverb  is, '  He  that  would  not  know, 
cannot  understand.'  When  you  deal  with  a  wicked,  grace- 
less heart,  you  do  not  set  reason  against  reason,  (for  if  that 
were  all,  we  should  soon  have  done,)  but  you  set  reason 


472  CATHOLIC  UNITV, 

willy  and  passion,  and  appetite  and  fleshly  interest:  uA 
when  you  have  convinced  them/  yoa  are  little  the  necirer 
prevailing  with  them.  You  may  as  well  think  to  satisfy  a 
hangry  belly  with  reasons,  or  to  tame  a  wild-beast  with  m« 
sons,  as  to  humble  the  proud,  and  bring  the  sensual  penes 
to  self-denial,  by  all  your  reasons.  For  they  love  not  the 
truth,  because  they  love  not  the  duty  that  it  would  pe^ 
suade  them  to,  and  because  they  love  the  sin  that  it  would 
take  from  them.  There  are  two  forts  of  Satan  in  a  wicked 
man,  that  none  but  God  can  batter,  so  as  to  win  them:  Ast 
is,  a  proud  and  ignorant  mind,  and  a  hard  and  sensual- heart 
Many  a  year  have  I  been  battering  them  by  the  word  of 
God,  from  this  place,  and  yet  with  many  can  do  no  good. 
But  the  sanctified  heart  that  loveth  the  truth  will  meet  it, 
and  welcome  it,  and  thankfully  entertain  it.  Love  maketk 
a  diligent  hearer,  and  a  good  scholar,  and  giveth  us  hope 
that  informations  and  debates  may  be  succ^sful.  A  godly 
man  is  so  far  from  hating  truth,  and  flying  from  it,  that  he 
would  give  all  the  riches  of  the  world  to  purchase  it:  be 
prays,  and  reads,  and  studieth  for  it ;  and  therefore  hatk 
great  advantage  to  attain  it. 

20.  Moreover,  if  we  were  all  agreed  in  holiness,,  and 
united  in  the  Spirit  of  Christ,  we  should  love  the  truth  in  a 
practical  manner,  and  we  should  know  that  every  truth  of 
God  hath  its  proper  work  to  do  upon  the  soul ;  and  there- 
fore we  should  love  the  end  of  each  truth  better  than  the 
truth  itself.  And  therefore  we  could  not  pretend  the  truth 
against  the  ends  of  truth.  And  therefore  we  should  see  the 
security  of  those  ends  in  all  our  debates  and  controversies. 
We  should  not  make  havock  of  the  church  of  Christ,  nor 
easily  be  guilty  of  divisions,  nor  quench  our  love  of  God 
and  of  our  brethren,  under  pretence  of  standing  for  the 
truth ;  which  unsanctified  men  will  easily  do.  Truth  is  for 
holiness,  and  love  as  its  proper  end.  Ungodly  men  will 
tread  down  love  and  holiness,  or  at  least  disadvantage  it, 
and  hinder  it  in  the  world,  for  the  exalting  of  their  own 
conceits,  under  the  name  of  truth.  They  will  cure  the 
church  by  cutting  it  in  pieces,  or  by  cutting  the  throat,  of 
it,  and  are  presently  dismembering  for  every  sore:  but  with 
the  godly  it  is  not  so. 

21.  Moreover,  the  sanctified  have  a  great  advantage  for 
Mgreemeni-,  in  that  they  Viav^  \i^^\\%  VXvdX  <^%  %\&y^%Q»\;  Vx^  the 


CATHOLIC  UNITY.  473 

truth,  and  will  be  true  to  it  when  they  understand  it.  Did 
they  but  know  the  right  way,  they  would  presently  walk  in 
It.  Nothing  is  so  dear  to  them  that  should  not  be  forsaken 
for  it,  or  sacrificed  to  it.  But  the  wicked  are  false  to  the 
truths  which  they  are  acquainted  with.  They  hold  it  or 
imprison  it  in  unrighteousness,  (Rom.  i.  18,)  and  therefore  i» 
wrath  rerealed  against  them.  "  They  like  not  to  retain  God 
in  their  knowledge;"  and  therefore  God  doth  often  give 
them  up  to  a  reprobate  mind.  (Rom.  i.  28.)  **  They  receive 
not  the  truth  in  the  love  of  it,  that  they  might  be  saved :" 
no  wonder  therefore  if  *'  God  give  them  up  to  strong  delu- 
sions to  believe  a  lie,  that  all  they  might  be  damned  that 
believed  not  the  truth,  but  had  pleasure  in  unrighteousness." 
(2Thess.  ii.  10 — 12.)  ''  When  they  know  the  judgment  of 
Ood,  that  they  that  do  such  things  are  worthy  of  death  ;  * 
yet  they  do  them,  and  have  pleasure  in  them  that  do  them." 
(Rom.  i.  32.)  We  may  well  think  that  God  will  sooner  re-' 
▼eal  his  truth  to  them  that  will  obey  it,  than  to  them  that 
will  but  bury  it  in  the  dunghill  of  a  corrupted  heart.  And 
that  he  will  rather  hold  the  candle  to  his  servants  that  will 
work  by  it,  than  to  loiterers  that  will  but  play  by  it ;  or 
thieves  or  fornicators,  that  had  rather  it  were  put  out ;  or 
to  enemies  that  would  do  mischief  by  it,  and  will  throw 
away  the  candlesticks,  (the  ministers,)  and  put  the  candle 
into  the  thatch.  Is  there  not  many  an  ungodly  person  that 
hears  me  this  day,  that  is  convinced  in  his  conscience  that 
a*  holy  life  is  best,  and  yet  will  not  follow  it  and  obey  his 
conscience  ?  Are  there  not  convictions  at  the  bottom,  that 
the  diligent,  heavenly  Christian,  whom  thou  reproachest,  is 
in  a  safer  condition  than  thyself;  and  yet  thou  wilt  not  imi- 
tate such.  Can  you  expect  that  God  should  acquaint  such 
.with  his  truth,  that  are  so  false  to  it? 

22.  If  we  were  but  all  agreed  in  true  holiness,  we  should 
have  the  great  advantage  of  a  tender  conscience,  together 
with  an  illuminated  mind.  For  spiritual  wisdom,  with  ten-, 
demess  of  conscience,  is  a  great  part  of  sanctification.  And 
it  is  a  great  advantage  in  controversies  and  debates,  to  be 
wise  and  tender-conscienced  :  for  wisdom  makes  men  able 
to  discern,  and  a  tender  conscience  will  make  them  afraid 
of  mistaking  and  contradicting  the  truth ;  and  will  keep 
them  from  rashness,  and  unadvisedness,  and  levity ;  so  that 
much  an  on€  dare  not  venture  so  easily  upon  new  conceit^ 


474  CATHOLIC  UNITY. 

and  will  be  more  suspicious  of  bimself^  and  oi  any  thing 
wherein  himself  ia  much  concerned :  especially  if  he  see 
^reat  probabilities  against  it^  or  the  judgment  of  the  uniyer- 
ial  church,  or  of  many  wise  and  godly  men  against  it,  and 
see  that  it  is  likely  to  hare  ill  effects ;  in  all  such  cases  a 
godly  man  will  be  tender-conscienoed,  and  therefore  can* 
telous*    But  is  it  so  with  the  ungodly  ?  No :  bat  clean  con« 
traty.    None  so  bold  as  the  blind.    SolomiHi's  words  de- 
scribe them  exactly ;  '*  The  fool  rageth  and  ia  confident" 
(Prov.  xiY.  16»)    If  he  be  in  an  error,  or  entangled  in  any 
evil  cause  or  way,  you  know  not  what  to  say  to  bim  for  his 
tecovery.    The  less  he  knows,  the  more  he  despiseth  know- 
ledge, and  sets  his  face  against  his  teachers,  as  if  they  were 
but  fools  to  him,  and  scorns  to  be  ruled  by  such  as  they, 
whom  God  hath  made  his  rulers.    Will  you  go  to  dispute 
or  debate  the  case  with  one  of  these  ?    Why  be  sure  of  it, 
they  will  put  you  down  and  have  the  day.     It  would  do  a 
man  good  to  dispute  with  a  wise,  and  learned,  or  sober, 
rational  man,  and  to  be  overcome  by  reason  and  by  truth : 
but  no  man  will  have  so  sure  a  conquest  against  you,  as  he 
that  hath  the  least  of  sense  or  reason.  He  will  go  away  and 
boast  that  you  could  not  convince  him :  as  if  a  madman 
should  boast  that  the  physicians  could  not  all  of  them  cure 
him.    An  obstreperous,  proud,  self-conceited  fellow,  will 
never  yield  to  the  clearest  reason,  nor  ever  be  put  down. 
We  have  a  proverb,  that  'There's  no  gaping  against  an 
oven,  especially  if  it  be  hot.'    If  he  have  passion  as  well  as 
ignorance,  and  a  tongue,  he  will  have  the  best.    He  that 
speaks  nonsense  saith  nothing  while  he  seems  to  speak. 
These  men  have  the  faculty  of  saying  nothing  an  hour  or 
two  together,  in  abundance  of  words.   And  there  is  no  con- 
futing a  man  that  saith  nothing.  Nonsense  is  unanswerable, 
if  there  be  but  enough  of  it.     Who  would  dispute  against  a 
pair  of  bagpipes,  or  against  a  company  of  boys  that  hoot 
at  him !     If /you  will  make  a  match  at  barking  or  biting,  a 
cur  will  be  too  hard  for  you :  And  if  you  will  try  your  skill 
or  strength  at  kicking,  a  horse  will  be  too  hard  for  you. 
And  if  you  will  contend  with  multitude  of  words,  or  by  rage 
and  confidence,  a  fool  will  be  too  hard  for  you  (a»-you  may 
see  by  Solomon's  descriptions,  and  by  daily  experience). 
But  if  you  will  dispute  by  equal,  sober  reasoning,  it  is  only 
I  tviser  man  by  evidence  oi  UxilVv  xJftaX  ca.w  Q^««««jkfc  '^^>s^' 


CATHOLIC  UNITY.  476 

ahd  to  be  thus  overdottxe  is  better  than  to  conqoef :  for  ya« 
have  the  better  if  truth  tr^eraytae  you ;  and  yoii  have  the 
worise  if  you  6vercome  the  truth. 

Sd  that  you  may  easily  perceite  \^hat  an  exceeding  hin- 
drance to  unity  and  peace,  it  is  to  hare  to  do  with  ungodly 
persons,  that  ate  blind,  and  proud,  and  bra2en-fiaced,  and  of 
scared  consciences,  that  fear  not  God,  and  therefore  dare  say 
any  thing,  as  if  they  could  out-face  the  truth,  and  the  God 
of  truth.  But  the  sanctified  hav^  illuminated  tninds^  add 
therefore  are  the  mote  capable  of  further  information;  and 
they  have  tender  consciences,  and  therefore  dare  not  be  un« 
adrised  and  contentious,  a|^d  strire  against  the  light ;  and 
therefore  have  great  advantage  for  agreement. 

23.  And  if  all  these  advantages  should  not  yet  86  far 
prevail,  as  to  bring  us  up  to  a  full  agreement,  yet  if  we  be 
bttt  united  in  the  Spirit  and  a  holy  life,  we  should  be  the 
more  easily  able  to  bear  with  one  another  under  all  our 
lesser  differences,  until  the  time  of  full  agreement  come. 
We  should  hold  our  differences  (as  brethren  their  diversity 
of  statures  and  complexions,  or  at  least  as  common  human 
frailties)  with  love  and  compassion,  and  not  with  hatred  and 
divisions.  We  should  lovingly  consult  together  upon  rules 
or  terms  on  which  we  might  manage  our  unavoidable  differ^- 
ences,  to  the  least  disadvantage  to  the  cause  of  Ohrist,  and 
to  the  common  truths  that  we  all  maintain,  and  to  the  Workt 
of  God  for  other  men*s  conversion,  and  to  the  least  advantage 
to  sin  and  Satan,  and  the  malice  of  ungodly  men.  And  f 
think  this  is  a  fair  agreement  for  imperfect  persons,  short  of 
heaven;  to  have  unity  in  the  Spirit, and  agreement  in  things 
of  greatest  weight,  and  to  bear  with  one  another  in  smaller 
matters,  and  manage  our  differences  with  meekness  and  peace. 

34.  Lastly,  If  all  this  be  not  enough,  there  is  yet  more 
for  oUr  encouragement.  1.  If  we  are  but  once  united  in 
the  Spirit,  and  agree  in  a  holy  heart  and  life,  we  have  the 
infallible  promise  of  God,  that  we  shall  shortly  all  arrive  in 
heaven,  at  the  place  and  state  of  full  perfection,  where  all 
bur  differences  will  be  ended,  and  we  shall  be  perfectly 
agreed  in  mind  and  will,  being  one  in  him  that  is  the  only 
cientre  of  universal  peace  and  concord.  And  it  is  a  great 
comfort  to  us  in  our  darkness  and  differences,  that  we  are 
in  the  sure  and  ready  way  to  perfect  light  and  harmony  of 
mind.     2.  Yen,  and  till  we  c6me  t\\\l\v^t,N«t  %x^'8X\\VxstL\!bA 


1 


476  CATHOLIC  UNITY. 

meading  band;  and  if  we  do  but  tbrive  in  boliness,  we  «hall 
certainly  thrive  in  concord  and  peace.  And  it  is  a  comfort 
to  a  sick  man,  not  only  to  be  certain  of  a  full  recovery,  but 
to  feel  himself  daily  on  the  mending  band.  3.  And  in  the 
meantime  God  himself  will  bear  with  all  our  differences, 
though  not  so  far  as  to  approve  or  cherish  them,  yet  so  far 
as  to  own  us  for  his  children,  though  we  are  too  often  falling 
out  with  one  another ;  and  so  far  as  to  pity  our  frailty  and 
infirmity,  and  to  pardon  us,  and  deal  as  a  father  with  us. 
And  if  our  quarrels  cause  him  to  use  the  rod,  it  is  but  to 
keep  us  in  quietness  afterwards ;  that  as  we  had  the  taste  of 
the  sour  fruits  of  our  contentions,  so  we  may  after  have  the 
quiet  fruits  of  righteousness.  .;.... 

And  thus  I  have  given  you  in  four-and-»twenty  particular 
discoveries,  a  sufficient  proof,  that  a  unity  in  the  Spirit,  and. 
an  agreement  in  holiness,  hath  abundant  advantages  for  our 
farther  agreement  in  lower  things ;  and  such  as  all  other  men 
are  destitute  of;  and  therefore  that  there  is  no  way  possible 
for  a  just,  a  safe,  a  durable  agreement,  but  that  we  all  agree 
in  a  holy  life,  and  be  united  in  the  sanctifying  Spirit  of  Christ. 
yBut  perhaps  you  will  object.  If  all  this  be  so,  whence 
comes  it  to  pass  that  there  are  so  many  differences  still 
among  those  that  you  call  the  sanctified  ?  Do  we  hot  see 
that  they  are  more  contentious  and  divided  into  parties,  and 
make  more  stir  about  religion  than  any  others  ? 

Answ.  1.  The  differences  among  the  godly,  are  nothing 
for  number,  or  greatness,  or  weight,  in  comparison  of  yours. 
I  have  shewed  you  in  my  discourse  of  the  Catholic  Church, 
twenty  great  and  weighty  points,  in  which  they  all  agree 
together,  and  in  which  the  ungodly  agree  not.  with  them^, 
What  if  they  agree  not,  whether  church-government  should 
be  exercised  by  the  elders  only,  the  flock  consenting ;  or  by 
all  the  flock,  the  pastors  guiding  ?  Or  whether  one  among 
the  pastors  should  be  of  a  superior  degree,  or  of  a  superior 
order,  or  whether  they  should  only  be  of  the  same  degree 
and  order,  though  chosen  to  preside  and  moderate  for  the 
time  ?  What  if  one  think  that  it  is  necessary  to  read  the 
public  prayers  out  of  a  book;  and  another  think  it  is  neces- 
sary to  pray  without  book ;  and  a  third  more  truly  thinks  it 
is  in  itself  indifferent,  whether  it  be  within  book  or  witliout? 
With  other  such  like  differences  as  these,  which  will  keep 
jao  man  out  of  heaven.    Ate  \3a^^\^'fe  oxjx  diSfcx^w^^sk ^vih. 


CATHOLIC  UNITY.  477 

ungodly  men?  Our  differences  with  you  are^  Whether  hea- 
ven or  earth  is  chiefly  to  be  loved  and  sought  after?  Whe* 
ther  grace  and  holiness,  or  sin  and  carelessness  be  the  better? 
Whether  it  be  the  more  sweet  and  desirable  life,  to  be  hea- 
venly-minded/and  live  in  the  love  and  service  of  God,  and  to 
be  much  in  holy  communion  with  him,  and  meditating  upon 
his  law,  and  upon  the  life  to  come ;  or  on  the  contrary,  to 
live  to  the  world  and  to  the  flesh  ?  Whether  it  be  better  to 
obey  the  word  of  God,  and  his  ministers  that  speak  in  his 
name ;  or  to  obey  our  fleshly  desires,  and  the  proud  con- 
ceits of  ignorant  minds  ?  In  a  word,  our  difference  with  the 
UDigodly,  though  they  will  not  confess  it  and  speak  out,  is 
plainly  this,  Whether  heaven  or  earth  be  better  ?  And  whe- 
ther God  be  God  and  shall  be  our  God  ?  And  whether 
Christ  be  Christ,  and  shall  be  our  Christ?  And  whether 
the  Holy  Ghost  shall  be  our  Sanctifier?  Or  whether  we 
shall  live  after  the  flesh  and  rule  ourselves,  against  the  will 
and  word  pf  God,  and  so  in  effect,  whether  God  be  God,  and 
man  be  man?  And  whether  we  should  live  as  men  or  as 
beasts  ?  And  so  whether  we  should  choose  salvation  or 
damnation  ?  If  you  could  but  understand  yourselves,  and 
the  depth  of  your  deceitful  hearts,  you  would  see  that  here 
lieth  the  difference.  For  though  some  of  the  unsanctified 
have  a  fair  and  plausible  deportment,  and  will  speak  hand- 
somely of  the  Christian  religion,  because  they  haive  had  an  in* 
genuous  Christian  education ;  yet  all  this  is  indeed  but  little 
more  than  ^formal  compliment,  so  far  ara  they  from  a  hea- 
venly mind  and  a  heart  that  is  truly  .set  on  God,  as  their 
careless  lives,  and  carnal,  unsavory  conference  sheweth,if  not 
their  scorns  at  a  state  of  holiness.  So  that  our  differences 
are  nothing  in  comparison  of  the:difference  with  you. 

2.  Moreover,  the  servants  of  God  do  mind  the  mattera 
of  religion  more  seriously  than  others  do ;  and  therefore 
their  differences  are  btought  to  light,  and  made  more  ob- 
servable to  the  world.  Their  very  heart  is  set  upon  these 
heavenly  things,  and  therefore  they  cannot  make  light  of 
tbeismalleit  truth  of  God;  and  this  may  be  some  occasion 
of  their  difference:  whereas  the  ungodly  differ  not  about 
religion,  because  they  have  heartily  no  religion  to  differ 
about:  they  trouble  not  themselves  about  these  matters, 
because  they  do  not  much,  regard  them.  And  is  this  a 
.  unity  and  peaCe  to  be  desired  ?    I  had  T^\!i^t  Vv^Nt  \}\^  ^W* 


47B  CATHOLIC  UNITY. 

eord  of  the  saints,  than  such  a  concord  of  the  wicked.  ISiey 
avc  so  careful  about  their  duty  that  they  are  afraid  of  missing 
it  in  <ihe  least'  particular;  and  this  (with  their  imper£u3t 
light)  is  th^  iceason  of  their  disputings  about  these  snatteis. 
But  you  that  are  careless  of  your  duty,  can  easily  egnee 
upon  a  way  of  sin,  or  take  any  thing  that  comes  next  to 
hand.    They  honour  the  worship  of  God  so  much^  that  thsy 
would  not  ha«re  any  thing  out  of  order;  but  you  set  so  litde 
by  it,  that  you  will  be  of  the  religion  that  the  king  is  of,  i€t 
it  be  what  it  will  be :  and  it  is  easy  to  agree  in  euch  an  uBp 
godly,  careless  course.    Astronomers  have  many  controveN 
sies  about  the  positions  and  motions  of  the  heavens :  andtU 
philosophers  hatre  many  controversies  about  the  matter  of 
their  sciences  :  when  ignorant  men  have  none  of  their  con- 
troversies, because  they  understand  not,and  therefodre  regarl 
not  the  things  that  the  learned  differ  about*     And  will  yoa 
think  ever  the  better  of  ignorance,  or  ever  the  worse  flf 
learning  for  diis  ?  The  controversies  of  lawyers,  of  historiaoB, 
dbronologers,  geographers,  physicians,  and  sach  like,  do 
never  trouble  the .  brains  of  the  ignorant :  but  for  all  tbfit, 
I  had  rather  be  in  controversy  with  the  learned,  thaa  without 
such  controversy  with  you.    If  you  scatter  a  handful  of  gold 
or  diamonds  in  the  street,  perhaps  men  will  scramble  £or 
them,  and  fall  out  about  them,  when  swiae  will  trample 
on  them  and  quietly  despise  them,  because  they  do  not  know 
their  worth  :  will  you  therefore  think  that  swine  are  happier 
than  men?  The  living  are  vexed  with  strifes  and  icontrover- 
sies,  about  almost  all  the  matters  in  the  worid,  when  the 
dead  icarcaseis  in  the  -grave  lie  still  in  peace,  and  are  not 
troubled  with  any  of  these  differences.    And  will  you  say 
therefore  that  the  dead  corpse  is  happier  than  the  living? 
Sirs,  the  case  is  very  plain,  if  you  will  see,  that  thus  it  is  as 
to  the  matter  in  hand.    It  is  a  death,  in  sin,  and  compliance 
with  the  times  and  carnal  interest,  and  a  disesteem  of  spi- 
ritual, holy  things,  that  is  the  cause  of  the  agreemeiKt  of  1^ 
iwicked.    But  the  godly  know  the  worth  of  the  things- that 
grott  «et  light  by,  and  therefore  maj&e  a  greater  matter  of  them 
than  yoUr  and  dierefore  no  wonder  if  they  have  more  debates 
and  controversies  about  them. 

.      3.  And  4^is  also  is  another  treason  of  the  difference.    It 

the  interest  of  Satan  to  divide  the  servants  of  Christ,  but 

keep  ills  own  ia  Wity  ^tvd  ^%ae^\  ^xv^  ^&keM&«ift.\NfemUl 


CATHOLIC  UNITY.  47f> 

do  what  he  can  to  accomplish  it.  He  knows  that  a  kingdom 
divided  csuinot  stand :  and  therefore  he  will  do  hi«  worst  to 
diTide  Christ's  kingdom,  and  to  keep  his  own  fron  beifig 
divided.  By  a  deceitful  peace  it  is  that  he  keeps  his  servants 
to  him.  And  by  casting  among  them  the  matter  of  oonten* 
tions  and  divisions,  he  hopeth  to  get  Christ's  followers  from 
him.  So  that  the  devil  himself  is  the  promoter  of  yoar  unity 
and  concord,  bnt  the  destroyer  of  ours ;  and  therefore  no 
wonder  if  you  have  fewer  differences. 

4.  Besides,  the  way  that  ungodly  men  go  in,  is  so  suited 
to  the  common  corruption  of  nature,  that  it  is  no  wonder  if 
they  be  all  agreed.    All  the  world  can  agree  to  «at,  and 
drink,  and  sleep ;  and  therefore  all  the  sensual  sinners  in 
the  world  may  easily  agree  upon  an  overloving  of  meat,  and 
drink,  and  sleep ;  and  so  of  riches,  and  honours^  and  fdea- 
sitres.     And  as  it  is  easy,  so  it  is  not  much  desirable,  no 
Biore  than  if  you  should  all  agree  to  cast  yourselves  headlong 
into  the  sea:  When  every  house  is  infected  with  the  plagae, 
there  is  an  agreement  among  them :  but  had  you  not  rather 
he  one  of  those  that  disagree  from  them  ?  But  to  agcee  in  a 
holy  heavenly  life,  is  contrary  to  corrupted  nature;  sod 
therefore  no  marvel  if  it  be  more  difficult.    When  a  physi- 
cian hath  an  hundred  patients  in  hand,  he  may  easily  get 
them  all  to  agree  to  eat  and  drink  that  which  they  desinfe ; 
but  if  he  require  them  to  forbear  iht  things  that  they  most 
lore,  because  they  will  hurt  tb^o^  the  understanding  sort  wfll 
agree  to  him,  but  so  will  not  the  rest.    In  a  rotten  houae^ 
the  fall  of  one  bearer  may  occasion  the  fall  of  all  the  house, 
because  their  weight  inclines  them  downward:  bniif  you 
take  up  one  stone  and  cast  it  upward,  all  the  rest  of  the 
stones  in  the  heap  will  not  fly  upward  with  it.    It  is  easier 
to  draw  others  with  us  down  hill,  than  np  the  hill. 

5.  And  it  is  considerable  that  the  differences  among  the 
servants  of  Christ,  are  not  cdways  from  themselves,  but  Irom 
^e  ungodly  enemies  that  contrive  their  dissenticms,  and  set 
them  togedier  by  the  ears,  that  they  may  fish  in  troubled 
'  waters,  and  the  better  attain  their  wicked  enda.  It  is  dhe 
envious  man  that  soweth  these  tareswhile  we  are  asleep^  and 
casteth  in  this  wildfire  among  us. 

&  Moreover^  one  of  the  gceaiest. causes  of  the  tmuhle- 
«ome  breaches  and  divisions  in  the  church,  is  becanse^there 
;Mre  so  many  imsanctified  persona  aoMm^  \)A»  \iKdl%^^tcv:^  \ii^ 


480  CATHOLIC  UNITY. 

of  ust,  and  to  be  truly  godly^  when  it  is  not  so.     You  think 
it  is  the  godly  that  have  these  divisions,  when  the  most  and 
worst  of  all  our  divisions  proceed  from  the  ungodly  that  have 
an  unsound  and  unrenewed  heart,  under  the  cloak  of  pietf 
and  zeal :  for  if  they  were  truly  gracious  persons,  they  durgt 
not  do  as  many  of  them  do.     1.  They  durst  not  so  rasUj 
and  easily  venture  on  novelties  as  they  do,  without  delibera* 
tion,  and  reading,  and  hearing  what  can  be  said  on  the  other 
side.    2.  They  durst  not  so  easily  make  a  division  in  the 
church  of  Christ.    3.  Nor  so  easily  cast  a  stumbling-block 
before  the  weak ;  and  matter  of  reproach  to  our  Christita 
profession  before  the  wicked.    4.  Nor  durst  they  so  easily 
reproach,  and  condemn,  and  cast  off  the  unanimous  faithfbl 
ministers  of  Christ.    5.  Nor  durst  they  so  easily  censure 
the  universal  church  in  former  ages,  as  many  of  them  do.  & 
Nor  durst  they  sacrifice  the  success,  and  honour  of  the  Gos- 
pel, and  the  common  acknowledged  truths,  and  the  saving 
of  men's  souls  thereby,  to  their  private  opinions,  and  ends. 
7.  Nor  durst  they  make  so  great  a  breach  in  charity,  nor  so 
arrogantly  condemn  or  slight  their  brethren,  whose  piety  and 
soberness  they  cannot  deny.    These  with  many  other  evi- 
dences, do  let  us  know,  that  ungodly  men  crept  in  among  os, 
are  the  causes  of  most  of  our  most  dangerous  divisions. 
And  will  you  lay  the  blame  of  this  upon  religion,  which  the 
devil  and  the  secret  enemies  of  religion  do  perform  ?     It  is 
your  dishonour  and  not  ours:  for  these  men  are  of  your 
party,  though  they  seem  to  be  of  us.    Satan  knows  well 
enough,  that  if  he  have  not  some  of  his  followers  to  be  spies 
in  Christ's  army,  and  to  raise  mutinies  there  and  betray  the 
rest,  he  is  likely  to  be  the  more  unsuccessful  in  his  attempts. 
Was  Judas  more  a  dishonour  to  Christ,  or  to  the  devil  ?  He 
was  among  the  followers  of  Christ  indeed ;  but  he  told  them 
beforehand  of  him,  that  he  was  a  devil;  and  he  never  be- 
trayed Christ  till  Satan  had  entered  into  him. 

7.  Lastly,  The  saints  themselves  are  sanctified  but  in 
part,  and  many  in  a  low  degree ;  and  being  imperfect  in 
holiness,  must  needs  be  as  imperfect  in  holy  unity  and  peace. 
It  is  not  their  holiness  that  causeth  their  contentions,  but  the 
remnants  of  their  sin.  And  therefore  it  is  but  small  credit 
to  the  way  of  sinners.  Were  we  but  perfectly  rid  of  the 
at  you  cherish,  and  perfectly  separated  from  the 
you  ao  mucli  deW^l  *\\x>  ^TidL\vdA  >n%  \y^  \.^\s^i«x^ 


CATHOLIC    UNITY.  481 

of  your  disease  and  sinful  nature  in  us,  we  should  then  h^ve 
perfect  unity  and  .peace.  Do  yoi^  think  that  it  is  long  of 
our  religion,  that  we  disagree:  No:  if  we  were  but  perfectly 
religions  we  should  be  perfectly  agreed.  It  is  because  we 
are  holy  in  no  greater  a  measure,  and  not  because  we  are 
lioly  at  all.  It  is  not  because  of  the  way  of  godliness  thai 
we  have  chosen ;  but  because  we  walk  no  faster,  and  no  more 
carefully  in  that  way.  It  is  our  too  oft  stepping  out  of  it, 
and  not  our  walking  in  it,  that  breaketh  our  peace  with  God 
and  man,  and  our  own  consciences.  Search  all  the  Scrip* 
tare,  and  see  where  you  can  find,  diat  ever  God  encouraged 
kis  servants  to  divisions.  No :  but  on  the  contrary,  he  oft 
and  earnestly  cries  them  down,  and  warneth  all  his  followers 
to  avoid  them,  and  the  causers  and  fomenters  of  them* 
There  was  never  master  so  much  for  unity  as  Christ,  and 
never  was  there  a  law,  or  a  religion  that  did  so  much  con- 
demn divisions,  and  command  brotherly  love,  and  peace, 
and  concord,  and  forbearing  and  forgiving  one  another,  as 
the  Gbristian  law  and  religion  doth.  And  will  you  yet  say 
that  our  divisions  are  long  of  our  religion,  or  of  Christ  the 
author  of  it?  You  may  as  wisely  say,  that  eating  is  the 
cause  of  weakness,  because  that  some  are  weak  for  all  their 
meat.  But  you  will  find  that  none  can  live  without  it.  Or 
you  may  say  as  wisely,  that  physicians  are  the  causes  of  the 
diseases  of  the  world,  because  they  do  not  cure  them  all. 
I  tell  you,  there  is  none  in  all  the  world  that  have  done  so 
much  for  unity  and  peace,  as  Christ  hath  done.  No :  all  the 
world  set  together  have  not  done  half  so  much  for  it  as  he. 
He  hath  preached  peace  and  unity,  forgiving  and  forbearing, 
and  loving  one  another,  yea,  loving  our  enemies ;  and  he 
hath  gone  before  us  in  the  perfect  practice  of  what  he  taught* 
He  hath  offered  himself  a  sacrifice  to  the  justice  of  his 
Father,  that  by  his  blood  he  might  reconcile  us  unto  God« 
He  is  the  great  peace-maker  between  God  and  man,  between 
Jews  and  Gentiles,  taking  away  the  enmity,  and  becoming 
himself  the  head  of  our  unity;  and  giving  us  one  spirit,  one 
faith,  one  baptism,  that  we  might  be  one  in  him  who  is  one 
with  the  Father.  So  that  to  charge  the  Centre  of  unity 
with  our  divisions,  and  the  Prince  of  peace  himself  with  our 
discords,  or  his  holy  word  or  ways  with  our  disagreements, 
is  all  one  as  to  charge  the  sun  with  darkness,  and  to  say 

VOL.  XVI.  I    I 


'f-^ 
%. 


•  41 


482  CATHOLIC   UNITY. 

thiyt  our  lawgivers  and  laws  are  the  causes  of  theft»  and 
murder,  and  adultery,  which  condemn  them  to  death  that 
are  approved  guilty  of  them.  The  cause  of  all  our  disa- 
greements and  divisions  is,  because  we  are  no  more  holy 
than  we  are,  and  because  we  are  no  more  religious*  So  that 
I  may  leave  it  now  as  a  proved  truth,  that  we'must  unite  ia 
the  Spirit,  and  agree  in  holiness  of  heart  and  life,  if  ever  we 
will  have  true  unity  and  agreement. 

And  now,  sirs,  you  have  seen  the  only  way  of  unity 
opened  to  you :  it  is  plain  and  past  all  doubt  before  you. 
If  yet  you  will  divide  from  God  and  his  servants,  and  if  yet 
you  will  be  numbered  with  the  stragglers  or  quarrellers,  do 
not  say  but  peace  was  opened  and  offered  to  you.  Do  not 
BSiy»  you  could  have  peace,  but  that  you  would  not.  Do  not 
say  any  more  hereafter,  that  there  were  so  many  religions  and 
so  many  ways  that  you  could  not  tell  which  to  join  with! 
nerer  more  pretend  the  differences  of  the  godly  as  a  clovk 
for  your  ungodliness.  I  have  opened  the  nakedness  of  sach 
pretences.  You  shall  not  be  ^ble,  when  your  lives  are  scanned, 
to  look  God  in  the  face  with  such  an  unreasonable  impudent 
pretence.  Your  consciences  and  the  world  shall  then  be 
witnesses  of  your  shame ;  that  while  you  cried  out  of  sects 
and  heresies,  and  were  offended  at  the  divisions  of  the 
church,  it  was  yourselves  that  were  the  cause  of  it :  It  was 
you,  and  such  as  you  that  were  the  grea^ dividers;  and  that 
obstinately  proceeded  in  your  divisions,  when  the  way  of 
peace  was  opened  to  you ;  and  would  not  be  united  in  the 
Spirit  to  Christ,  and  would  not  agree  in  holiness  with  his 
church,  when  you  were  acquainted  that  there  was  no  other 
way  to  peace.  Would  you  but  have  joined  in  a  firm  and 
everlasting  covenant  to  God  the  Father,  Son,  and  Holy 
Ghost,  as  your  only  Creator,  Redeemer,  and  Sanctifier,  as 
members  of  the  holy  catholic  church,  and  have  lived  in  the 
communion  of  the  saints,  you  should  have  received  the  for- 
giveness of  sins,  the  resurrection  of  the  just,  and  everlasting 
life :  but  in  refusing,  and  obstinately  refusing  these,  you 
refused  all  your  hopes  of  blessedness,  and  wilfully  cast 
yourselves  on  the  wrath  of  God;  and  therefore  must  endure 
it  for  even 

The  last  advice  that  I  have  to  give,  upon  the  ground  of 
this  doctrine,  is,  To  all  that  are  united  in  the  Spirit,  and 


CATHOLIC  UVITY.  483 

agreed  upon  a  holy  life.    I  mean  to  say  but  little  to  you 
now ;  but  briefly  to  tender  you  these  two  requests. 

1.  I  beseech  you  Christians  but  to  live  as  Christians,  in 
that  holy  unity  as  your  principles  and  profession  do  engage 
you  to.  Hath  true  Christianity  and  holiness  such  abundance 
of  advantages  against  division,  and  yet  ^iU  you  be  guilty  of 
it?     Against  all  these  bonds  and  healing  principles  and 
helps,  will  you  be  dividers  ?     Doth  it  not  grieve  you,  and 
even  break  your  hearts,  to  hear  ungodly  persons  say  that 
{Professors  are  of  so  many  minds  and  parties,  that  they  know 
not  which  of  them  to  follow ;  and  that  we  had  never  con- 
cord since  you  bore  the  sway  ?  O  do  not  seek  by  your  con- 
tentious ways,  to  persuade  people  that  holiness  is  a  dividing 
thing,  and  that  religion  doth  but  tend  to  set  the  world  to*- 
gether  by  the  ears«    Is  it  not  a  precious  mercy  to  us  of  this 
place,  that  we  have  among  us  but  one  church,  and  one  re- 
ligion, and  have  not  church  against  church,  and  Christian 
against  Christian  ?  I  charge  you  from  the  Lord,  that  you  be 
thankful  for  this  benefit ;  and  that  you  look '  upon  divided 
places,  and  compare  their  case  with  yours,  that  if  ever  di- 
viders come  amongst  you,  the  sense  of  your  felicity  in  this 
blessed  unity  may  cause  you  to  reject  them ;  and  that  you 
do  not  suffer  any  Delilah  to  rob  you   of  your   strength 
and  glory.    Were  you  but  once  here  in  pieces  among  your- 
eelves,  what  a  scorn  would  you  be  to  all  the  ungodly !  What 
«port  would  it  be  to  them,  to  hecur  you  disputing  against  one 
another,  and  reproaching  and  condemning  one  another,  smd 
as  bitterly  as  the  wicked  do  reproach  you  all?    Do  you  not 
pity  those  places  where  divisions  have  made  religion  to  be  a 
scorn,  and  the  tender  love  and  unity  of  &e  saints  id  turned 
into  uncharitable  censures  and  separatibns  ?    Take  warning 
then  that  you  come  not  to  the  like.    If  you  should,  you 
would  be  as  inexcusable  as  any  people  in  the  world,  because 
you  tried  and  tasted  so  much  of  the  sweetness  and  benefits 
of  unity  as  you  have  done;  shew  men  by  your  lives,  that 
holiness  is  the  most  certain  way  to  unity,  as  ever  you  desire 
^ther  to  propagate  holiness,  or  to  have'  any  evidence  of  it 
in  yourselves. 

2.  Judge  by  this  undoubted  truth,  of  any  doctrine  that 
«hall  be  offered  you,  and  of  the  ways  of  men  and  of  yourselves* 

1.  Suspect  that  doctrine  that  tendeth  to  divisions  in  the 
church.     If  it  be  not  for  unity,  it  is  not  of  God.  (Rom.  xyi. 


484  CATHOLIC   UNITY. 

17«)  Christ  came  to  heal  and  reconcile,  and  is  the 
of  Peace ;  and,  therefore,  seudeth  not  his  servants  on  a  con- 
trary errand.  He  will  justify  your  dividing  from  the  unbe- 
lieving world ;  but  he  bateth  dividing  among  his  servants. 
He  that  is  for  church-division,  is  not  (in  that)  for  Christ 
or  you. 

2.  Whatever  holiness  they  may  pretend  to,  adhere  not 
to  those  men,  and  think  not  too  highly  of  them  that  are  for 
divisions  among  the  churches,  or  servants  of  the  JUrd 
You  will  see  them  repent,  or  come  to  shame  and  confusion 
the  last.    You  fly  from  Christ,  if  you  fly  from  unity. 

3.  Think  not  that  you  have  any  more  of  the  Spirit  otoi 
holiness,  than  you  have  of  love  to  the  unity  of  the  saints* 
It  is  the  spirit  of  Satan  and  not  of  Christ,  that  leadeth  yoy 
to  church-divisions :  it  is  a  counterfeit  holiness  thatmaketh 
you  not  desirous  of  unity  with  all  the  saints.  If  you  be  not 
first  pure  and  then  peaceable,  your  wisdom  is  not  firom  above. 
As  you  would  all  take  that  man  to  be  an  enemy  to  holiness, 
that  is  an  enemy  to  chastity,  temperance,  or  common  hones- 
ty ;  so  have  you  reason  to  think  of  him  that  is  an  enemy,  to 
the  church's  unity  and  peace.  Shew  that  you  have  the  Spirit 
by  the  unity  of  the  Spirit;  and  shew  that  you  are  holy  by 
loving  the  union  and  communion  of  the  saints. 


ROMANS  xiy.  1. 

Him  that  is  weak  in  the  faith  receive  ye,  but  not  to  doubtful 

disputations, 

I  HAVE  already  proved  to  you  in  the  foregoing  discourse, 
I.  That  the  true  unity  of  the  church  of  Christ  is  a  unity  of 
the  Spirit,  and  that  the  unsanctified  are  the  causes  of  our 
divisions.  2.  That  a  unity  in  mere  profession,  is  but  a  low 
and  miserable  unity,  which  will  not  satisfy  nor  serve  the 
turn.  3.  That  a  unity  in  the  Spirit  of  holiness,  is  a  great 
advantage  for  the  healing  of  all  our  lesser  differences,  or 
that  we  may  do  well  for  all  those  differences,  if  we  are  truly 
sanctified.  I  come  now  to  the  fourth  and  last  part  of  my 
discourse,  which  is  to  shew  you,  that  ^it  is  not  the  will  of 
God  that  the  unity  of  his  church  should  consist  in  things 
indifferent,  or  in  the  smaller  matters,  or  in  points  of  doubt- 
ful disputation.'    To  yiYvicVv  exvA. \\vks^  fAv^^^wtbia  text,  in 


CATHOLIC  UNITir.  485 

whicb  Paut  doth  purposely  and  plainly  lay  down  thi»  pointy 
in  order  to  the  reconciling  of  a  difference  that  was  then 
among  the  Romans ;  I  shall  not  now  stand  to  discuss  whe^ 
ther  the  weak  that  Paul  here  speaks  of,  were  some  Christians 
tainted  with  a  Pythagorean  conceit,  and  guilty  of  some  ex- 
cessive austerities  (which  some  have  thought,  1.  because 
here  is  no  mention  of  circumcision :  2.  and  because  they  are 
said  to  eat  herbs  only) ;  or  whether  it  were  some  converts  of 
the  Jews,  that  scrupled  the  forsaking  of  their  ancient  cere- 
tnonies,  which  is  the  common  and  more  likely  exposition. 
I..  The  person  here  spoken  of  is  "  Him  that  is  weak  in  the 
faith,^'  tiiat  is,  who  is  yet  so  ignorant  in  the  doctrine  of 
faith,  as  not  to  know  that  these  ceremonies  are  abolished, 
or  these  matters  are  no  part  of  duty,  which  he  placeth  duty 
in ;  and,  consequently,  who  is  so  weak  in  conscience  as  that 
he  dare  not  omit  the  observation  of  these  days  and  ceremo^ 
flies*  The  points  in  which  the  weakness  of  these  persons^ 
are  said  to  be  manifested,  are,  1.  In  their  abstaining  from 
flesh,  and  eating  herbs.  2.  In  their  observation  of  certain 
days  as  holy. 

2.  The  thing  commanded  is,  that  these  persons  for  all 
their  weakness  be  received,  that  is,  1.  Into  brotherly  inter- 
nal charity.  2.  Into  Christian  external  communion.  For 
it  seems,  that  by  the  reason  of  this  their  weakness,  there 
grew  divisions  in  the  church.  The  weak  were  so  self-con- 
ceited, as  to  censure  the  strong,  because  they  did  not  observe 
their  ceremonies.  And  the  strong  were  too  contemptuous 
of  the  weak,  and  made  light  of  them  as  a  superstitious  peo^ 
pie,  unfit  for  their  communion:  Paul  chides  them  both; 
the  weak  for  censuring  the  strong*  and  the  strong  for  con- 
temning the  weak;  and  commandeth  that  for  the  future, 
the  weak  forbear  his  judging,  and  the  strong  receive  the 
weak  whom  they  contemned,  and  so  that  they  join  in  inward 
love,  and  external  communion. 

3.  And  he  addeth  this  caution,  for  the  manner  of  their 
reception  and  behaviour,  that  it  must  not  be  "  to  doubtful 
disputations  "  either  to  the  censuring  of  one  another,  or  to 
unseasonable,  uncharitable  contendings  and  disputes  about 
these  smaller  things.  Three  things  Paul  seemeth  to  suppose 
in  the  matter  of  their  controversy.  1.  That  they  were  mat- 
ter of  some  indifferency.  2.  That  they  were  small,  and  of 
lowest  consideration  in  religion.    3.  That  to  the  weak  they- 


486  CATHOLIC   UXITT* 

ircire  so  dark  and  doubtful,  as  to  be  the  matter  of  dispntctt 
But  for  all  these,  he  would  have  no  breach  in  their  charity 
or  eomoiunion.  .     . 

One  doubt  we  must  not  overpass :  and  that  is,  bow  tbi> 
will  stand  with  what  he  saith  in  the  Epistle  to  the  Gala- 
tians.   Here  he  saith,  **  Let  not  him  that  eateth,.  despise  him 
that  eateth  not :  One  man  esteemeth  one  day  abore  another^ 
another  esteemeth  eveiy  day  alike:  Let  every  man  be  fully 
persuaded  in  his  own  mind  i"  But  there  he  saith,  "  Ye  ob* 
serve  days  and  months,  and  times,  and  years;  I  an»  afiiid 
of  you,  lest  I  have  bestowed  upon  you  labour  in  vain."  (GaL 
]v«  10,  11.)  And  of  cirGumcision,  **  Behold,  I  Paul  say  onto 
you,  if  yis  be  circumcised,  Christ  shall  profit  you  notbiiig; 
for  I  testify  again  to  every  man'  that  is  circumcised,  that  \» 
is  a  debtor  to  do  the  whole  law."  (Gal.  v.  2,  3.)    For  tbe 
understanding  of  this  you  must  observe,  I.  That  there  is  a 
great  difference  between  circumcision  and  the  eeremonies 
here  spoken  of*    2.  And  between  the  outward  act  of  w* 
cumeision,  and  the  sacrament  of  circumcision  as  appointed 
by  God.    3.  And  there  is  a  great  difference  between  the 
msing  it  as  necessary  to  justification,  and  the  using  the  out- 
ward part  only  for  some  lawful  end»    4.  And  between  the 
time  when  the  Gospel  was  but  newly  revealed,  and  the  time 
when  it  was  oft  and  fully  declared  to  the  world.    5.  And  be- 
tween those  that  are  ignorant  for  want  of  full  information, 
and  those  that  are  obstinate  after  long  instruction.     6»  And 
between  those  that  scruple  the  omission  of  such  ceremonies 
themselves ;  and  those  that  would  obtrude  them  as  necessary 
upon  others.    Observing  these  distinctions,  you  may  see 
the  difficulty  plainly  resolved,  as  foUoweth.    1.  In  this  text, 
Rom.  xiv,  Paul  speaketh  not  of  circumcision,  but  of  meats 
and  days  only.    For  circumcisiou  engaged  men  further  to 
Moses's  law,,   than   these    single    ceremonies^     2.  When 
Paul  saith  he  was  afraid  of  the  Galatians,  because  of  their 
observation  of  days  and  weeks,  and  months,  he  means  be- 
cause they  still  adhered  to  the  abrogated  law,  after  so  long 
and  plain  instruction.  3«  And  though  he  circumcised  Timo- 
thy, (Acts  xvi.  3,)  and  yet  speak  against  it,  (GaL  v.  2, 3,) 
the  difference  of  the  cases  is  exceeding  great..    For,  1.  It 
was  but  the  outward  circumcision  of  the  flesh  that  he  used 
with  Timothy  (as  with  one  that  did  not  intend  by  it  any  en* 
^agement  to  Moses,  oif  nece^svt^  ot  \\  \o  Vy%^\^^i^.Vlv«l^^  TSafc 


CATHOLIC  VNITY.  487 

it  was  the  entire  sacrament  of  circumcision  which  was  pre- 
tended to  continue  necessary,  by  the  false  teachers^  and 
which  he  exhorted  the  Galatians  to  refuse.  And  circum- 
cision as  a  sacrament  doth  signify  two  principal  things. 
1.  An  engagement  to,  and  profession  of  faith  in  the  Promised 
seed^  as  promised  and  future.  2.  An  engagement  to  Moses's 
law  (for  this  usait  had  after  the  law  was  given.)  Now  when 
Christ  was  come,  that  man  that  would  still  be  circumcised 
into>  and  profess  to  expect  a  Messiah  yet  to  come,  and  that 
would  engage  himself  to  that  law,  which  contained  the  typed 
of  a  future  Messiah,  aad  was  but  a  schoolmaster  to  kad  to 
Christ,  I  say  that  person  that  was  thus  circumcised  (as  all 
were  that  received  it  according  to  the  institution)  did  plainly 
deny  that  Christ  was  come,  and  therefore  Christ  could  profit 
them  nothing.  But  yet  a  man  that  used  but  the  outward 
sign  to  avoid  an  impediment  to  the  Gospel  (as  Paul  did  in 
the  case  of  Timothy),  or  if  it  were  erroneously,  as  a  mere 
custom,  as  the  Abassines  now  do,  might  yet  be  saved  by 
Christ  nevertheless.  2.  And  when  Paul  used  it,  it  was  as 
an  indifferent  thing ;  but  he  condemned  it  as  supposed  ne- 
cessary. 3.  When  he  used  it,  it  was  in  the  beginning  of  the 
publication  of  the  Gospel^  that  (as  Austin  speaks)  he  might 
give  the  ceremonies  an  honourable  burial:  but  when  he 
condemned  it,  it  was  after,  the  full  publication  of  the  aboli^ 
tion  of  the  law,  against  those  that  would  have  raked  4t  out 
af  the  grave  again.  4.  He  bore  with  it  in  the  weak  \  but  he 
condemned  it  in  the  wilful.  5.  He  bore  with  it  in  those  thai 
scrupled  the  forsaking  it  as  they  were  Jews;  but  he  con-^ 
demned  it  in  those  that  would  have  laid  this  yoke  as  neces^ 
sary  on  the  Gentiles. 

Object,  *  But  it  seems  here  that  Paul  is  against  the 
necessary  observation  of  the  Lord's-day,  when  be  is  for 
esteeming  all  days  alike.' 

Answ.  If  you  understand  the  subject  of  the  debate^  you' 
will  understand  his  speech.  It  is  only  Jewish  holy^days  that 
was  the  matter  in  question,  and  therefore  of  these  only  be  ie 
to  be  understood.  As  for  the  Lord's-day,  it  is  plain  ia-  the 
New  Testament,  that  Christ  did  not  only  rise  upon  it,  and 
appear  to  his  disciples  on  it,  and  send  down  the  Hely 
Ghost  upon  it ;  but  that  the  disciples  presently  after  Christ's 
resinrection,  began  their  religious  assemblies  on  it^  and  so 
continued  them^  by  the  guidance  of  tlie  Holy  Ghost;  and 


488  CATHOLIC  uNixr. 

to  settled  that  day  for  the  use  of  the  hoi  j  assemblies  of  the 
church,  calling  it  the  Lord'sipday.  (Johaxxi.  19,  26;  Actsii. 
1 ;  XX.  7 ;  1  Cor.  xvi.  2 ;  Rev.  1.  10.)  And  it  is  past  all  donbt 
in  the  history  of  the  church,  that  since  the  apostles'  days 
till  now,  the  church  bath  constantly  kept  this  day  as  thus 
established,  by  the  name  of  the  Lord's-day ;  whicb  the  h- 
thers  called  the  Christian  sabbath,  as  they  applied  the  name 
of  an  altar  to  the  table,  and  of  a  sacrifice  to  the  supper  of  the 
Lord;  so  that  be  that  will  reject  ilie  observation  of  tbeLofd's- 
day,  must  take  on  him  to  be  wiser  than  th^  Holy  Ghost  k 
the  apostles,  and  than  all  the  catholic  church  of  Christ,  from 
the  beginning,  till  these  contentious  persons  did  arise. 

The  text  being  thus  explained,  the  doctrine  before-men- 
tioned is  plain  in  it  before  us,  viz. 

Doctrine.  *  It  is  the  will  of  Qod  that  the  unity  of  the  churcb 
should  not  be  laid  upon  indifferent,  small,  and  doubtful 
points ;  but  that  true  believers,  who  differ  in  such  thiugs, 
should  notwithstanding  have  inward  charity  and  outward 
communion  with  one  another,  not  censuring,  nor  despising, 
nor  dividing  from  each  other  upon  this  account. 

In  handling  this  point,  I  shall  briefly  shew  you,  1.  What 
I  mean  by  things  indifferent.  2.  What  I  mean  by  smaller 
matters.  3.  What  by  doubtful  things  or  disputations  :  and 
then  I  shall  give  you  the  reasons  of  it,  and  then  apply  it. 

I.  For  the  explication.  1.  By  things  indifferent  I  do  not 
mean  things,  'hie  et  nunc,'  indifferent  in  the  use ;  but  things 
that  are  not  ordinarily  in  themselves  either  commanded  as 
duties,  or  forbidden  as  sins,  but  left  as  lawful  or  indifferent 
by  the  Scriptures,  unless  as  some  accident  or  circumstance 
may  make  them  to  be  good  or  evil. 

2«  By  smaller  matters,  it  is  none  of  my  intent  to  per- 
suade you,  that  any  thing  that  is  but  an  appurtenance  to 
faith  or  piety  is  absolutely  small :  but  they  are  small  in 
comparison  of  the  far  greater  things,  and  so  small  that  many 
are  saved  without  them,  and  they  are  not  of  flat  necessity 
to  salvation;  and  the  greater  matters  must  be  preferred 
before  them. 

3.  By  things  doubtful,  I  do  not  mean  such  as  are  net 

certainly  revealed  in  the  Scripture,  nor  yet  such  as  perverse 

heretical  men  do  raise  doubts  about  when  they  are  plain  in 

themselves:  but  I  mean  such  points  as  are  revealed  eer- 

t^inly,  but  mote  darkly  iVian  tXve  ^t^'a.XAt  ^^ycl\»>  ^^d  Ibefe* 


CATHOLIC  uNixr.  489^ 

ibre  cannot  be  so  clearly  known ;  so  that  the  sum  is  this, 
L  Indifferent  things  must  not  be  taken  to  be  necessary,  or 
sinful,  but  to  be  indifferent.  2.  Lower  and  lesser  points 
must  not  be  taken  to  be  greater  or  weightier  than  they  are* 
3.  Points  of  less  certainty  that  are  more  darkly  revealed, 
must  not  be  taken  to  be  more  clear  and  certain  to  us  than 
they  are.  4.  And  it  is  not  on  such  darker,  smaller  matters 
that  God  hath  laid  our  salvation ;  or  that  the  church's  unity 
and  peace  dependeth. 

IL  For  the  fuller  demonstration  of  this,  let  these  rea« 
jBons  be  observed :  1.  If  our  unity  were  laid  on  these  smaller 
matters,  the  multitude  of  them  is  such,  that  we  should  never 
agree  in  all.  The  essentials  of  Christianity  are  so  few,  that 
all  men  may  well  be  expected  to  learn,  and  know,  and  en- 
tertain them.  But  the  smaller  points  are  so  many,  that 
there  is  no  hope  of  an  universal  agreement  in  them  all. 
You  k'how  in  the  body  of  man  or  beast,  the  great  master 
veins  that  are  the  stock  of  all  the  rest,  are  but  a  few ;  but 
follow  them  farther,  and  you  shall  have  so  many  divisions, 
and  sub-divisions,  till  you  find  them  to  be  many  hundreds  or 
thousands.  So  is  it  with  the  arteries,  and  with  the  nerves. 
The  body  of  a  tree  is  but  one,  and  the  first  division  perhaps 
is  but  in  two  or  three  parts ;  but  follow  it  to  the  very  ends 
of  the  branches,  and  you  may  find  many  thousands.  So  is 
it  in  divinity :  and  therefore  if  none  should  be  in  unity  with 
the  church,  but  those  that  understand  every  branch  of 
Christian  verity,  what  hope  of  union  could  there  be  ? 

2.  Moreover,  the  smaller  points  are  far  less  discernible 
than  the  greater  be;  and  therefore  there  is  the  less  hope 
that  ever  the  church  should  have  unity  in  these.  The  great 
arms  of  a  tree  are  easily  discerned,  when  the  extremities  of 
the  branches  are  very  small.  The  trunks  of  the  master 
veins  are*great  and  easily  seen,  but  the  points  and  capillary 
veins  are  so  small,  as  hardly  to  be  perceived.  So  Ood  in 
mercy  hath  made  very  plain  those  few  essential  points  of 
faith  that  salvation  lieth  on ;  but  if  you  follow  on  these 
generals  to  all  the  particulars  and  appurtenances,  you  shall 
find  them  run  so  small  as  well  as  so  many,  as  that  it  is  im<*^ 
possible  that  unity  should  consist  in  these. 
,  3.  Furthermore,  if  our  unity  were  laid  on  these,  religion 
would  be  for  none  but  the  learned,  and  (as  the  ancients 
ordinarily  argue  against  the  heathens  that  cavilled  at  the 


490  CATHOLIC  UNITY.  ■ 

plainness  of  the  Scripture)  God  should  then  be  partial,  aod . 
should  make  a  way  to  heaven  that  poor  men  cannot  go. 
For  the  poor  cannot  possibly  attain  to  so  much  learning, 
and  spend  so  much  of  their  lives  in  study,  as  may  bring 
them  to  the  knowledge  of  all  these  lower,  difficult  points.  - 

4.  Yea,  if  our  unity  or  salvation  lay  on  these,  it  is  cer« 
tain  it  would  shut  us  all  out,  both  from  unity  and  salvation; 
so  that  there  would  no  two  be  at  unity  in  all  the  world,  and 
no  one  be  saved.  For  all  men  on  earth  are  ignorant  in 
many  lesser  truths,  even  such  as  are  revealed  to  us  in  the 
Scripture,  and  we  should  endeavour  to  understand*  l¥hal 
man  dare  affirm  that  he  understandeth  every  word  of  the 
Holy  Scripture  ?  Did  the  Pope  himself  think  that  he  had 
attained  to  this  infellibility,  he  would  ere  this  have  written 
us  an  infallible  commentary.  If  the.  best  must  say  with 
Paul  himself,  "  we  know  but  in  part,"  then  surely  those 
smaller,  doubtful  things,  which  all  the  truly  sanctified  know 
not,  are  not  the  matter  of  the  unity  of  the  church. 

d.  I  have  shewed  in  my  Discourse  of  the  Catholic  Churchy 
that  to  shut  out  all,  from  the  church  and  our  communio&y 
that  di£fer  from  us  in  such  lower  things,  is  utterly  against 
the  design  of  Christ,  and  the  tenor  of  the  Qospel,  and  very 
dishonourable  to  him  and  to  his  church :  God  hath  more 
mercy  than  to  shut  out  the  weak ;  and  will  you  dishonour 
him  so  far  as  to  persuade  the  world  that  he  hath  no  such 
mercy  ?  The  design  of  the  Gospel  is  grace  and  love !  How 
tender  was  Christ,  even  of  his  little  ones  that  believe  in 
him !  how  compassionate  is  he  to  them  in  their  infirmities ! 
And  would  you  go  about  to  persuade  the  world  that  he  hath 
so  little  of  this  compassion,  as  that  he  will  admit  none  to 
heaven,  or  to  the  commuilion  of  his  church,  but  those  that 
attain  to  knowledge  and  agreement  in  all  these  lesser, 
doubtful  controversies,  and  indifferent  things  ?  The  church 
is  small  enough  already ;  but  if  you  would  cut  off  all,  that 
do  not  agree  in  every  circumstance,  you  would  make  it 
small  indeed.  This  is  no  better  than,  under  pretence  of 
faith  and  unity,  to  unchurch  the  church,  and  damn  your- 
selves, and  all  the  world. 

6.  The  arguments  in  the  text  are  very  forcible ;  ''For 
God  hath  received  him."  (ver.3.)  As  if  he  should. say, 
'Dare  you  despise  or  cast  out  him  that  God  receiveth?-^ 
"  Who  art  thou  that  judge^l  ^xiotVv^t  \si^vi!%  %«!6N^^t.?"  (,ver.4.> 


CATHOLIC-  UNITY.  4[)1. 

^*^  Why  dost  thou  judge  thy  brother?  or  why  dost  thou  set 

r|ftfc  naught  thy  brother?    We  shall  all  stand  before  the  judg- 

'  anerit  seat  of  Christ/'  (ver .  10.)    The  church  doth  not  censure 

men  for  small  or  doubtful  things ;.  nor  must  we  condemn 

(hose  that  God  doth  not  condemn. 

1.  The  laying  such  stress  on  smaller  things,  doth  multi- 
ply controversies,  and  fill  the  minds  of  men  with  scruples, 
and  ensnare  their  consciences,  and  engage  men  in  parties 
Sfi^inst  each  other  to  the  certain  breach  of  charity,  and  ruin 
of  the  peace  of  the  church,  and  of  their  souls.    The  fire  of 
contention  will  never  go  out  for  want  of  fuel,  if  unnecessary 
things  be  made  necessary,  and  small  things  pretended  be 
great,  and  uncertain  things  pretended  to  be  certain.    Abun-^ 
dance  of  vice  will  be  daily  set  and  kept  at  work,  upon  this 
"borrowed  stock. 

8.^  And  what  a  world  of  precious  time  will  be  wasted  by 
this  means,  while  men  are  studying  and  reading  to  main- 
tain their  own  opinions ;  and  when  they  must  waste  their 
hours  when  they  are  together,  in  conferences  and  wra,ugliQg 
disputations,  to  the  discomposiqg  of  their  own  and  others' 
minds,  and  certain  troubling  the  church  of  God !  O  what 
use  have  we  for  those  precious  hours*  for  surer,  greater,  and 
more  needful  things ! 

9.  The  things  that  our  salvation,  and  the  church's  peace,, 
are  indeed  laid  upon,  are  so  great,  so  necessary,  so  plea- 
sant, and  so  profitable,  that  it  leaveth  us  the  more  without 
excuse,  to  waste  our  time  in  things  unnecessary.  We  have 
our  great  Creator  to  know  and  honour ;  we  have  the  mys- 
tery of  redemption  to  search  into  and  admire ;  we  have  the 
nature,  and  life,  and  death,  and  resurrection,  and  ascension,; 
and  glorification,  and  intercession  of  Christy  to  study  and- 
believe ;  and  all  the  love  and  wisdom  of  God,  the  mercy,' 
smd  the  holiness  and  justice,  that  was  revealed  in  him ;  w0. 
have  judgment  to  prepare  for;  and  all  the  graces  of  the 
Spirit  of  Christ  to  be  received,  or  cherished,  increased  and^ 
exercised  in  our  souls.  We  have  a  hell  to  escape,  and  a 
heaven  to  obtain,  and  the  foreseen  glory  of  it  to  feed  upon^ 
for  the  strengthening  and  delighting  of  our  souls  ;  we  hav0 
many  particular  duties  of  holiness  and  righteousness  to  at-* 
tend  to :  and  in  the  midst  of  all  this  great  employment, should: 
we  make  more  work  and  trouble  to  ourselves,  and  that  aboul 
unnecessary  things?  > 


492      ,  CATHOLIC  UNITY. 

.  10.  These  unnecessary  or  lower  things,  when  once  Aef 
are  advanced  above  their  rank,  do  undermine  and  wrong  ili&' 
greater  matters,  which  they  pretended  to  befriend.  They 
divert  the  thoughts  and  speeches  from  thern^  and  take  op. 
the  affections,  and  will  not  be  contented  with  their  due  pio> 
portion ;  but  are,  as  the  proverb  is,  ^  Like  a  b^gar  on  hovBe- 
back,  that  will  never  light/  If  men  be  set  upon  ceremonies, 
or  private  opinions  of  their  own,  they  are  upon  it  inaU 
companies ;  and  you  shall  sometimes  have  almost  nothing 
else  from  them.  And  that  is  not  all ;  but  the  interest  of 
their  unnecessary,  or  lower  points,  is  ordinarily  set  op 
against  the  interest  of  that  body  of  Christian  verities  wjhidi 
we  are  all  agreed  in ;  so  that  they  can  be  contented  that 
Christianity  lose  much  advantage  in  the  greater  points,  that 
their  cause  may  be  advantaged.  If  this  were  not  so,  we 
should  not  have  had  ceremonies  and  formalities  cast  oat 
such  abundance  of  excellent  preachers  heretofore :  nor 
private  opinions  have  set  so  many  against  the  labours  of 
faithful  ministers,  as,  to  our  grief  and  shame,  we  have  lately 
seen:  and  the  mischief  is,  that  unnecessary  things  made 
necessary,  do  so  involve  the  imposer's  interest  with  their 
own,  that  they  think  they  are  necessitated  to  drive  them  on, 
and  see  their  impositions  obeyed,  or  else  their  wisdom  or 
authority  is  despised. 

11.  And  thus  they  directly  lead  men  to  persecution, 
and  occasion  those  that  must  needs  have  their  wills,  to  lord 
it  over  God's  heritage,  (1  Pet.  v.  3,)  when  the  desire  of  be- 
ing the  church's  god,  hath  prevailed  so  far  with  any  of  its 
members,  as  to  set  them  upon  a  course  of  law-giving  and 
domineering,  and  bringing  others  into  a  conformity  to  their 
wills ;  they  look  upon  all  men  as  sinners  that  disobey  them, 
and  think  that  their  power  will  warrant  them  to  force  obe- 
dience to  their  commands,  or  else  to  deprive  the  church  of 
her  pastors.  Many  a  congregation  have  I  known  change 
preachers  for  ceremonies ;  when  as  if  God's  will  and  word 
in  necessary  things  to  men's  salvation,  had  been  preferred 
to  the  will  and  word  of  the  bishops,  about  things  called  in- 
different by  themselves,  the  case  had  been  altered;  and 
they  would  rather  have  let  the  ignorant  have  been  without 
a  ceremony  than  a  sermon.  It  is  the  unhappy  fate  of  almost 
all  that  are  iset  upon  unnecessary  things,  that  they  cannot 
endure  that  others  sVio\i\dYv^NeVXi^\iJa«i\?5  oi^  ^VS^tvcl^  Ctoca 


CATHOLIC  UNITY,  493 

4hem.  It  is  not  enough  to  them  to  enjoy  the  freedom  of 
their  own  consciences^  aboat  meats,  or  holy-days,  oi^  ges- 
iureB  or  vestures,  or  other  formalities,  unless  all  others  be 
compiled  to  do  as  they  do.  When  they  are  but  moved  to 
comply  with  others,  though  plain  Scripture  and  the  prac- 
-tice  of  the  primitive  catholic  church  be  alleged  for  it,  yet 
it  moveth  them  little  or  nothing.  But  if  others  will  not 
eomply  with  them,  they  cry  out  against  them  as  enemies  to 
unity  and  peace ;  and  say.  It  is  not  fit  to  suffer  men  to  be 
of  so  many  minds  and  ways ;  that  is,  it  is  fit  all  should  be 
compelled  to  do  as  they  would  have  them. 

12.  And  another  mischief  that  foUoweth  the  making  un- 
necessary things  to  be  necessary,  is,  that  it  openeth  a  gap 
to  to  many  more  of  the  same  kind,  that  no  man  knows  how 
to  stop  it,  nor  when  we  have  ceremonies  and  inventions 
enough :  But  upon  the  same  ground  that  these  are  brought 
in  to-day,  the  next  Pope  or  Bishop  thinkB  he  may  bring  an- 
other to-morrow ;  and  so  we  can  never  tell  when  we  have 
all,  nor  when  will  be  an  end. 

13.  And  in  the  multitude  of  things  unnecessary,  we  shall 
be  in  danger  of  losing  the  things  that  are  necessary,  they 
will  be  so  buried  or  obscured  in  the  crowd  :  the  substance 
will  scarcely  be  perceived  for  the  ceremony. 

14.  And  methinks  it  is  such  height  of  pride  for  mortal 
men  to  arrogate  such  a  power,  and  to  desire  and  endeavoui* 
such  a  thing,  that  I  wonder  how  they  dare  attempt  it.    I 
mean  to  make  universal  or  unnecessary  laws  for  the  church, 
in  the  matters  of  faith  or  worship.    Can  a  man  that  hath 
one  spark  of  humility  left  in  him,  desire  that  his  will  may 
be  iL  law  to  all  others,  in  doubtful  or  indifferent  things  ? 
And  proceed  so  far  as  to  desire,  that  none  may  have  liberty 
in  the  church  that  are  not  of  his  opinion,  or  will  not  be 
ruled  by  him,  in  things  indifferent,  or  of  no  necessity ! 
Surely  a  man  of  any  humility  would  think  with  himself, 
'  Am  not  I  also  imperfect  in  knowledge  ?  And  may  I  not  be 
mistaken  ?  What  is  my  judgment  that  it  should  be  a  law  to 
the  church,  and  that  I  should  be  so  highly  conceited  and 
confident  of  it,  as  to  turn  out  godly  ministers  or  people 
from  the  church  or  worship  of  God,  for  not  conforming 
themselves  to  my  opinion  in  things  of  such  a  low  and  indif- 
ferent nature !'  He  that  would  be  the  law-giver  to  the  church; 
and  suffer  none  but  those  of  his  own  opinion  in  such  joints; 


494  CATHOLIC  URTITY. 

would  be  tlie  lord  of  the  church,  which  can  know  the  voic^ 
of  none  but  Christ,  and  owneth  no  other  Lord  but  him. 

15.  And  the  sin  is  the  greater,  because  they  have  so  lit- 
tle interest  or  pretence  to  lead  them  to  these  usorpatiotu: 
They  must  have  their  will,  though  it  get  them  nothing. 
Who  made  them  law-givers  to  the  church  of  Christ?  Can- 
not they  allow  Christ  this  part  of  the  Sovereignty,  to  make 
laws  for  his  church?  And  cannot  they  be  content  with i 
ministerial  power,  to  proclaim  and  promote  the  laws  of 
Christ,  and  according  to  these  to  guide  his  church  ? 

16.  And  hereby  men  are  drawn  to  a  human  kind  of  reli- 
gion :  and  they  do  more  properly  believe,  obey,  and  wor- 
ship these  imposers  than  Jesus  Christ;  when  they  most 
fetch  the  very  matter  of  their  religion,  not  from  the  Bible^ 
but  the  canons  or  decrees  of  men,  their  conscience,  obedi- 
ence, and  reward  will  be  according  thereunto. 

17.  And  hereby  the  adversaries  of  the  church  have  oc- 
casion to  insult  over  us,  and  think  our  differences  to  be 
more  than  indeed  they  are.    When  the  unity  of  the  church 
is  laid  upon  things  indifferent  or  of  smaller  moment,  there 
will  presently  be  disagreements,  and  these  will  be  the  ene- 
my's matter  of  reproach.     It  is  this  that  makes  the  Papists 
tell  us  of  our  differences  among  ourselves,  because  we  have 
made  them  seem  something  to  them,  when  they  are  next  to 
nothing.     '  O,'  say  they,  *  where  is  your  church  of  England 
now  V  Why !  what  is  the  matter?  Is  the  church  of  England 
dead  ?  Or  is  any  thing  taken  down  that  was  essential  to  the 
church  of  England  ?  Was  a  prelacy  ruling  by  a  lay-chancel- 
lor over  many  hundred  parishes,   chosen  and   governing 
without  the  body  of  the  clergy,  essential  to  the  church  of 
England?     I  am  confident  the  most  of  the  sober,  godly 
ministers  in  England,  are  for  the  apostolical,  primitive  Epis* 
copacy  still.    Was  the  book  of  canons,  or  the  book  of  com- 
mon-prayer, or  the  ceremonies  essential  to  the  church  of 
England?  Surely  they  were  not;  and  if  so,  it  is  living  still. 
But  if  any  say,  that  these  were  essential  to  it,  we  may  thank 
them  for  the  death  of  it,  that  made  it  of  such  a  human,  mor- 
tal frame,  which  any  prince  might  spurn  down  at  his  plea- 
i^urc    Surely  the  church  or  churches  of  Christ  in  England, 
are  of  a  more  heavenly,  durable  frame,  that  may  be  perse- 
cuted, but  hardly  destroyed,  while  the  men  are  living,  of 
whom  it  doth  consist* 


CATHOLIC  UNITY.  496 

4.;   Heace  also  it  h,  that  the  Papists  tell  us,  that  we  have 
changeid  all  our  worship.    And  wherein  ?  Why  we  have  not 
tba  same  baptism  that  we  had ;  nor  the  same  administration 
of  ihe  Lord's-supper,  nor  the  same  public  prayer,  nor  the 
Wne  way  of  marrying,  churching,  burying,  &c.    And  what 
i«  the  difference  ?     Is  it  that  we  say  not  at  every  time  the 
Ypry  same  words  ?   Why  so  you  may  as  well  say,  that  Paul 
WfLB  mutable,  because  he  wrote  not  the  same  words  in  every 
0^^  of  his  Epistles^  nor  spoke  not  the  same  words  in  all  his 
prayers,  no  not  in  public.    And  so  both  you  and  we  are 
mutf^ble,  because  we  preach  not  the  same  words  every  day 
ill  our  sermons.     Qod  hath  bid  us  pray ;  but  he  hath  pre^ 
iH^ribed  us  no  necessary  form  of  words,  but  the  Lord's* 
prayer.     If  the  difference  be,  that  we  use  not  the  common- 
]^rityer-book ;  doth  that  make  a  different  sort  of  worship  ? 
Is  it  not  the  same  sort  of  worship  if  we  say  the  same  words, 
oj:  words  to  the  same  sense,  either  on  the  book  or  off  it  ?    If 
^npe  men  lay  the  nature  of  worship,  and  the  unity  of  the 
^urcb  upon  things  unnecessary,  then  what  changes  will 
tk^m  to  be  in  our  worship,  when  indeed  there  are  none? 
Then  the  Papists  may  tell  us  of  our  divisions  in  worship, 
because  one  man  sitteth  at  the  singing  of  psalms  and  an« 
other  stands ;  and  one  readeth  with  spectacles  and  another 
without ;  and  one  weareth  a  cap,  and  another  wearetb  none; 
and  one  preacheth  on  one  text,  and  another  upon  another. 
But  be  it  known  to  all  the  Papists  in.  the  world,  that  our 
religion  is  not  changed  at  all :  our  worship  is  the  same  whe- 
ther within  book  or  without.     Oqr  prayers  are  the  same  for 
matter  with  those  in  the  common-prayer-book*    And  if  I 
should  one  day  use  the  common-prayer-book,  and  another 
day  forbear  it,  I  should  not  change  the  worship  of  God. 
To  pray  is  part  of  his  worship :  but  whether  it  bie  on  a  book 
QJC  off  it,  is  no  part  at  all,  but  only  a  mode  or  circumstance, 
which  may  be  altered  as  occasion  servetb.    I  doubt  not  but 
a  book  is  fittest  for  some ;  but  not  for  all.     And  do  they 
thinks  that  we  know  not  what  adding,  and  chopping,  and 
changing  they  have  made  with  their  mass-book  ?  Who  is  it 
then  that  hath  changed  their  worship  ?    Is  it  like  the  same 
book  that  it  was  before  the  changes  made  by  Gregory  the 
Great  ?    It  was  so  ordinary  a  thing  to  change  the  manner 
and  forms  of  worship,  that  private  bishops  did  it  without 


496  CATHOLIC   UNITY. 

any  synods :  whence  else  had  the  world  the  forms  that  are 
now  in  use?  Tell  us  how  many  of  those  in  the  '  Bibtiotli. 
Patrum'  were  made  by  apostles,  or  general  council,  if  you 
can.  When  Basil  the  Great  had  set  up  a  new  way  of  sing- 
ing to  God»  and  made  some  other  changes  in  worship,  the 
clergy  of  Neocesarea  were  offended  with  him  for  the  novelty, 
and  told  him,  that  none  of  that  was  used  in  Gregory's  days: 
To  whom  he  answers,  that  neither  was  their  own  litany 
known  in  Gregory's  days,  (who  yet  had  lived  not  one  hnn- 
dred  and  forty  years  before,  and  was  the  famous  founder  of 
their  church  by  miracles.)  Basil,  Epist.  63*  And  Basil 
added  to  the  clergy  of  Neocesarea.  '  But  how  can  you  tell 
that  these  things  were  not  in  use  in  Gregory's  days,  when 
you  have  kept  nothing  unchanged  which  he  was  used  tof 
And  that  you  may  see  his  mind  in  this ;  he  adds,  *  But  I 
pardon  all  these  things,  (though  God  will  examine  all :) 
only  lee  the  principal  things  be  kept  safe.'  If  we  had 
changed  the  sacraments,  as  the  Papists  have  done,  viz. 
a  commemorative  sacrifice  into  a  real  sacrifice  of  Christ 
himself;  the  sacramental  body  and  blood  of  Christ  into  the 
real  body  and  blood ;  the  administration  of  it  in  both  kinds, 
into  one  kind  alone,  defrauding  the  people  of  the  cup ;  the 
communion  into  a  private  mass,  the  people  only  looking  on 
the  priest,  when  he  receiveth  alone  himself,  &c.  I  say,  had 
we  made  such  changes  as  these,  they  might  have  called  us 
changelings  indeed,  and  have  told  us  of  novelties  in  the 
worship  of  God. 

18.  Moreover,  this  laying  so  much  upon  lower  and  un- 
necessary things,  doth  impoverish  the  soul,  and  make  it  low, 
and  empty,  and  formal,  according  to  the  matter  that  it  hath 
to  work  upon.  As  the  great  unquestionable  truths  of  God, 
are  they  that  sanctify  and  elevate  the  soul,  and  leave  their 
image  on  it ;  so  will  contending  about  private  opinions,  or 
laying  out  our  zeal  in  ceremonies  and  shadows,  depress  the 
soul  and  famish  it,  and  turn  our  religion  into  a  shadow.  We 
find,  by  sad  experience,  that  people  are  so  prone  to  turn  all 
religion  into  mere  words,  and  shows,  and  customary  for- 
malities, that  when  we  have  done  our  best,  we  cannot  cure 
them  of  this  mortal  sin :  **  God  is  a  Spirit,  and  will  have 
such  worshippers  as  worship  him  in  spirit  and  in  truth." 
(John  iv.  23.)    We  have  little  need  to  cherish  this  disease 


CATHOLIC   UXITV.  497 

gf  hypocrisy  and  seeming  histrionical  outside  religiousness, 
when  we  see  so  many  perish  by  it,  after  all  that  we  caii  do 
for  their  deliverance. 

19.  And  this  making  a  religion  of  unnecessary  things^ 
or  laying  the  church's  unity  thereon,  is  a  dangerous  snare 
to  delude  the  ignorant  and  ungodly,  and  make  them  believe 
that  they  are  godly  people,  and  in  the  way  to  heaven,  as 
well  as  others.  I  use  not  this,  or  any  argument,  against  the 
profitable  use  of  any  forms,  in  order  to  the  understanding 
of  the  matter ;  nor  against  the  du^  circjamstantiating  of  the 
worship  of  God.  But  if  profitable  fonns,  and  God's  own 
ordinances,  are  somewhat  liable  to  this  abuse,  we  cannot 
devise  how  to  increase  the  danger,  and  quite  enthral  these 
miserable  souls  more  certainly,  than  by  multiplying  un- 
necessary formalities,  and  placing  religion  and  unity  in 
them.  For  they  that  are  most  ignorant,  and  empty  of  the 
love  and  fear  of  God,  and  the  bitterest  enemies  to  a  heavenly 
life,  will  presently  set  in  with  these  formalities,  and  make 
themselves  a  religion  of  these;  and  then  they  will  take 
themselves  to  be  as  godly  as  the  best.  You  shall  never 
make  them  believe  that  they  are  ungodly.  They  think  the 
diflference  lieth  but  in  the  way  and  manner  of  serving  God  : 
yOu  serve  him  one  way  and  they  another;  but  yet  they 
fserve  him  as  well  as  you  :  yea,  they  will  overdo  in  these  in- 
different things,  that  they  may  make  up  that  which  is  want- 
ing, in  true  godliness ;  and  then  they  will  think  that  they 
are  better  and  righter  than  you. .  Thus  did  the  heathens  cry 
out  against  the  a^^cient  Christians,  with  a  '  tollete  impios,' 
away  with  the  ungodly ;  and  killed  them,  and  cast  them  to 
wild,  beasts  to  be  torn  by  them,  because  they  would  not 
worship  their  idols.  And  so  many  ungodly  wretches,  now, 
that  will  not  be  persuaded  to  a  holy  life,  will  yet  cry  down 
others  as  impious,  because  they  observe  not  all  the  ceremo- 
nies which  they  observe.  When  we  have  used  all  the  means 
we.  can  to  bring  them  to  the  study  of  the  Scripture,  and  to 
njeditate  .in  the  law  of  the  Lord,  and  to  holy  conference,  and 
fervent  prayer;  to  hatred  of  sin,  the  contempt,  of  the  world, 
the  mortifying  of  the  flesh,  to  the  love  of  God  above  all,  to 
a  thankful  admiration  of  the  love  of  Christ,  and  the  great 
mystery  of  redemption,  to  the  believing,  delightful  fore- 
thoughts of  everlasting  life>  and  preparation  for  it,  8ic, ;  I 

VOL.  XVI.  K   K 


4M  CATHOLIC  UNITY. 

9mj,  when  wc  have  done  all  to  bring  them  to  this  whieh  ii 
godliness  jndeed,  we  lose  our  labour,  and  leave  Ihem  as  m 
find  them.    They  cannot  away  with  so  precise  a  life.:  bat 
yet  a  religion  they  will  have  instead  of  it,  to  deceive  their 
souls,  and  quiet  them  in  the  way  to  hell.     For  instance,  i 
must  speak  it  with  grief  of  heart,  that  I  meet  with  no  email 
number  among  us  that  know  not  who  Chriist  is ;  eosle  mj 
he  is  God  and  not  man.   Some  say,  he  is  man  and  not  Ood; 
some  say  he  was  made  both  God  and  man  at  once ;  soflM 
say,  he  is  neither  God  nor  man,  but  a  spirit;  some  say,  ke 
is  not  God,  but  the  Son  of  God,  and  hath  the  power  «f  Ood 
given  him :  Abundance  say,  that  he  is  God  only  and  not 
man,  now  he  is  in  heaven,  though  he  was  both  on  earA: 
And  very  many  know  not  what  Christianity  is,  nor  wherein 
the  Christian  religion  doth  consist.    And  yet  all  these  p^ 
sons,  that  are  heathens  rather  than  Christians,  are  the  melt 
^.ealous  keepers  of  Christmas,  (as  it  is  called,)  and  the  bit* 
terest  condemnors  of  those  that  do  not;  and  so  do  msko 
themselves  believe  that  they  ai'e  Christians  as  well  as  others. 
The  same  persons  that  know  not  who  Christ  is,  nor  what  it 
is  to  be  a  Christian,  are  so  much  for  kneeling  at  the  takiag 
of  the  LordVsupper,  thatHhey  dare  not  be  so  irreverent  a« 
to  sit  or  stand;  but  will  rather  never  receive  at  all:  (nor 
are  they  fit  till  they  change  in  a  greater  matter  than  the 
gesture :)  and  yet, '  poor  souls,  they  think  themselves  to  be 
very  religious,  and  more  reverent  than  others,  and  that  here 
lieth  the  difference  between  them.     It  would  grieve  the 
heart  of  a  considerate  man,  to  see  a  multitude  of  miserable 
sinners  to  live  in  wickedness,  in  cursing,  swearing,  drunk* 
enness,  filthiness,  neglect  of  God  and  a  holy  life,  drowned 
in  worldlymindedness,  and  as  regardless  of  the  life  to  come,a8 
if  they  thought  they  should  die  like  the  beasts ;  and  even 
hating  those  that  will  not  be  ungodly  as  well  as  they ;  and 
yet  as  hot  for  ceremonies,  and  holy-days,  and  kneeling 
at  the  sacrament,  and  the  common-prayer-book,  as  if  they 
were  more  devout  than  others ;  and   it  seems  they  have 
made  themselves  believe  in  good  earnest,  that  they  are  true 
Christians  and  godly  men,  because  in  the  depth  of  their  un-' 
godliness  they  can  onake  a  stir  against  tkOBe  that  will  not 
be  of  their  mind,  and  nse  these  oeremoiiies  as  well  as  they* 
If  any  of  you  say,  that  I  am  now  s'^aking  against  yoBir 


CATHOJ.1C   UNITY.  409 

Opinions  or  ceremonies  themselves,  as  if  1  could  not  gitr«' 

yoa  leave  to  use  them,  you  will  but  shew  yourselves  rnid*^ 

t$kma  hearers,  and  false  reporters.     No,  it  is  the  laying  too 

'ttftch  stress  on  these  matters,  and  making  indifferent  things 

seem  necessary,  as  if  God's  worship,  or  the  unity  of  the 

church  lay  on  them,  which  I  speak  against :  And  therefore  I 

mmst  needs  say,  that  both  sides  may  be  guilty  of  this  sin: 

principally  the  imposers  of  them,  that  would  have  all  men 

fbrced  to  do  as  they  do  ;  and  next  them  there  may  be  too 

Hnicb  geilt  in  those  that  make  indifferent  things  seem  evil, 

or  lesser  evils  to  be  much  greater  than  they  are,  and  so 

would  make  a  religion  of  avoiding  what  others  make  it  their 

religion  to  observe.     And  whether  your  religion  lie  in  being 

for  or  against  these  points  (in  such  as  the  apostle  speaks  of 

in  my  text)  is  no  great  difference :  for  the  religion  of  both 

will  prove  but  a  mere  shadow ;  yea,  an  over  hot  opposing  of 

eoch  middle  things,  doth  teach  those  that  are  for  them  to 

believe  that  they  are  matters  of  very  great  moment,  or  else 

,  they  think  you  would  not  make  so  great  a  matter  of  them. 

And  then  when  you  have  taught  them  by  your  fierce  opposi- 

tioii  to  make  a  great  matter  of  them ;  and  custom  and  their 

party  hath  taoght  them  to  think  their  way  is  best ;  both 

these  set  together  delude  their  souls,  and  make  them  think 

Chat  -because  of  their  formalities,  they  are  godly  men,  in  the 

depths  of  their  ignorance,  ungodliness  and  misery. 

20«  Lastly,  observe  how  we  sin  against  the  sad  experi- 
ence of  the  church  in  all  ages,  by  laying  our  religion  or 
unity  upon  these  smaller  or  unnecessary  things.  What  hath 
dtetraeted  the  church  so  much  as  contendings  about  their 
eeremonies  and  orders,  and  precedency  and  Superiority! 
Heresies  I  know  have  done  their  part  (especially  the  Arians); 
but  smaller  matters  have  had  too  great  a  hand  in  it ;  what 
plentiful  evidence  could  I  give  you  of  this!  The  lamentable 
divisions  of  the  Christian  world  about  Easter-day,  which  the 
first  General  Council  was  fain  to  meet  about  and  decide,  is 
i0o  sad  an  instance.  But  alas,  the  present  age  itself  bath 
given  us  too  sad  and  plenteous  proofs  of  it.  By  a  heap  of 
iievemo&ies,  and  unnecessary  things,  the  Roman  church  hath 
almost  drowned  both  the  doctrine,  worship  and  discipline  of 
Christ,  and  miserably  torn  the  church  in  pieces,  and  so  con- 
tinues to  do.  And  what  work  this  mistake  hath  made  in 
Bn^laiftd,  J  hare  no  mind  to  tell  ifovi,  w\v\\e  o\«  %ttiSi\\.^tA 


AOO 


CATHOLIC   UNITT. 


sufferings  tell  you  of  it  more  plainly  than.it  is  fit  for  me  i» 
do.  Indifferent  things  have  shut  out  that  which  was  better 
than  indifferent.  Consider  well  these  twenty  reasons,  and 
then  judge  whether  the  religion  or  unity  of  the  church  ahdaU 
be  placed  in  unnecessary  things.  The  imposing  of  them 
I  shall  speak  of  by  itself. 

Use.  From  the  text  and  doctrine  explained  and  confirmed/ 
we  may  see  these  following  consectaries  arise. 

1 .  Hence  we  see  the  tender  mercy  of  Ood  to  them  that 
^re  sincere  in  the  faith,  though  weak.  If  their  understand- 
ings be  dark,  and  their  judgments  in  lesser  things  mistaken, 
and  their  consciences  therein  erroneous  ;  yet  if  they  be  bat 
true  believers,  and  right  in  the  main,  and  willing  to  know 
the  mind  of  God,  and  to  obey  it,  God  would  not  have  them 
excluded  from  the  communion  of  the  saints,  but  rather  re- 
ceived  with  charity  and  compassion ;  and  would  have  the 
stronger  bear  with  their  infirmities.  (Rom.  xv.  1.)  He  will  not 
himself  reject  them;  and  therefore  he  would  not  have  them 
rejected  or  despised  by  his  servants. 

Use  2.  Hence  also  we  may  see,  that  God  will  bear  more; 
and  so  must  his  church,  with  smaller  errors,  than  with  the* 
uncharitable  or  dividing  management  of  those  errors.  Though 
men  should  err  about  meats,  or  days,  or  such  like  matters,  we 
must  yet  receive  them  and  love  them  as  believers  :  but  yet 
if  they  will  hereupon  despise,  or  censure  one  another  to  the 
breach  of  charity,  and  trouble  of  the  church,  this  must  be 
sharply  rebuked,  as  Paul  here  doth. 

Use  3.  Hence  also  you  may  learn,  how  far  men  should 
desire  and  enjoy  a  liberty  in  matters  of  religion,  and  how  far 
the  magistifLte  should  interpose  with  force,  and  how  far  not. 
A  liberty  to  live  in  sin,  or  to  subvert  the  Gospel,  and  the 
souls  of  others,  the  magistrate  should  give  to  none :  but  a 
toleration  in  things  of  a  lower  nature,  that  hazardeth  not 
mens'  souls,  nor  the  unity  of  the  church,  should  be  granted 
to  the  weak.  Can  we  be  bound  with  charity  to  receive  them, 
and  yet  to  provoke  the  magistrate  to  punish  them,  and  deal 
more  severely  with  them  than  we !  This  may  not  be  desired. 

Use  4.  Hence  also  you  may  see  what  an  enemy  Popery  is 

to  the  unity  of  the  church,  and  how  impossible  it  is  that  the 

church  should  have  unity  upon  their  terms ;  when  they  have 

composed  a  religion  of  so  many  ceremonies,  and  unneces* 

ry  things,  and  new  devV^ed  wt\AcX^^s  ?cjvd%'s^&\wsvfe\A&';^^xsL4 


CATHOLIC  UNITY,  601 

none  mu6t  be  a  catholic  Christian  with  them  that  will  not 
be  of  this  religion,  and  vow  or  practise  all  their  novelties.  So 
Ikr  are  they  from  practising  the  doctrine  of  my  text,  that  they 
set  themselves  in  opposition  to  it,  and  place  their  religion  and 
the  unity  of  their  church  in  such  things  as  Paul  here  requir- 
eth  us  not  so  much  as  to  judge  one  another  in ;  or  in  worse 
than  these.    A  catholic  unity  is  impossible  on  their  terms. 

Use  5.  To  conclude,  I  advise  all  that  are  unfeigned  friends 
to  the  unity  of  the  church,,  Xo  practise  the  wholesome  doc*- 
4rine  of  this  text.    If  you  have  zeal,  there  is  sin  enough  in 
yourselves  and  others  to  lay  it  out  upon :  Bear  not  with  infi- 
delity, sensuality,  impenitency,  or  any  ungodly  course.     If 
inen  be  not  so  much  as  weak  believers,  and  seem  not  saints 
at  least  of  the  lower  form,  receive  not  these  into  your  com- 
munion ;  but  leave  them  under  your  common,  compassionate 
charity.     If  you  can  prove  that  God  receiveth  them  not, 
then  do  not  you  receive  them.     But  as  you  are  Ohristians, 
take  heed  of  cutting  off  or  despising  the  niembers  of  Christ ; 
and  of  giving  a  bill  of  divorce  to  any  soul  that  is  truly 
espoused  to  him :   you  have  drunkards,  and  railers,  and 
notorious  ungodly  ones  enough  to  exercise  all  your  zeal,  if 
you  join  both  head  and  heart  and  hand  against  them :  and 
can  you  find  in  your  hearts  to  fall  upon  one  another  for  in-* 
different  things,  or  smaller  matters,  which  the  unity  of  the 
church  doth  not  consist  in  ?     I  speak  to  both  sides  impar- 
tially ;  and  I  beseech  you  so  understand  me.    What  if  thy 
weak  brother  pray  upon  a  book,  darest  thou  therefore  de- 
spise him?     And  what  if  thy  brother  pray  without  a  book, 
darest  thou  therefore  judge  him?    Nay,  darest  thou  desire 
that  none  but  such  should  have  liberty  to  preach  or  wor- 
ship in  the  church  ?    What  if  thy  weak  brother  dare  not 
receive  the  sacrament,  unless  he  kneel  in  the  act  of  receivr 
ing  it?     Darest  thou  therefore  despise  him?     And  what  if 
thy  brother  on  the  other  side,  do  rather  take  it  in  another 
gesture,  because-  he  is  sure  that  Christ  and  his  apostles 
sinned  not  in  so  doing,  and  because  he  finds  that  our  kneel- 
ing is  contrary  to  the  practice  of  the  ancient  church,  (yea, 
'  ad  hominem,'  I  may  say,)  contrary  to  General  Councils, 
yea,  to  the  last  canon  of  the  first  General  Council  itself, 
which  even  the  canonists  say  that  no  provincial  council,  or 
bishops,  can  repeal  (with  many  other  reasons ;  dare  you 
therefore  judge  him,  because  he  date  uol  \\xi\VaA.^^^\s^\'^^J^Rx 


503  CATHOLIC    UNITV. 

than  Christ  and  his  apostles,  and  the  primitive  church  fer 
many  hundred  years?  If  any  imagine  that  I  go  against  tUi 
necessary  toleration  myself,  because  all  here  receive  4m 
sacrament  sitting  ;  I  answer,  let  them  prove  that  ever  I  re- 
fused one  person  merely  because  they  would  take  it  kneeling, 
if  they  can.  If  yon  say,  Why  then  are  not  all  admitted  W 
take  it  kneeling  ?  I  answer,  soft  and  fair ;  there  are« greater 
matters  than  kneeling  in  the  way.  Do  but  first  let  gp  your 
vicious  courses,  and  agree  with  us  in  a  holy  life,  and  turn 
unfeignedly  to  God,  and  live  in  the  church^order  that  he 
bath  plainly  commanded ;  and  then,  if  I  cannot  give  yoQ 
satisfaction,  you  shall  have  liberty  to  take  it  in  the  gestore 
that  you  desire,  so  be  it  you  will  grant  me  my  liberty  ss  1 
grant  you  yours. 

One  instance  more :  To-morrow  is  the  day  called  Christ^ 
mas-day,  and  many  days  called  holy-days  do  follow  it;  if 
you  will  but  read  and  mark  this  chapter,  Rom.  xiv.,  I  an 
persuaded  it  may  prevent  a  great  deal  of  sin,  that  many  of 
you  on  both  sides  may  be  guilty  of.  Is  it  not  a  wonder  that 
after  so  large  and  plain  a  decision  by  the  Holy  Ghost,  as 
here  you  find,  there  should  yet  be  any  controversy  among 
us  about  this  case?  Do  you  take  the  word  of  God  for  yoar 
rule  or  not?  If  you  do,  why  then  doth  it  not  rule  you,  and 
end  the  difference  ?  Do  you  not  read  the  apostle^s  words; 
'*  One  man  esteemeth  one  day  above  another ;  another 
esteemeth  every  day  alike:  Let  every  man  be  fully  perauad* 
ed  in  his  own  mind."  (verse  14.)  If  you  were  Papists  that 
would  say  the  Scripture  is  obscure,  and  therefore  you  must 
have  a  General  Council,  you  could  scarcely  devise  how  a 
council  should  speak  more  plain  than  this.  But  nothing 
will  serve  some  men,  but  their  own  wills.  Dare  you  on  the 
one  side,  despise  your  weak  brother  now  for  esteeming  these 
days  above  the  rest?  Why,  perhaps  it, is  to  God  that  he 
esteemeth,  and  the  ancient  custom  of  the  church,  and  prac- 
tice of  many  godly  persons,  do  persuade  liim  that  ia  right; 
and  dare  you  on  the  other  side  condemn  or  reproach  them 
that  make  not  this  difference  of  days  as  you  do?  If  waarfe 
contented  that  you  have  your  liberty  (which  truly  I  would 
not  deprive  you  of,  if  it  were  in  my  power),  cannot  you  be 
contented  that  we  have  ours?  There  are  three  opinions 
about  these  holy-days.  l.Sovs\e  ihmk  the  observance  of 
them  a  nccessavv  ve!\\^^ow*  AwV.n.    *1.  ^^\wt  SJsvw^k  \^^  'n^i^ 


CATHOLIC   UNITY.  503 

outward  observance  to  be  an  intolerable  sin.  3.  Some  know 
that  both  these  extremes  are  erroneous,  and  therefore  they 
take  the  thing  in  itself  to  be  indifferent,  but  as  circtim<» 
stancee  or  accidents  may  make  it  good  or  evil :  and  thesd 
are  in. the  right.  They  that  are  in  the  middle  can  bear  with 
otherB,  bat  the  other  cannot  bear  with  them,  nor  with  each 
other.  There  is  no  proof  that  ever  I  saw,  that  the  church 
obseiived  any  of  these  days,  for  many  hundred  years  aft^r 
Chrisi.  For  the  Clement,  the  Dionysius,  the  Cyprian,  that 
ate  cited  for  it,  are  known  to  be  spurious.  And  it  is  un-^ 
likely  that  none  of  these  would,  have  been  mentioned  as  well 
aa  the  Lord's^day,  if  they  had  been  then  observed,  when 
there  was  so  much  ado  about  the  time  of  Easter-day.  Yea, 
it  is  certain  that  for  many  hundred  years  after  Christ,  it  was 
not  agreed  on,  which  was  the  day  of  Christ's  nativity;  somift 
thought  it  was  on  January  6,  and  therefore  cadled  it  the 
Epiphany,  or  Appearance:  and  of  old,  both  the  birth-day 
and  circumcision  of  Christ  were  supposed  to  be  on  the  same 
day;  that  is,  on  the  sixth  of  January,  Cassianus  witne»seth 
that  the  Egyptians  were  of  that  mind ;  CoUat.  L  10.  c.  11. 
Ajod  Epiphanius  witnesseth  the  same  of  the  Greek,  and 
Asian,  and  Syrian  churches.  Epiphanius  himself  and  Na^ 
zianzen,  and  many  others,  were  of  this  mind,  that  it  wa«  oa 
January  sixth,  and  that  thence  it  was  called  the  Epiphany. 
And  Chrysostom  in  Hom.  in  Natal.  Pom«  tells  us,  that  it 
was  but  ten  years  before  he  wrote  it,  that  the  Romans  bad 
per&uaded  the  church  of  Constantinople  to  change  the  day 
to  December  25.  Ahd  yet  the  countries  about  Jerusalem 
held  to  the  sixth  of  January,  as  Causabon  hath  shewed, 
Exercit.  2.  cap.  4,  p.  170,  171,  and  cap.  11.  p.  186, 187.  Yea, 
indeed  the  day  of  Christ's  nativity  is  yet  unknown,  as  if  God 
kad  kept  u»  ignorant  of  purpose.  Many  very  learned  men, 
aa  Broughton,  Helvicus,  Scaliger,  Beroaldus,  think  that  the 
dtay  was  about  autumn,  in  the  beginning  of  October*  Calvi* 
siii«,  Pareeus,  and  msusy  more  are  for  other  times  than  De* 
cember  25,  and  Jac  Cappellus,  and  many  others,  still  go  to 
the  old  way  for  January  6.  And  Th.  Lydias,  out  of  Clem. 
Alexandr.  is  for  May  20.  Scultetus,  Clopenburgius,  and 
nmny  others,  do  shew,  that  indeed  the  time  is  utterly  un- 
eertaia.  And  no  wonder  if  the  day  be  uncertain  vfhen  the 
-very  year  is  so  uncertain,  that  there  is  no  probability  of  ever 
ceming  to  a  full  agreement  about  it  among  the  l€^<aed  in 


504  CATHOLIC   UNItV. 

chronology^  till  ttie  last  coming  of  Christ  agree  them !    Oar 
late  most  learned  cbronologer.  Bishop  Usher,  was.  confident 
that  we  were  aboutvfour  years  too  late  in  our  common  ac- 
count, as  in  his  Annals  may  be  seen.    And  what  man  can 
reveal  the  things  that  God  hath  purposely  cmicealed?    For 
my  part,  I  dare  not  judge  men  for  keeping  or  not  keeping 
such  days  as  these.     But  if  any  will  make  it  a  necessary 
thing  to  the  universal  church,  I  must  resist  the  usurpation; 
as  Paul,  that  had  circumcised  Timothy,  did  cry  down  oir- 
cumcision  when  some  would  have  obtruded  it  as  a  necessary 
thing.    And  for  this  I  have  an  argument  that  sustaineth  my 
religicn  itself;  even  the  sufficiency  of  the  Holy  Scriptliie. 
If  this  be  not  the  law  of  God,  then  farewell  Christianity 
If  it  be  his  law,  it  is  sufficient  in  its  kind,  and  to  its  ends; 
which  is,  .1.  To  determine  of  all  things  that  were  then  fit  to 
be.determined  of:  2.  And  to  determine  of  all  that  the  uni- 
versal church  in  all  times  after  must  be  bound  to..    There  is 
no  universal  lawgiver  but  Christ.  If  this  day  be  of  necessity, 
it  was  so  then  as  well  as  now,  and  it  is  so  to  one  country  as 
well  as  another :  for  there  is  the  same  reason  for  it  in  one 
age  and  place  as  in  another.     And,  therefore,  if  Scripture 
be  not  a  sufficient  rule  for  universal  duties  of  religion,  then 
we  are  utterly  at  a  loss  ,  and  as  Popery  will  come  first  in, 
so  infidelity  is  likely  to  come  next.     I  doubt  not  but  'pro 
re  nata,'  upon  emergent  occasions,  church-governors  may 
appoint  religious  anniversary  solemnities.    For  the  occasion 
of  these  being,  1.  To  some  one  place  or  province  only: 
2.  And  not^existent  in  Scripture-times ;  it  did  not  belong  to 
the  universal  law  to  determine  of  them.     But  in  cases  that 
equally  belong  to  the  universal  church,  and  where  the  reason 
^nd  occasion  was  existent  in  the  apostles'  days  as  well  as 
now,  if  there  we  have  not  their  determination,  no  others  can 
come  after  them  and  make  it  universally  necessary.     And 
indeed  neither  General  Councils  nor  apostolic  tradition,  can 
be  pleaded  for  the  necessity.     And  sure  I  am,  that  the  one 
day  in  seven,  even  the  Lord's-day,  of  bis  own  appointment, 
which  the  universal  church  hath  constantly  observed,  is  a 
festival  for  the  commemoration  of  the  whole  work  of  re- 
demption, and  therefore  of  the  birth  of  Christ,  though  espe- 
cially of  the  resurrection  :  and  therefore  we  are  not  without 
4  day  for  this  use. 

I  speak  not  all  l\u^  lo  cviwA^VLVft.  vor^  ^ikV  \ms.^  nJaks*'^  ^ta^j*. 


/ 


CATHOLIC  UNITY.  50$- 

but  to  excuse  those  that  use  them  not,  and  by  telHng  you  a 
few  of  those  many  reasons  which  they  have  to  give  for  them- 
selves, to  persuade  you  both  to  lay  by  the  opinion  of  neces* 
sity«  and  to  forbear  condemning  those  that  differ  from  you, 
and  be  content  that  they  have  their  liberty,  as  we  are  freely 
content  that  you  have  yours ;  and  lay  not .  the  unity  and 
peace  of  the  church  upon  such  things  as  these,  when  the 
Holy  Ghost  hath  so  plainly  decided  the  case.     And  I  could 
heartily  wish  that  the  Lord's  own  day  were  not  most  wil- 
fully neglected  by  many  that  are  most  forward  for  other 
holy-days.     It  is  a  fearful  self-delusion  of  ungodly  people, 
that  no  means  can  bring  them  to  a  new,  a  holy,  and  heavenly 
life;  and  yet  they  will  make  themselves  believe  that  they  are 
religious,  by  pleading  for  forms,  and  days,  and  ceremonies. 
Alas !  poor  soul,  if  thy  eyes  were  but  opened,  thou  wouldest 
see  that  thou  hast  other  kind  of  matters  first  to  look  after ! 
It  would  grieve  one  to  hear  a  man  contending  for  kneeling, 
and  holy-days,  and  prayer-books,  that  is  in  a  state  of  unre- 
generacy,  and  a  stranger  to  sanctification,  and  under  the 
dominion  of  his  sins,  and  under  the  curse  and  wrath  of  God* 
Qet  first  a  new  and  holy  nature ;  make  sure  of  the  pardon 
of  sin,  and  of  peace  with  God,  and  then  th^  discourse  of 
lower  matters  will  be  more  seasonable  and  more  savoury. 

Is  it  not  a  shameful  self-condemning,  to  keep  holy-days 
for  the  dead  saints,  arid  to  hate  and  rail  against  the  living? 
Do  you  know  what  kind  of  men  those  were  that  are  called 
saints,  and  holy-days  were  kept  in  remembrance  of  them? 
They  were  such  as  those  that  now  are  hated  by  the  world, 
and  took  the  course  in  a  holy  arid  diligent  care  of  their  sal- 
vation, as  these  do,  and  therefore  were  hated  by  the  world, 
as  the  godly  now  are ;  and  when  wicked  men  had  put  them 
to  death,  the  godly  that  survived  would  keep  a  day  in  re- 
membrance of  their  martyrdom,  to  encourage  others  to  bon* 
stancy  for  Christ.  And  also  because  the  unruly  multitude 
were  so  set  upon  their  pleasure,  that  they  kept  the  idols' 
festivals  for  their  sport  sake ;  therefore  some  pastors  of  the 
church  did  think  it  better  to  let  them  have  festivals  for  the 
saints  to  take  their  pleasure  in,  to  turn  them  off  from  the 
idols'  festivals.  So  Gregory  Nyssen  tells  us  of  Gregory 
Thaumaturgus  in  his  Oration  of  his  Life,  that  he  made  holy- 
/  days  for  his  neighbours  of  Neocesarea,  when  the  Roman 
fury  had  martyred  many  j  and  he  uiied  thU  ;ats  -a  ijIqh^  ^nUs^ 


600  CATHOLIC  UNITY. 

to  draw  4lie  licentious  vulgar  from  the  idols'  iettimU^  bj 
letiiog  tbeio  play  on  the  martyrs'  days,  ttU  they  could  be 
drawn. up  to  a  holy  observation  of  them.  Whether  the  course 
were  r^ht  or  wrong,  by  thia  you  may  see  the  original  of 
such  days.  And  Gregory  the  Great  of  Rome  would,  for 
tliia  very  end,  have  all  the  heathens'  festivals  turned  into 
Christian  festivals*  But  if  any  of  you  will  hate  a  saint,  and 
refuse  this  communion  of  saints,  and  will  not  imitate  them 
in  holiness,  and  yet  will  keep  holy-days  for  them  that  are 
dead^  Christ  himself  hath  given  you  your  doom.  Matt,  xxiii. 
3^*^33,  which  I  desire  you  to  read. 

Weilj  airs,  I  have  said  enough,  if  enough  will  serve,  to 
prove  that  the  unity  of  the  church  must  not  be  laid  on  things 
indifierenty  nor  upon  low  and  doubtful  points ;  but  it  must 
be  %  unity  in  thh  spirit  of  sanctification.  It  is  the  few,  tk 
great»  the  certaii^,  and  the  necessary  points,  that  we  mast 
all  agree  in  if  ever  we  will  agree,  and  compassiooatdly  tolQ^ 
rate  the  differences  that  are  tolerable. 

If  alier  all  this;  there  be  any  so  proud^  and  selfish,  and 
ungodly^  and  unmerciful,  that  tbey  will  set  up  their  own 
concdkts  a4ui  wills  against  the  plain  comanuads  of  God,  the 
long  aiMl  sad  experftence  of  the  world,  and  against  the  peace 
of  their  brethreo,  and  the  unity  of  the  church,  and  will  have 
BO  agreement  unless  all  others  will  be  conformed  to  their 
wiUs»  i  shall  say  no  more  to  such,  but  that  these  are  not  the 
sons  of  peace,  nor  the  living  compassionate  mem-bers  of  the 
chvLTch,  but  self-idolizers,  that  God  is  engaged  to  pull  down: 
and  it  is  not  by  such  as  these  that  the  church  must  be  healed 
and  repaired ;  but  it  is  by  them  that  are  sensible  of  their 
own  infirmities,  and  compassionate  to  others,  that  are  of  i 
Christian  catholic  spirit,  and  have  catholic  principles  aad 
affections*  and  see  such  a  beauty  in  the  image  of  Christy 
that  they  can  heai*tily  love  a  gracious  person,  notwithstand- 
ing^ bis  many  tolerable  infirmities*  and  think  themsdves 
more  unworthy  to  be  tolerated  by  others,  than  such  as  1 
have  described  to  be  tolerated  by  them. 

Preached  Pecember  24»  i6b7. 


END  OF  CATHOLIC  UNITY. 


507  - 

MAKING  LIGJHT  OF  CHRIST 

AND  SALVATION, 

TOO  OPT  THE  ISSUE  OF  GOSPEL  INVITATIONS: 

A  MRSION   PRSACH&fi  AT  (.AVRKNCb  JURY  IN  L0M90|I. 


TO  THE  READER. 

Reader, 

Sking  called  on  in  London  to  preach,  when  I  bad  no  tiiM 
to  study,  I  waa  fain  to  preach  some  sermons  that  i  had 
preached  in  the  country  a  little  before.  This  was  one« 
which  I  preached  at  St.  Laurence,  in  the  church  where  my 
rererend  and  faithful  brother  in  Chriat,  Mr.  Richard  Vinea^ 
ia  pastor :  when  I  came  home  I  was  followed  by  mich  im« 
portanitiea  by  letters  to  print  the  sermon,  that  I  have  yielded 
thereunto,  though  I  kno|y  not  fully  the  ground  of.  their  d** 
aires.  Seeing  it  must  abroad,  will  the  Lord  but  blese  it  to 
the  cure  of  thy  contempt  of  Christ  and  grace,  how  com^ 
fbrtable  may  the  occasion  prove  to  thee  and  me !  it  it  the 
alighting  of  Christ  and  salvation,  that  undoes  the  wortdi: 
O  happy  man  if  thou  escape  but  this  sin!  Thousande 
do  ^lit  their  sonk  o|i  this  rock  which  they  should  bvthl 
them  on.  Look  into  the  world,  among  rich  and  poor,  high 
and  low,  young  and  old,  and  see  whether  it  appear  not  by 
the  whole  scope  of  their  conversations  that  they  set  morc^ 
by  something  else  than  Christ?  And  for  all  th^prockispa 
boss  of  his  grace  in  the  Grospel,  and  our  eomsion  professing 
ourselves  to  be  bis  disciples,  and  to  believe  the  glorionil 
things  that  he  bath  promised  us  in  another  worid»  iK4iethe« 
it  yet  appear  not  by  the  deceitfulness  of  our  service,,  by  oat 
heartless  endeavours  to  obtain  his  kingdom,  and  by  our  bnsy 
and  delightful  following  of  the  world,  that  the  most  who  are 
called  Christians  do  yet  in  their  hearts  make  light  of  Christ; 
and  if  so,  what  wonder  if  they  perish  by  their  contempt! 
Wilt  thou  bat  soberly  peruse  this  short  discourse,  and  con- 
aider  well  as  thou  readest  of  its  truth  and  weight,  till  tfcy 
heart  be  setisible  what  a  sin  it  is  tfi  msk^\\fjktfs€GK\\Ai%5aA 


508  MAKING   LIGHT  OF  CUHIST. 

thy  own  salvation,  and  till  the  Lord  that  bought  thee  be 
advanced  in  the  estimation  and  affections  of  thy  soul,  thoo 
shalt  hereby  rejoice,  and  fulfil  the  desires  of 

Thy  servant  in  the  faith, 

RICHARD  BAXTER. 


MAKING  LIGHT  OF  CHRIST. 


MATfHEW  xiii.  5. 

But  they  made  light  of*  it. 

TfiE  blessed. Son  of  God,  that  thought  it  not  enough  to  die 
for  the  world,  but  would  himself  also  be  the  preacher  of 
grace  and  salvation,  doth  comprise  in  this  parable  the  sum 
of  his  Gospel.  By  the  king  that  is  here  said  to  make  the 
inarriage,  is  meant  God  the  Father,  that  sent  his  Son  into 
the  world  to  cleanse  them  from  their  sins,  and  espouse  them 
to  himself.  By  his  Son,  for  whom  the  marriage  is  made,  is 
meant  the  Lord  Jesus  Christ,  the  eternal  Son  of  God,  who 
took  to  his  godhead  the  nature  of  man,  that  he  might  be 
capable  of  being  their  Redeemer  when  they  had  lost  them- 
selves in  sin.  By  the  marriage  is  meant  the  conjunction  of 
Christ  to  the  soul  of  sinners,  when  he  giveth  up  himself  to 
them  to  be  their  Saviour,  and  they  give  up  themselves  to 
him  ^s  his  redeemed  ones,  to  be  saved  and  ruled  by  him; 
the  perfectioil  of  which  marriage  will  be  at  the  day  of  judg- 
ment, when  the  conjunction  between  the  whole  church  and 
Christ  shall  be  solemnized.  The  word  here  translated  mar- 
noige,  rather  signifieth  the  marriage-feast;  and  the  meaning 
is,  that  the  world  is  invited  by  the  Gospel  to  come  in  and 
partake  of  Christ  and  salvation,  which  comprehendeth  both 
pardon^  justification,  and  rjgbt  to  salvation,  and  all  othei* 
privileges  of  the  members  of  Christ.  The  invitation  is  God's 
offer  of  Christ  and  salvation  in  the  Gospei ;  the  servants 
that  invite  them  are  the  preachers  of  the  Gospel,  who  arc 
sent  forth  by  God  to  that  end ;  the  preparation  for  the  feast 
there  mentioned,  is  the  sacrifice  of  Jesus  Christ,  and  the 
enacting  of  a  law  of  grace,  and  opening  a  way  for  revolting 
sinners  to  return  to  God.  There  is  a  mention  of  sending 
li^cond  messengers,  becau^^  Ood  \x^^V\\  wov.  Xc^  \a^k^  \Xx&  ^\^v 


MAKING    LIGHT  OF  CHRIST.  SOft 

denial,  but  to  exercise  his  patience  till  sinners  are  obstinate. 
The  first  persons  invited  are  the  Jews ;  upon  their  obstinate' 
refusal  they  are  sentenced  to  punishment ;  and  the  Gentiles 
are  invited,  and  not  only  invited,  but  by  powerful  preaching, 
and  miracles,  and  effectual  grace  compelled ;  that  is,  infal- 
libly prevailed  with  to  come  in.  The  number  of  them  iis 
so  great  that  the  house  is  filled  with  the  guests :  many 
come  sincerely,  not  only  looking  at  the  pleasure  of  the  feasts 
that  is»  at  the  pardon  of  sin,  and  deliverance  from  the  wrath 
of  God,  but  also  at  the  honour  of  the  marriage,  that  is^  of 
the  Redeemer,  and  .their  profession  by  giving  up  themselves 
to  a  holy  conversation ;  but  some  come  in  only  for  the 
feast,  that  is  justification  by  Christ,  having  not  the  wedding 
garment  of  sound  resolution  for  obedience  in  their  life,  and 
looking  only  at  themselves  in  believing,  and  not  to  the  glory 
of  their  Redeemer ;  and  these  are  sentenced  to  everlasting 
misery,  and  speed  as  ill  as  those  that  came  not  in  at  all; 
seeing  a  faith  that  will  not  work  is  but  like  that  of  the  devil  ;^ 
and  they  that  look  to  be  pardoned  and  saved  by  it  are  mis* 
taken,  as  James  sheweth,  chap.  ii.  24. 

The  words  of  my  texh contain  a  narration,  of  the  ill  enter"^ 
tainment  that  the  Gospel  findeth  with  many  to  whom  it  is 
sent,  even  after  a  first  and  second  invitation.  They  made  light 
of  it,  and  are  taken  up  with  other  things.  Though  it  be  the 
Jews  that  were  first  guilty,  they  have  too  many  followers 
among  us  Gentiles  to  this  day.  .       ;  j..     i 

Doct  '  For  all  the  wonderful  love  and  mercy  that  God  hatk 
manifested  in  giving  his  Son  to  be  the  Redeemer  of  the 
world,  and  which  the  Son  hath  mani£ested  in  redeeming 
them  by  his  blood  ;  for  all  his  full  preparation. by  being:i^ 
sufficient  sacrifice  for  the  sins  of  all;  forallhisipersoiiial 
excellencies,  and  that  full  and  glorious  salvation. that  he 
hath  procured ;  and  for  all  his  fr^e  offera  of  these,  and  fre^ 
quent  and  earnest  invitation  of  sinners ;  yet  many  do  make 
light  of  all.  this,  and  prefer  their  worldly  enjoyments  before 
it.     The  ordinary  entertainment  of  all  is  by  contempt.',  r 

;  Not  that  all  do  so,  or  that  all  continue  to  do  so,  who  were 
once  guilty  of  it :  for  God  hath  chosen  whom  he  will  compel  to 
colne  in.  But  till  the  Spirit  of  grace  over  power  the  dead  and' 
obstinate  hearts  of  men,  they  hear  the  Gospel  as  a  commoar 
stQry,and  the  great  matters  contained  in  it  go  not  to  the  hearts 

The  method  in  which  I  shall  handle  this  doctrine  is  thia^ 


610  MAJKING    LIGHT  OF  CHRIST. 

I.  I  shall  shew  you  what  it  ib  that  men  make  light  of» 

II.  What  this  sin  of  making  light  of  it  is* 
HI.  The  cause  of  the  sin. 

IV.  The  use  of  the  doctrine. 

1.  The  thing  that  carnal  hearers  make  light  of  is,  1.  The 
doctrine  of  the  Gospel  itself^  which  they  hear  regardiessly. 
3.  The  benefits  offered  them  therein:  which  are,  K  Christ 
bimselL    2.  The  benefits  which  he  giveth. 

Concerning  Christ  himself,  the  Gospel,  1.  Declareth  hii 
person  and  nature,  and  the  great  things  that  he  hath  done 
and  soffei*ed  for  man :  his  redeeming  him  from  the  wralb 
of  God  by  his  blood,  and  procuring  a  grant  of  saivatios 
with  himself.  Furthermore,  the  same  Gospel  m^tketb  sa 
offer  of  Christ  to  sinners,  that  if  they  will  accept  bisii  oubii 
easy  and  reasonable  terms,  he  will  be  their  Saviour,  the  phy- 
tucian  of  their  souls,  their  husband,  and  their  head. 

2.  The  benefits  that  he  offereth  them  are  these.  1.  That 
with  these  blessed  relations  to  him,  himself  and  interest  in 

/him,  they  shall  have  the  pardon  of  all  their  sins  past,  and  be 
saved  from  God's  wrath,  and  be  set  in  a  sure  way  of  obtaia- 
iiig  a  pardon  for  all  the  sins  that  "they  shall  commit  here- 
after, so  they  do  bat  obey  sincerely,  and  turn  not  again  to 
.  the  rebellion  of  their  unregeneracy .    2.  They  shall  have  the 

^  Spirit  to  become  their  guide  and  sanctifier,  and  to  dwell  ia 
their  souls,  and  help  them  against  their  enemies,  and  con- 
form them  more  and  more  to  his  image,  and  heal  their  dis* 
eases,  and  bring  them  back  to  God.    3.  They  shall  have 

^  right  to  everlasting  glory  when  this  life  is  ended,  and  shall 
be  raised  up  thereto  at  the  last ;  besides  many  excellent 
privileges  in  the  way,  in  means,  preservation,  and  provision, 
and  the  foretaste  of  what  they  shall  enjoy  hereafter :  all 
thesebenefits  the  Gospel  offereth  to  them  that  will  have  Christ 
<Mi  hb  reasonable  terms.  The  sum  of  all  is  in  1  John  v.  II, 
12,  *^  This  is  the  record,  that  God  hath  given  us  eternal  life, 
•udthis  li£3  is  in  his  Son  :  he  that  hath  the  $oa  hath  life, 
and  he  that  hath  not  the  Son  hath  not  lt&.'^ 

IL  WIh^  this  sin  of  the  making  light  of  the  Gospel  is  ? 
i«  To  flMdie  light  of  the  Gospel  is  to  cake  na  great  faeed  to 
what  is  spoken,  as  if  it  were  not  a  certain  truth,  or  else 
were  a  matter  that  Httie  concerned  tbem ;  or  as  if  Ood  bad 
mrt  written  these  things  fbv  them.  2l  When  the  Gospel 
iioffc  not  afieet  raesi^  or  go  to  t\v^\i  \iwx\ak  \  \i«.t  \5m»^^  they 


MAKING    LIGHT  OF  CUaiST.  fill 

seem  to  attend  to  what  is  ftaid,  jet  men  are  not  awaken^ 
by  it  from  their  security*  nor  doth  it  work  in  any  meia»ure 
such  holy  passion  in  their  souls*  tts  matters  of  su<$h  ever* 
lasting  consequence  should  do;  this  is  making  light  of  the 
Gospel  of  salvation.  When  we  tell  men  what  Christ 
hath  done  and  suffered  for  their  souls*  it  scarcely  moreth 
them :  We  tell  them  of  keen  and  cutting  truths*  but  nothing 
will  pierce  them:  We  can  make  them  hear*  but^we  can- 
not make  them  feel ;  our  words  take  up  in  the  porch  of 
their  ears  and  fancies*  but  will  not  enter  into  the  inward 
parts ;  as  if  we  spake  to  men  that  had  no  hearts  or  feeling ; 
this  is  a  making  light  of  Christ  and  salvation ;  (Acts  xxviit. 
26*  27  ;)  hearing  ye  shall  hear*  and  shall  not  understand ) 
seeing  ye  shall  see*  and  shall  not  percefive.  For  the  heart 
of  this  people  is  waxen  gross*  and  their  ears  are  dull  of 
hearing,  their  eyes  are  closed*  8lc. 

3.  When  men  have  no  high  estimation  of  Christ  and  sal- 
vation* but  whatsoever  they  may  say  with  their  toDgues*  or 
dreamingly  and  speculatively  believe*  yet  in  their  serious 
and  practical  thoughts  they  have  a  higher  estimation  of  the 
matters  of  this  world*  than  they  have  of  Christ*  and  the  sal- 
vation that  he  hath  purchased ;  this  is  a  making  light  of  him. 
When  men  account  the  doctrine  of  Christ  to  be  but  ar  mat-^ 
ter  of  words  and  names*  as  Qallio''*(  Acts  xviii.  4*)  or  as  Festus, 
(Acts  XXV.  19,>  a  superstitious  matter  about  one  Jesw  whd 
was  dead*  and  Paul  saith  is  alive.  Or  ask  the  preachers  of 
the  Gospel*  as  the  Athenians*  **  What  will  this  babbler  say  t^ 
(Acts  xvii.  18.)    This  is  contempt  of  Christ. 

4.  When  men  are  informed  of  the  truths  of  the  Gospel*, 
and  on  what  terms  Christ  and  his  benefits  may  be  bad*  attd 
how  it  is  the  will  of  God  that  they  should  believe  and  ac- 
cept the  offer ;  and  he  commandeth  them  to  do  it  wpoti 
pain  of  damnation  ;  and  yet  men  will  not  consent*  imle&hl 
they  have  Christ  on  tern»  of  their  own  :  They  will  not  part 
with  their  worldly  contents*  nor  lay  down  their  pitasttres; 
and  profits;  and  honour  at  his  fteet,  as  being  content  to  take 
so  much  of  them  only  as  he  will  give  them  back*  and  ais  is 
consistent  with  his  vrill  and  interest*  but  think*  it  isr  it  hard 
sajrittg*  tiiat  they  must  forsake  all  in  resolution  for  Christ ; 
thwisamaking  light  of  him  end  their  salvation.-  When! 
men  might  have  part  in  him  and  all  his  benefits  if  they 
#Dttld^  and  th«y  will  not,  unlesis  tbe^  txxtt^  VLfc«^  AJaft  ^^Vi 


512  MAKING    LIGHT  OF  CHRIST. 

too;  and  are  resolved  to  please  their  flesh, what  ever  comes 
of  it ;  this  is  a  high  contempt  of  Christ  and  everlasting  life; 
(Matt.  xiii.  21,  22;  Luke  xviii.  23.)  You  may  find  exam- 
ples of  such  as  I  here  describe. 

5.  When  men  will  promise  fair,  and  profess  their  willing- 
ness to  have  Christ  on  his  terms,  and  to  forsake  all  for  him, 
but  yet  do  stick  to  the  world  and  their  sinful  courses ;  and 
when  it  comes  to  practice,  will  not  be  removed  by  all  that 
Christ  hath  done  and  said,  this  is  making  light  of  Christ  and 
salvation.  <Jer.  xlii.  5,  compared  with  xliii.  2.) 

III.  The  causes  of  this  sin  are  the  next  thing  to  be  in- 
quired after.  It  may  seem  a  wonder  that  ever  men,  that 
have  the  use  of  their  reason,  should  be  so  sottish  as  to  make 
light  of  matters  of  «uch  consequence.     But  the  cause  is, 

}•  Some  men  understand  not  the  very  sense  of  the  words 
of  the  Gospel  when  they  hear  it,  and  how  can  they  be  taken 
with  that  which  they  understand  not  ?  Though  we  speajL  to 
them  in  plain  English,  and  study  to  speak  it  as  plain  as  we 
can,  yet  people  have  so  estranged  themselves  from  God, 
and  the  matters  of  their  own  happiness,  that  they  know  not 
what  we  say,  as  if  we  spoke  in  another  language,  and  as  if  they 
were  under  that  judgment,  Isa.  xxviii.  11,  "With  stamniering 
lipsx  ^Q(l  vvith  another  tongue  will  he  speak  to  this  people." 

2.  Some  that  do  understand  the  words  that  we  speak, 
yet  because  they  are  carnal,  understand  not  the  matter. 
For  the  natural  man  receiveth  not  the  things  of  the  Spirit 
of  God,  neither  can  he  know  them,  because  they  are  spi- 
ritually discerned.  (1  Cor.  ii.  14.)  They  are  earthly,  and 
these  things  are  heavenly.  (John  iii.  12.)  These  things  of 
the  Spirit  are  not  well  known  by  bare  hearsay,  but  by  spi- 
ritual taste,  which  none  have  but  those  that  are  taught  by 
the  Holy  Ghost,  (1  Cor.  ii.  12,)  that  we  may  know  the  things 
that  are  given  us  of  God. 

3,  A  carnal  mind  apprehendeth  not  a  suitableness  in 
these  spiritual  and  heavenly  things  to  his  mind,  and  there- 
fore he  sets  light  by  them,  and  hath  no  mind  of  them.  When 
you  tell  him  of  everlasting  glory,  he  heareth  you  as  if  you 
were  persuading  him  to  go  play  with  the  sunt  they  are 
matters  of  another  world,  and  out  of  his  element ;  and  there- 
(ore  he  hath  no  more  delight  in  then»  than  a  fish  would  have 
to  be  in  the  fairest  meadow,  or  than  a  swine  hath  in  a  jewel, 

ov  a  dog  \\\  a  piece  oV  ^o\A-.  IVve^  xa?o^  >^  ^^^^\a  cithers 


MAKING  LIGHT  OF  CHRIST.  ^^ 

bixt  be  ^caiuiot  apprehend  them  as  suitable  to  hioa,  because 
ha  hath  a  nature  that  is  otherwise  inclined :  he  sav.oureth 
not  the  things  of  the  Spirit.  (Rom.  viii.  5.)  / 

4.  The  main  cause  of  the  slighting  of  Christ  and  salva-    / 
tion«  is  a  secret  root  of  unbelief  .in  men's  hearts.    Whatso- 
ever they  may  pretend^  they  do  not  soundly  and  thoroughly 
believe  the  word  of  God  :  They  are  taught  in  general  to  say 
the  Gospel  is  true;  but  they  never  saw  the  evidence  of  its 
truth  «o  &r«  as  thoroughly  to  persuade  them  of  it ;  nor  have 
they  got  their  souls  settled  on  the  infallibility  of  God's 
testimony,  nor  considered  of  the  truth  of  the  particular 
doctrines  revealed  in  the  Scripture,  so  far  as  soundly  to  be* 
lieve  them:   O  did  you  all  but  soundly  believe  the  words, 
of  this  Gospel,  of  the  evil  of  sin,  of  the  need  of  Christ,  and 
what  he  hath  done  for  you,  and  what  you  must  be  and  do  if 
ever  you  will  be  saved  by  him ;  and  what  will  become  of 
you  for  ever  if  you  do  it  not ;  I  dare  say  it  would  ci^re  the 
contempt  of  Christ,  and  you  would  not  make  so  light  of  the 
matters  of  your  salvation.     But  men  do  not  believe  while 
they  say  they  do,  and  would  face  us  down  that  they  do, 
and  verily  think  that  they  do  themselves.    There  is  ^  root 
of  bitterness,  and  an  evil  heagrt  of  unbelief,  that  makes  them 
depart  from  the  living  God.  (Heb.  ji^  12;  iv.  1,  2.  6.)    Tell 
any  man  in  this  congregation  that  lie  shall  |iave  a  gift  of 
ten  thousand  pounds,  if  be  will  go  to  London  for  it;  if  he 
believe  you,  he  will  go;  but  if  he  believe  not,  l]fe  will  not; 
and  if  he  w;ill  not  go,  you  may  be  sure  he  believeth  not, 
supposing  that  he  is  able.   I  know  a  slight  belief  may  stand 
witb  a  wicked  life :  such  as  men  have  of  the  truth  of  a  prog"* 
nostication,  it  may  be  true,  and  it  may  be  false ;  but  a  true 
and  sound  belief  is  not  consistent  with  so  great  neglect  of 
the  things  that  are  believed*  ^ 

5.  Christ  and  salvation  are  made  light  of  by  the  world,  I 
because  of  their  desperate  hardness  of  heart.  The  heart  is 
hard  naturally,  and  by  custom  in  sinning  made  more  hard,^ 
esp^ially  by  long  abuse  of  mercy,  and  neglect  of  the  means 
of  grace,  and  resisting  the  Spirit  of^  God.  Hence  it  is  that 
men  are  turned  into  such  stones :  and  till  God  cure  them  of 
the  stone  of  the  heart,  no  wonder  if  they  feel  not  what  they 
know,  or  regard  not  what  we  say,  but  make  light  of  all ; 

it  is  hard  preaching  a  stone  into  tears,  or  making  a  rock  to 

¥Oh.  XVI.  h  t 


514  MAKING  LIGHT  OP  CHRISTi 

tremble.  You  may  stand  over  a  dead  body  long  enough, 
and  say  to  it^  *  O  thou  carcase,  when  thou  hflst  Iain  rotting 
and  mouldered  to  dn*st  till  the  resurrection,  God  will  their 
call  thee  to  account  for  thy  sin,  and  cast  thee  into  eTerh^t- 
ing  fire,'  before  you  can  make  it  feel  what  you  say,  or  fear 
the  misery  that  is  never  so  truly  threatened.:  When  meaV 
hearts  arejike  the  highway  that  is  trodden  to  hardness  by 
long  custom  in  sinning,  or  like  the  clay  that  is  hardened  to  ft 
stone  by  the  heat  of  those  mercies  that  should  hare  melted 
them  into  repentance :  When  they  have  consciences  seared 
with  a  hot  iron,  as  the  apostle  speaks*  (1  Tim.  iv.  2,)  iko 
wonder  then  if  they  be  past  feeling,  and  working  all*  vn- 
cleanness  with  greediness  do  make  light  of  Christ  and  eveN 
lasting  glory.  O  that  this  were  not  the  case  of  too  many  of 
our  hearers!  Had  we  but  li^ng  souh  to  speak  to,  diey 
would  hear,  and  feel,  and  not  make  light  of  what  we  say.  I 
know  they  are  naturally  alive,  but  they  are  sptritually  dead, 
as  Scripture  witnesseth.  (Ephes.  ii«  3.)  O  if  there  were 
but  one  spark  of  the  life  of  grace  in  them,  the  doctrine  of 
salvation  by  Jesus  Christ  would  appear  to  them  to  be  the 
weightiest  business  in  the  world !  O  how  confident  should 
I  be,  methinks,  to  prevail  with  men,  and  to  take  them  off 
this  world,  and  bring  them  to  mind  the  matters  of  another 
world,  if  I  spake  but  to  men  that  had  life,  and  sense,  and 
reason !  But  when  we  speak  to  blocks  and  dead  men,  how 
should  we  be  regarded !  O  how  sad  a  c^se  are  these  soub 
in,  that  are  fallen  under  this  fearful  judgment  of  spiritual 
madness  and  deadness  !  To  have  a  blind  inind,  and  a  hard 
^heart>  to  be  sottish  and  senseless,  (Mark.  ir.  12 ;  John  xii. 
40,)  lest  they  should  be  converted,  and  their  sin  should  be 
forgiven  them. 

6.  Christ  and  salvation  are  made  light  of  by  the  worid; 
because  they  are  wholly  enslaved  to  their  sense,  and  taken 
up  with  lower  things :  The  matters  of  another  world  are  out 
of  sight,  and  so  far  from  their  senses,  that  they  cannot  re- 
gard them ;  but  present  things  are  nearer  them,  in  their 
eyes,  and  in  their  hands :  There  must  be  a  living  faith  to 
prevail  over  sense,  before  men  can  be  so  taken  with  things 
that  are  not  seen,  though  they  have  the  word  of  God  for 
their  security,  as  to  neglect  and  let  go  things  that  are  still 
before  their  eyes.     Sense  works  with  great  advantage,  and 


MAKING   LIGHT  OF  CHftlST.  516 

hercfore  dodi  much  in  resisting  faith  where  it  i^..  No  won* 
der  ihea  if  it  carry  all  before  it,  where  there  is  no  iru^  and 
lively  fakh  to  resist,  to  lead  the  spul  to  higher  things:  This 
cause  of  making;  light  of  Christ  and  salvation  is  ej^pressed 
here  in  my  text:  One  went  to  his  farm,  and  another  to  his 
merchandise:  Men  have  houses  and  lands  to  look  after; 
they  have  wife  and  children  to  mind :  they  have  their  body  and 
oulward  estate  to  regard^  therefore  they  forget  that  they  have 
a  Oodi,  a  Redeemer,  a  squI  to  mind ;  these  matters  of  the 
world  are  stiU  with  them*   They  see  these,  but  they  see  not 
Ooda  nor  Christ,  nor  their  souls,   nor  everlasting  glory. 
These  things  are  ne^r  at  hand,  and  therefore  work  naturally, 
and  so  work  forcibly;  but  the  other  are  thought  on  as  a 
great  way  off,  and  therefore  too  distant  to  work  on  their  af- 
feclionSj  or  be  at  the  present  so  mu^h  regarded  by  them* 
Their  body  hath  life  and  sense,  therefore  if  they  want  meat, 
or  drinky  or  clothes,  will  feel  their  want,  and  tell  them  of  it, 
and  give  them  no  rest  till  their  wants  be  supplied,  and  there- 
fore they  cannot  make  light  of  their  bodily  necessities ;  but 
their  souls  in  spiritual  respects  are  dead,  and  therefore  feel 
not  their  wants,  but  will  let  them  alone  in  their  greatest 
necessities ;  and  be  as  quiet  when  they  are  starved  and  lan-t 
gaishing  to  destruction,  as  if  all  were  well,  and  nothing 
ailed  them.    And  hereupon  poor  people  are  wholly  taken 
up  in  providing  for  the  body,  as  if  they  had  nothing  else  to 
nund.  They  have  their  trades  and  callings  to  follow,  and  so 
much  to  do  from  morning  to  night,  that  they  can  find  no 
time  for  matters  of  salvation;  Christ  would  teach  them,  but 
they  havo  no  leisure  to  hear  him :  the  Bible  is  before  them, 
but  they  cannot  have  while  to  read  it :  a  minister  is  in  the    ]  \ 
town  with  them,  but  they  cannot  have  while  to  go  to  inquire  of 
bim  what  they^should  do  to  be  saved :  And  when  they  do  hear^ 
their  hearts  are  so  full  of  the  world,  and  carried  away  with 
thesA  lower  matters,  that  they  cannot  mind  the  things  which 
they  hear.    They  are  so  full  of  the  thoughts,  and  desires,   { | 
and  cares  of  this  world,  that  there  is  no  room  to  pour  into   *  t 
them  the  water  of  life :  The  cares  of  the  world  do  choke  the 
word,  and  make  it  become  unfruitful.  (Matt.  xiii.  22.)  Men 
cannot  ^erve  two  masters,  Qod  and  mammon ;  but  they  will 
lean  to  ib9  one,  and  despise  the  other.  (Matt.  vi.  24.)    He 
that  loyetb  the  world,  the  love  of  the  Father  is  not  in  him. 
(1  John  ii«  15,  16.)    Men  cannot  choose  but  set  light  by 


i  j 


/i 


( 


516  MAKING  LIGHT  OF  CHRIST. 

Christ  and  salvation,  while  they  set  so  much  by  any  thing 
on  earth :  It  is  that  which  is  highly  esteemed  among  men  that 
is  abominable  in  the  sight  of  God.  (Lake  xyi.  15.)  O  this  is 
the  ruin  of  many  thousand  souls !  It  would  grieve  the  heart 
of  any  honest  Christian  to  see  how  eagerly  this  vain  world 
is  followed  every  where,  and  how  little  men  set  by  Christ, 
and  the  world  to  come ;  to  compare  the  care  that  men  have 
for  the  world,  with  the  care  of  their  souls ;  and  the  time  that 
they  lay  out  on  the  world,  with  that  time  they  lay  out  for 
their  salvation :  To  see  how  the  world  fills  their  mouths, 
their  hands,  their  houses,  their  hearts,  and  Christ  hath  little 
more  than  a  bare  title :  To  come  into  their  company,  and 
hear  no  discourse  but  of  the  world  ;  to  come  into  their 
houses,  and  hear  and  see  nothing  but  for  the  world,  as  if  this 
world  would  last  for  ever,  or  would  purchase  them  another. 
When  I  ask  sometimes  the  ministers  of  the  Gospel  how  their 
labours  succeed,  they  tell  me,  '  People  continue  still  the 
same,  ahd  give  up  themselves  wholly  to  the  world ;  so  tiiat 
they  mind  not  what  ministers  say  to  them,  nor  will  give  any 
full  entertainment  to  the  word,  and  all  because  of  the  de- 
luding world :'  And  O  that  too  many  ministers  themselves 
did  not  make  light  of  that  Christ  whom  they  preach,  being 
drawn  away  with  the  love  of  this  world  !  In  a  word,  men  of 
a  worldly  disposition  do  judge  of  things  according  to  worldly 
advantages,  therefore  Christ  is  slighted,  ''He  is  despised 
and  rejected  of  men,  they  hide  their  faces  from  him,  and 
esteem  him  not,  as  seeing  no  beauty  or  comeliness  in  him, 
that  they  should  desire  him."  (Isa.  liii.  3.) 

7.  Christ  and  salvation  are  made  light  of,  because  men 
do  not  soberly  consider  of  the  truth  and  weight  of  these 
necessary  things.  They  suffer  not  their  minds  so  long  to 
dwell  upon  them,  till  they  procure  a  due  esteem,  and  deeply 
affect  their  heart ;  did  they  believe  them  and  not  consider  of 
them,  how  should  they  work !  O  when  men  have  reason  given 
them  to  think  and  consider  of  the  things  that  most  concern 
them,  and  yet  they  will  not  use  it,  this  causeth  their  contempt. 

8.  Christ  and  salvation  are  made  light  of,  because  men 
were  never  sensible  of  their  sin  and  misery,  and  extreme 
necessity  of  Christ  and  his  salvation ;  their  eyes  were  never 
opened  to  see  themselves  as  they  are ;  nor  their  hearts  sound- 
ly humbled  in  the  sense  of  their  condition :  if  this  were  done, 
they  would  soon  \)e  \)to\\^\.  \.o  n^Vql^  ^  Sa.yvour:  a  truly 


MAKING  LIGHT  OF  CHRIST.  617 

broken  heart  can  no  more  make  light  of  Christ  and  salva- 
tton^  than  a  hungry  man  of  his  food,  or  a  sick  man  of  the 
means  that  would  give  ease :  but  till  then  our  words  Cannot 
have  access  to  their  hearts :  While  sin  and  misery  are  made 
light  of,  Christ  and  salvation  will  be  made  light  of:  but 
when  these  are  perceived  an  intolerable  burden,  then  nothing 
will  serve  the  turn  but  Christ.  Till  men  be  truly  humbled, 
they  can  v<enture  Christ  and  salvation  for  a  lust,  for  a  little 
worldly  gain,  even  for  less  than  nothing :  but  when  God  hath 
illuminated  them,  and  broken  their  hearts,  then  they  would 
give  a  world  for  a  Christ ;  then  they  must  have  Christ  or 
they  die;  all  things  then  are  loss  and  dung  to  them  in  re« 
gard  of  the  excellent  knowledge  of  Christ.  (Phil.  iii.  8.) 
When  they  are  at  once  pricked  in  their  hearts  for  sin  and 
misery,  then  they  cry  out,  **  Men  and  brethren,  what  shall 
we  do? ''  (Acts  ii.  37.)  When  they  are  awakened  by  God's 
judgments^  as  the  poor  jailor,  then  they  cry  out»  "Sirs, 
what  shall  I  do  to  be  saved?''  (Acts  xvi.  30.)  This  is  the 
reason  why  God  will  bring  men  so  low  by  humiliation,  be- 
fore he  brings  them  to  salvation. 

9.  Men  take  occasion  to  make  light  of  Christ  by  the 
commonness  of  the  Gospel ;  because  they  do  hear  of  it  every 
day,  the  frequency  is  an  occasion  to  dull  their  affections  ; 
I  say,  an  occasion,  for  it  is  no  just  cause.  Were  ft  a  rarity 
it  might  take  more  with  them;  but  now,  if  they  hear  a 
minister  preach  nothing  but  these  saving  truths,  they  say, 
*  We  have  these  every  day : '  They  make  not  light  of  their 
bread  or  drink,  their  health  or  life,  because  they  possess 
them  every  day;  they  make  not  light  of  the  sun  because  it 
shineth  every  day ;  at  least  they  should  not,  for  the  mercy 
is  the  greater ;  but  Christ  and  salvation  are  made  light  of 
because  they  hear  of  them  often ;  'This  is,' say  they,  'a  good, 
plain,  dry  sermon :'  Pearls  are  trod  in  the  dirt  where  they  are 
common ;  (hey  loathe  this  dry  manna :  "  The  full  soul  loathes 
the  honey-comb ;  but  to  the  hungry  every  bitter  thing  is  sweet/' 

10.  Christ  and  salvation  are  made  light  of,  because  of 
this  disjunctive  presumption;  either  that  he  is  sure  enough 
theirs  already,  and  God  that  is  so  merciful,  and  Christ  that 
hath  suffered  so  much  for  them,  is  surely  resolved  to  save 
them,  or  else  it  may  easily  be  obtained  at  any  time,  if  it  be 
not  yet  so.  A  conceited  facility  to  have  a  part  in  Christ 
and  salvation  at  any  time  doth  occasion  men  to  make  light 


I 


I 

51S  MAKING  LIGHT  OF  CHRIST.^ 

of  them.     It  is  true,  that  grace  is  free,  and  the  offer  is  xkOh 
1^tisal»  according  to  the  extent  of  the  preaching  of  Ibe  Gos- 
pel ;  atid  it  is  true»  that  men  may  have  Christ  Mihen  Ihey 
Unil ;  that  is,  when  they  are  willing  to  have  him^n  faiis  l^rms ; 
bat  he  that  hath  promised  thee  Christ  if  thou  be  wiHtng, 
httth  not  promised  to  make  thee  willing :  and  if  throu  art  not 
willing  now,  hov^  canst  thon  think  thoii  slbalt  be  willing  heve- 
Ikfter?    If  thou  canst  make  thine  own  heart  willing,  why  is 
it  not  done  now  ?    Can  you  do  it  better  when  sin  halh  more 
hardened  it,  and  God  may  have  given  thee  over  to  thyself? 
O  sinners !  you  might  do  much,  though  you  are  tiot  able 
of  yourselves  to  come  in,  if  you  would  now  8ub}e<5t  yoar- 
selves  to  the  working  of  the  Spirit,  and  set  in  wliile  tfat 
gales  of  grace  continue :  But  did  you  know  what  a  liard 
and  impossible  thing  it  is  to  be  so  much  as  wiUvng  to  have 
Christ  and  grace,  when  the  heart  is  given  over  to  itself>  &i& 
the  Spirit  hath  withdrawn  its  former  invitations,  you  would 
not  be  so  confident  of  your  own  strength  to  believe  and  re- 
pent ;  nor  would  you  make  light  of  Christ  upon  sucfh  foolish 
confidence.  If  indeed  it  be  so  easy  a  matter  as  you  imagine, 
ibr  a  sinner  to  believe  and  repent  at  any  tioie,  bow  comes  it 
to  pass  that  it  is  done  by  so  few  ;  but  most  of  the  woiM  do 
perish  in  their  impenitency,  when  they  have  all  the  helps 
and  means  that  we  can  afford  them  ?    It  is  true,  the  thing 
is  very  reasonable  and  easy  in  itself  to  a  pure  nature ;  but 
•while  man  is  blind  and  dead,  these  things  are  in  a  -sort  im- 
possible to  him,  which  are  never  so  easy  to  others.     It  is 
the  es^siest  and  sweetest  life  in  the  world  to  a  gracious  soul 
to  live  in  the  love  of  God,  and  the  delightful  thoughts  of 
the  life  to  come,  where  all  their  hope  and  happiness  lieth: 
but  to  a  worldly,  carnal  heart  it  is  as  easy  to  remove  a  moun- 
tain as  to  bring  them  to  this.    However,  these  men  are  their 
own  condemners ;  for  if  they  think  it  so  easy  a  matter  to 
repent  and  believe,  and  so  to  have  Christ,  and  right  to  sal- 
vation, then  have  they  no  excuse  for  neglecting  this  which 
they  thought  so  easy.     O  wretched,  impenitent  soul !  what 
mean  you  to  say  when  God  shall  ask  you.  Why  did  you 
not  repent  and  love  your  Redeemer  above  the  world,  when 
you  thought  it  so  easy  that  you  could  do  it  at  any  time? 

IV.  I7s€  1.  We  come  now  to  the  application  :  and  hence 

you  may  be  informed  of  the  blindness  and  foHy  of  all  carnal 

^men:   How  contempt\V)\e  we  vVveve  yiA^gccL^^*  that  think 


MAKING  LIGHT  OF  CflBISST.  519 

Christ  and  salvation  cpntemptiblie !  And  .how  little  reason 
there  is  why  any  should  be  moved  by  them»  or  discouraged 
by  any  of  their  scorns  or  contradictions. . 

How  shall  we  sooner  know  a  man  to  be  ^  fool,  than  if  he 
know  no  difference  between  dupg.and  gold!  k  tikete  such 
a  thing  as  madjfiess  in  the  wodd,  if  that  man  he  not  mad  that 
sets  light  by  Christy  and  his  own  salvation,  while  he  daily 
toils  for  the  dung  of  the  earth  ?  And  yet  what  pity  is  it  to 
see  that  a  company  of  poor,  ignorant  souls  will  be  ashamed 
of  godliness,  if  such  men  as  these  do  but  deride  them!  Or 
will  think  hardly  of  a  holy  life,  if  such  as  these  do  speak 
against  it !  Hearers,  if  you  see  any  set  light  by  Christ  and 
salvatioii,  do  you  set  light  by  that  man's  wit,  and  by  his 
words,  and  hear  the  reproaches  of  a  holy  life,  as.you  would 
hear  the  words  of  a  madman :  not  with  regard,  but  with  a 
compassion  of  his  misery. 

iJse'2.  What  wonder  if  we  and  our  preaching  be  despised, 
and  the  best  ministers  complain  of  ill  success,  when;  the 
ministry  of  the  apostles  themselves  did  succeed  no  bet* 
ter !  What  wonder  if  for  all  that  we  can  say  or  do,  our 
hearers  still  set  light  by  Christ  and  th^ir  own  salvation, 
when  the  apbstles'  hearers  did  the  same!  They  that  did 
second  their  doctrine  by  miracles:  if  any  men  could  have 
shaken  a;id  torn  in  piecqa  the  hearts  of  sinners,  they  could 
have  done  it :  If  any  man  could  have  laid  them  at  their  feet, 
ai^d  made  them  all  cry  out  as  some,  ''What  shall  we  do?"  it 
would  have  been  they.  You  may  see  then  that  it  is  not 
^merely  for  want  of  good  preachers  that  men  make  light  of 
Christ  and  salvation  :  The  first  news  of  such  a  thing  as  the 
pardon  of  sin  and  the  hopes  of  glory,  and  the  danger  of  ever- 
laisting  misery,  would  turn  the  hearts  of  men  within  them, 
if  they  were  as  tractable  in  spiritual  matters  as  in  temporal : 
but  alas,  it  is  far  otherwise.  It  must  not  seem  any  strange 
thing,  nor  must  it  top  much  discourage  the  preachers  of  the 
Gospel,  if  when  they  have  said  all  that  they  can  devise  to 
say,  to  win  the  hearts  of  men  toChrist,  the  most  do  still  slight 
'him,.and  while  they  bow  the  knee  to  him,  and  honour  him  with 
their  lips,  do  yet  set  so  light  by  him  in  their  hearts,  as  ito  prefer 
every  fleshly  pleasure  or  commodity  before  him.  It  will  be 
thus  with  many :  let  us  be  glad  that  it  is  not  thus  with  all. 

Use  3.  But  for  closer  application,  seeing  this  is  the  great 
condemning  sin,  before  we  inquire  after  it  into  the  hearts  of 


620  MAKING  LIGHT  OF  CHRIST. 

our  hearers,  it  beseems  us  ta  begin  at  home,  and  see  ihsl 
we  who  are  preachers  of  the  Qespel  be  not  guilty  of  it  our- 
selves. The  Lord  forbid  thgt  they  that  haTe  undertakes 
the  sacred  office  of  revealing  the  excellencies  of  Christ  to 
the  world,  should  make  light  of  him  themselves,  atid  slight 
that  salvation  which  they  do  daily  preach.  The  Lord  know» 
we  are  all  of  ns  so  low  in  our  estimation  of  Christ,  and  ds 
this  great  work  so  negligently,  that  we  have  cattse  to  he 
ashamed  of  our  best  sermons ;  but  should  this  sin  prevail  in 
us,  we  were  the  most  miserable  of  all  men.  Brethren,  I  lofe 
not  eensoriousness ;  yet  dare  not  befriend  so  vile  a  sin  in 
myself  or  others,  under  pretence  of  avoiding  it  i  especially 
when  there  is  so  great  necessity  that  it  should  be  healed 
first  in  them  that  make  it  their  work  to  heal  rt  in  Olhenk  0 
that  there  were  no  cause  to  complain  that  Christ  and  salva- 
tion are  made  light  of  by  the  preachers  of  it !  But,  L  Do 
not  the  negligent  studies  of  some  speak  it  out?  2.  Doth 
not  their  dead  and  drowsy  preaching  declare  it  ?  Do  not  they 
make  light  of  the  doctrine  they  preach,  that  do  it  as  if  they 
were  half  asleep,  and  feel  not  what  they  speak  themselves? 

3.  Doth  not  the  carelessness  of  some  men'a  private  es- 
deavours  discover  it?  What  do  they  for  souls ?  how  slightly 
do  they  reprove  sin?  How  little  do  they  when  they  are  out 
of  the  pulpit  for  the  saving  of  men's  souls ! 

4.  Doth  not  the  continued  neglect  of  those  things  where- 
in the  interest  of  Christ  consisteth  discover  it?  1.  The 
church's  purity  and  reformation.     2.  Its  unity. 

5.  Doth  not  the  covetous  and  worldly  lives  of  too  many 
discover  it,  losing  advantages  for  men's  souls  for  a  little 
gain  to  themselves?  And  most  of  this  is  because  men  are 
preachers  before  they  are  Christians,  and  tell  men  of  that 
which  they  never  felt  themselves.  Of  all  men  on  earth  there 
are  few  that  are  in  so  sad  a  condition  as  such  ministers : 
and  if  indeed  they  do  believe  that  Scripture  which  they 
preach,  metbinks  it  should  be  terrible  to  them  in  their  stu- 
dying and  preaching  it. 

Use  4.  Beloved  hearers,  the  office  that  God  hath  called 
us  to,  is  by  declaring  the  glory  of  his  grace,  to  help  under 
Christ  to  the  saving  of  men's  souls.  I  hope  you  think  not 
that  I  come  hither  to-day  on  any  other  errand.  The  Lord 
knows  I  had  not  set  a  foot  out  of  doors  but  in  hope  to  suc- 
ceed in  this  work  for  ^out  ao\x\;&.    \  Vi^n^^  considered,,  and 


MAKING  LIGHT  OF  CHRlSlT.  521 

often  considered*  What  is  the  matter'that  so  many  thousand* 
should  perish  when  God  hath  done  so  much  for  their  salva-i 
tion;  and  I  find  this  that  is  mentioned  in  my  text  is  the 
cause..    It  is  ope  of  the  wonders  of  the  world,  that  when 
God  hath  so  loved  the  world  as  to  send  his  Son,  and  Christ 
hath  made  a  satisfaction  by  his  death  sufficient  for  them  all, 
and  offereth  the  benefits  of  it  so  freely  to  them,  even  with- 
out money  or  price,  that  yet  the  most  of  the  world  should 
perish ;  yea,  the  most  of  those  that  are  thus  called  by  his 
word !  Why,  here  is  the  reason,  when  Christ  hath  done,  all 
this,  men  make  light  of  it.   God  hath  shewed,  that  he  is  not 
unwilling ;  and  Christ  hath  shewed  that  he  is  not  unwilling 
that  men  should  be  restored  to  God's  favour  and  be  saved  ^ 
but  men  are  actually  unwilling  themselves.    God  take&not 
pleasure  in  the  death  of  sinners,  but  rather  that  they  retturn 
and  live.  (Ezek.  xxxiii.  11.)    But  men  take  such  pleasure 
in  sin,  that  they  will  die  before  they  will  return.    The  Lord 
Jesus  was  content  to  be  their  physician,  and  hath  provided 
them  a  sufficient  plaister  of  his  own  blood :  but  if  men  make 
light  of  it,  and  will  not  apply  it,  what  wonder  if  they  pedsh 
after  all !    This  Scripture  giveth  us  the  reason  of  their  per- 
dition. This  sad  experience  tells  us  the  most  of  the  world  is 
guilty  of.  It  is  a  most  lamentable  thing  to  see  how  most  men 
do  spend  their  care,  their  time,  their  pains,  for  known  vanir 
ties,  while  God  and  glory  are  cast  aside :  that  he  who  is  all 
should  seem  to  them  as  nothing ;  and  that  which  is  nothing 
should  seem  to  them  as  good  as  all ;  that  God  should  set 
mankind  in  such  a  race  where  heaven  or  hell  is  their  certain 
end,  and  that  they  should  sit  down,  and  loiter,  or  run  after 
the  childish  toys  of  the  world,  and  60  much  forget  the  prize 
that  they  should  run  for.    Were  it  but  possible  for  one  of 
us  to  see  the  whole  of  this  business,  as  the  All-seeing  God 
doth ;  to  see  at  one  view  both  heaven  and  hell,  which  men 
are  so  near;  and  see  what  most  men  in  the  world  are  mind- 
ing, and  what  they  are  doing  every  day,  it  would  be  the 
saddest  sight  that  could  be  imagined.     O  how  should  we 
marvel  at  their  madness,  and  lament  their  self-delusion! 
O  poor  distracted  world !     what  is  it  jrou  run  after  ?    and 
what  is  it  that  you  neglect?     If  God  had  never  told  them 
what  they  were  sent  into  the  world  to  do,  or  whither  they 
were  going,  or  what  was  before  them  in  another  world,  then 
they  had  been  excusable ;  but  he  hath  told  them  over  ami 


522  UAKlUfQ  XaGJUT  OF  CURiST. 

(Mrer^  till  tbey  were  weary  of  it.  Had  ke  left  it  ^ubtfgl 
theiie  had  been  some  «xcu8e ;  bvt  it  is  Ue  seeded  irord, 
and  they  profess  ito  believe  it,  and  would  take  it  iH  df  us  if 
we  shoold  question  whether  they  do  believe  it  or  not. 

Beloved,  i  come  not  to  accnse  any  of  you  partioolarly 
of  this  crime ;  hut  seeing  it  is  the  x^ommonest  cause  of  men's 
destruction^  I  suppose  you  will  judge  it  the  fittest  malterior 
our  inquiiry^  and  deserving  our  greatest  care  for  the  ^ure. 
To  wbidi  end  I  shall,  L  Endeavour  the  conviction  of  the 
guilty.  2.  iShall  give  them  such  considerationB  as  may  tend 
te  ifaumble  and  reform  them.  3. 1  shall  conclude  with  sudi 
direction  as  may  help  them  that  are  willing  to  escape  Ibe 
destroying  power  of  this  sin.    And  for  the  first,  consider, 

1.  It  is  the  case  of  most  sinners  to  think  themselves 
freest  from  those  sins  that  they  are  most  enskived  to;  and 
one  reason  why  we  cannot  reform  them,  is  because  we  ean- 
not'  convince  :them  of  their  guilt.  It  is  tbe  tiature  of  sin  so 
fiur  to  blind  and  befool  the  sinner,  that  he  knoweth  not  what 
he  dodi,  but  thinheth  be  is  free  from  it  when  it  reigneth  in 
him,  or  when  be  is  committing  it :  It  bringeth  men  to  be  so 
much  unacquainted  wiih  themselves,  that  l^ey  know  not  what 
tb^!think,^r  what  they  mean  and  intend,  nor  what  they  love 
or  hate,  much  less  what  they  are  habituated  and  <lisposed 
to.  They  are  alive  to  sin,  and  dead  to  all  the  reason,  consider- 
ation, and  resolution  that  should  recover  them,  as  if  it  were 
only  by  their  sinning  that  we  must  know  they  are  alive. 
Afay  I  hope  that  you  that  hear  me  to-day  are  but  willing  to 
know  the  truth  of  your  case,  and  then  I  shall  be  encouraged 
to  proceed  to  an  inquiry.  Gad  will  judge  impartially,  why 
should  not  we  do  so  ?  Let  me,  therefore,  by  these  following 
questions,  try  whether  none  of  you  are  slighters  of  Christ  and 
your  awn  salvation.  And  follow  me,  I  beseech  you,by  putting 
Ijiem  close  to  your  own  hearts,  and  faithfully  answering  them. 

1.  Things  that  men  highly  value  wiU  be  remembered, 
they  will  be  matter  of  their  freest  and  sweetest  thoughts. 

Do  not  those  then  make  light  of  Christ  and  salvation 
that  think  of  them  so  seldom  and  coldly  in  comparison  of 
ether  things  ?  Follow  thy  own  heart,  man,  and  observe  what 
it  daily  runneth  after;  and  then  judge  whether  it  make  not 
light  of  Christ. 

We  cannot  persuade  men  to  one  hour's  sober  considera- 
4rkm  what  they  (Should  do  fox  wv  va^t^*t  in  Christ,  or  in 


ibaskfalness  (for  im  la¥e«  and  yet  they  will  notlMtlteyie  Aat 
tkey  make  light  of  inaiu 

2.  Things  dnyt  ^ire  hij^ljr  ^ue  will  be  matter  lof  ohi  dis- 
course ;  the  |iidgment  and  heart  will  'oommand  ihe  tongue. 
Freely  and  delightfully  mrtll  oar  speech  irun  after  rdiem. 

Do  not  those  ihen  maike  li^t  jxf  dhrist  aadisalvatieA, 
tbaliAiuli  tiie  mienitiosi  of  his  name,  unless  it  be  dm  a  vain  or 
mnfoi  u»e  ?  Those  ithat  love  not  the  company  wfaet e  OlaiAi  \ 
and  salvation  is  mnch  talked  of^  but  sfhink  itiroublesoiiie,  pfe- 
oiee  disfCDurse :  that  had  radter  hear  sobk  mercy  jests,  trridle 
taIes,.orialk  of l^^ir inches  or  bnsmessdn  thewovM*  When 
yoa  iqny  follow  them  £rom  morning  to  night,  and  mcBCce 
kav«  asavonry  word  of  CSirist^  but  periuqits  some /sligbt  and 
tmaiy^mention  of dnm  sometimes ;  jttidgewhellKr^dieseanake  , 
not  light  of  Christ  andcsalvatiosi.  Kow  saiionsly  do  they  lai& 
efthewosld:?i(Psal.c3Giiiv«6,ll.)  aad^speakiranify.!  Bnt.how 
heartlessly  do  Ihey  make  mention  isfCSirist and  salvation! 

8.  The  lihii^s  that  we  highly  malue  we  wroald  secnre  the 
pesaeasion  of;  and  therefore,  would  take  sany  convenient 
course  to  have  all'doaihts  and  fears  about  ihem  mrell  resolved. 
Do  not  Ihosemen  then  make  light  >af  Qnast  and  jaalistioA 
that  have  lived  twenty  or  thiirty  yeam  kt  unoectainty.  whe* 
tiber  they  have  any  part  in  these  or  wkA,  and  yat  never  eeek 
ontforljie  rightTesolution  of  their  doidits?  Axe  all  that  jheaor 
me  this  day  certain  dieyishaU  iffiaaved?  Odiat  they  were!  ^ 
had  you.  not  made  iight  xjS  salvation,  yoo^owUnidt  soeaaity 
*beair  svch  doubtinga  of  it ;  yoa*coald  not  rest  till  you  ihad 
made  it  sure,  or  done  your  bestito  make  it  sure.   ~<flave  yon 
nobody  ^o  inquire  of  that  might  help^oamisuclimwi^ik? 
Why  you  have  ministers  tiiat  are  purposely  jippointed  to 
that  office.    Havie  you  gone  to  them,  >and  :told  )tbem  the 
docdytfulness  of  your  case,  aiid«»ked  their  help  :in  Ihe  jud^ 
ing  of  yow  condition  ?    Alas,  ministersimay  ait iih their stu- 
dwsfrom  one  year  to  anoidier,  hefioce  tenpesBonsamongrone 
thousand  wiUcome  to  them  ousudiian  errand !  Doioot  these 
make  'li^t  of  Christ  and  salvation?    l^hen  the  Gospel 
fiieroeth  the  heart  indeed, they  cry  eot,  "Men  and  brethren^ 
'what  ahsil  we  do  to  be  saivod  ?  ^  (Atts  xvL  30 ;  ixk^S:^  Trem- 
iling^smd  astomshed,  Paul  cries  out,  ''Lord,  ^vidiat.mlt  thou 
have  me  to  do  ? ''  And  ao  dtid  the  oomvinoed  .fewa  to  Peter. 
(Acts  ii.  37 J)    But  hdiien  hear'i;^  such^^estions :?      . 

4.  The  things  that  we  "faloe  ijh>  ^e^ptyraffact  mh,  ami 


624  MAKING  LIGHT  OF  CHRIST. 

some  motions  will  be  in  the  heart  according  to  oar  estimu' 
tion  of  them.    O  sirs,  if  men  made  not  light  of  these  tiuDgi^ 
what  workings  would  there  be  in  the  hearts  of  all  our  hearers! 
What  strange  affections  would  it  raise  in  them  to  hear  of 
the  matters  of  the  world  to  come!  .  How   would  their 
hearts  melt  before  the  power  of  the  Gospel !     What  sorrow 
would  be  wrought  in  the  discovery  of  their  sins !     What 
astonishment  at  the  consideration  of  their  misery !     What 
unspeakable  joy  at  the  glad-tidings  of  salvation  by  the  blood 
of  Christ !    What  resolution  would  be  raised  in  them  upon 
the  discovery  of  their  duty !     O  what  hearers  should  we 
have^  if  it  were  not  for  this  sin !  Whereas  now  we  are  more 
likely  to  weary  them,  or  preach  them  asleep  with  matters 
,     of  this  unspeakable  moment.    We  talk  to  them  of  Christ 
\     and  salvation  till  we  make  their  heads  ach :  little  would  one 
think  by  their  careless  carriage  that  they  heard  and  regard- 
ed what  we  said,  or  thought  we  spoke  at  all  to  them. 

6.  Our  estimation  of  things  will  be  seen  in  the  diligence 

of  our  endeavours.  That  which  we  most  highly  value,  we  shall 

think  no  pains  too  great  to  obtain.    Do  not  those  men  then 

make  light  of  Christ  and  salvation,  that  think  all  too  much 

that  they  do  for  them;  that  murmur  at  his  service,  and  think 

it  too  grievous  for  them  to  endure?    That  ask  of  his  service 

as  Judas  of  the  ointment,  '  What  need  this  waste?     Cannot 

men  be  saved  without  so  much  ado  ?  This  is  more  ado  than 

needs.'    For  the  world  they  will  labour  all  the  day,  and  all 

their  lives ;  but  for  Christ  and  salvation  they  are  afraid  of 

doing  too  much.     ]Let  us  preach  to  them  as  long  as  we  will, 

we  cannot  bring  them  to  relish  or  resolve  upon  a  life  of  bo- 

liness.   Follow  them  to  their  houses,  and  you  shall  not  hes^ 

them  read  a  chapter,  nor  call  upon  God  with  their  families 

once  a  day ;  nor  will  they  allow  him  that  one  day  in  seven 

which  he  hath  separated  to  his  service.     But  pleasure,  or 

worldly  business,  or  idleness,  must  have  a  part.    And  many 

of  them  are  so  far  hardened  as  to  reproach  them  that  will 

not  be  as  mad  as  themselves.     And  is  not  Christ  worth  the 

seeking?     Is  not  everlasting  salvation  worth  more  than  all 

this  ?  Doth  not  that  soul  make  light  of  all  these,  that  thinks 

his  ease  more  worth  than  they  ?  Let  but  common  sense  judge. 

6.  That  which  we  most  highly  value,  we  think  we  cannot 

buy  too  dear :  Christ  and  salvation  are  freely  given,  and  yet 

the  most  of  men  go  w'\t\io\x\.  >^^\s\»  Vi^^'^w.^^  tbeY  cannot  en- 


MAKIN&  LIGHT  OF  CHRIST.  625 

joy  the  world  and  them  together.  They  are  called  but  ta 
part  with  that  which  would  hinder  them  from  Christ,  and 
they  will  not  do  it.  They  are  called  but  to  give  God  his 
own,  and  to  resign  all  to  his  will,  and  let  go  the  profits  and 
pleasures  of  this  world,  when  they  must  let  go  either  Christ 
or  them,  and  they  will  not  They  think  this  too  dear  a  bar- 
gain, and  say  they  cannot  spare  these  things  :  they  must 
hold  their  credit  with  men ;  they  must  look  to  their  estates : 
How  shall  they  live  else  ?  They  must  have  their  pleasure, 
whatsoever  becomes  of  Christ  and  salvation : .  as  if  they 
could  live  without  Christ  better  than  without  these:  as  if 
they  were  afraid  of  being  losers  by  Christ,  or  could  make  a 
saving  match  by  losing  their  souls  to  gain  the  world*  Christ 
hath  told  us  over  and  over,  that  if  we  will  not  forsake  all 
for  him  we  cannot  be  his  disciples.  (Matt,  x.)  Far  are  these 
men  from  forsaking  all,  and  yet  will  needs  think  that  the^ 
are  his  disciples  indeed. 

7.  That  which  men  highly  esteem,  they  would  help  their 
friends  to  as  well  as  themselves.  Do  not  those  men  make 
light  of  Christ  and  salvation,  that  can  take  so  mi^ch  care  to 
leave  their  children  portions  in  the  world,  and  do  so  little 
to  help  them  to  heaven?  That  provide  outward  necessaries 
so  carefully  for  their  families,  but  do  so  little  to  the  saving 
of  their  souls  ?  Their  neglected  children  and  friends  will 
witness,  that  either  Christ,  or  their  childrens'  souls,  or  both, 
were  made  light  of. 

8.  That  which  men  highly  esteem,  they  will  so  diligently 
seek  after,  that  you  may  see  it  in  the  success,  if  it  be  a  mat- 
ter within  their  reach.  You  may  see  how  many  make  light 
of  Christ,  by  the  little  knowledge  they  have  of  him,  and  the 
little  coitimunion  with  him,  and  communication  from  him; 
and  the  little,  yea,  none  of  his  special  grace  in  them.  Alas ! 
how  many  ministers  can  speak  it  to  the  sorrow  of  their 
hearts,  that  many  of  their  people,  know  almost  nothing  of 
Christ,  though  they  hear  of  him  daily!  Nor  know  they 
what  they  must  do  to  be  saved :  If  we  ask  them  an  account 
of  these  things,  they  answer  as  if  they  understood  not  what 
we  say  to  them,  and  tell  us  they  are  no  scholars,  and  there- 
fore think  they  are  excusable  for  their  ignorance.  O  if 
these  men  had  not  made  light  of  Christ,  and  their  salvation, 

'  but  had  bestowed  but  half  so  much  pains  to  know  and  enjoy 
him,  as  they  have  done  to  understand  the  matters  of  their 


5S6  UAJLl^fG  LIGHT  OF  CHRJSX. 

tradts*  and  cdlings  io  tike  world,  Ibey  wouiU  not  bs¥«%eai 

so  tgBOffant  as  they  are:  They  make  Hgbt  of  these  thiiigi^ 

and  therefore  will  no4  be  at  the  pains,  to  study-  ot  learn  thraL 

When  men  that  can  learn  the  hardest  trade  ia  a  few  yean, 

hav«  not  learned  a  catecbtsm,  nor  how  ia  m^dieratand  their 

creed)  ondier  twenty  or  thirty  years'  preaching,  nor  cannst 

abide  to  be  qaestioned  about  such  things ;  dotb  not  .this  shevr 

that  tbey  have  slighted  them  in  their  hearts  ?  How  will  theie 

detfisers  of  Christ  and  salvation  be  able  one  day  to  leeh 

him  in  the  face;  and  to  give  an  account  of  these  neglects? 

Thus  much  i  have  sptoken  in  order  to  your  convietioB. 

Do  not  some  of  your  consciences  by  this  time  emile  yoa^and 

say,  *  I  am  the  man  that  have  made  light  of  my  salvation? 

If  they  do  not,  it  is  because  you  make  light  of  it  siiiU»  foi^aB 

dtat  is  said  to  yocu    But  because,  if  it  be  the  will  of  the 

Lord,  I  would  fSain  have  this  damning  disteiiiper  cored,  asd 

am  loath  to  leave  you  in  such  a  desperate  condition,  if  I  knew 

how  to  remedy  it,  I  will  give  you  sonie  considerations,  which 

may  move  yon,  if  you  be  men  of  reason  and  nnderstandiag, 

to  look  better  about  you ;  and  I  beseech  you  to  weigh  them, 

and  make  nee  of  them  as  we  go^  and  lay  open  your  hearts  to 

the  work  of  grace,  and  sadly  bethink  you  what  a  case  you 

are  in,  if  you  prove  such  as  make  light  of  Christ* 

Consider,  1.  Thou  makest  light  of  him  that  made  not  light 
of  thee  who  didst  deserve  it.  Thou  wast  worthy  of  nothing 
but  contempt.  As  a  man,  what  art  thou  but  a  worm  to  God? 
As  a  sinner,  thou  art  far  viler  than  a  toad  :  Yet  Christ  was 
so  far  from  making  light  of  thee  and  thy  happiness,  thai  he 
came  down  into  the  flesh,  and  lived  a  life  of  suffering,  and 
offered  himself  a  sacrifice  to  the  justice  which  thou  badat 
provoked,  that  thy  miserable  soul  might  have  a  remedy.  It 
ia  no  less  than  miracles  of  love  and  mercy,  that  he  hath 
shewed  to  us :  and  yet  shall  we  slight  them  after  all  ? 

Angels  admire  them,  whom  they  less  concern,  (1  Pet. 
i.  12,)  and  shall  redeemed  sinners  make  light  of  them?  What 
barbarous,  yea,  devilish,  yea,  worse  than  devilish  ingratitude 
is  this  1  The  devils  never  had  a  Saviour  offered  them,  but 
thou  haet,  and  dost  thou  yet  make  light  of  him? 

2.  Consider  the  work  of  man's  salvation  by  Jesus  Christ, 
is  the  masterpiece  of  all  the  works  of  God,  wherein  he  would 
have  his  lore  and  mercy  to  be  magnified^  As  the  creation 
deelareth  his  gbodness  and  power^  so  doth  redemption  his 


MAKING  LIGHT  OF  GHRJST.  5*7 

gdodnesfs  and  mercy ;  he  hath  contrtted  the  rery  frsoxte  of 
his  wbt»hip  so,  that  it  shall  much  cbnsist  in  the*  magiiifying 
of  this  woric ;  and  after  all  thi«,  witt  yott  n»d:e  light  of  it? 
•'  His  name  is  wonderftil."  (Isa,  ix.  6.)  ''  He^  did  the  woA 
that  none  coold  do."  (John  xy.  24,>  ^  Greater  lore  eooM 
none  shew  than  his."  (John  xv.  13.)  H6w  great  was  the 
evil  and  misery  that  he  delivered  us  from?  The  good  pro- 
cured for  us  ?  Alt  are  wonders,  from  his  birth  to  his  ascen- 
sion, from  our  new  birth  to  our  gloriftcation,  all  are  wondem 
of  matchless  mercy :  and  yet  do  you  make  light  of  themf 

3.  You  make  light  of  matters  of  greatest  excellency  and 
moment  in  the  world:  You  know  not  what  it  is  that  yott 
slight :  Had  you  well  known,  you  could  not  have  done  it. 
As  Christ  said  to  the  woman  of  Samaria,  (John  iv.  10,).  Hadst 
thou  known  who  it  is  that  speakest  to  thee,  thou  wouldst 
have  asked  of  him  the  waters  of  life:  Had  they  known  tiiey 
would  not  have  crucified  the  Lord  of  glory.  (1  Cor.  ii.  8^.) 
So  had  you  known  what  Christ  is,  you  would  not  have  made 
light  of  him ;  had  you  been  one  day  in  heaven,  and  but  seeti 
what  they  possess,  and  seen  aldo  what  miserable  souls  must 
endure  that  are  shut  out,  you  would  never  surety  have  made 
so  light  of  Christ  again. 

O  sirs,  it  is  no  trifles  or  jesting  matters  that  the  Gospel 
speaks  of.  I  must  needs,  profess  to  you,  that  when  I  have 
the  most  serious  thoughts  of  these  things  myself,  I  am  reatfy 
to  marvel  that  such  amazing  matters  do  not  overwhelm  the 
souls  of  men :  that  the  greatness  of  the  subject  doth  not  ^ 
overmatch  our  understandings  and  affections,  as  even  to  dri've 
men  beside  themselves',  but  that  Gk^d  hath  alwi^s  somewhat 
allayed  it  by  the  distance :  much  more  that  men  shoi:dd  be 
so  blockish  as  to  make  light  of  them.  O  Lord,  that  men  did 
but  know  what  everlasting  glory  and  everlasting  torments  are; 
would  they  then  hear  us  as  fbey  do?  Would  they  read  and 
think  pf  these  things  as  they  do?  I  profess  I  have*  beeii  ready 
to  wonder,  when  liiave  heard  such  weighty  things  delivered, 
how  people  can  forbear  crying  out  in  the  congregation; 
much  more  how  they  ca&  rest  till  they  have  gotie  to  theit 
ministers,  and  learned  what  l^ey  should  do  to  be  saved^ 
that  this  great  business  might  be  ptit  out  of  doubt.  O  that 
heaven  and  hell  should  work  no  more  on  m€^ !  O  that 
everlastingness  should  work  no  more!  O  how  can  you 
forbear  when  you  are  alone  to  think  with  yourselves  what  it 


528  MAKING   LIGHT  OF  CHRIST. 

is  to  be  everlastingly  in  joy  or  in*  torment!     I  wonder ihat 
sucb  thoughts  do  not  break  your  sleep;  and  that  they  come 
not  in  your  mind  when  you  are  about  your  labour !  I  wonder 
how  you  can  almost  do*  any  thing  else !    How  you  can  have 
any  quietness  in  your  minds !  How  you  can  eat,  or  drink,  or 
rest,  till  you  have  got  some  ground  of  everlasting  consola- 
tions !     Is  that  a  man  or  a  corpse  that  is  not  affected  with 
matters  of  this  moment  ?    That  can  be  readier  to  sleep  than 
to  tremble  when  he  heareth  how  he  must  stand  at  the  bar  of 
God  ?     Is  that  a  man  or  a  clod  of  clay  that  can  rise  and  lie 
down  without  being  deeply  affected  with  his  everlasting 
estate  ?    That  can  follow  his  worldly  business,  and  make 
nothing  of  the  great  business  of  salvation  or  damnation; 
and  that  when  they  know  it  is  hard  at  hand!   Truly  sirs, 
when  I  think  of  the  weight  of  the  matter,  I  wonder  at  the 
very  best  of  God's  saints  upon  earth  that  they  are  no  better, 
and  do  no  more  in  so  weighty  a  case.     I  wonder  at  those 
whom  the  world  accounteth  more  holy  than  needs,  and  scorns 
for  making  too  much  ado,  that  they  can  put  off  Christ  and 
their  souls  with  so  little :   that  they  pour  not  out  their  souls 
in  every  supplication :   that  they  are  not  more  taken  up.with 
God ;  that  their  thoughts  be  not  more  serious  in  prepara- 
tion for  their  account.     I  wonder  that  they  be  not  a  hun- 
dred times  more  strict  in  their  lives;  and  more  laborious 
and  unwearied  in  striving  for  the  crown,  than  they  are.  And 
for  myself,  as  I  am  ashamed  of  my  dull  and  careless  heart, 
and  of  my  slow  and  unprofitable  course  of  life;  so  the  Lord 
knows  I  am  ashamed  of  every  sermon  that  I  preach:  When 
I  think  what  I  have  been  speaking  of,  and  who  sent  me, 
and  what  men's  salvation  or  damnation  is  so  much  con- 
cerned in  it,  I  am  ready  to  tremble,  lest  God  should  judge 
me  as  a  slighter  of  his  truth,  and  the  souls  of  men,  and  lest  in 
the  best  sermon  I  should  be  guilty  of  their  blood.   Methinks 
we  should  not  speak  a  word  to  men  in  matters  of  such  conse- 
quence without  tears,  or  the  greatest  earnestness  that  possibly 
we  can :  were  not  we  too  much  guilty  of  the  sin  which  we  re- 
prove it  would  be  so.  Whether  we  are  alone,  or  in  company, 
methinks  our  end,  and  such  an  end,  should  be  still  in  onr 
mind,  and  as  before  our  eyes ;  and  weshould  sooner  forget  any 
thing,  and  set  light  by  any  thing,  or  by  allthings,  than  by  this. 
Consider  4.  Who  is  it  that  sends  this  weighty  message 
to  you :     Is  is  not  God  himself?     Shall  the  God  of  heaven 


MAKING    LiaUT  OF  CUIIIST.  529 

speak,  and  men  make  light  of  it?   You  would  not. slight  the  | 
voice  of  an  angel,  or  a  prince. 

"  6.  Whose  salvation  is  it  that  you  make  light  of?  Is  it 
not  your,  own  ?  Are  you  no  more  near  or  dear  to  yourselves 
than  to  make  light  of  your  own  happiness  or  misery?  Why 
sirs,  do,  yoo  not  care  whether  you  be  saved  or  damned  ?  Is 
seIf*love  lost?  Are  you  turned  your  own  enemies?  As  he 
that  slighteth  liis  meat  dodi  slight  his  life;  so  if  you  slight 
Christ,  whatsoever  you  may  think,  you  will  find  it  was  your 
own  salvation. that  you  slighted.  Hear  what  he  saith, ''  AU 
they  that  hate  me  love  death."  (Prov.  viii.  36.) 

Your  sin  is  greater,  in  that  you  profess  to  believe  the 
GoBpd  which  you  make  so  lif^t  of*  For  a  professed  infidet 
to  do  it  that  believes  not  that  ever  Christ  died,  or  rose  again; 
or  doth  not  believe  that  there  is  a  heaven  or  hell,  this  were 
»o  such  marvel;  bnt  for  you  that  make  it  your  creed,  and 
your  very  religion,  and  call  yourselves  Christians,  and  have 
been  baptized  into  this  faith,  and  seemed  to  stand  to  it,  thi^ 
is  the  wonder,  cufid  hath  no  excuse.  What  1  believe  that  you 
shall  live  in  endless  joy  or  torment,  and  yet  make  no  more  of 
it  to  escape  torment,  and  obtain  that  joy !  What!  believe 
that  Qod  wiH  shortly  judge  you;  and  yet  make  no  more 
preparation  for  it!  Either  say  plainly, '  I  am  no  Christian, 
I  do  not  believe  these  wonderful  things,  I  will  believe  nor 
thing  but  what  I  see ;  or  else  let  your  hearts  be  affected 
with  your  belief,  and  live  as  you  say  you  do. believe.  What 
do  yon  think  when  you  repeat  the  creed,  and  mention 
Christ- s  judgment  and  everlasting  life? 

7.  What  are  these  things  you  set  so  much  by,  as  to  prcr 
fet'th^m  before  Christ  and  the  saving  of  your  souls?  Ilave 
yoo  found  a  better  friend, «  greater  and  surer  happiness  than 
this  ?  Oood  Lord !  What  dung  is  it  that  men  make  so  much 
of,  while  they  set  so  light  by  everlasting  glory  !  What  toys 
are  they  that  they  sire  daily  taken  up  with,  while  matters  of 
life  and  death  are  neglected !  Why,  sirs,  if  you  had  every 
one  a  kingdom  in  your  hopes,  what  were  it  in  comparison 
of  the  everlasting  kingdom  ?  I  cannot  but  look  upon  all 
the  glory  and  dignity  of  this  world,  lands  and  lordships, 
crowns  and  kingdoms,  even  as  on  some  brain-sick,  beggarly 
fellow,  that  boroweth  fine  clothes,  and  plays  the  part  of  a 
king  or  a  lord  for  an  hour  on  a  stage,  and  then  comes. 

VOL.  XVI.  M  M 


530  MAKING   LIGHT  OF  CHUIST. 

clown,  and  the  sport  is  ended,  and  they  are  beggars  again. 

'  Were  it  not  for  God's  interest  in  the  authority  of  magistrates, 
or  for  the  service  they  might  do  him,  I  should  judge  no 
better  of  them.  For  as  to  their  own  glory  it  i^  but  a  smoke: 
what  matter  is  it  whether  you  live  poor  or  rich,  unless  it 
were  a  greater  matter  to  die  rich  than  it  is  ?  You  know  well 
enough  that  death  levels  all:  What  matter  is  it  at  judgment, 
whether  you  be  to  answer  for  the  life  of  a  rich  man  or  a 
poor  man  ?  Is  Dives  then  any  better  than  Lazarus  ?  O  that 
men  knew  what  a  poor  deceiving  shadow  they  grasp  at, 
while  they  let  go  the  everlasting  substance !  The  strongest, 
and  richest,  and  most  voluptuous  sinners,  do  but  lay  iii  fuel 
for  their  sorrows,  while  they  think  they  are  gathering  together 
a  treasure.  Alas!  they  are  asleep,  and  dream  that  they  are 
happy ;  but  when  they  awake  what  a  change  will  they  find? 
Their  crown  is  made  of  thorns  :  their  pleasure  hath  such  a 
sting  as  will  stick  in  the  heart  through  all  eternity,  except 
unfeigned  repentance  do  prevent  it.  O  how  sadly  will  the^e 
wretches  be  convinced  ere  long,  what  a  foolish  bargain  they 
made  in  selling  Christ  and  their  salvation  for  these  trifles ! 
Let  your  farms  and  merchandise  then  save  you  if  they  can ; 
and  do  that  tor  you  that  Christ  would  have  done.  Cry  then 
to  thy  Baal  to  save  thee!  O  what  thoughts  have  drunkards 
and  adulterers,  &c.  of  Christ,  that  will  not  part  with  the 
basest  lust  for  him !  "  For  a  piece  of  bread,"  saith  Solomon, 
"  such  men  do  transgress."  (Prov.  xxviii.21.) 

8.  To  set  so  light  by  Christ  and  salvation  is  a  certain 
mark  that  thou  hast  no  part  in  them,  and  if  thou  so  continue, 
that  Christ  will  set  as  light  by  thee :  "  Those  that  honour  him 
he  will  honour,  and  those  that  despise  him  shall  be  lightly 
esteemed,"  (1  Sam.  2.  30.)  Thou  wilt  feel  one  day  that  thou 
canst  not  live  without  him.  Thou  wilt  confess  then  thy 
need  of  him  ;  and  then  thou  mayest  go  look  for  a  Saviour 
where  thou  wilt;  for  he  will  be  no  Saviour  for  thee  hereafter, 
that  wouldst  not  value  him,  and  submit  to  him  here :  Then 
who  will  prove  the  loser  by  thy  contempt?  O  what  a  thing 
will  it  be  for  a  poor  miserable  soul  to  cry  to  Christ  for  help 
in  the  day  of  extremity,  and  to  hear  so  sad  an  answer  as 
this !  Thou  didst  set  light  by  me  and  my  law  in  the  day 
of  thy  prosperity,  and  I  will  now  set  as  light  by  thee  in  thy 
adversity.     Read   Prov.  i.  24.  to  the  end.     Thou  that  as 

Esau  didst  sell  thy  V\tV.\v\\^^  ^o\  5.  xsv^'^^  ^S.  ^^M^^e,  shalt 


MAKING   LIGHT  OF  CHRtST.  531 

then  find  no  place  for  repentance,  though  thou  seek  it  with 
tears.  (Heb.  xii.  17.)  Do  you  think  that  Christ  shed  hii 
blood  to  save  them  that  continue  to  make  light  of  it  ?  And 
to  save  them  that  value  a  cup  of  drink  or  a  lust  before 
his  salvation?  I  tell  you,  sirs>  though  you  set  light  by 
Christ  and  salvation,  God  doth  not  so  :  he  will  not  give  them 
on  such  terms  as  these  :  He  valueth  the  blood  of  his  Son, 
and.  the  everlasting  glory ;  and  he  will  make  you  value  them 
if  ever  you  have  them.  Nay,  this  will  be  thy  condemnation, 
and  leaveth  no  remedy.  All  the  world  cannot  save  him  that 
sets  light  by  Christ.  (Heb.  ii.  3 ;  Luke  xiv.  24,)  None  of  them 
shall  taste  of  his  supper.  (Matt.  x. 37.)  Nor  can  you  blame 
him  to  deny  you  what  you  made  light  of  yourselves.  Can  you 
find  fault  if  you  miss  of  the  salvation  which  you  slighted? 

9.  The  time  is  near  when  Christ  and  salvation  will  not  be* 
made. light  of  as  now  they  are.     When  God  hath  shaken 
those  careless  souls  out  of  their  bodies,  and  you  must  answer 
for  all  your  sins  in  your  own  name ;   O  then  what  would' 
you.  give  for  a   Saviour!  when  a  thousand  bills  shall  be' 
brovight  in  against  you,  and  none  to  relieve  you;  then  you 
will,  consider,  '  O !  Christ  would  now  have  stood  between 
me  and  the  wrath  of  God :  had  I  not  despised  him,  he  would 
have  answered  all.'   When  you  see  the  world  hath  left  you, 
and  your  companions  in  sin  have  deceived  themselves  and 
you,  and  all  your  merry  days  are  gone ;  then  what  would  you 
give,  for  that  Christ,  and  salvation  that  now  you  account  not' 
worth  your  labour !  Do  you  think  when  you  see  the  judgment 
set,  and  you  are  doomed  to  everlasting  perdition  for  your  wick- 
edness, that  you  should  then  make  as  light  of  Christ  as  now?- 
Why  will  you  not  judge  now  as  you  know  you  shall  judge 
then?  Will  he  then  be  worth  ten  thousand  worlds,  and  is  he: 
not:  now  worth  your  estimation,  and  dearest  affection? 

10.  God  will  not  only  deny  thee  that  salvation  thou 
made^t  light  of,  but  he  will  take  from  thee  all  that  which; 
thou,  didst  value  before  it :  he  that  most  highly  esteems; 
Christ  shall  have  him,  and  the  creatures  so  far^s  they  are; 
good  here,  and  him.  without  ihe  creature  hereafter,  becau^e^ 
the. creature  is  not  useful;  and  he  that  sets  more  by  the{ 
creature  than  by  Christ,  shall  have  some  of  the  creatare; 
without  Christ  here,  and  neither  Christ  nor  it  hereafter.  "^^ 
Sto  much  of  these,  considerations,  which  may  shew  the^ 
true  face  of  thi^  heinous  sin. 


632  MAKING   LIGHT  OF  CHRIST. 

What  think  you  now,  friends,  of  this  business  ?   Do  you 

iirot  see  by  this  time  what  a  case  that  soul  is  in  that  maketh 

light  of  Christ  and  salvation?  What  need  then  is  tliere  that 

you  should  take  heed  lest  this  should  prove  your  own  case  L 

The  Lord  knows  it  is  too  common  a  case.  Whoever  is  found 

guilty  at  the  last  of  this  sin,  it  were  better  for  that  man  he 

had  never  been  born.    It  were  better  for  him  he  had  been 

a  Turk  or  Indian,  that  never  had  heard  the  name  of  a  Saviour, 

and  that  never  had  salvation  offered  to  him :   for  such  men 

"  have  no  cloak  for  their  sin."    (John  xv.  22.)     Besides  all 

the  rest  of  their  sins,  they  have  this  killing  sin  to  answer  for, 

which  will  undo  them.  And  this  will  aggravate  their  misery, 

that  Christ  whom  they  set  light  by  must  be  their  judge,  and 

for  this  sin  will  he  judge  them.     O  that  such  would  now 

consider  bow  they  will  answer  that  question  that  Christ  put 

to  their  predecessors,  ''  How  will  ye  escape  the  damnation 

of  hell?"  (Matt,  xxiii.  33 ;)  or  "  How  shall  we  escape  if  we 

neglect  so  great  salvation  V*   (Heb.  ii.  3.)    Can  yon  escape 

withput  a  Christ:  or  will  a  despised  Christ  save  yon  then? 

If  he  be  accursed  that  sets  light  by  father  or    mother, 

(Peut.  xxvii.  16,)  what  then  is  he  that  sets  light  by  Christ? 

It  was  the  heinous  sin  of  the  Jews,  that  among  them  were 

found  such  as  set  light  by  father  and  mother.  (Ezek.xxii.7.) 

But  among  us,  men  slight  the  Father  of  Spirits !  In  the  name 

of  God,  brethren,  I  beseech  you  to  consider  how  you  will 

then  bear  his  anger  which  now  you  make  light  of !     You  that 

cannot  make  light  of  a  little  sickness  or  want,  or  of  natural 

death,no,not  of  a  toothach,  but  groan  as  if  you  were  undone; 

how  will  you  then  make  light  of  the  fury  of  the  Lord,  which 

will  bum  against  the  contemners  of  his  grace !     Doth  it 

not  behoove  you  beforehand  to  think  of  these  things? 

Hitherto  I  have  been  convincing  you  of  the  evil  of  the 
sin,  and  the  danger  that  foUoweth :  I  come  now  to  know 
(  your  resolution  for  the  time  to  come.  What  say  you  ?  Do 
you  mean  to  set  as  light  by  Christ  and  salvation  as  hitherto 
you  have  done  ;  and  to  be  the  same  men  after  all  this  ?  I 
hope  not.  O  let  not  your  ministers  that  would  fain  save 
you,  be  brought  in  as  witnesses  against  you  to  condemn 
you  :  at  least,  I  beseech  you,  put  not  this  upon  me.  Why, 
sirs,  if  the  Lord  shall  say  to  us  at  judgment.  Did  you  never 
tell  these  men  what  Christ  did  for  their  souls,  and  what 
eed  they  had  of  him,  and  Yvoy*  xv^atVj  '\\.ft:\^  ^<Qktv^<^\w\hfim  to 


MAKING    LIGHT  OF  CfiRlSt.  53$ 

l6ok  to  their  salTation,  that  they  made  light  of  it?  We  must 
needs  say  the  truth ;  Yea,  Lord^  we  told  them  of  it  as  plainly 
as  we  could  ;  we  would  have  gone  on  our  knees  to  them  if  we 
had  thought  it  would  have  prevailed ;  we  did  entreat  them  as 
earnestly  as  we  could  to  consider  these  things:  they  heard  of 
these  things  every  day ;  but,  alas,  we  could  never  get  theiki 
to  their  hearts  :  they  gave  ua  the  hearing,  but  they  made  light 
of  all  that  we  could  say  to  them.  O !  sad  will  it  prove  on 
your  side,  if  you  force  us  to  such  an  answer  as  this. 
*  But  if  the  Lord  do  move  the  hearts  of  aiiy  of  you,  and 
you  resolve  to  make  light  of  Christ  no  more :  or  if  any  of 
you  say,  *  We  do  not  make  light  of  him  ;*  let  me  tell  you  here 
in  the  conclusion  what  you  must  do,  or  else  you  shall  be 
judged  as  slighters  of  Christ  and  salvation. 

And  first  I  will  tell  you  what  will  not  serve  the  turn. 

1.  You  may  have  a  notional  knowledge  of  Christ,  and 
the  necessity  of  his  blood,  and  of  the  excellency  of  salva- 
tion, and  yet  perish  as  negleoters  of  him.  This  is  too  com- 
mon among  professed  Christians.  You  may  say  all  that 
other  men  do  of  him ;  what  (Grospel  passages  had  Balaam  ? 
Jesus  I  know,  and  Paul  I  know,  the  very  devils  could  say, 
who  believe  and  tremble.  (James  ii.) 

2.  You  may  weep  at  the  history  of  his  passion,  when  you 
read  how  he  was  used  by  the  Jews,  and  yet  make  light  of 
him,  and  perish  for  so  doing. 

3. ,  You  may  come  desirously  to  his  word  and  ordinances. 
Herod  heard  gladly ;  so  dp  many  that  yet  must  perish  ad 
neglecters  of  salvation. 

4.  You  may  in  a  fit  of  fear  have  strong  desires  after *a 
Christ j  to  ease  you,  and  to  save  you  from  God's  wrath,  as 
Saul  had  of  David  to  play  before  him ;  and  yet  you  may 
perish  for  making  light  of  Christ. 

5.  You  may  obey  him  in  many  things  so  far  as  will  not 
ruin  you  in  the  world,  and  escape  much  of  the  pollutions  of 
the  world  by  his  knowledge,  and  yet  neglect  him. 

6.  You  may  suffer  and  lose  much  for  him,  so  far  as  leaveth 
you  an  earthly  felicity ;  as  Ananias,  the  young  man.  Some  par- 
cels of  their  pleasures  and  profits  many  will  part  with  in  hope  of 
salvation,  that  shall  perish  everlastingly  for  valuing  itno  more. 

7.  Vou  may  be  esteemed  by  others  a  man  zealous  foi^ 
Christ,  and  loved  and  admired  upon  that  account,  and  yet 
be  one  that  shall  perish  for  making  light  of  him. 


6^4^  MAKING  LIGHT  QF  GHRIflkT. 

8.  You  may  verily  think  yourselves,  that  you  Bet  move 
^  Christ  and  salvation  than  any  thing,  and  yet  be  mistaken, 
and  be  judged  as  contemners  of  him:  Christ  justifieth  not 
all  that  justify  themselves* 

9.  You  miiy  be  zealous  preachers  of  Christ  and  salva- 
tion, and  reprove  others  for  this  neglect,  and  lament  the  sin 
of  the  world  in  the  like  expression  as  I  have  done  this  day  ^ 
and  yet  if  you  or  I  bs^ve  no  better  evidence  to  prove  our  hearty 
esteem  of  Christ  and  salvation,  we  are  undone  for  all  this. 

You  hear,  brethren,  what  will  not  serve  the  turn ;  wiii 
you  now  hear  what  persons,  you  must  be  if  you  would  not 
be  condemned  as  slighter^  of  Christ  ?  O  search  whether  it 
be  thus  with  your  souls,  or  no. 

1.  Your  esteem  of  Christ  and  salvation  must  be  greater 
than  your  esteem  of  all  the  honours,  profits.,  or  pleasures  of 
this  world,  or  else  you  slight  him  :  no  less  will  be  accounted 
sincere,  nor  accepted  to  your  salvation:  Think  not  this  hard, 
when  there  is  no  comparison  in  the  matters  esteemed.  To 
esteem  the  greatest  glory  on  earth  before  Christ  and  ever- 
lasting glory,  is  a  greater  folly  and  wrong  to  Christ,  than  to 
esteem  a  dog  before  your  prince,  would  be  folly  in  you,  and 
a  wrong  to  him.  Scripture  is  plain  in  this ;  **  He  that  loveth 
farther  or  mother,  wife,  children,  house,  land,  or  his  own 
life,  more  than  me,  is  not  worthy  of  me,  and  cannot  be  my 
aisciple/'  (Matt.  x.  37 ;  Luke  xiv.  26.) 

2.  You  must  manifest  this  esteem  of  Christ  and  salva- 
tion in  your  daily  endeavours  and  seeking  after  him,  and  in 
parting  with  any  thing  that  he  shall  require  of  you.  God 
is  a  Spirit,  and  will  not  take  a  hypocritical  profession  in- 
stead of  fhe  heart  and  spiritual  service  which  he  conimand- 
eth.  He  will  have  the  heart  or  nothing ;  and  the  chief  room  * 
in  the  heart  too  :  These  must  be  had.  * 

If  you  say  that  you  do  not  make  light  of  Christ,  or  will 
not  hereafter;  let  me  try  you  in  thes«  few  particulars,  whe- 
ther indeed  you  mean  as  you  say,  and  do  not  dissemble. 

1.  Will  you  for  the  time  to  come  make  Christ  and  sal- 
vation the  chiefest  matter  of  your  care  and  study  ?  Thrust 
them  not  out  of  your  thoughts  as  a  needless  or  unprofitable 
subject;  nor  allow  it  only  some  running,  slight  thoughts, 
which  will  not  affect  you.  But  will  you  make  it  your  business 
once  a  day  to  bethink  you  soberly,  when  you  are  alone, 
what  Christ  hath  done  tot  "^ou,  ^tv^  >nWv.W'«\11  di^^  if  you 


MAKING  LIGHT  OF  CHftlST.  535 

do  not  make  light  of  it ;  and  what  it  is  to  be  everla&tlingly 
happy  or  miserable  ?  And  what  all  things  in  this  world  are 
in  comparison  of  your  salvation ;  and  how  they  will  shortly 
leave  you ;  and  what  mind  you  will  be  then  of,  and  how 
you  will  esteem  them  ?  Will  yon  promise  me  now  and  then 
to  make  it  your  business  to  withdraw  yourselves  from  the 
world,  and  set  yourselves  to  such  considerations  as  these  ? 
If  you  will  not,  are  not  you  slighters  of  Christ  and  salva- 
tion, that  will  not  be  persuaded  soberly  to  think  on  them  ? 
This  is  my  first  question  to  put  you  to  the  trial,  whether 
you  will  value  Christ,  or  not. 

2.  Will  you  for  the  time  to  come  set  more  by  the  word 
of  God,  which*  contains  the  discovery  of  these  excellent 
things,  and  is  your  charter  for  salvation,  and  your  guide 
thereunto?  You  cannot  set  by  Christ,  but  you  must  set  by 
his  word  :  therefore  the  despisers  of  it  are  threatened  with 
destruction.  (Prov.  xiii.  13.)  Will  you  therefore  attend;  to 
the  public  preaching,  of  this  word ;  will  you  read  it  daily ; 
will  you  resolve  to  obey  it  whatever  it  may  cost  you?  If 
you  will  not  do  this,  but  make  light  of  the  word  of  Qod,  y<ou 

shall  be  judged  as  such  as  make  light,  of  Christ  and  salva- 
tion, whatever  you  may  fondly  promise  to  yourselves. 

3.  Will  you  for  the  time  to  come,  esteem  more  of  the  of- 
ficers of  Christ,  whom  he  hath  purposely  appointed  to  guide 
you  to  salvation ;  and  will  you  make  use  of  them  for  that 
end?  Alas,  it  is  not  to  give  the  minister  a  good  word,  and 
speak  well  of.  him,  and  pay  him  his  tithes  duly,  that  will 
serve  the  turn :  it  is  for  the  necessity  of  your  souls  that 
God  hath  set  them  in  his  church  ;  that  they  may  be  as  phy- 
sicians under  Christ,  or  his  apothecaries  to  apply  his  reme- 
dies to  your  spiritual  diseases,  not  only  in  public,,  but  also 
in  private  :  that  you  may  have  some  to  go  to  for  the  resolv- 
ing of  your  doubts,  and  for  your  instruction  where  you  are 
ignorant,  and  for  the  help  of  their  exhortations  and  prayer^. 
Will  you  use  hereafter  to  go  to  your  ministers  privately,  and 
solicit  them  for  advice  ?  And  if  you  have  not  such  of  your 
own  as  are  fit,  get  advice  from  others;  and  ask  them.  What 
you  shall  do  to  be  saved?  How  to  prepare  for  death  and 
judgment?  And  will  you  obey  the  word  of  God  in  their 
mouths  :  If  you  will  not  do  this  much,  nor  so  much  as  in- 
quire of  those  that  should  teach  you;  nor  use  the  means 
which  Christ  hath  established  in  his  church  for  your  help. 


636  MAKING  LIGHT  OF  CHBl&T. 

your  own  consciences  sliall  one  day  witness'  that  yon  were 
such  as  made  light  of  Christ  and  sd^tion.  If  any  of  yoa 
doubt  whether  it  be  your  duty  thus  to  ask  coansel  of  your 
teachers,  as  sick  men  do  of  their  physicians,  let  your  own 
necessities  resolve  you,  let  God's  express  word  resoWe  you; 
see  what  is  said  of  the  priests  of  the  Lord,  even  before 
Christ's  coming,  when  much  of  their  work  did  lie  in  c^reSM)- 
nials !  "  My  covenant  was  with  him  of  life  and  peace :  and 
I  gave  them  to  him  (to  Levi)  for  the  fear  wherewith  he 
feared  me,  and  was  afraid  before  my  name.  The  law  of 
truth  was  in  his  mouth,  and  iniquity  was  hot  found  in  his 
lips ;  he  walked  with  me  in  peace  and  equity,  and  did  tam 
many  away  from  iniquity.  For  the  priests'  lips  should  keep 
knowledge,  and  they  should  seek  the  law  at  his  mouth :  for 
he  is  the  messenger  of  the  Lord  of  Hosts/'  (Mai.  ii.  5, 6.) 

Nay,  you  must  not  only  inquire,  and  submit  td  their  ad- 
vice, but  also  to  their  just  reprehensions,  and  church  cen- 
sures :  and  without  proud  repining  submit  to  the  discipline 
of  Christ  in  their  hands,  if  it  shall  be  used  in  the  congi*eg»- 
tions  whereof  you  are  members. 

4.  Will  you  for  the  time  to  comJe,make  conscience  of 
daily  and  earnest  prayer  to  Ood,  that  you  may  have  a  part 
in  Christ  and  salvation  ?  Do  not  go  out  of  doors  till  you 
have  breathed  out  these  desires  to  God ;  do  not  lie  down  to 
rest  till  you  have  breathed  out  these  desires ;  say  not,  God 
knoweth  my  necessity  without  so  often  praying ;  for  though 
he  do,  yet  he  will  have  yoa  to  know  them,  and  feel  them, 
and  exercise  your  desires  and  all  the  graces  of  his  Spirit  in 
these  duties :  it  is  he  that  hath  commanded  to  pray  con- 
tinually, though  he  know  your  needs  without.  (1  Thess.  v, 
17.)  Christ  himself  spent  whole  nights  in  prayer,  and  en- 
courageth  us  to  this  course.  (Luke  xviii.  1.)  If  you  will 
not  be  persuaded  to  this  much,  how  can  you  say  that  you 
make  not  light  of  Christ  and  salvation  ? 

5.  Will  you  for  the  time  to  come  resolvedly  cast  away 
your  known  sins  at  the  command  of  Christ?  If  you  have 
been  proud,  or  contentious,  or  malicious,  and  revengeful, 
be  so  no  more.  '  If  you  have  been  adulterers,  or  swearers, 
or  cursers,  be  so  no  more.  You  cannot  hold  these,  and  yet 
set  by  Christ  and  salvation. 

What  say  you  ?    Are  you  resolved  to  let  them  go  ?     If 
when  you  know  it  "\\i  iVv^  m\\  Or^  C\vm\.>  ^\A  Va  hath 


MAKING  LIGHT  OF  CHRIST.  537 

told  you  such  shall  not  enter  into  his  kingdom,  do  not  you 
make  light  of  him  ? 

6.  Will  you  for  the  time  to  come  senre  God  in  the  dearest 
as  well  as  in  the  cheapest  part  of  his  service?  Not  only 
with  your  tongues,  but  with  your  purses  and  your  deeds? 
Shall  the  poor  find  that  you  set  more  by  Christ  than  this 
world?  Shall  it  appear  in  any  good  uses  that  God  calls 
you  to  be  liberal  in,  according  to  your  abilities?  Pure  reli* 
gion,  and  undefiled  before  God,  is  this.  To  visit  the  fatherless 
and  the  widows,  in  their  affliction.  (James  i«  ult.)  Will  you 
resolve  to  stick  to  Christ,  and  make  sure  this  work  of  saU 
vation,  though  it  cost  you  all  that  you  have  in  the  world  ? 
If  you  think  these  terms  too  dear,  you  make  light  of  Christ, 
and  will  be  judged  accordingly. 

7.  Will  you  for  the  time  to  come  make  much  of  all 
things  that  tend  to  yonr  salvation ;  and  take  every  help  that 
God  offereth  you,  and  gladly  make  use  of  all  his  ordinances  ? 
Attend  upon  his  strengthening  sacraments,  spend  the  Lord's 
own  day  in  these  holy  employments ;  instruct  your  children 
and  servants  in  these  things ;  (Deut.  vi.  6.  7 ;)  get  into 
good  company  that  set  their  faces  heavenward,  and  will 
teach  you  the  way,  and  help  you  thither:  and  take  heed  of 
the  company  of  wicked  scomers,  or  foolish,  voluptuous 
fleshly  men,  or  any  that  would  hinder  you  in  this  work. 
Will  you  do  these  things?  Or  will  you  shew  that  you  are 
slighters  of  Christ  by  neglecting  them  ? 

8.  Will  you  do  all  this  with  delight ;  not  as  your  toil, 
but  as  your  pleasure?  And  take  it  for  your  highest  honour 
that  you  may  be  Christ's  disciples,  and  may  be  admitted  to 
serve  and  worship  him ;  and  rejoice  with  holy  confidence  in 
the  sufficiency  of  that  sacrifice  by  which  you  may  have  par- 
don of  all  your  failings,  and  right  to  the  inheritance  of  the 
saints  in  light?  If  you  will  do  these  things  sincerely,  you 
will  shew  that  you  set  by. Christ  and  salvation,  else  not. 

Dearly  beloved  in  the  Lord,  I  have  now  done  that  work 
which  I  came  upon ;  what  effect  it  hath,  or  will  hbve  upon 
your  hearts,  I  know  not,  nor  is  it  any  further  in  my  power 
to  accomplish  that  which  my  soul  desireth  for  you.  Were 
it  the  Lord's  will  that  I  might  have  my  wish  herein,  the 
words  that  you  have  this  day  heard  should  so  stick  by  you, 
that  the  secure  should  be  awakened  by  them,  and  none  of 
you  should  perish  by  the  slighting  of  your  salvation,  I  can- 


538  MAKING    LIGHT  OF  CHRIST. 

not  now  follow  you  to  your  several  habitations  to  apply  this 
word  to  your  particular  necessities:  but  O  that  I  could 
make  every  man's  conscience  a  preacher  to  himself,  that  it 
might  do  it,  which  is  ever  with  you  :  that  the  next  time  you 
go  prayerless  to  bed,  or  about  your  business,  conscience 
might  cry  out,  '  Dost  thou  set  no  more  by  Christ  and  thy 
salvation?'    That  the  next  time  you  are  tempted  to  think 
hardly  of  a  holy  and  diligent  life,  (I  will  not  say  to  deride 
it  as  more  ado  than  needs,)  conscience  might  cry  out  to 
lliee, '  Dost  thou  set  so  light  by  Christ  and  thy  salvation?' 
That  the  next  time  you  are  ready  to  rush  upon  known  sin, 
and  to  please  your  fleshly  desires  against  the  command  of 
Ood,  conscience  might  cry  out,  '  Is  Christ  and  salvation  no 
more  worth,  than  to  cast  them  away,  or  venture  them  for 
thy  lusts?'    That  when  you  are  following  the  world  with 
your  most  eager  desires,  forgetting  the  wbrld  to  come,  and 
the  change  that  is  a  little  before  you,  conscience  might  cry 
out  to  you,  '  Is  Christ  and  salvation  no  more  worth  than  so?' 
That  when  you  are  next  spending  the  Lord's-day  in. idleness 
or  vain  sports,  conscience  might  tell  you  what  you  are  do- 
ing.    In  a  word,  that  in  all  your  neglects  of  duty,  your 
sticking  at  the  supposed  labour  or  cost  of  a  godly  life ;  yea, 
in  all  your  cold  and  lazy  prayers  and  performances,  con- 
science might  tell  you  how  unsuitable  such  endeavours  are 
to  the  reward;  and  that  Christ  and  salvation  should  not  be 
so  slighted  ;  I  will  say  no  more  but  this  at  this  time.  It  is  a 
thousand  pities  that  when  God  hath  provided  a  Saviour  for 
the  world,  and  when  Christ  hath  suffered  so  much  for  their 
sins,  and  made  so  full  a  satisfaction  tojustice,  and  purchased 
so  glorious. a  kingdom  for  his  saints,  and  all  this  is  offered  so 
freely  to  sinners,  to  lost  unworthy  sinners,  even  for  nothing, 
that  yet  so  many  millions  should  everlastingly  perish  because 
they  made  light  of  their  Saviour  and  salvation,  and  prefer  the 
vain  world  and  their  lusts  before  them.   I  have  delivered  my 
message,  the  Lord  open  your  hearts  to  receive  it;  I  have 
persuaded  you  with  the  word  of  truth  and  soberness,  the  Lord 
persuade  you  more  effectually,  or  else  all  this  is  lost. 


END  OF  THE  SIXTEENTH  VOLUME.